ANNAMACHARYULU
184 అపు డేమనె నేమను మనెను
(apu DEmane nEmanu manenu)
for Telegu (తెలుగు) Version press here
Synopsis: “It's a funny
thing about life, once you begin to take note of the things you are grateful
for, you begin to lose sight of the things that you lack.” ― Germany Kent
Summary of this Poem:
Chorus: Rama, filled with anticipation, inquired, "Hanuman,
what did she say? What message did she send?" Hanuman replied, "My Lord, she lamented the
agonizing separation. She conveyed that her enduring suffering is her form of
penance."
Stanza 1: Rama
unable to wait, showering questions “Oh Hanuman What
did you convey? What were Sita's exact words? What message did the daughter of
Mother Earth want you to deliver?" With composure, Hanuman replied, "My Lord, with her frail form and
parched lips, she expressed her struggle to endure such a life. She lamented,
'O Mightiest of Sun Dynasty, how can I bear to stay separated on the other
side?”
Stanza 2: Rama waiting with bated breath implored “O "Hanuman, please reveal the rest
of her words. What were her precise expressions? Speak without worrying the consequences, boldly,
how she topped it up with what words?" Hanuman provided a straightforward response “My Lord! Sita moaned that this fake body will not fade
away swiftly. I must endure this
punishment for mischief of seeking the Golden Deer!”
Stanza 3: Rama unable contain curiosity inquired “O Hanuma! What did she talk of me?”. Hanuman said, "My Lord! Sita confirmed though both are of different in bodies, your life is one. She is as saddened by this separation as you are! Her final words were, 'O Primordial Lord, I eagerly await our reunion of love!'" "That divine union can be seen even today on the majestic Venkata Giri!" Annamacharya declared.
Detailed Presentation
Introduction: The poem takes the form of a dialogue between Rama and Hanuman. After
Hanuman's return from his visit to Sita Devi, Rama bombards him with questions,
revealing his deep concern for Sita's well-being. Annamacharya's words vividly
depict the hardships faced by Sita.
It is a commonly
acknowledged fact that people often undergo personal transformation only when
confronted with challenging circumstances. Even the Bhagavad-Gita commences
with Arjuna's expression of distress. It is in such trying times that an individual's
dedication to truth is put to the test. Those who muster the courage to stand
by the truth come to comprehend the true purpose of life. Consequently, through
his portrayal of Sita's extreme adversity, Annamacharya conveys the essence of
spirituality through poignant words.
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శృంగార కీర్తన: రాగిరేకు: 58-1 సంపుటము: 6-97 |
ROMANTIC POEM Copper Leaf:
58-1
Volume: 6-97 |
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అపు డేమనె నేమను మనెను తపమే విరహపుఁ దాపమనె ॥పల్లవి॥ పవనజ యేమనె పడఁతి మఱేమనె అవనిజ నిను నేమను మనెను రవికులేంద్ర భారము ప్రాణంబనై ఇవల నెట్ల దరియించే ననె ॥అపు॥ యింకా నేమనె యింతి మఱేమనె కొంకక యేమని కొసరుమనె బొంకులదేహము పోదిది వేగనె చింకవేఁట యిటు చేసె ననె ॥అపు॥ నను నేమనె ప్రాణము మన కొకటనె తనకు నీవలెనె తాపమనె మనుకులేశ ప్రేమపుమనకూటమి ఘనవేంకటగిరిఁ గంటి ననె ॥అపు॥
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apu DEmane nEmanu manenu
tapamE virahapu dApamane ॥pallavi॥ pavanaja yEmane paDati ma~rEmane
avanija ninu nEmanu manenu
ravikulEMdra bhAramu prANaMbanai
ivala neTla dariyiMchE nane ॥apu॥ yiMkA nEmane yiMti ma~rEmane
koMkaka yEmani kosarumane
boMkuladEhamu pOdidi vEgane
chiMkavETa yiTu chEse nane ॥apu॥ nanu nEmane prANamu mana kokaTane
tanaku nIvalene tApamane
manukulESa prEmapumanakUTami
ghanavEMkaTagiri gaMTi nane ॥apu॥
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Word to word meaning: అపు డేమనె (apu DEmane) = Then what did she say; నేమను మనెను (nEmanu manenu) = what did she convey as her message; తపమే (tapamE) = penance; విరహపుఁ (virahapu) = Energy of separation/estrangement; దాపమనె (dApamane) = Heat thus generated
Literal meaning: Rama,
filled with anticipation, inquired, "Hanuman, what
did she say? What message did she send?" Hanuman replied, "My Lord, she lamented the agonizing separation. She
conveyed that her enduring suffering is her form of penance."
Explanation: Annamacharya subtly suggests that the yearning to "reunite with Rama in Sita's thoughts" is a manifestation of desire rather than a strict act of penance. As a result, it comes with consequences such as sorrow and apprehension. For more insight, please refer to the final stanza.
Word to word meaning: పవనజ (pavanaja) = Son of God controlling air =
Hanuman; యేమనె (yEmane) = what did he say; పడఁతి (paDati) = the Lady = Sita; మఱేమనె (ma~rEmane) = What did she say further; అవనిజ (avanija) = the one born to the mother earth =
Sita; నిను (ninu) = you (Hanuman); నేమను మనెను (nEmanu manenu) = What are the exact words she
asked you to deliver; రవికులేంద్ర (ravikulEMdra)
= the greatest among the descendants of Sun-clan (Surya Vamshi) = Lord Rama; భారము (bhAramu) =
it is too heavy; ప్రాణంబనై (prANaMbanai)
= life; ఇవల (ivala) =
this side (= far away in Lanka); నెట్ల (neTla) =
How; దరియించే ననె (dariyiMchE
nane) = can I bear? Can I Continue?
Literal meaning: Rama
unable to wait, showering questions “Oh Hanuman What
did you convey? What were Sita's exact words? What message did the daughter of
Mother Earth want you to deliver?" With composure, Hanuman replied, "My Lord, with her frail form and
parched lips, she expressed her struggle to endure such a life. She lamented,
'O Mightiest of Sun Dynasty, how can I bear to stay separated on the other
side?”
Explanation: Annamacharya
illuminated an extraordinary truth through the words, "భారము ప్రాణంబనై / ఇవల
నెట్ల దరియించే ననె" ("bhAramu
prANaMbanai / ivala neTla dariyiMchE nane"). Yogis who have attained such
a state, akin to Mother Sita, desire nothing more than to have their thoughts
perfectly align with the mind of the Lord, which is the true essence of having
His "Darshan" or sight.
Nevertheless, as elucidated in Bhagavad Gita verse 7-19,
which states, "वासुदेव: सर्वमिति स
महात्मा सुदुर्लभ:" (vāsudevaḥ sarvam
iti sa mahātmā su-durlabhaḥ),
meaning "A wise person, recognizing that God is the essence of everything,
surrenders to the Lord. However, individuals of such wisdom are exceedingly
rare." Annamacharya belongs to this exceptional category. He devoted his
life to expressing concepts that are exceedingly intricate to grasp and nearly
impossible to articulate. His tireless efforts aimed to bridge the gap in
comprehension.
Let's delve deeper into this concept using M C Escher's renowned lithograph titled "The Three Worlds." Executed using the woodcut technique, this image portrays an onlooker gazing at what appears to be an autumnal lake. It reflects bare tree branches on the lake's edge in the water, and floating leaves are visible on the surface. Concealed below these leaves, there's a lively fish with vibrant eyes.
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Let us recall the beautiful poem “ఉన్నచోటనే మూఁడులోకా లూహించి చూచితే నీవే“ (unnachOTanE mUMDulOkA lUhiMchi chUchitE nIvE = Stay where you are and reflect on all the three worlds (present life, past times and the death) in the same perspective and you will find it is yourself. One finds GOD alone is there in this universe.
In the above picture, our present life is represented by a solitary fish, past times by the leaves floating on the surface, and death by a leafless old tree. The bare trees are shown as reflection instead of direct view to indicate inconceivable nature of death. The solitary fish is symbolic of loneliness we all feel in this world. Thus, we can say we are fortunate to have great artists like M C Escher who captured immortal truths in beautiful paintings. Once again, the human mind is symbolically depicted by the water, highlighting its shapeless and unpredictable essence.
The perspective described above becomes attainable only when the mind is tranquil, undisturbed by thoughts or the turbulent ripples of our imagination. However, we are aware that our minds are often filled with countless thoughts, turning them into murky waters akin to rivers during the rainy season.
Word to word meaning: యింకా (yiMkA) = yet more, still yet; నేమనె (nEmane) = did she utter; యింతి (yiMti) = Lady (Sita); మఱేమనె (ma~rEmane) = further, in addition; కొంకక (koMkaka) = without worrying about consequences, fearlessly; యేమని (yEmani) = what did (she); కొసరుమనె (kosarumane) = topped it up with what words? (What message?); బొంకులదేహము (boMkuladEhamu) = this unreliable body (signals); పోదిది (pOdidi) = do not fade away; వేగనె (vEgane) = quickly; చింకవేఁట (chiMkavETa) = my desire to get the Golden Deer; యిటు (yiTu) = this way; చేసె ననె (chEse nane) = resulted in.
Literal meaning: Rama waiting with bated breath implored “O "Hanuman, please reveal the rest
of her words. What were her precise expressions? Speak without worrying the consequences, boldly,
how she topped it up with what words?" Hanuman provided a straightforward response “My Lord! Sita moaned that this fake body will not fade
away swiftly. I must endure this
punishment for mischief of seeking the Golden Deer!”
Explanation: Annamacharya made a profound expression by words “బొంకులదేహము పోదిది వేగనె” (boMkuladEhamu pOdidi vEgane) = this body made up of wrong notions doesn’t pass away easily from sight, memory and existence. We have built this body over years starting from the very birth with many unfounded notions that ‘this is mine’, ‘this is not mine’ and “I shall have that’ and ‘I don’t want this’.
"చింకవేఁట యిటు చేసె"
(chiMkavETa yiTu chEse) signifies the repercussions of desires. Sita's
candid acknowledgment of deserving punishment carries great weight. When the
mind is perturbed by external events, our capacity for objective perception
becomes compromised. Under such influences, we are unable to perceive the world
with the same clarity. We might admire M C Escher's artwork, but our perception
of the world remains obscured.
Word to word meaning: నను నేమనె (nanu nEmane) = what did she talk of me; ప్రాణము మన కొకటనె (prANamu mana kokaTane) = We have one life though bodies are different; తనకు (tanaku) = to her; నీవలెనె (nIvalene) = like you; తాపమనె (tApamane) = too hard to bear; మనుకులేశ (manukulESa) = O primordial lord; ప్రేమపుమనకూటమి (prEmapumanakUTami) = our association of love; ఘనవేంకటగిరిఁ (ghanavEMkaTagiri) = The Great hill of Venkata Girir; గంటి (gaMTi)= found; ననె (nane) = she said sir;
Literal
meaning: Rama unable contain curiosity
inquired “O Hanuma! What
did she talk of me?”. Hanuman said, "My
Lord! Sita confirmed though both are of different in bodies, your life is one. She
is as saddened by this separation as you are! Her final words were, 'O Primordial Lord, I eagerly await
our reunion of love!'" "That
divine union can be seen even today on the majestic Venkata Giri!"
Annamacharya declared.
Explanation: Annamacharya, through the phrase "మనుకులేశ ప్రేమపుమనకూటమి / ఘనవేంకటగిరిఁ గంటి ననె” (manukulESa prEmapumanakUTami / ghanavEMkaTagiri gaMTi nane), is asserting that truth is a living form of 'knowledge' or 'ज्ञान' cannot be acquired individually, like pocket money, because life is an inseparable blend of body, truth, and compassion.
The expression "తపమే విరహపుఁ దాపమనె” (tapamE virahapu dApamane) implies that when considered considering the preceding statement, all mental resolutions or aspirations inevitably fall within the category of "desire," leading to sorrow and dispersion. Consequently, 'knowledge' or 'ज्ञान' should be perceived as an amalgamation of action, encompassing truth, love, and life. Hence, it is unsuitable for formal publication in books and preserving in the confines of intellectual libraries.
Therefore,
the declaration "ఘనవేంకటగిరిఁ గంటి
ననె” (ghanavEMkaTagiri
gaMTi nane), which means
"I am able to see that inconceivable union," is something that eludes
perception with our conditioned minds.
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