CHINA TIRUMALACHARYULU
170 అందరు వికార మందుదురె
(aMdaru vikAra maMdudure)
Synopsis: Knowing your own darkness is the best method for dealing with the darkness’s
of other people. –Carl Jung
Summary of this Poem:
Chorus: O
Lord! Everyone is subjected to distortions of life, except you and your
servants. Implied Meaning: O Lord save us from the veils of distortions
that plagues us.
Stanza
1: The entire world succumbs to illusion and misconception
upon encountering wives, women, and children, becoming entangled in the bonds
of desire. Only you, O Lord, remain untouched by passion and craving,
transcending all worldly attachments.
Stanza
2: Even good
people are often tempted by the allure of wealth and material possessions,
becoming engrossed in their pursuit and never letting go. However, O Lord of
Wealth, it is widely acknowledged that you transcend such worldly concerns.
Stanza
3: O
Lord Venkatanatha! You manifest in various forms, guiding beings along their
journey. However, even when faced with the complexities of family life, these
individuals do not grow weary of it and continue to embrace its challenges,
wasting their time.
Detailed Presentation
China Tirumalacharya's remarkable composition possesses the essential elements of a timeless poem. Like his ancestors in the Annamacharya lineage, he weaves profound meanings from humble words. The resonance of his chorus reflects the depth of his grandfather's poetic prowess. The poem's core message is to embrace a distortion-free perspective of the world. It implores humanity to utilize all available resources in pursuit of this ideal.
|
కీర్తన:
రాగిరేకు: 8-2 సంపుటము: 10-44
|
POEM
Copper Leaf:
8-2 Volume: 10-44
|
|
అందరు వికార మందుదురె
నిందలేని నీవు నీ దాసులు దక్క ॥పల్లవి॥ సతుల సుతులఁ జూచి జగములోవారెల్లా
మతిలోన భ్రమయక మానరు
రతికెక్కఁగా హేయరాగరహితుఁడవై
సతతము గలిగినస్వామివి నీవు దక్క ॥అంద॥ ధనధాన్యములుచూచి తగినజీవులు వాని
వెనువెంటఁ దిరుగక విడువరు
పనివూని యాశాపాశ దూరుఁడవై
ఘనతగలుగు శ్రీకాంతుఁడ నీవుదక్క ॥అంద॥ యిల్లుముంగిలిచూచి యీదేహులు వాని
నొల్ల మనుచురోసి వుడుగరు
వెల్లవిరిగ శ్రీవెంకటనాథుఁడవై
తెల్లమైనయట్టి దేవుఁడవుదక్క ॥అంద॥
|
aMdaru vikAra maMdudure
niMdalEni nIvu nI dAsulu dakka ॥pallavi॥ satula sutula jUchi jagamulOvArellA
matilOna bhramayaka mAnaru
ratikekkagA hEyarAgarahituDavai
satatamu galiginasvAmivi nIvu dakka ॥aMda॥ dhanadhAnyamuluchUchi taginajIvulu vAni
venuveMTa dirugaka viDuvaru
panivUni yASApASa dUruDavai
ghanatagalugu SrIkAMtuDa nIvudakka ॥aMda॥ yillumuMgilichUchi yIdEhulu vAni
nolla manuchurOsi vuDugaru
vellaviriga SrIveMkaTanAthuDavai
tellamainayaTTi dEvuDavudakka ॥aMda॥
|
Details and Explanations:
Word to word meaning: అందరు (aMdaru) = All; వికార (vikAra) = distortion, misrepresentation; మందుదురె (maMdudure) = get
subjected to, నిందలేని (niMdalEni) = blemish less; నీవు (nIvu) = you; నీ దాసులు (nI dAsulu) = your servants; దక్క (dakka) = except.
Literal
meaning: O Lord! Everyone is
subjected to distortions of life, except you and your servants.
Explanation: This unique chorus by China Tirumalacharya is quite challenging to explain.
The great men like Annamacharya and Jiddu Krishnamurti often said the there are
no two worlds. Whatever is there is in front of us. In such case, why we have
not reached a stoic stage like them! The very act of seeing the key to entire existence.
In fact, Bhagavad-Gita also affirms the same thing. (य: पश्यति स पश्यति yaḥ
paśhyati sa paśhyati = Who can see thus, actually sees the truth.)
If this question of ‘seeing the right’ is as simple, we have solved the greatest problem. Let us understand the chorus thru an example of ‘mermaid’. We generally imagine a beautiful mermaid like the below picture drawn by John Reinhard Weguelin.
Truly speaking, till date no one has seen ‘a mermaid’. But hard to believe that
it’s our figment of imagination. Challenging
this assumption Rene Magritte made a painting titled "The Collective
Invention" as shown below.
The challenge posed by China Tirumalacharya is “Can you see this world without an iota of distortion?”. With the above example in mind, let us understand the environment, the geographical location, the food, the language, the belief systems colour our thinking. Therefore, we don’t see this world as it is. Then, what use is of empty pursuits.
The phrase "నిందలేని నీవు నీ దాసులు దక్క" (niMdalEni
nIvu nI dAsulu dakka) signifies that the servants of God have the unique opportunity to attain
undistorted vision. This concept aligns with the teachings of Jiddu
Krishnamurti, who spent 56 years traveling the world to enlighten people about
the essence of "Seeing". It also resonates with the Bhagavad-Gita
verse "ज्ञानी त्वात्मैव मे मतम्" (jñānī
tvātmaiva me matam 7-18), which states that those whose intellect
is merged in the Divine and who consider the Divine as their only goal are
regarded as manifestations of the Divine itself.
Implied
Meaning: O Lord
save us from the veils of distortions that plagues us.
Word
to word meaning: సతుల (satula) = wife (generically meaning
ladies, therefore used plural sense); సుతులఁ (sutula) = children; జూచి (jUchi) = seeing; జగములోవారెల్లా (jagamulOvArellA) = all the people of the
world; మతిలోన (matilOna) = in the
mind; భ్రమయక మానరు (bhramayaka mAnaru)
= surely fall in delusion, misapprehension; రతికెక్కఁగా (ratikekkagA) = get into bonds of passion; హేయరాగరహితుఁడవై (hEyarAgarahituDavai) = you are completely avoid of
passion and desire; సతతము (satatamu) = always; గలిగినస్వామివి (galiginasvAmivi) = lord of existence;
నీవు (nIvu) = You; దక్క (dakka) = except.
Literal
meaning: The entire world succumbs
to illusion and misconception upon encountering wives, women, and children,
becoming entangled in the bonds of desire. Only you, O Lord, remain untouched
by passion and craving, transcending all worldly attachments.
Explanation: China Tirumalacharya continues the explanation of what distorts our perceptions in these stanzas.
Word to word meaning: ధనధాన్యములుచూచి (dhanadhAnyamuluchUchi)
= on seeing the grain and wealth; తగినజీవులు (taginajIvulu) = even good people; వాని (vAni) =the aforesaid; వెనువెంటఁ (venuveMTa) =
follow closely; దిరుగక (dirugaka) = move along; విడువరు (viDuvaru) = will
not let go; పనివూని (panivUni) = indulge; యాశాపాశ (yASApASa) = desire
and bonds; దూరుఁడవై (dUruDavai) = you are far away; ఘనతగలుగు (ghanatagalugu) =
well known; శ్రీకాంతుఁడ (SrIkAMtuDa) = O Lord of Wealth; నీవుదక్క (nIvudakka) = except
you.
Literal
meaning: Even good people are often
tempted by the allure of wealth and material possessions, becoming engrossed in
their pursuit and never letting go. However, O Lord of Wealth, it is widely
acknowledged that you transcend such worldly concerns.
Explanation: The sense gratification is very strong. It pulls even the determined. Have
a look at the Bhagavad-Gita verse below.
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चित: | इन्द्रियाणि
प्रमाथीनि हरन्ति प्रसभं मन: || 2-60|| yatato hyapi kaunteya puruṣhasya vipaśhchitaḥ indriyāṇi pramāthīni haranti prasabhaṁ manaḥ:
Purport: O descendant of Kunti, The senses are powerful
and restless. And they can forcibly sweep away the mind of even a discerning
and self-disciplined individual.
Word to word meaning: యిల్లుముంగిలిచూచి (yillumuMgilichUchi) = on observing the house and its surroundings (= get trapped by family life); యీదేహులు (yIdEhulu) = these people; వాని (vAni) = those things; నొల్ల మనుచురోసి (nolla manuchurOsi) = don’t get disgusted and reject; వుడుగరు (vuDugaru) = don’t ostracise; వెల్లవిరిగ (vellaviriga) = many forms; శ్రీవెంకటనాథుఁడవై (SrIveMkaTanAthuDavai) = O Lord Sri Venkatanatha; తెల్లమైనయట్టి (tellamainayaTTi) = make things clear; దేవుఁడవుదక్క (dEvuDavudakka) = Except you.
Literal
meaning: O Lord Venkatanatha! You
manifest in various forms, guiding beings along their journey. However, even
when faced with the complexities of family life, these individuals do not grow
weary of it and continue to embrace its challenges, wasting their time.
Explanation: Overall this poem is a reflection of the Bhagavad-Gita verses 8-12 of
Chapter 13. Humility, sincerity, non-violence, forgiveness, simplicity,
devotion to the Guru, cleanliness of body and mind, steadfastness,
self-control, detachment from sensual objects, absence of ego, awareness of the
sufferings of birth, disease, old age, and death, non-attachment, freedom from
attachment to spouse, children, and home, equanimity amidst life's ups and
downs, unwavering devotion to the Divine, preference for solitude over worldly
engagements, steadfastness in spiritual knowledge, and the pursuit of absolute
truth—these qualities constitute true knowledge. Anything contrary to these is
ignorance.
No comments:
Post a Comment