ANNAMACHARYULU
169 ఆపదల సంపదల నలయు టేమిట మాను
(Apadala saMpadala nalayu TEmiTa mAnu)
వ్యాఖ్యానమును తెలుగులో చదువుటకు ఇక్కడ నొక్కండి.
Synopsis: Cease thy needless chase, O man - Annamacharya
Summary of this Poem:
Chorus: Unless
one feels a profound aversion or disgust towards a life solely focused on
wealth and material gains, why would they ever cease their tireless pursuit,
continuously striving for more without regard for exhaustion? Implied
Meaning: Oh man! Find out what remains constant
despite passing time.
Stanza
1: Why would someone expect to recover from a
disease unless they receive the right medication to address its root cause.
Similarly, unless someone let go of their materialistic attachment to their
body, why would they stop pursuing empty hopes and subjecting themselves to
torturous strain?
Stanza
2: Unless
one has savoured unparalleled delight, they cannot truly detach themselves from
the entanglement of sorrow, the accumulation of sin. Unless they train their
eyes to perceive the path illuminated by light, they will endure the anguish
caused by passionate desires, akin to a dark night.
Stanza
3: Unless
one stands out of dualistic thinking of this side of life on earth and that
side life on heaven, man continues his life intertwined with death.
Unless one wholeheartedly engages in the service of Lord
Venkateshwara, how can they ever hope to sever the rare bonds that bind them?
Detailed Presentation
INTRODUCTION: This single poem represents most modern outlook of Annamacharya. Here he talks of attacking the root cause like a modern scientist. If you ever found well-reasoned poem to pursue meditation, this poem stands unique in the history of poetry.
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కీర్తన:
రాగిరేకు: 24-1 సంపుటము: 1-143
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POEM
Copper Leaf:
24-1 Volume: 1-143
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ఆపదల సంపదల నలయు టేమిట మాను
రూపింప నిన్నిటను రోసిననుఁ గాక॥పల్లవి॥ కడలేని దేహరోగంబు లేమిట మాను
జడను విడిపించు నౌషధసేవఁ గాక
విడవ కడియాస తను వేఁచు టేమిట మాను
వొడలి కల గుణమెల్ల నుడిగిననుఁ గాక ॥ఆపదల॥ దురితసంగ్రహమైన దుఃఖ మేమిట మాను
సరిలేని సౌఖ్యంబు చవిగొన్నఁ గాక
కరుకైన మోహంధకార మేమిట మాను
అరిది తేజోమార్గ మలవడినఁ గాక ॥ఆపదల॥ చావుతో బెనగొన్న జన్మ మేమిట మాను
యీవలావలి కర్మ మెడసినఁ గాక
భావింప నరుదైన బంధ మేమిట మాను
శ్రీవేంకటేశ్వరుని సేవచేఁ గాక ॥ఆపదల॥
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Apadala
saMpadala nalayu TEmiTa mAnu
rUpiMpa
ninniTanu rOsinanu gAka ॥pallavi॥ kaDalEni
dEharOgaMbu lEmiTa mAnu
jaDanu
viDipiMchu naushadhasEva gAka
viDava kaDiyAsa
tanu vEchu TEmiTa mAnu
voDali kala
guNamella nuDiginanu gAka॥Apadala॥ duritasaMgrahamaina
du@hkha mEmiTa mAnu
sarilEni saukhyaMbu
chavigonna gAka
karukaina
mOhaMdhakAra mEmiTa mAnu
aridi tEjOmArga
malavaDina gAka ॥Apadala॥ chAvutO
benagonna janma mEmiTa mAnu
yIvalAvali karma
meDasina gAka
bhAviMpa
narudaina baMdha mEmiTa mAnu
SrIvEMkaTESvaruni sEvachE gAka ॥Apadala॥
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Details and Explanations:
Word to word meaning: ఆపదల (Apadala) = problems,
annoyances, anxieties; సంపదల (saMpadala) = wealth, money, material benefits; నలయు టేమిట
మాను (nalayu TEmiTa
mAnu) = why does he not stop getting tired or exhausted; రూపింప (rUpiMpa) = to
prove, to confirm; నిన్నిటను (ninniTanu) = in all these; రోసిననుఁ గాక (rOsinanu
gAka) = unless one abhors or disgusted with it.
Literal
meaning: Unless one feels a profound
aversion or disgust towards a life solely focused on wealth and material gains,
why would they ever cease their tireless pursuit, continuously striving for
more without regard for exhaustion?
Explanation: To make things clear, let me present a beautiful painting titled ‘the dream’ by Henri Rousseau. This extraordinarily modern painting with optical links to the multiple perspectives of Cubism as well as the juxtaposed imagery of Surrealism by a nonprofessional, captivates. At the time of this painting surrealism was not yet conceived and Cubism was in nascent stages.
The Dream is a jungle painting, featuring
surreal portrait of Yadwigha (Jadwiga), (Rousseau's Polish mistress from his
youth), lying naked on a sofa to the left of the painting, gazing over a
landscape of lush jungle foliage, including lotus flowers, and animals
including birds, monkeys, an elephant, a lion and lioness, and a snake.
Rousseau's meticulous attention to detail is
evident in the vibrant colors, intricate foliage, and the careful rendering of
the woman's figure. The exotic plants and flowers surrounding her create a rich
and immersive environment. In the background, a mysterious moonlit sky adds an
ethereal touch to the composition.
The nude's left arm reaches towards the lions
and a dark skinned snake charmer who faces the viewer playing his flute, barely
visible in the gloom of the jungle under the dim light of the full moon. A
pink-bellied snake slithers through the undergrowth, its sinuous form
reflecting the curves of the woman's hips and leg.
Yadwigha represents our naked desires
particularly we want comforts of a stylized home even in a jungle. Man feels
everyone else is there to serve him. The jungle represents our darkest desires
to make other men serve us.
Thus, the painting "The Dream" represents
our artificial existence ensconced in comfort and safety. The desire to own
propels us beyond the imaginations. Mountains and the seas cannot stop us. We
remain unnatural in a natural setting of this world like Yadwigha.
The juxtaposition of the unclothed woman and
the untamed wilderness in "The Dream" serves to emphasize the allure
of escapism and the profound influence of the imagination. Henri Rousseau
skillfully transports viewers into a realm where reality and fantasy
harmoniously coexist, offering a space for contemplation and introspection.
Implied Meaning: Oh man! Find out what
remains constant despite passing time.
Word
to word meaning: కడలేని (kaDalEni) =
with no end; దేహరోగంబు (dEharOgaMbu) = body afflictions (however
here it is used more in the sense of wrong mental posture); లేమిట
మాను (lEmiTa mAnu)
= why will he cease; జడను (jaDanu) = from the root; విడిపించు (viDipiMchu) = unlocking, unshackling; నౌషధసేవఁ గాక (naushadhasEva gAka) = unless given appropriate
medicine; విడవ కడియాస (viDava kaDiyAsa) = without leaving empty hope or vain desire; తను వేఁచు
టేమిట మాను (tanu vEchu TEmiTa
mAnu) = why will he stop torturing his body; వొడలి కల గుణమెల్ల (voDali kala
guNamella) = the material nature of the body; నుడిగిననుఁ గాక (nuDiginanu
gAka) = unless gets removed.
Literal
meaning: Why would someone expect to
recover from a disease unless they receive the right medication to address its
root cause. Similarly, unless someone let go of their materialistic attachment
to their body, why would they stop pursuing empty hopes and subjecting
themselves to torturous strain?
Word to word meaning: దురితసంగ్రహమైన (duritasaMgrahamaina)
= compilation of sin; దుఃఖ మేమిట మాను (du@hkha mEmiTa mAnu) = what makes sorrow subside?
సరిలేని (sarilEni) = unparalleled; సౌఖ్యంబు (saukhyaMbu) = pleasure; చవిగొన్నఁ గాక (chavigonna gAka) = having tasted; కరుకైన (karukaina) = very pointed and pain causing; మోహంధకార (mOhaMdhakAra) = passion very closely resembling the night; మేమిట మాను (mEmiTa mAnu)
= whay shall he stop? అరిది (aridi) = very rare; తేజోమార్గ (tEjOmArga)
= path filled with light; మలవడినఁ గాక (malavaDina gAka) = getting used to.
Literal
meaning: Unless one has savoured
unparalleled delight, they cannot truly detach themselves from the entanglement
of sorrow, the accumulation of sin. Unless they train their eyes to perceive
the path illuminated by light, they will endure the anguish caused by passionate
desires, akin to a dark night.
Word to word meaning: చావుతో బెనగొన్న జన్మ (chAvutO benagonna janma)
= life intertwined with death; మేమిట మాను (mEmiTa
mAnu) why will he forsake? యీవలావలి (yIvalAvali)
= this side and that side; కర్మ (karma) =
engagement, undertaking, action; మెడసినఁ గాక (meDasina
gAka) = unless taken out, unless eschewed; భావింప (bhAviMpa) = to imagine; నరుదైన (narudaina) = very rare; బంధ మేమిట మాను (baMdha
mEmiTa mAnu) = why will he severe the ties; శ్రీవేంకటేశ్వరుని (SrIvEMkaTESvaruni) = Lord Venkateshwara’s; సేవచేఁ గాక (sEvachE gAka) = without engaging in service;
Literal
meaning: Unless one stands out of dualistic
thinking of this side of life on earth and that side life on heaven, man
continues his life intertwined with death. Unless one wholeheartedly engages in the service of Lord
Venkateshwara, how can they ever hope to sever the rare bonds that bind them?
Explanation: There is definite feeling in most of us that we shall go somewhere. But truth remains that we don’t need to go anywhere. It will not be out of place to recall the poem ఊరికిఁ బోయెడి వోతఁడ (Uriki bOyeDi vOtaDa) indicating that “Oh, wanderer, there is no need to journey elsewhere. The path you seek, the one that leads to your destination, is already present within you”.
Let us understand the meaning of this stanza
through a symbolic painting titled “Swan No 17” by Hilma Af Klint. At first
look, this may appear like a child’s fill the colour sketch book. However, you
will notice it’s a gigantic painting measuring 1.5m x 1.5m.
She painstakingly painted these diagrams to express something difficult to
understand and verbalise. She may be hinting the wholeness of life though it appears
to be divided. This is also the meaning of Bhagavad-Gita shloka: अविभक्तं च भूतेषु विभक्तमिव च स्थितम् | भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ||13-17|| avibhaktaṁ cha
bhūteṣhu vibhaktam iva cha sthitam bhūta-bhartṛi cha taj jñeyaṁ grasiṣhṇu
prabhaviṣhṇu cha Purport: He is indivisible, yet He appears to be
divided amongst living beings. Know the Supreme Entity to be the Sustainer,
Annihilator, and Creator of all beings.
It will not be our of place to state great
physicist Donald Hoffman, quantum physicist Erwin Schrödinger (1887–1961) believed that “The total number
of minds in the universe is one.” That is, a universal Mind accounts for
everything.
Deep within our innermost being, we hold the
understanding that we are more than what meets the eye. Despite this inherent
knowledge, mankind often strives for change without truly comprehending the
right course of action. The consequences of such misguided endeavours are
evident worldwide, visible for all to see.
Hilma Af Klint's intention behind this painting becomes apparent through
the placement of a small triangle at the center of the composition, precisely
positioned along the vertical axis. It is worth noting that the colors within
this triangle are opposite to those found in the larger diagram. This triangle
symbolizes the rigid mental posture of humankind, in stark contrast to the
graceful curves and vibrant colors of the magnificent swan. From this, we can
infer that Klint is suggesting that cultivating a more flexible attitude is the
key to harmoniously aligning with nature and attaining a state of unity with
the "single mind."
Now, let's contrast this with the quote by Jiddu Krishnamurti: "Here is my secret: I don't mind what happens." On the contrary, our minds often do mind what happens. This realization leads us to understand the importance of cultivating "a mind that does not mind what happens." While it may be a matter of personal perspective, it is a fact that our attempts to bring about change have sometimes resulted in unexpected tragedies. This sentiment is similarly expressed in a verse from the Bhagavad Gita, न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन (6-2) na hyasannyasta-saṅkalpo yogī bhavati kaśhchana The purport of this verse is that a person cannot truly become a yogi by relying solely on mental resolve or determination.
Af Klint makes another significant point by placing the triangle at the
very center, suggesting that true transformation must occur at a profound
level, going beyond surface-level changes. This concept is echoed in the words
of Annamacharya, who expresses a similar sentiment in his verse, భావింప నరుదైన బంధ మేమిట మాను (bhAviMpa
narudaina baMdha mEmiTa mAnu). Both artists convey the idea that the
metamorphosis of an individual is not an isolated process, but rather a
dissolution of the personal self to merge with the universal intelligence. This
profound concept has intrigued humanity for generations, although only a select
few have managed to embrace it fully.
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