ANNAMACHARYULU
156 హరిహరియని
వెరగందుటఁ గాక
(harihariyani veragaMduTa gAka)
for Telegu (తెలుగు) Version press here
Synopsis: “Divine duties cannot be performed by fearing God. Rather man shall correct
his irrationality” - Annamacharya.
Summary of this Poem:
Chorus: O Lord Venkatesha! We don't know what life
is, except to scamper out of fear. Guide us to intelligence. Implied Meaning: Venkatesha! Let the wisdom
of life flower in us.
Stanza 1: The five
great sinners (sound, touch, feeling, shape, and smell)
occupy my body and rule over me by appointing 10 security guards {5 sense
organs (ears, skin, eyes, tongue and nose) and 5 performers (the talk, the
hands, the legs, the anus, genital organ}. The six liaison agents (want, anger, infatuation,
avarice, arrogance and envy) form the seat of
judgement of inconstancy and fickleness. Sir, how can I perform divine work with such a
congregation.
Stanza
2: Is it
not ploughing this bumpy field called body with the help of this lame animal (mind)
hard and difficult? Are these my attempts worth the consideration? There are
three hangmen, regardless of my feelings, continues to display their nature.
These 56 tattvas (1. character, 2. soul, etc.) who
are at loggerheads with these executioners. All along I am embroiled in these
petitions and resolutions, Sir, where is the respite to control these things? (Oh
Lord, I am powerless to handle this; you must intervene to save me).
Stanza
3: I long
for the thrill of seeing the harvest of pleasure and pain in a body of little
value, like a small clay pot, to set the Pongal before the village gods.
I have observed all these things and have given all that I have into your
hands. Oh Lord Venkateswara, what more can I say?
Detailed Presentation
Introduction: We know that Annamacharya wrote many tattvas (allegorical philosophies). But making these allegories deep, glowing with beauty, sweetness and arousing interest is an art.
Divine duties
cannot be fulfilled by fearing God. Man must correct his intellectual
orientation. No modern psychologist can match Annamacharya.
Detailed Presentation
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కీర్తన: రాగిరేకు: 280-6 సంపుటము: 3-464 |
POEM Copper Leaf:
280-6 Volume: 3-464 |
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హరిహరియని వెరగందుటఁ గాక సిరివర మాకు బుద్ధి చెప్పఁగదవయ్యా ॥పల్లవి॥ పాపపుకొంపలో వారు పంచమహాపాతకులు కాపులకు పదుగురు కర్త లందుకు తాపి కాండ్లారుగురు ధర్మాసనమువారు చాపలమే పనులెట్టు జరగీనయ్యా ॥హరి॥ పలుకంతల చేను బండ వెవసాయము బలిమిఁ దొక్కీఁ గుంటిపసురము తలవరులు ముగురు తగువాదు లేఁబైయారు సొలసి ఆనాజ్ఞ కిదుఁ జోటేదయ్యా ॥హరి॥ బూతాల పొంగటికే పొడమిన పంటలెల్లా కోఁతవేఁత చూచుకొని కోరు కొటారు యీతల శ్రీవేంకటేశ యిన్ని విచారించి నీ- చేఁతే నిలిపితి విఁకఁ జెప్పేదేఁటిదయ్యా ॥హరి॥
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harihariyani
veragaMduTa gAka
sirivara mAku
buddhi cheppagadavayyA ॥pallavi॥ pApapukoMpalO
vAru paMchamahApAtakulu
kApulaku
paduguru karta laMduku
tApi
kAMDlAruguru dharmAsanamuvAru
chApalamE
panuleTTu jaragInayyA ॥hari॥ palukaMtala
chEnu baMDa vevasAyamu
balimi dokkI
guMTipasuramu
talavarulu
muguru taguvAdu lEbaiyAru
solasi AnAj~na
kidu jOTEdayyA ॥hari॥ bUtAla poMgaTikE
poDamina paMTalellA
kOtavEta
chUchukoni kOru koTAru
yItala
SrIvEMkaTESa yinni vichAriMchi nI-
chEtE nilipiti
vika jeppEdETidayyA ॥hari॥
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Details and Explanations:
Word to word meaning: హరిహరియని (harihariyani) = Chanting Hari Hari; వెరగందుటఁ (veragaMduTa) = to remain in fear; గాక (gAka) = except; సిరివర (sirivara) = O Lord of wealth; మాకు (mAku) = to us; బుద్ధి (buddhi) = intelligence; చెప్పఁగదవయ్యా (cheppagadavayyA) = teach us.
Literal
meaning: O Lord Venkatesha! We don't know what life is, except to
scamper out of fear. Guide us to intelligence.
Explanation: Let us remember the words of Plato “We can easily forgive a child who is afraid of the dark; the real tragedy of life is when men are afraid of the light”. Unfortunately, fear is the key to most of man's actions. To understand how fear plays crucial role in making decisions, please take a careful look at this world-famous painting by René Magritte below titled 'La Carte Blanche' (= The White Paper = used in the sense that people's thoughts are influenced as easy as writing on white paper)
In this picture you
will see a woman riding a horse in the forest. On examination you will find some parts of the
horse rider are cutting across the trees. In fact the artist placed three cut pieces of rider in the above
picture. But
the mind, forgetting the incongruity still believes that there is a horse. (I am thankful to Mr. Scott McDaniel for his analysis of #16: The Blank Check,
by René Magritte. You can find full article at reference No 1)
In the illustration below, it is clear that induced closure contributes significantly to the belief that a horse is present. In other words, this induced closure creates an illusion by linking two unrelated events, frequently leading to erroneous conclusions in the mind.
Children will be aware of their parents' financial difficulties. The violence they witness on television, the cruelty and brutality they read in the newspapers, and the attempts of domination they witness in the schools, workplace, the marketplace, and the legislatures leave an indelible mark on their hearts.
The individual events mentioned above are like small dust particles floating in the mind. Just as in the evening the sun's rays are scattered by impurities in the air and make the sky appear in the red color; the inductive closure connects various insignificant events of life to create an atmosphere of fear in the mind.
Children are profoundly affected by this, which makes them panicky, obstinate, and on the lookout for safety cover. Because of this fear, they initially see their parents as a safety net; as they get older, they turn to their teachers, friends, and ultimately God for protection.
Thus,
we may safely infer Annamacharya implied that considering God as a shield of
protection is not the significance of devotion, but an act of fear. Thus,
divine duties can’t be performed fearing god.
Implied
Meaning: O Lord! Give
us the wisdom of life
Word to word meaning: పాపపుకొంపలో వారు (pApapukoMpalO vAru) = They in the sinful body; పంచమహాపాతకులు (paMchamahApAtakulu) = The five great sinners of sound touch feeling, shape and smell;
కాపులకు (kApulaku) = appointed
security guards; పదుగురు కర్త లందుకు (paduguru karta laMduku) = ten people – 5 sense organs (ears,
skin, eyes, tongue and nose) and 5 performers (the talk, the hands, the legs, the
anus, genital organ); తాపి కాండ్లారుగురు (tApi kAMDlAruguru) = liaison agents (They are want,
anger, infatuation, avarice, arrogance and envy); ధర్మాసనమువారు (dharmAsanamuvAru) = they
form the seat of judgement; చాపలమే (chApalamE) = fickleness,
inconstancy; పనులెట్టు (panuleTTu) = how (divine) work; జరగీనయ్యా (jaragInayyA) = how shall it
happen?
Literal
meaning: The five great sinners (sound,
touch, feeling, shape, and smell) occupy my body and rule over me by
appointing 10 security guards {5 sense organs (ears, skin, eyes, tongue and
nose) and 5 performers (the talk, the hands, the legs, the anus, genital organ}.
The six liaison agents (want, anger, infatuation, avarice, arrogance
and envy) form the seat of judgement of inconstancy and
fickleness. Sir, how can I perform
divine work with such a congregation?
Explanation: Annamacharya
is criticising man’s tendency to judge others. He says we don’t have the basis
for such an avocation. However strong one may get internally convinced about others,
still passing such a judgement or conclusion is flawed. That’s the reason he
said itarula dUranElA? ('ఇతరుల దూరనేలా'#1 = Why
blame others)
Thus, what a misery
is avoided for the little man, who constantly proclaims resolutions, judgments
moment after moment!! But without such a vocation, how to pass the time?
Shouldn't we be defending justice? What is the basis for man to take justice into
his own hands? Is it imprudence or wisdom that prompts such actions?
Implied
Meaning:
Word to word meaning: పలుకంతల చేను (palukaMtala chEnu) = A field with lot of pot holes (here
Annamacharya meant body with nine apertures- two ears, one mouth, two nostrils,
two eyes, anus, and genitals); బండ వెవసాయము (baMDa vevasAyamu) =
very laborious / hard work (implying worthless work); బలిమిఁ దొక్కీఁ = (balimi dokkI) = forcefully thrusted; గుంటిపసురము (guMTipasuramu) = lame
animal (here implying “mind that cannot stand on its own, always looking
for support”) తలవరులు (talavarulu) = hangmen
{indicating the three material modes: sattva (goodness), rajas (passion), and
tamas (ignorance)}; ముగురు (muguru) = three numbers; తగువాదు (taguvAdu) = the
petitioners; లేఁబైయారు (lEbaiyAru) = are 56 in number; సొలసి (solasi) = tired of these; ఆనాజ్ఞ (AnAj~na) = my control, my rule; కిదుఁ (kidu) = in this; జోటేదయ్యా (jOTEdayyA) = Sir, where is the space?
Literal
meaning: Is it not ploughing this
bumpy field called body with the help of this lame animal (mind) hard and
difficult? Are these my attempts worth the consideration? There are three
hangmen, regardless of my feelings, continues to display their nature. These 56
tattvas (1. character, 2. soul,
etc.) who are at loggerheads with these executioners. All along
I am embroiled in these petitions and resolutions, Sir, where is the respite to
control these things? (Oh Lord, I am powerless to handle this; you must intervene
to save me).
Explanation: Here baMDa vevasAyamu 'బండ వెవసాయము' is indicating unwanted effort. It is
worth to remember the Bhagavat Gita saying (13-30 "अकर्तारं स पश्यति"
{= akartāraṁ sa paśhyati He who sees (aware) all these holistically
and remains actionless is wise). All human effort to attain God
is futile. Annamacharya strengthened his argument by ‘balimi
dokkI’ (బలిమిఁ దొక్కీఁ = forcefully pushed).
It is
worth recalling a song “తిమ్మిరెడ్డి మాకునిచ్చె
దిష్టమైనపొలము#2 / బొమ్మిరెడ్డి
కప్పగించి పోది సేసెఁ బొలము” (timmireDDi mAkunichche
dishTamainapolamu / bommireDDi kappagiMchi pOdi sEse bolamu) is implying that man instead of performing action, submitted to the environmental forces. Thus, by introducing third party “the environment”, man
becomes indirect actor. Therefore, it’s not worth the effort.
guMTipasuramu ‘కుంటి పసురము’ By describing mind as lame animal as it
does not stand on its own, Annamacharya is warning this path is nearly impassable.
It is not an isolated
statement. Annamacharya often described O man don’t forget for the mind is not
a friend or well-wisher {మనసు చుట్టము గాదు#3 (manasu chuTTamu
gAdu}. Annamacharya is clear that the mind makes man follow the
illusions and leads him elsewhere. Also refer to the verse kaMchUM gAdu peMchU gAdu kaDubeluchu manasu
(కంచూఁ గాదు పెంచూఁ గాదు కడుఁబెలుచు మనసు#4= Mind is unyielding, defying and un-instructable.
taguvAdu lEbaiyAru ‘తగువాదు లేఁబైయారు’ = Is indicating the 56 tatvas contradict
amongst themselves. Thus, Annamacharya implied “taking sides is wrong and
staying neutral is the only available option.
AnAj~na kidu jOTEdayyA ఆనాజ్ఞ
కిదుఁ జోటేదయ్యా is implying that there are no space/avenues available for the
man to act. Therefore, he must remain actionless. But reality is different.
Word to word meaning: బూతాల (bUtAla) = elements of nature; పొంగటికే (poMgaTikE) = a small earthen pot used for offering Pongal to the village deity = this body; పొడమిన పంటలెల్లా కోఁతవేఁత చూచుకొని కోరు (poDamina paMTalellA kOtavEta chUchukoni kOru) = I desire the thrill to watch the crops of pleasure and suffering; కొటారు (koTAru) = small go-downs in villages to store the grain ( implying = a body of little value) యీతల (yItala) = this side, this surface; శ్రీవేంకటేశ (SrIvEMkaTESa) = Lord Venkateswara; యిన్ని విచారించి (yinni vichAriMchi) = having considered; నీ-చేఁతే నిలిపితి (nIchEtE nilipiti) = I left this work to you; విఁకఁ జెప్పేదేఁటిదయ్యా (vika jeppEdETidayyA) = What else can I say?
Literal
meaning:
I long for the thrill of seeing the harvest of pleasure and pain in a
body of little value, like a small clay pot, to set the Pongal before
the village gods. I have observed all these things and have given all that I
have into your hands. Oh Lord Venkateswara, what more can I say?
Explanation: nI-chEtE nilipiti vika jeppEdETidayyA “నీచేఁతే నిలిపితి విఁకఁ జెప్పేదేఁటిదయ్యా”: Shows complete dedication of
Annamacharya. He always says there are only two states. One is our present
state. The second is a state of complete immersion in devotion to the Lord. Annamacharya
by these wording conveyed that he could not recognize his own state of existence. Anything else like the moksha is a conjecture.
References
and Recommendations for further reading:
#1 49 ఇతరుల దూరనేల యెవ్వరూ నేమి సేతురు (itarula dUranEla yevvarU nEmi sEturu)
#2 69. తిమ్మిరెడ్డి మాకునిచ్చె దిష్టమైనపొలము (timmireDDi mAkunichche dishTamainapolamu)
#3 15. కంచూఁ గాదు పెంచూఁ గాదు కడుఁబెలుచు
మనసు (kaMchUM gAdu peMchU
gAdu kaDubeluchu manasu)
#4 77. ఒక్కఁడే అంతర్యామి వుపకారి
చేపట్టు (okkaDE aMtaryAmi
vupakAri chEpaTTu)
#3 తాడేపల్లిపతంజలి గారి వ్యాఖ్యానము
-X-The End-X-
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