Abhanga 4006
Jhanvavilī-mahārē — pōrē-of-her.
The verse
झंवविली महारें । त्याची व्याली असे पोरें ॥१॥
करी संताचा मत्सर । कोपें उभारोनि कर ॥ध्रु.॥
बीज तैसें फळ । वरी आलें अमंगळ ॥२॥
तुका म्हणे ठावें । ऐसें जालें अनुभवें ॥३॥
Literal translation
Jhanvavilī-mahārē — pōrē-of-her. Does-santa-mātsara — raises-kara-in-kōpa. Bīja-taisē-phaḷa — amangaḷa-came-up. Tukā: known-by-anubhava.
What it means
★ A 3-verse harsh bīja-taisē-phaḷa (seed-fruit) text — applied to a particular antagonist (apparently of disputed-lineage) who attacks santas. (A) dishonored mahār-woman has borne children; (such a one) envies santas, raises hand in anger. As the seed, so the fruit — the inauspicious origin shows up. I know this by experience. Outlier-text: harsh, lineage-based. Read with the dominant note of Tukārām's radical-inclusion (2755 śūdra-vamśī, 3814 no-varṇāvarṇa-by-Name, 3865 Pandhari-radical-inclusion) — Tukārām's general doctrine is quality-over-birth, but this verse — likely aimed at a specific antagonist whose actions matched his suspected impure-lineage — uses bīja-language polemically.
For someone today
Tukārām: one-who-attacks-santas-has-some-impure-bīja-this-is-anubhava (but read alongside his radical-inclusion stance for full picture).
Where this applies
- ★ Tukārām's bīja-taisē-phaḷa anti-santa-mātsara (outlier — read with 2755, 3814, 3865)