ANNAMACHARYULU
189 ఓహో నిలిచిన దొకటిదియే
(OhO nilichina dokaTidiyE)
for Telegu
(తెలుగు) Version press here
Synopsis: Brahman remains indeterminate, defying
categorization as either existing (sat सत)
or non-existing (asat असत) -Bhagavad Gita.
Summary
of this Poem:
Chorus: The sole enduring element will be the recollection of the
Lord.
Stanza
1: The very name of the Lotus-eyed Supreme Lord acts as a
healing balm, eradicating the sins born from the different phases of life.
Surrendering to the deity robed in saffron becomes a radiant lamp, dispelling
the darkness of ignorance that engulfs our lives.
Stanza
2: Vishnu Kirtans are like grand feasts for the soul.
Vaikuntha, in this context, is akin to the spiritual allowance we receive.
Reciting the hymns of Achyuta serves as the stepping stones, guiding us from
the lowest realms of consciousness to the sublime heights of spiritual
realization.
Stanza
3: Complete devotion to Krishna is akin to a securely tied
bag full of wealth, and those who seek it attain absolution. The grace of Sri
Venkateswara serves as the greatest support for devotees.
Detailed Presentation
Introduction: This Annamacharya's poem appears to
commence abruptly, much like how human life unfolds unexpectedly, revealing
only a fraction of its entirety. Our understanding is limited to a partial
glimpse of existence, with the antecedents and subsequent chapters remain concealed,
echoing the expression of Bhagavad Gita verse 2-28.
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అధ్యాత్మ కీర్తన: రాగిరేకు: 297-5 సంపుటము: 3-564 |
Philosophical Poem Copper Plate: 297-5 Vol: 3-564 |
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ఓహో నిలిచిన దొకటిదియే శ్రీహరి సాకారచింతనము ॥పల్లవి॥ పంచమవేదపు పద్మాక్షునామము అంచెఁ బాపహర మౌషధము పంచలఁ బీతాంబరు శరణాగతి ముంచిన యజ్ఞానమునకు దీపము ॥ఓహో॥ విందులకుడుపులు విష్ణుకీర్తనము చందపు వైకుంఠ సంబళము పొందుగ నచ్యుతుఁ బూజించు పూజలు కిందటఁ గొనకెక్కెడి నిచ్చెనలు ॥ఓహో॥ కట్టిన ముడుపగు ఘన కృష్ణభక్తి ముట్టిన పాపవిమోచనము యిట్టే శ్రీవేంకటేశ్వరు కృప యిది పట్టినవారికి బలువగు కొమ్ము ॥ఓహో॥
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OhO nilichina
dokaTidiyE
SrIhari sAkArachiMtanamu ॥pallavi॥ paMchamavEdapu
padmAkshunAmamu
aMche bApahara
maushadhamu
paMchala
bItAMbaru SaraNAgati
muMchina yaj~nAnamunaku dIpamu॥OhO॥ viMdulakuDupulu vishNukIrtanamu
chaMdapu
vaikuMTha saMbaLamu
poMduga nachyutu
bUjiMchu pUjalu
kiMdaTa gonakekkeDi nichchenalu ॥OhO॥ kaTTina muDupagu
ghana kRshNabhakti
muTTina
pApavimOchanamu
yiTTE
SrIvEMkaTESvaru kRpa yidi
paTTinavAriki baluvagu kommu ॥OhO॥
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Details and Explanations:
ఓహో నిలిచిన దొకటిదియే
శ్రీహరి సాకారచింతనము ॥పల్లవి॥
Word
to Word Meaning: ఓహో (OhO) =
Exclamation (indicating surprise); నిలిచిన (nilichina) = that remains (the one withstands
tests of time) దొకటిదియే (dokaTidiyE) = this alone; శ్రీహరి (SrIhari) =
Lord Srihari; సాకారచింతనము (sAkArachiMtanamu)= remembering the form of the Lord.
Literal Meaning: The
sole enduring element will be the recollection of the Lord.
Explanation: Through
deconstructing the layers, we have carefully built, the genuine essence of a
human being emerges. A thorough and objective examination of individuals shows
that each person is essentially a collection of various perspectives absorbed
from the surroundings. Consequently, when someone truly recognizes the lack of
truth in what they hold, the artificial construct known as "I" is
abandoned.
When a yogi attains such a state, they come to the realization that they are shaped by a bundle of contradictions. In this understanding, they also grasp that their perception of the world is constructed upon flawed foundations and misconceptions. Consequently, this individual relinquishes both their sense of self and their attachment to the world. In this state of mind, there is no distinction between the self and the world. As Jiddu Krishnamurti expressed, "you are the world." Similarly, Annamacharya conveys, "OhO nilichina dokaTidiyE / SrIhari sAkArachiMtanamu" (ఓహో నిలిచిన దొకటిదియే / శ్రీహరి సాకారచింతనము), emphasizing the oneness between the individual and the divine.
The complexity of this concept is underscored by Magritte's "Le grand matin" (= The Best Morning), a captivating surrealist painting that visually articulates the intricacies involved.
On the near side of the door, our
perspective is from behind a Bilboquet who stands there, gazing at the door.
Positioned to the right of the door, in the space between the Bilboquet and the
door itself, a cluster of green leaves catches the eye. Upon closer inspection,
it becomes apparent that these leaves are, in fact, reminiscent of parrot-like
birds.
Magritte's surreal composition invites
contemplation on profound themes. The Bilboquet in the foreground can be
interpreted as a symbol of a human being. The door, marked by its massive
irregular opening, becomes a potent metaphor for a significant and irreversible
transformation—whether it be death or birth remains open to interpretation. The
vast sea and sky visible beyond the door remain enigmatic, withholding their
true nature. This ambiguity prompts the realization that, despite their
immediate presence, these elements elude our complete understanding. Magritte,
through this painting, seems to suggest the mystery and incomprehensibility of
fundamental aspects of existence.
Indeed, Magritte's portrayal suggests
that for the Bilboquet, both death and life are equally inaccessible and
mysterious. The symbolic door, representing a profound change, remains
unyielding to our attempts at understanding, akin to the futile endeavour to
comprehend God through unauthorized penetration. The deliberate preservation of
the door and the wall, despite the huge irregular opening, underscores the idea
that such fundamental aspects resist complete revelation, emphasizing the
limits of human understanding in the face of the divine or existential
mysteries.
Achieving the singular truth requires
abandoning present endeavours and acknowledging that the known and the unknown
in this world are fundamentally connected. The birds depicted in the painting
symbolize individuals who mock those walking the path of truth from this side
of the world, with their green color representing the quality of envy. By
portraying the birds as plants on the ground, the artwork suggests a fixed
mindset among those individuals.
Indeed, a person on the path of
liberation transcends the need for proofs or evidence concerning the ego,
referred to as the 'Self,' or the world, deemed as 'illusion.' This sentiment
is echoed in Annamacharya's words, "OhO nilichina dokaTidiyE / SrIhari
sAkArachiMtanamu" (ఓహో నిలిచిన దొకటిదియే / శ్రీహరి సాకారచింతనము), where he expresses the profound realization that the
contemplation of the divine is inherent, irrespective of any external
validation or qualification.
Word to Word Meaning: పంచమవేదపు (paMchamavEdapu) = absolutely fair and credible; పద్మాక్షునామము (padmAkshunAmamu) = A name of the Lotus eyed Lord; అంచెఁ (aMche) = a stage or halting place in a journey (here implying the ceaseless movement between life and death); బాపహర (bApahara) = douses all the sins; మౌషధము (maushadhamu) = this medicine; పంచలఁ (paMchala) = one that is close by, proximity; బీతాంబరు (bItAMbaru) = The god who is clothed in a saffron robe, an epithet of Vishṇu; శరణాగతి (SaraNAgati) = refuge,; ముంచిన (muMchina) = inundated; యజ్ఞానమునకు (yaj~nAnamunaku) = for ignorance; దీపము (dIpamu) = light;
Literal Meaning: The
very name of the Lotus-eyed Supreme Lord acts as a healing balm, eradicating
the sins born from the different phases of life. Surrendering to the deity
robed in saffron becomes a radiant lamp, dispelling the darkness of ignorance
that engulfs our lives.
Explanation; paMchamavEdapu padmAkshunAmamu / aMche bApahara maushadhamu “పంచమవేదపు పద్మాక్షునామము / అంచెఁ బాపహర మౌషధము”: Annamacharya emphasized that uttering the name of the Lord alone is enough to alleviate the perpetual cycle of suffering associated with birth and death. Unlike delving into extensive discussions about virtuous deeds leading to higher realms, he directly addressed the consequences of sin. His focus centred on transcending to a higher spiritual plane where conventional distinctions between right and wrong become irrelevant. This direct and unconventional approach might not have been well-received by scholars of his time, leading to a prolonged period during which the true depth and purpose of his hymns remained concealed.
We tend to place higher value on words that are sweetened and indirect rather than those spoken with direct objectivity. Instead of focusing on action, we often dwell more on contemplating the potential outcomes of our actions. Whether it's seeking satisfaction or tangible benefits, our expectations from deeds often resemble business transactions. Our minds are drawn to these engagements as they offer mental fodder for thinking, increasing the likelihood of losing our way.
Annamacharya's teachings centre on the wholeness of life,
transcending the limitations imposed by our individual desires. He emphasizes
that all pursuits, whether spiritual or material, essentially involve a
movement from one known position to another. In this context, surrendering to
the Lord with the profound awareness that “we lack complete knowledge of both
ourselves and the world around us” emerges as the only viable option for
humanity. This surrender becomes a transformative path leading to a deeper
understanding and connection with the divine.
Word
to Word Meaning: విందులకుడుపులు
(viMdulakuDupulu)
= great feast; విష్ణుకీర్తనము (vishNukIrtanamu)
= praise of Lord Vishnu; చందపు (chaMdapu)
similar to, might be likened to; వైకుంఠ (vaikuMTha) = वैकुंठ, highest places, abode of Lord Vishnu; సంబళము (saMbaLamu)
= travelling allowance, wages; పొందుగ
(poMduga)
= suitably, appropriately; నచ్యుతుఁ (nachyutu) = Lord Achyuta; బూజించు పూజలు (bUjiMchu
pUjalu) = reciting the hymns; కిందటఁ (kiMdaTa) = our present place/position; గొనకెక్కెడి
(gonakekkeDi)
= leading to the highest; నిచ్చెనలు (nichchenalu)
= steps, path;
Literal Meaning: Vishnu
Kirtans are like grand feasts for the soul. Vaikuntha, in this context, is akin
to the spiritual allowance we receive. Reciting the hymns of Achyuta serves as
the stepping stones, guiding us from the lowest realms of consciousness to the
sublime heights of spiritual realization.
Explanation; How can we say that
we are at a very low level? It can be said from Bhagavad Gita 14-8 तमस्त्वज्ञानजं
विद्धि मोहनं सर्वदेहिनाम् "tamas tv ajñāna-jaṁ viddhi mohanaṁ
sarva-dehinām". This Low level is not related to our skills and
societal position. It is caused by our engagement in material activity. The ladders
mentioned by Annamacharya are not some steps to climb. They are indicating transcendence
from psychologically unsustainable state to stable state. Not a journey.
Annamacharya delves into the profound
realization that achieving this transformative state is beyond the capacity of
our current consciousness. The unconscious, lying beyond our control, presents
an obstacle to such a transformation. Recognizing the impossibility of this
task leads one to a narrow path between life and death, conscious and
unconscious. Importantly, it's acknowledged that the present knowledge is
inadequate for reaching this state.
Annamacharya, in proposing this
challenging crossroads, encapsulates the essence of metamorphosis for humanity
- a journey between life and death, between the known and the unknown. The
state he describes in "గొడ్డేరేచిన్నదిడ్డితెరువు వోక / దొడ్డతెరువువంక తొలఁగుమీ" ("Godderechinnidditeruvu
voka / Doddateruvuvanka tolangumi") remains indescribable by any living
person, emphasizing the profundity and mystery of this transformative state.
This state which is neither death nor
life is mentioned in - Bhagavad Gita 13-13 ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्रुते
। अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥ jñeyaṁ yat tat pravakṣhyāmi yaj jñātvāmṛitam aśhnute / anādi
mat-paraṁ brahma na sat tan nāsad uchyate (Meaning: Arjuna!! I shall now reveal
to you that which ought to be known, and by knowing which, one attains
immortality. It is the beginningless Brahman, which lies beyond existence and
non-existence).
Indeed, Annamacharya's attempt to
describe a state transcends ordinary imagination or fantasy. A profound
comprehension of death becomes crucial to grasp the meaning embedded in his
poems. However, discussions about death often evoke reluctance, and without
acknowledging and understanding this fundamental aspect, any attempt to delve
into the meaning of his poetry may remain futile.
Word
to Word Meaning: కట్టిన ముడుపగు (kaTTina muDupagu)
= Money (or wealth) tied up in bag (implying that we cannot estimate its worth);
ఘన కృష్ణభక్తి (ghana
kRshNabhakti) = Great devotion to Lord Krishna; ముట్టిన (muTTina) =
when touched (when understaken); పాపవిమోచనము (pApavimOchanamu) = all the sins will be washed out;
యిట్టే (yiTTE) = immediately; శ్రీవేంకటేశ్వరు కృప యిది (SrIvEMkaTESvaru
kRpa yidi) = this is the grace of Lord Venkateswara; పట్టినవారికి (paTTinavAriki)
= Those who take up steadfast; బలువగు కొమ్ము (baluvagu kommu) = Strong support;
Literal Meaning: Complete
devotion to Krishna is akin to a securely tied bag full of wealth, and those
who seek it attain absolution. The grace of Sri Venkateswara serves as the
greatest support for devotees.
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