ANNAMACHARYA
130 కడునడుసు చొరనేల కాళ్ళు గడుగఁగనేల
(kaDunaDusu choranEla kALLu gaDugaMganEla)
Introduction: This
poem though very straight forward yet skirts the underlying message with well-rounded
slippery wording. The poem sounds sweeter, its rhythm
and beat are attractive, words do not demand you to open dictionary.
Annamacharya’ s step by step analysis appears easy on the first look.
Yet the comprehension of this slippery poem is
more like climbing a smooth semi-spherical chocolate mountain in hot summer. First
it’s difficult to climb a spheroidal mountain. Then, the summer heat melts the
chocolate, making it more difficult to ascend. As you try to understand, that
is an effort; that effort creates friction that melts the chocolate further.
Man, further slides down. While sliding down he enjoys the chocolate thinking
he received fruits of his efforts.
When the man stops enjoying the 'chocolate' and
stops trying to climb the chocolate hill altogether, starts observing seriously
he transcends the gaps between the 'chocolate' in him, himself and the mountain
of chocolate. That irreversible realization that the whole world is made of the
same substance is the divine light that leads to life.
All this may appear very difficult and clumsy, yet great
men who lived amongst us, like Annamacharya, Jiddu Krishnamurti have shown that
its possible for people like us as well to come upon such state. That is the
basis of these commentaries. Supporting serious exploration is the only
objective of these explanations.
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కీర్తన: రాగిరేకు:
41-3
సంపుటము: 1-251 |
POEM Copper Leaf: 41-3;
Volume 1-251 |
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కడునడుసు చొరనేల కాళ్ళు గడుగఁగనేల కడలేని జన్మసాగర మీఁదనేల ॥కడు॥
దురితంబునకునెల్ల దొడవు మమకారంబు- లరిది మమతలకుఁ దొడ వడియాసలు
గురుతయిన యాసలకుఁ గోరికలు
జీవనము
పరగ నిన్నిటికి లంపటమె కారణము ॥కడు॥
తుదలేని లంపటము దుఃఖహేతువు
దుఃఖ- ముదుటయిన తాపమున కుండఁగఁ
జోటు
పదిలమగు తాపంబు ప్రాణసంకటము
లీ-
మదము పెంపునకుఁ దన మనసు కారణము॥కడు॥
వెలయఁ దన మనసునకు వేంకటేశుఁడు
గర్త బలిసి యాతనిఁ దలఁచు పనికిఁ
దాఁ గర్త
తలకొన్న తలఁపు లివి దైవమానుషముగాఁ
దలఁచి యాత్మేశ్వరునిఁ దలఁపంగ
వలదా ॥కడు॥
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kaDunaDusu choranEla kALLu
gaDugaMganEla kaDalEni janmasAgara
mIdanEla ॥kaDu॥
duritaMbunakunella doDavu
mamakAraMbu- laridi mamatalaku doDa
vaDiyAsalu
gurutayina yAsalaku gOrikalu
jIvanamu
paraga ninniTiki laMpaTame
kAraNamu ॥kaDu॥
tudalEni laMpaTamu
dukhahEtuvu dukha- muduTayina tApamuna kuMDaga
jOTu
padilamagu tApaMbu
prANasaMkaTamu lI-
madamu peMpunaku dana manasu
kAraNamu ॥kaDu॥
velaya dana manasunaku
vEMkaTESuDu garta balisi yAtani dalachu paniki
dA garta
talakonna talapu livi
daivamAnushamugA
dalachi yAtmESvaruni
dalapaMga valadA ॥kaDu॥
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Details and Explanations:
కడునడుసు చొరనేల
కాళ్ళు గడుగఁగనేల
కడలేని జన్మసాగర
మీఁదనేల ॥కడు॥
kaDunaDusu choranEla kALLu gaDugaMganEla
kaDalEni janmasAgara mIdanEla ॥kaDu॥
Word to Word meaning: కడున్ (kaDun) = much; అడుసు (aDusu) = mud, mire చొరనేల (choranEla) = enter; కాళ్ళు (kALLu) = legs; గడుగఁగనేల (gaDugaMganEla) = clean; కడలేని (kaDalEni) = endless; జన్మసాగరము (janmasAgaramu) = sea of life; ఈదనేల (IdanEla) = why swim (unnecessarily)?
Literal meaning: Why enter the mire only to clean your legs again? Why swim the endless sea of life?
Explanation: By this statement one may feel that every man should have assiduously avoided this present life cycle. But reality is in front of us alas!
We enter life thinking that we are wise enough to ward off any deviation. We realise only when we are completely stuck in it. We rue but continue the same thing. That’s why Annamacharya said గూఁటఁబడి వెడలుగతి గురుతు గనలేఁడు#1 (gUTabaDi veDalugati gurutu ganalEDu) = Man gets tricked (by nature through senses) and he cannot find way-out.
Like we can’t pin-point what life is, we also are not sure how we get caught. The fact remains that we are constantly caught off guard.
Annamacharya used the word అడుసు (aDusu) to signify that life attracts like a beautiful lotus flower that grows in mud. In the hurry to grab it man finds himself in the mud. To extricate himself, he spends his rest of life. In fact, అడుసు తొక్కనేలా కాళ్ళు గడుగనేలా (aDusu tokkanEla kALLu gaDuganEla) is a Telegu idiom to signify ‘don’t waste time’.
Implied
meaning: One
can’t find truth by engaging in the worldly affairs.
దురితంబునకునెల్ల
దొడవు మమకారంబు-
లరిది మమతలకుఁ
దొడ వడియాసలు
గురుతయిన యాసలకుఁ
గోరికలు జీవనము
పరగ నిన్నిటికి
లంపటమె కారణము ॥కడు॥
duritaMbunakunella doDavu mamakAraMbu-
laridi mamatalaku doDa vaDiyAsalu
gurutayina yAsalaku gOrikalu jIvanamu
paraga ninniTiki laMpaTame kAraNamu ॥kaDu॥
Word to Word meaning: దురితంబునకునెల్ల (duritaMbunakunella) = for all the crime, wrong, sin; దొడవు (doDavu) = To begin, To prepare, To place an arrow on the bowstring, మమకారంబులు (mamakAraMbulu) = attachment to OR interest in anything with an idea of ownership, consider belonging to one's self, the sense of meum, అరిది (aridi) = impossible, rare; మమతలకుఁ (mamatalaku) = The interest or affection entertained for objects, from considering them as belonging to, or connected with oneself. దొడవు (doDavu) = To begin, To prepare, అడియాసలు (aDiyAsalu) = Looking forward to something favourable to happen; గురుతయిన( gurutayina) = something that can be felt like a mark, a sign, a trace, a token, యాసలకుఁ (yAsalaku) = Wish, hope, inclination; గోరికలు (gOrikalu)= Wishes, preferences, selection; జీవనము (jIvanamu) = life used to indicate provide substance; పరగ (paraga)= Agreeably, duly; నిన్నిటికి (ninniTiki) = for all these; లంపటమె (laMpaTame) = two-wooden slabs hung to the neck of a cow, buffalo can’t run away, the transactional riddle, to meddle with, to entangle, figuratively causing pain and fatigue; కారణము (kAraNamu) = cause;
Literal meaning: For all wrong (or sin) begins with the concept of ownership. Looking forward to something good happening is the source of one's interest or affection for near-impossible things. Preferences sustain extraordinary desires. Entanglement in material activity is undoubtedly the cause.
Explanation: We always behave like the Arab in
Arab and Camel story. The imperceptible small things we ignore, and one fine
morning, like the Arab, we find ourselves in the wrong place.
తుదలేని లంపటము
దుఃఖహేతువు దుఃఖ-
ముదుటయిన తాపమున
కుండఁగఁ జోటు
పదిలమగు తాపంబు
ప్రాణసంకటము లీ-
మదము పెంపునకుఁ
దన మనసు కారణము ॥కడు॥
tudalEni laMpaTamu dukhahEtuvu dukha-
muduTayina tApamuna kuMDaga jOTu
padilamagu tApaMbu prANasaMkaTamu lI-
madamu peMpunaku dana manasu kAraNamu ॥kaDu॥
Word to Word meaning: తుదలేని (tudalEni) = Endless; లంపటము (laMpaTamu) = entanglement; దుఃఖహేతువు (dukhahEtuvu) = cause of sorrow; దుఃఖము (dukhamu) = Grief, lamentation; ఉదుటయిన (uduTayina) = big, vigorous; తాపమున (tApamuna) = corroding care, feeling of erosion; కుండఁగఁ (kuMDaga) = supporting; జోటు (jOTu) = place, space; పదిలమగు (padilamagu) = steady; తాపంబు (tApaMbu) = erosion or corrosion; ప్రాణసంకటము (prANasaMkaTamulu) = dangerous, perilous; ఈ -మదము (I-madamu) = this pride, this arrogance; పెంపునకుఁ (peMpunaku) = fostering, growth; దన మనసు (dana manasu) = his mind; కారణము (kAraNamu) = the cause;
Literal
meaning: Endless
entanglements are cause of sorrow. Grief provides room for corroding heart.
Steady erosion is perilous. The mind fosters this pride or arrogance.
Explanation: It’s worth noting that man, even after knowing the cause of his condition, does not extricate him from that position. Man knows the causes that lead to wars, yet wars continue to take place (like the war in Ukraine). Everyone knows that anger is not good. However, most of us can't help but get angry even if we try.
Therefore, knowing the reason for his present condition is his own mind does not prevent man from continuing his avocation. Thus, from such conceptual knowledge one may derive satisfaction, but actually does not help him in transformation. That is what enunciated in the next stanza. The crisis of man's heart is deep rooted and cannot be overcome by wishful thinking. This requires industry and inclination. The same is stated by Annamacharya in the next stanza.
The picture below clearly demonstrates how thoughts out weigh our actions.
Implied
meaning: Thou art, according to
thy thoughts.
వెలయఁ దన మనసునకు
వేంకటేశుఁడు గర్త
బలిసి యాతనిఁ
దలఁచు పనికిఁ దాఁ గర్త
తలకొన్న తలఁపు
లివి దైవమానుషముగాఁ
దలఁచి
యాత్మేశ్వరునిఁ దలఁపంగ వలదా ॥కడు॥
velaya dana manasunaku vEMkaTESuDu garta
balisi yAtani dalachu paniki dA garta
talakonna talapu livi daivamAnushamugA
dalachi yAtmESvaruni dalapaMga valadA ॥kaDu॥
Word to Word meaning: వెలయఁ
(velaya) = shining,
revealed; దన మనసునకు (dana manasunaku) = for your mind; వేంకటేశుఁడు గర్త (vEMkaTESuDu
garta) = Lord Venkteswara is the author; బలిసి (balisi) = concentrating
all the strength one has; యాతనిఁ
(yAtani) = that one; దలఁచు (dalachu) = consider, reflect; పనికిఁ (paniki) = task, act duty; దాఁ (dA) = you; గర్త (garta) = author; తలకొన్న (talakonna) =
happening; తలఁపు లివి (talapu
livi) = these thoughts; దైవమానుషముగాఁ దలఁచి (daivamAnushamugA
dalachi) = if recognisable they are acts of man and unrecognisable are acts of God = An
immiscible state in which action, actor and acted are one and the same; The
state in which such an act (object) is indistinguishable from its own or from
nature or from God (in easy terms it may be called meditation/tapasya); యాత్మేశ్వరునిఁ (yAtmESvaruni) = the one living inside; దలఁపంగ వలదా (dalapaMga valadA) = shouldn’t
one learn or feel that way?
Literal meaning: Lord Venkateswara is
responsible for whatever is revealed to you. However, it is the duty of the man to reflect on
the God. Understand the thoughts that
are happening (within you) are actions of the man. Therefore, part of
ignorance. Shouldn't man put them aside and find who the Soul (God within) is?
Explanation: Man's duties seem insignificant; all he needs to do is remember God. Why do we all fail at such a simple task. The primary cause is our naïve belief that we are wise enough to understand our obligations.
Are we not aware of how such small tasks were neglected by the characters in so many folklores? No wonder man deviates from his responsibilities. For us, God is a concept to be recalled in all SOS situations. Thus, Man’s attitude towards God is too opportunistic. What a pity! Man considers himself supreme. God is a tool in his game. Where is the question of deliverance?
Let us understand the significance of తలకొన్న తలఁపు లివి దైవమానుషముగాఁ / దలఁచి యాత్మేశ్వరునిఁ దలఁపంగ వలదా (talakonna talapu livi daivamAnushamugA / dalachi yAtmESvaruni dalapaMga valadA) means that if an experience is left in man's memory and can be perceived, those thoughts are part of his present knowledge. Others could be divine acts. Thus, all the known and remembered experience is ignorance. It is man's instinct to be interested in the unknown. Many people mistake this interest as devotion (bhakti). Thus, when man perceives himself to be indistinguishable from the environment that is shaping him, that is the true movement. Else is degradation of energy.
Observe
this picture be low titled: The Human Condition by Rene Magritte. This picture
alone reflects the summary of this stanza.
Implied meaning: What is the difference between you and your thoughts? You are according to your thoughts. Are you a weakling that changes from moment to moment? Or are those thoughts like a mist that deceives you?
ADDITIONAL NOTES:
To make matters easy and less stressful, let me introduce a beautiful story from Brothers Grimm. The Tailor in Heaven. A tailor somehow gains entry to heaven#2. Despite warning from Saint Peter to stay quiet in a corner, our hero, when god was away, out of curiosity sneaks and mounts on Gods chair. From there he could see everything that was happening on earth. From there, He noticed an ugly old woman who was standing beside a stream doing the laundry. She secretly set two scarves aside. Seeing this made the tailor so angry that he took hold of the golden footstool (of God) and threw it at the old thief, through heaven down to earth.
When God returns, finds his footstool missing. Finally, Saint Peter admits his mistake of allowing the Tailor inside heaven. The Lord tells the tailor: "Oh, you scoundrel," said the Lord, "if I were to judge as you judge, how would it have gone with you? I would have long since had no chairs, benches, seats, no, not even a stove-poker, but would have thrown everything down at the sinners. You can no longer stay in heaven but must go outside the gate again. Here no one metes out punishment, except me alone, the Lord."
Our actions are like that of Tailor. We have arrived in this heaven. Like that tailor, we are to stay quiet in a corner. Whereas we convert it to hell with all our might, out of our foolish actions like the tailor had thrown the golden footstool. When we violate fundamentals, Are we not deviating? We judge that God has not given me this or that. We judge others. QUO VADIS? తలకొన్న తలఁపు లివి దైవమానుషముగాఁ / దలఁచి యాత్మేశ్వరునిఁ దలఁపంగ వలదా? (talakonna talapu livi daivamAnushamugA / dalachi yAtmESvaruni dalapaMga valadA)?
References and Recommendations
for further reading:
#1 12 ఏఁటివిజ్ఞాన
మేఁటిచదువు (ETivij~nAna mETichaduvu)
#2 14. దిబ్బలు
వెట్టుచు దేలిన దిదివో (dibbalu veTTuchu dElina didivO)
Summary of this Keertana:
Chorus: Why enter the mire only to clean your legs again? Why
swim the endless sea of life? Implied meaning: One can’t find truth
by engaging in the worldly affairs
Stanza 1:
For all wrong (or sin) begins with the concept of
ownership. Looking forward to something good happening is the source of one's
interest or affection for near-impossible things. Preferences sustain
extraordinary desires. Entanglement in material activity is undoubtedly the
cause.
Stanza 2: Endless
entanglements are cause of sorrow. Grief provides room for corroding heart.
Steady erosion is perilous. The mind fosters this pride or arrogance. Implied meaning: Thou art, according to thy thoughts.
Stanza 3: Lord Venkateswara is responsible for
whatever is revealed to you. However, it
the duty of the man to reflect on the God. Understand the thoughts that are happening
(within you) are actions of the man. Therefore, part of ignorance. Shouldn't man
put them aside and find who the Soul (God within) is? Implied meaning: What is the difference between
you and your thoughts? You are according to your thoughts. Are you a weakling that
changes from moment to moment? Or are those thoughts like a mist that deceives you?
The Tailor in Heaven
It came to pass that one beautiful
day God wished to take a stroll in the heavenly garden, and took all the
apostles and saints with him, leaving no one in heaven but Saint Peter. The
Lord had commanded him to allow no one to enter during his absence, so Peter
stood by the gate and kept watch. Before long someone knocked. Peter asked who
was there, and what he wanted.
"I am a poor, honest tailor who
is requesting admission," replied a pleasant voice.
"Honest indeed," said
Peter. "Like the thief on the gallows. You have been sticky-fingered and
have robbed people of their cloth. You will not get into heaven. The Lord has
forbidden me to let anyone in as long he is out."
"Oh, please be merciful,"
cried the tailor. "Little scraps that fall off the table by themselves are
not stolen, and are not worth mentioning. See here, I am limping and have
blisters on my feet from walking here. I cannot possibly go back again. Just
let me in, and I will do all the dirty work. I will tend the children, wash
their diapers, wipe off and clean the benches on which they have been playing,
and patch all their torn clothes."
Saint Peter let himself be moved by
pity and opened heaven's gate just wide enough for the lame tailor to slip his
lean body inside. He had to take a seat in a corner behind the door, and was
told to stay there quietly and peacefully, so that the Lord would not notice
him when he returned, and become angry.
The tailor obeyed, but one time when
Saint Peter stepped outside the door, he got up, and full of curiosity, looked
into every corner of heaven, seeing what was there. Finally he came to a place
where there were many beautiful and costly chairs. At their center was a seat
made entirely of gold and set with glistening precious stones. It stood much
higher than the other chairs, and a golden footstool stood in front of it. This
was the seat on which the Lord sat when he was at home, and from which he could
see everything that was happening on earth.
The tailor stood still, and looked
at the seat for a long time, for he liked it better than all the rest. Finally
he could control his curiosity no longer, and he climbed up and sat down on it.
From there he saw everything that was happening on earth.
He noticed an ugly old woman who was
standing beside a stream doing the laundry. She secretly set two scarves aside.
Seeing this made the tailor so angry that he took hold of the golden footstool
and threw it at the old thief, through heaven down to earth. Unable to bring
the stool back again, he quietly sneaked down from the seat, sat back down in
his place behind the door, and pretended that he had done nothing at all.
When the Lord and Master returned
with his heavenly attendants, he did not notice the tailor behind the door, but
when he sat down on his seat, the footstool was missing. He asked Saint Peter
what had become of the footstool, but he did not know. Then he asked if he had
admitted anyone.
"I know of no one who has been
here," answered Peter, "except for a lame tailor, who is still
sitting behind the door."
Then the Lord had the tailor brought
before him, and asked him if he had taken the footstool, and where he had put
it.
"Oh, Lord," answered the
tailor joyously, "In my anger I threw it down to earth at an old woman
whom I saw stealing two scarves while doing the laundry."
"Oh, you scoundrel," said
the Lord, "if I were to judge as you judge, how would it have gone with
you? I would have long since had no chairs, benches, seats, no, not even a
stove-poker, but would have thrown everything down at the sinners. You can no
longer stay in heaven, but must go outside the gate again. From there watch
where you are going. Here no one metes out punishment, except for me alone, the
Lord."
Peter had to take the tailor out of
heaven again, and because his shoes were worn out and his feet were covered
with blisters, he took a stick in his hand and went to Wait-a-While, where the
good soldiers sit and make merry.
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