ANNAMACHARYULU
173 లెండో లెండో మాటాలించరో మీరు
(leMDO leMDO mATAliMcharO mIru)
తెలుగులో వ్యాఖ్యానమునకు ఇక్కడ నొక్కండి
Synopsis: “Wisdom begins only when one takes things as they are. So, it is a healing
attitude when one can agree with the facts as they are. Only then can we
thrive.” Carl Jung, (Visions: Notes of the Seminar Given
in 1930–1934, Vol. I)
Summary of this Poem:
Chorus: Oh
People! Awake from your slumber! Arise! You are driven
by sorrows and griefs to pursue the Lord of Seven Hills. Implied Meaning: Dear friends, lend me your
ears. It is fear and sorrow that steer your actions. Embracing and
understanding them is the only path to move forward.
Stanza
1: Oh mankind! Engulfed by the activity in the
three material modes, we find ourselves lost in profound darkness. Hence, be
cautious! be vigilant! Our actions are driven by the deep-rooted grief within.
Friends! You must proclaim this loudly, louder than the resounding instruments
praising the Divine. Drive the negativity away!
Stanza
2: Time marches on, governed
by the celestial dance of the sun and moon. Within this fortress of sorrow and
distress, ten guards stand vigilantly, day and night. Listen, dear humanity!
skilfully wield torches of light, dissociating from emotions, eschew the inner
misery with great care.
Stanza
3: Beware of the encircling dark clouds that
dampen your life. Pay heed to the warnings and drive out suffering and
despondency with unwavering enthusiasm. In doing so, Lord Venkateswara emerges
within me. Today, I proudly declare that suffering has departed, and I stand
liberated.
Detailed Presentation
Introduction: Throughout the process of evolution, humans have been consistently amazed by the power of natural forces such as elephants, lions, hurricanes, and thunderstorms. In response, he chooses to venerate strength and might. This inclination continues even today, albeit in different forms. As a result, fear has disproportionately occupied a significant portion of our attention. Driven by the desire to attain dominance, humans strive to harness the nature’s power and conquer their own weaknesses.
In his instinctive pursuit, man celebrates his triumphs over the animal kingdom, striving to overcome his limitations and anxieties. Nevertheless, he eventually confronts the indomitable force of nature, but instead of acknowledging the reality, he persists in trying to subdue it. This approach extends to his interactions with fellow beings too. Annamacharya criticizes this inclination.
Annamacharya skillfully reveals devotion as a remarkably modern concept, fearlessly blending contemporary perspectives. Instead of emphasizing Bhakti, he urges individuals to embark on an inward journey, seeking to transcend inner turmoil.
His profound wisdom transcends time, making him akin to a 21st-century
philosopher, despite living in the 15th century. Annamacharya's words resonate
across ages and cultures, connecting spirituality with the human experience in
a profound and relevant manner. His verses continue to inspire and guide
seekers, offering a timeless path to find solace, purpose, and meaning in life.
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కీర్తన: రాగిరేకు: 329-1 సంపుటము:
4-166 |
POEM Copper Leaf:
329-1 Volume: 4-166 |
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లెండో లెండో మాటాలించరో మీరు కొండలరాయనినే పేర్కొన్నదిదె జాలి ॥పల్లవి॥ మితిమీరెఁ జీకట్లు మేటితలవరులాల జతనము జతనము జాలో జాలి యితవరులాల వాయించే వాద్యాలకంటె- నతిఘోషములతోడ ననరో జాలి ॥లెండో॥ గాములువారెడిపొద్దు కావలికాండ్లాల జాము జాము దిరుగరో జాలో జాలి దీమనపు పారివార దీవెపంజులు చేఁబట్టి యేమరక వమీలో మీరు యియ్యరో జాలి ॥లెండో॥ కారుకమ్మె నడురేయి గడచెఁ గట్టికవార సారెసారెఁ బలుకరో జాలో జాలి యీరీతి శ్రీవేంకటేశుఁ డిట్టె మేలుకొన్నాఁడు గారవాన నిఁక మానఁ గదరో జాలి ॥లెండో॥
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leMDO leMDO mATAliMcharO mIru
koMDalarAyaninE pErkonnadide jAli ॥pallavi॥ mitimIre jIkaTlu mETitalavarulAla
jatanamu jatanamu jAlO jAli
yitavarulAla vAyiMchE vAdyAlakaMTe-
natighOshamulatODa nanarO jAli ॥ leMDO॥ gAmuluvAreDipoddu kAvalikAMDlAla
jAmu jAmu dirugarO jAlO jAli
dImanapu pArivAra dIvepaMjulu chEbaTTi
yEmaraka vamIlO mIru yiyyarO jAli ॥leMDO॥ kArukamme naDurEyi gaDache gaTTikavAra
sAresAre balukarO jAlO jAli
yIrIti SrIvEMkaTESu DiTTe mElukonnADu
gAravAna nika mAna gadarO jAli ॥leMDO॥
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Details and Explanations:
Word to word meaning: లెండో లెండో (leMDO leMDO) = Get up, get up (showing urgency for action); మాటాలించరో (mATAliMcharO) = listen to my good words; మీరు (mIru) = you; కొండలరాయనినే (koMDalarAyaninE) = in your seeking of the
lord of Seven Hills; పేర్కొన్నదిదె
(pErkonnadide) = praise of the Lord; జాలి
(jAli) = (used indicate different
sorrows) grief, regret, misery, agony, self-deprecation etc.
Literal
meaning: Oh People! Awake
from your slumber! Arise! You are driven by sorrows and griefs to pursue
the Lord of Seven Hills.
Explanation: In
our quest to discover our true selves, we tirelessly search and take various
measures to unravel the truth. However, since absolute truth remains elusive,
we grapple with our distorted reflections.
In the painting below "Les Vacances de Hegel"
(Hegel's Holidays) by Magritte exhibits a surreal and visually captivating
setting. The painting portrays a glass brimming with water precariously placed
on a simple black umbrella. Despite the water's level, the composition
maintains an equilibrium, offering an illusion of instability and fascination.
The artwork's magnetic allure challenges the laws of physics, provoking
contemplation about reality and the symbolic significance of the umbrella and
glass.
The significance of this image remains open to interpretation, and there is no need to dwell on finding a definitive meaning. Nevertheless, the elements portrayed in the picture are ordinary aspects of our daily lives, and their ability to transform and deceive our perception is what captivates our curiosity.
Hence, Annamacharya
advised, "My beloved people, heed my words. These pains and sorrows drive
you to extol the Lord of Seven Hills." Dismissing his teachings with
contempt is not appropriate; instead, they warrant profound contemplation. The
wise elders believe that we often fail to delve as deeply into our problems as
we should. Through the phrase “yEmaraka vamIlO mIru yiyyarO jAli” ("యేమరక
వమీలో మీరు యియ్యరో జాలి") he underscores the need to introspect thoroughly,
especially during active times.
Let me reproduce a
para from Carl Jung’s Method of Self-Development – The Path of Individuation
(read as liberation). It is also useful to keep in mind that individuation does
not free us from the conditions of human existence – we will still be haunted
by our approaching mortality, while illness, injury and cruel twists of fate
will still befall us. Like all paths in life, on the path of individuation,
suffering is inevitable. When suffering comes our way, Jung was of the strong
opinion that we shouldn’t flee from these situations, or deny or repress the
feelings that accompany them, but instead we should experience our suffering to
the fullest as only then can we move beyond it:
“Real liberation comes
not from glossing over or repressing painful states of feeling, but only from
experiencing them to the full.” Carl Jung, Archetypes and the
Collective Unconscious
There is a (negative) force
within us that prevents us from crossing the boundaries of civilization. As a
result, we tend to be somewhat conservative, even if we consider ourselves
revolutionaries. To truly experience the truth, we must break free from the
confines of "this invisible world." These constraints are constructed
by family and societal traditions, fuelled by our unfounded imaginations and
fears.
Implied
Meaning: Dear friends, lend me your
ears. It is fear and sorrow that steer your actions. Embracing and
understanding them is the only path to move forward.
Word to word meaning: మితిమీరెఁ జీకట్లు (mitimIre jIkaTlu) = the
darkness has crossed the limits; మేటితలవరులాల (mETitalavarulAla) = sharp executors (implied meaning: the three material
modes. Humanity gets engaged in these modes with no possible escape. Thus
Annamacharya called them as sharp executors);
జతనము జతనము (jatanamu jatanamu) = beware, beware (double use of this word is make sure
people understand it accurately); జాలో జాలి (jAlO jAli) = the fear, the sorrow is the cause of your actions; యితవరులాల (yitavarulAla) = my dear well-wishers; వాయించే వాద్యాలకంటె
(vAyiMchE vAdyAlakaMTe) =
(louder than) playing instruments in praise of God; నతిఘోషములతోడ (natighOshamulatODa) =
vociferously; ననరో (nanarO) = declare; జాలి (jAli) = sorrow (is the one to explore and understand)
Literal
meaning: Oh mankind! Engulfed by the
activity in the three material modes, we find ourselves lost in profound
darkness. Hence, be cautious! be vigilant! Our actions are driven by the deep
rooted grief within. Friends! You must proclaim this loudly, louder than the resounding
instruments praising the Divine. Drive the negativity away!
Word to word meaning: గాములువారెడిపొద్దు (gAmuluvAreDipoddu) = the planets (sun and moon) keep changing their positions continuously implying that the time keeps passing; కావలికాండ్లాల (kAvalikAMDlAla) = O security guards (5 sense organs (ears, skin, eyes, tongue and nose) and 5 performers (the talk, the hands, the legs, the anus, genital organ); జాము జాము (jAmu jAmu) = on all appointed hours; దిరుగరో (dirugarO) = get engaged in; జాలో జాలి (jAlO jAli) = the distress, the sadness are making you act thus; దీమనపు (dImanapu) = skilfully, dextrously (my guess); పారివార (pArivAra) = servants, assistants; దీవెపంజులు (dIvepaMjulu) = torches, flambeau; చేఁబట్టి (chEbaTTi) = holding in hand; యేమరక వమీలో మీరు (yEmaraka vamIlO mIru) = very carefully, without a tinge of ignorance; యియ్యరో (yiyyarO) = take out; జాలి (jAli) = misery (is the one to discover and recognize).
Literal meaning: Time
marches on, governed by the celestial dance of the sun and moon. Within this fortress
of sorrow and distress, ten guards stand vigilantly, day and night. Listen,
dear humanity! skilfully wield torches of light, dissociating from emotions,
eschew the inner misery with great care.
Explanation: This stanza and previous stanza has words referring to the poem harihariyani veragaMduTa gAka (హరిహరియని వెరగందుటఁ గాక). In that poem Annamacharya referred to five great sinners occupy my body and rule over me by appointing 10 security guards. Similarly, the word talavarulAla (తలవరులాల) (referred in the previous stanza) was used in the same poem.
The phrase “dImanapu pArivAra dIvepaMjulu chEbaTTi” ("దీమనపు పారివార దీవెపంజులు చేఁబట్టి") is indicating one must employ all the available avenues to drive out the sorrow and distress within.
Word to word meaning: కారుకమ్మె (kArukamme) = Dark clouds encircling; నడురేయి గడచెఁ (naDurEyi gaDache) = we are past the mid night (implying half-life has gone); గట్టికవార (gaTTikavAra) = the part of entourage of kings announcing the arrival and departure of people, here implying to heed to the warnings; సారెసారెఁ (sAresAre) = time and again; బలుకరో (balukarO) = say loudly; జాలో జాలి (jAlO jAli) = the suffering, the despondency are making life dull; యీరీతి శ్రీవేంకటేశుఁ (yIrIti SrIvEMkaTESu) = By these acts Lord Venkateswara; డిట్టె మేలుకొన్నాఁడు (DiTTe mElukonnADu) = woke up quickly (implying end of suffering) గారవాన (gAravAna) = proudly; నిఁక (nika) = here after; మానఁ గదరో (mAna gadarO) = stop; జాలి (jAli) = low feeling of the self;
Literal
meaning: Beware of the encircling
dark clouds that dampen your life. Pay heed to the warnings and drive out
suffering and despondency with unwavering enthusiasm. In doing so, Lord
Venkateswara emerges within me. Today, I proudly declare that suffering has
departed, and I stand liberated.
Explanation: In this distinctive poem, Annamacharya courageously discards Indian philosophical traditions and boldly delves into the complexities of human existence, exploring the many facets of fear and its reflections on various levels.
Annamacharya's proposition, advocating the complete exposure of problems, especially sorrow in its various manifestations, is truly exceptional. His suggestion aligns with the views of great explorers like Jiddu Krishnamurti and Carl Jung, emphasizing that these issues should not be suppressed but brought to light. As a result, Annamacharya's observations are not only remarkably contemporary but also profound and independent.
Despite the common belief in most religions that freedom comes from overcoming sorrow, the beauty of this poem lies in its invitation for people to explore despondency without necessarily linking it to devotion. Devotion to what one gets engaged is more vital.
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