Abhanga 3025
V1-2: Pāpā detī anumōdana, karitī heḷaṇa santāñce; kele dharmāñce nirmūḷa, praḷaya-kāḷa ārambhalā — (they) encourage pāpa, scorn sants; dharma uprooted, pralaya-time begun.
The verse
पापा देती अनुमोदन । करिती हेळण संतांचे ॥१॥
केलें धर्माचें निर्मूळ । प्रळयकाळ आरंभला ॥ध्रु.॥
सांडूनियां द्विजवर । दावलपीर स्मरताती ॥२॥
नाहीं जाली ऐसी नीत । हा हा भूत पातलें ॥३॥
ठाव नाहीं सांगावया । सत्वधैर्य भंगिलें ॥४॥
म्हणवितां रामराम । श्रम महा मानिती ॥५॥
कथा पुराण म्हणतां सिसी । तिडीक उठी नकर्याचे ॥६॥
परमार्थी पीठ मुठी । मागतां उठती सुनींसीं ॥७॥
अपमानिले वेदपाठक । सात्विक शास्त्रज्ञ संपन्न ॥८॥
सुनांचिया दासी । सासा जाल्या आंदण्या ॥९॥
भ्रतारें तीं भार्यासी । रंक तैसीं मानिती ॥१०॥
पोटासाटीं खौसा । वंदिती मलिंछाच्या ॥११॥
अभक्ष भिक्षती विटाळ । कोणी न धरी कोणाचा ॥१२॥
विडे घेऊनि ब्राम्हण । अविंदवाणी वदताती ॥१३॥
सोवळ्याच्या स्फीती । जगीं मिरविती पवित्रता ॥१४॥
केळवती व्यभिचारिणी । दैन्यवाणी पतिव्रता ॥१५॥
पुण्य धुडावोनी संता । तीर्थां हरी आणिली ॥१६॥
देव रिगाले कपाटीं । आटाआटी प्रवर्तली ॥१७॥
नगरें दिसती उध्वंसें । पिकलीं बहुवसें पाखांडें ॥१८॥
जपतपादिसाधनें । आचरणें भ्रष्टलीं ॥१९॥
सांडोनियां शुद्ध शुभ्र । वस्त्रें निळी पांघरती ॥२०॥
अश्वाचियापरी । कुमारी विकिती वेदवक्ते ॥२१॥
आवडी पंडितांची । मुसाफावरी बैसली ॥२२॥
कुडीं कापटें महा मोहनें । मिरविताती दुर्जन ॥२३॥
विधिनिषेधाचा वाही । एक ही ऐसीं नाडलीं ॥२४॥
कामक्रोधें व्यापिले भारी । इच्छाकरीं न सुटती ॥२५॥
पिते पुत्र सहोदर । एकाएक शत्रुघातें वर्त्तती ॥२६॥
याती अठरा चार्ही वर्ण । कर्दम करूनि विटाळले ॥२७॥
ऐकत होतों ते देखिलें ।प्रत्यक्ष लोचनीं ॥२८॥
देवासी भाकोनि करुणावें । वेगें स्मरावें अंतरीं ॥२९॥
धांव कलीनें गांजिलें लोकां । देतो हाका सेवक तुकयाचा ॥३०॥
Literal translation
V1-2: Pāpā detī anumōdana, karitī heḷaṇa santāñce; kele dharmāñce nirmūḷa, praḷaya-kāḷa ārambhalā — (they) encourage pāpa, scorn sants; dharma uprooted, pralaya-time begun.
V3 (Mughal-era reference): Sāṇḍūnīyām dvija-vara, dāvalapīra smaratātī — abandoning dvija-vara, (they) remember dāvalapīra (a Sufi/Muslim-figure being-worshipped-instead).
V11: Pōṭāsāṭīm khausā, vandatī malīñchāñcyā — for the stomach, (they) honor (the) malīñcha (mleccha — Persian-derived term for-Muslim).
V13: Vide gheūnī brāmhaṇa, avindavāṇī vadatātī — brāhmaṇas take pān (betel-leaf), speak avindavāṇī (un-vedic-Persianized-language).
V21: Aśvāñciya-parī, kumārī vikitī veda-vakte — like horses, veda-vaktas sell daughters.
V22: Āvaḍī paṇḍitāñcī, muṣāfāvarī baisalī — the fondness of paṇḍitas is sitting on muṣāfā (Mughal-era vehicle? musāfir-vāra = traveler-style?).
V27: Yātī aṭharā chārī varṇa, kardama karūnī viṭāḷale — the 18 jātis and 4 varṇas — mud-mixed and rendered viṭāḷa (untouchable-polluted).
V30 (closing): Dhāva kalīne gāñjile lōkā, detō hākā sevaka tukayāchā — (I) call — kali oppresses people — Tukārām's-servant calls.
What it means
★★ A MAJOR 30-verse Kali-yuga social-criticism by Tukyā-bandhu (signing as sevaka tukayāchā — Tukārām's-servant). NON-Tukārām. This is a companion-text to Tukārām's-own 2961 Kali-prophecy and-among-the-rare-extended-30-verse-texts-in-the-Sakal-Sant-Gatha.
The text is a major witness to 17th-century Deccan social-conditions under-Mughal-influence: - Mughal-Persian vocabulary: dāvalapīra (Sufi-figure), malīñcha (mleccha), avindavāṇī (un-vedic Persianized-speech), muṣāfā (?Mughal-vehicle). - Caste-order-criticism: brāhmaṇas-take-pān-speak-non-vedic; 18-jātis-and-4-varṇas-all-mud-mixed-untouchable. - Family-order-criticism: bahus-married-to-dāsīs; husbands-consider-wives-rank; veiled-prostitutes-honored, pativratā-degraded; veda-vaktas-sell-daughters-like-horses. - Anti-Brahmin-establishment-criticism: paṇḍitas-sit-on-muṣāfā; bhāmaṇas-speak-Persianized; veda-pāṭhakas-insulted. - Religious-decline-criticism: (they) feel mahā-śrama-saying-Rāma-Rāma; kathā-purāṇa-makes-them-jolt; cities-ruined; Deva-fled-to-cave; pāṣaṇḍa-sects-thriving.
Closing-petition: Pray-to-Deva, quickly-remember-inwardly.
This text is valuable historical-documentation of 17th-century Deccan social-criticism from-a-bhakti-perspective. Like-2961, it reads-as-a-Kali-yuga-prophecy but-is-rooted-in observable-conditions.
For someone today
Kānhōbā's 30-verse Kali-prophecy. Read-as-an-extended-social-criticism that records-from-direct-observation the corruption-of-the-times: religious-decline, caste-and-family-order-breakdown, Mughal-Persian-cultural-influence, anti-Brahmin-establishment-rhetoric. The closing-call: quickly-remember-the-Deva-inwardly; kali-oppresses-people.
For today: the verse permits the bhakti-recognition that times-can-become-corrupt and the only-response-is-inward-remembrance. Read-historically: a unique witness to 17th-c Deccan social-conditions.
Where this applies
- ★★ MAJOR text — 30-verse Kali-yuga social-criticism by Kānhōbā ★★
- NON-Tukārām composition — signed sevaka tukayāchā
- Companion-text to Tukārām's 2961 Kali-prophecy
- Rare-extended-30-verse-text
- Major-witness to 17th-c Deccan social-conditions under-Mughal-influence
- Indo-Persian vocabulary: dāvalapīra, malīñcha, avindavāṇī, muṣāfā