ANNAMACHARYULU
165 నిత్య పూజలివివో నేరిచిన నోహో
(nitya pUjalivivO nErichina nOhO)
for Telegu
(తెలుగు) Version press here
Synopsis: Let you be the
mirror to reflect the truth.
Summary of this Poem.
Chorus: The Supreme Being manifests if you know how to
meditate. I have no words to praise HIM. Implied Meaning: Finding the path to the Supreme Being requires marshalling
all of one's resources and total concentration.
Stanza 1: Meditation
is the integral and harmonizing act of allowing the heart to dwell in truth,
the head to serve as a tool for wisdom, and the eyes to serve as searchlights
for truth.
Stanza 2: We should
pronounce the words carefully as if uttering a mantra. The tongue is not a bell
to ring incessantly. Flavours that are agreeable to the divine within are true offerings.
Stanza 3: This temple works when there is life. Only
those who are passionate and caring can become servants of the Lord. The living
entity's inhalations and exhalations are the fans to supply gentle wind for the
Lord. The divine order of SrIvEMkaTarAya is inconceivable.
Detailed Presentation
Introduction: This poem is interwoven in a way that points to a revolutionary and paradigm shift in traditional thinking. Here, Annamacharya suggests uncontaminated inner space as the temple free from everyday distractions, unblemished eyes, and frugal words in consonance, as a path of meditation.
The entity that
cannot bear the distance between itself and the truth is in meditation. It is the
knowledge that perceives and connects that distance. Therefore, it can be said
that meditation and knowledge are action-oriented part of the entity. Therefore,
cannot be captured and capsuled on the tablet of the mind.
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కీర్తన: రాగిరేకు: 114-4 సంపుటము: 2-82 |
POEM Copper Leaf:
114-4 Volume: 2-82 |
నిత్య పూజలివివో నేరిచిన నోహో ప్రత్యక్షమైనట్టి పరమాత్మునికి ॥పల్లవి॥ తనువే గుడియట తలయే శిఖరమట పెనుహృదయమే హరిపీఠమటా కనుఁగొను చూపులే ఘనదీపము లట తనలోపలి యంతర్యామికిని ॥నిత్య॥ పలుకే మంత్రమట పాదైన నాలికే కలకలమను పిడిఘంటయట నలువైన రుచులే నైవేద్యములట తలఁపులోపలనున్న దైవమునకు ॥నిత్య॥ గమనచేష్టలే యంగరంగగతియట తమిగల జీవుఁడే దాసుఁడట అమరిన వూర్పులే యాలవట్టములట క్రమముతో శ్రీవేంకటరాయనికిని ॥నిత్య॥
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nitya
pUjalivivO nErichina nOhO
pratyakshamainaTTi paramAtmuniki॥pallavi॥
tanuvE
guDiyaTa talayE SikharamaTa palukE
maMtramaTa pAdaina nAlikE gamanachEshTalE
yaMgaraMgagatiyaTa |
Details and Explanations:
nitya pUjalivivO nErichina nOhO
pratyakshamainaTTi paramAtmuniki
॥pallavi॥
Word
to word meaning: నిత్య (nitya) = daily (= continuous); పూజలివివో (pUjalivivO) = prayers are
here (rather deeds are here is the implied meaning); నేరిచిన (nErichina) = if you learn, if you
master; నోహో (nOhO) = exclamation mark; ప్రత్యక్షమైనట్టి (pratyakshamainaTTi)
= one allowing appearance in front; పరమాత్మునికి (paramAtmuniki) = the master.
Literal
meaning:
Explanation: Annamacharya simply disqualified the meditations and prayers we know aren’t true worship. By wording “నిత్య పూజలివివో నేరిచిన” (‘nitya pUjalivivO nErichina’) he meant hitherto unknown, undefined state of meditation. By wording “ఓహో" ('Oho’) he indicated ineffable state, unspeakable astonishment on seeing the manifested Supreme Lord.
Annamacharya used a pivotal word "నేరిచిన" (‘nEricina’ = if learnt).
Let us understand the why this word is critical to this poem by analysing a painting
titled “La parade” by Rene Magritte.
This image's composition, which consists of a tree, a curtain, and a nearly desert landscape, deceives viewers into thinking it is simple. The image is simple to read but difficult to interpret. In this way, Magritte seems to have partially used his experience in advertising to give his painting a greater impact and to manipulate the viewer. At the same time, after the initial shock of recognition, ‘La parade’ begins to slowly reveal its secrets. The gnarled tree is depicted against a red curtain that resembles those in several Magritte paintings.
A tree reaching from bottom to top represents an infinite passage of time, the texture and layers of its bark representing the accumulation of experiences that form a complex history. The tree stands in the way of everything we see, affecting the scene and creating doubt instead of clarity. The curtain behind it is similar, evoking thoughts but not providing clarity.
The partly opened curtain in the painting serves as a symbolic threshold or a liminal space. It suggests a transition or a moment of revelation, as if the viewer is being invited to peer into the room and uncover hidden aspects of memory. The curtain represents the barrier between conscious and subconscious realms, alluding to the potential unveiling of memories and the exploration of the mind's depths.
The narrowly opened curtain probably refers to the narrow path mentioned in the Bible, and the 'దిడ్డి తెరవు' (‘diDDi teravu’#1 = thin passage) mentioned by Annamacharya. Overall, this painting brings to the fore, the things that raise human concern. As the interior is not completely known to us and is confusing, this half-and-half image can be thought of as a symbol of human imperfection.
With this part knowledge, without winking for a moment, without
due diligence, man goes about seeking
the higher paths. Therefore, Annamacharya
questions do we really understand what meditation is? As often
mentioned, meditation is not supplication but an act of dissolving internal
resistance we build. In the next part of this poem, the same thing has been
elaborated.
Implied Meaning: Finding the path to the Supreme Being requires marshalling all of one's resources and total concentration.
tanuvE guDiyaTa talayE SikharamaTa
penuhRdayamE haripIThamaTA
kanugonu chUpulE ghanadIpamu laTa
tanalOpali yaMtaryAmikini ॥nitya॥
Word to word meaning: తనువే (tanuvE) = the body; గుడియట (guDiyaTa) =said
to be temple; తలయే (talayE) = the head; శిఖరమట (SikharamaTa) = said to be crown pinnacle;
పెనుహృదయమే (penuhRdayamE) = only heart with broader ourlook; హరిపీఠమటా
(haripIThamaTA) = seat for the God Hari;
కనుఁగొను (kanugonu) = finding out; చూపులే (chUpulE) = looks; ఘనదీపము లట
(ghanadIpamu
laTa)
= said to be bright lamps; తనలోపలి యంతర్యామికిని (tanalOpali yaMtaryAmikini) = for the one dwelling inside;
Literal
meaning:
Explanation: We
often use our eyes as lights to find faults in others and use that knowledge to
the hilt to our advantage. Tainted by such approaches, do we understand what meditation
is? ‘Living’ as per Annamacharya, is not a joke sir.
We fill our hearts with the lessons taught by experience
and provide space the god in a corner (if at all). And hypocritically claim to
give him a place in the hearts.
What keeps us away from the truth is the impurities
within us, like the bark of memories hiding the view in the above picture by
Magritte. Today, many pay lip service to
the prevention of pollution are those who have not removed the pollution from
their minds. There are many examples to conclude that ‘the inside converts to outside’#3 and ‘the outside transforms to inside’. #2 Thus,
to prevent pollution, one should start with himself. In this context let us
recall the following words of Henry David Thoreau.
“I do not hesitate to say that those who call themselves
abolitionists (of slavery) should at once effectively withdraw their support,
both in person and in property, from the government of Massachusetts, and not
wait till they constitute a majority of one, before they suffer the right to
prevail through them. I think that it is enough if they have God on their side,
without waiting for the other one. Moreover, any man more right than his neighbours
constitutes a majority of one already”.
A man is swayed by so many problems; will reap what he
has sown (ignorance). Therefore, it is wiser to find something to quit, to eschew.
Everything else is rubbish.
palukE maMtramaTa pAdaina nAlikE
kalakalamanu piDighaMTayaTa
naluvaina ruchulE naivEdyamulaTa
talapulOpalanunna daivamunaku ॥nitya॥
Word to word meaning: పలుకే (palukE)
= spoke words; మంత్రమట (maMtramaTa) = said to
be like Mantra (sacred phrase); పాదైన (pAdaina)
= stable; నాలికే (nAlikE) = tongue; కలకలమను (kalakalamanu) = Buzz,
a confused sound; పిడిఘంటయట
(piDighaMTayaTa)
= said to be the hand bells; నలువైన (naluvaina) = appropriate; రుచులే (ruchulE) = tastes; నైవేద్యములట
(naivEdyamulaTa) = Offerings; తలఁపులోపలనున్న దైవమునకు (talapulOpalanunna daivamunaku)
= the Lord beneath the thoughts.
Literal
meaning:
Explanation: let
me recall the words of Abraham Lincoln “Better to remain silent and be thought
a fool than to speak out and remove all doubt”.
gamanachEshTalE yaMgaraMgagatiyaTa
tamigala jIvuDE dAsuDaTa
amarina vUrpulE yAlavaTTamulaTa
kramamutO SrIvEMkaTarAyanikini ॥nitya॥
Word to word meaning: గమనచేష్టలే (gamanachEshTalE) = the movements of the living being; యంగరంగగతియట (yaMgaraMgagatiyaTa) = said to be moving temple; తమిగల (tamigala) = having intense commitment; జీవుఁడే
(jIvuDE) = living being; దాసుఁడట (dAsuDaTa) = affectionate
servant; అమరిన (amarina) =
arranged, furnished; వూర్పులే (vUrpulE) = Inhalations and exhalations; యాలవట్టములట (yAlavaTTamulaTa) = said to be the hand fans; క్రమముతో (kramamutO) =in the divine order; శ్రీవేంకటరాయనికిని (SrIvEMkaTarAyanikini) = to Lord SrIvEMkaTarAya.
Literal
meaning:
Explanation: Overall, this stanza clearly states that only devotion and passion and love are the only things that connect the life to ever flowing steam of consciousness. It is implying that the living being must reflects body like a mirror. A dirty mirror is useless. The Gita quote "यथादर्शो मलेन च yathādarśho malena cha" should also be revisited. Nothing on earth can better this mirror. It is worth recalling that Hilma af Klint separated earthly side and the other side by thin and almost invisible reflecting line in her paintings of swan.
Annamacharya have mentioned several times ‘a divine order which has nothing to do with our earthly existence. Jiddu Krishnamurthy also mentioned about that order in every speech. From what they said, Krishnamurti and Annamacharya may have been blessed to see that innate order which is an integral part of the order of creation and the basis of life. The Gita quote मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव (mayi sarvam idaṁ protaṁ sūtre maṇi-gaṇā iva = Everything rests in Me, as beads strung on a thread) also implies the same.
References
and Recommendations for further reading:
#1 93. ఊరికిఁ బోయెడి వోతఁడ (Uriki
bOyeDi vOtaDa)
#2 162 వాదమేల సారెసారె వడి
ముక్తి లేదంటా
#3 163 ఏమిసేతు దైవమా
యెన్నఁడు గరుణించేవో
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