ANNAMACHARYULU
183 ఏ వూరికేవూరు యెక్కడికి నెక్కడ
(E vUrikEvUru yekkaDiki nekkaDa)
for Telegu (తెలుగు) Version press here
Synopsis: "The
true, or higher part of the self is always seeking the state that mystics talk
about, the state in which we are filled with a universal love and a peaceful
euphoria." ~ James Redfield
Summary of this Poem:
Chorus: Oh, God! We know you're always there, wherever we are. But
why do we keep looking for you?
Implied meaning: God, you reside within our hearts, not in temples or statues. We can't
imagine a life without you.
Stanza 1: Oh, God!
Our thoughts often turn to you in the middle of the night. We lack the
discipline to patiently await your presence. Are we truly deserving you?
Stanza
2: Incapable
of enduring the grief caused by numerous life struggles, the resulting unease
drives you to aimlessly wander, hindering your ability to perceive the world
accurately. How many opportunities exist in this world to alleviate your
intense cravings? Would you be foolish
to throw delectable soup made from tart berries (fruits) in the holes? Implied meaning: You should address the issues
troubling you rather than getting caught up in them. It's crucial to stay
vigilant and recognize those who genuinely matter in your life. Keep in mind
that life is like soup; it can't be stored for long. Act promptly.
Stanza
3: Oh,
magnificent Lord, you hold the esteemed position of being the honoured guest in
countless homes. We recognize your impartiality, treating all of us equally
without favouritism. However, we've taken the liberty to speak to you in this
manner. Our only desire is for you to remain close to us eternally.
Detailed Presentation
Introduction: In this song Annamacharya assumes the persona of a woman, depicting enigmatic relationship with God. While it's categorized as a romantic poem, upon closer examination of the verses, it should be taken as philosophical poem.
This poem highlights our struggle to fully immerse ourselves in life. Annamacharya prioritized reality and used simple words to make us contemplate beyond time and illusions. Few can match his wisdom and clarity of thought.
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శృంగార కీర్తన: రాగిరేకు: 1-1 సంపుటము: 5-1 |
ROMANTIC POEM Copper Leaf:
1-1
Volume: 5-1 |
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ఏ వూరికేవూరు యెక్కడికి నెక్కడ నీవు మాకు నిఁకనేల నిజమైనాఁ జెప్పరా ॥పల్లవి॥ ఆద్దమరాతిరిదాఁకా నందునిందు నుండివచ్చి వద్దువోరా నీకునింత వలసినొల్లములు నిద్దుర గంటికి లేక నీకునుండ వారమా వొద్దిక చాలని వారముండినా నుండితిమి ॥ఏవూ॥ వేఁకమైన పరితాప వేదనఁ బొరలలేక కాఁక పుట్టి తిరిగేవు కన్నుగానలేక యేఁకట దీర నీకు నెందరు గలరని వోఁకల పులుసు కలువులఁ బుచ్చవలెనా ॥ఏవూ॥ అందఁగాఁడ తిరువేంకటాద్రీశ పెక్కిండ్ల- విందవై నీవొకతెపై వెచ్చఁదన మున్నాదా మందెమేళము నీతో మాటలాడితిమి గాక కందువ మన్నన చాలు కలకాల మెల్లను ॥ఏవూ॥
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E vUrikEvUru yekkaDiki nekkaDa
nIvu mAku nikanEla nijamainA jepparA ॥pallavi॥ AddamarAtiridAkA naMduniMdu nuMDivachchi
vadduvOrA nIkuniMta valasinollamulu
niddura gaMTiki lEka nIkunuMDa vAramA
voddika chAlani vAramuMDinA nuMDitimi ॥EvU॥ vEkamaina paritApa vEdana boralalEka
kAka puTTi tirigEvu kannugAnalEka
yEkaTa dIra nIku neMdaru galarani
vOkala pulusu kaluvula buchchavalenA ॥EvU॥ aMdagADa tiruvEMkaTAdrISa pekkiMDla-
viMdavai nIvokatepai vechchadana munnAdA
maMdemELamu nItO mATalADitimi gAka
kaMduva mannana chAlu kalakAla mellanu ॥EvU॥
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Details and Explanations:
Word to word meaning: ఏ వూరికేవూరు (E vUrikEvUru) = from one village to another; యెక్కడికి నెక్కడ (yekkaDiki nekkaDa) = from this place to another; నీవు (nIvu) = you; మాకు (mAku) = to us; నిఁకనేల (nikanEla) = why do we need you here after; నిజమైనాఁ జెప్పరా (nijamainA jepparA) = you should tell us the truth.
Literal meaning: Oh, God!
We know you're always there, wherever we are. But why do we keep looking for
you?
Explanation: People often believe they are honouring God by venerating
idols and symbols, which is why countless prayer halls exist globally. Instead
of forming a direct connection with God, humans often rely on images and
symbols. Annamacharya raises a question about this relationship, asking,
"Who are you to us?"
When we watch movies, it's normal for us
to clench our fists in anger at the villain's wicked acts and feel upset and
teary-eyed at the hero's heart-wrenching situations.
However, in real life, we usually don't respond in the same way. Even though we're present in the situations we encounter, we often play a limited role. This is where the observer separates from what is observed. When we fully engage in a situation, we become a part of it, unable to distinguish ourselves from it. Nevertheless, as humans, we experience this sense of oneness very infrequently.
In the phrase "నీవు
మాకు నిఁకనేల నిజమైనాఁ" (nIvu mAku nikanEla nijamainA jepparA), Annamacharya is
highlighting our tendency to perceive God as separate from us. He suggests that
everything in this world is an expression of the divine, intricately
interconnected. Annamacharya goes further to describe this connection as "ఆకాశ
పాకాశ మరుదైన కూటంబు" (AkASa pAkASa marudaina kUTaMbu = This seemingly
disordered world is an extraordinary congregation). As discussed earlier, the
living and non-living aspects of existence are intricately intertwined.
Therefore, posing the question "Who are you to us?" is, indeed, not
wise.
In the phrase "నీవు
మాకు నిఁకనేల నిజమైనాఁ జెప్పరా," (nIvu mAku nikanEla nijamainA jepparA), Annamacharya
highlights how it's nearly impossible to be fully engaged in our lives
completely. In our interconnected world, unable to bear the pulls of everyday
life, we often first act, like reacting with anger or fear. When Annamacharya
refers to us as fools, he's not chastising us, but acknowledging our inherent
human nature.
He emphasizes the importance of facing
reality and knowing our own stupidity. Using simple and straightforward
language, he encourages us to contemplate profound concepts. There are few who
can match his skill in this regard.
Implied meaning: God, you reside within our hearts, not in temples or statues. We can't
imagine a life without you.
Word to word meaning: ఆద్దమరాతిరిదాఁకా (AddamarAtiridAkA) = till the mid of night; నందునిందు
నుండివచ్చి (naMduniMdu nuMDivachchi) =
arriving from here and there; వద్దువోరా (vadduvOrA) = better not
have; నీకునింత (nIkuniMta) = to you this much; వలసి (valasi) = as if compulsory; నొల్లములు (nollamulu) = forgetting body consciousness; నిద్దుర (niddura) = sleep; గంటికి లేక (gaMTiki lEka) = deprived to
eyes; నీకునుండ వారమా (nIkunuMDa vAramA) = can we
await you? వొద్దిక చాలని (voddika chAlani) = may be lacking in compassion, love and obedience; వారముండినా నుండితిమి (vAramuMDinA nuMDitimi)= might happen to be.
Literal meaning: Oh, God! Our
thoughts often turn to you in the middle of the night. We lack the discipline
to patiently await your presence. Are we truly deserving you?
Explanation: The phrase: ఆద్దమరాతిరిదాఁకా
నందునిందు నుండివచ్చి
/ వద్దువోరా నీకునింత వలసినొల్లములు (AddamarAtiridAkA naMduniMdu
nuMDivachchi / vadduvOrA nIkuniMta valasinollamulu = Our
thoughts often turn to you in the middle of the night.) is
indicating that we turn to God only when we face
troubles. This is very opportunistic type of relationship with God.
It appears that Annamacharya is
admonishing our manner of devotion towards God, expressing disapproval of the
strenuous efforts involved. Additionally, he casts doubt upon our sincerity in
this devotion.
‘వొద్దిక చాలని వారముండినా నుండితిమి’ (voddika chAlani vAramuMDinA nuMDitimi) is indicating that we people are in hurry. Understanding the complexity of truth isn't suited for the fast-paced life. Truth is like the reflection to be found in swirling waters of conditioned mind. Without stillness of the mind, we may never find that beauty, that infinite expanse. Therefore, disengagement with the unreal, not running away from life/experience is essential.
Word to word meaning: వేఁకమైన (vEkamaina) = the one having much troubles; పరితాప వేదనఁ (paritApa vEdana) = the sorrow generated thus; బొరలలేక (boralalEka) = Unable to withstand; కాఁక (kAka) = heat, discomfort; పుట్టి (puTTi) = born; తిరిగేవు (tirigEvu) = move about, turn here and there without aim; కన్నుగానలేక (kannugAnalEka) = blindly, as if one cannot see; యేఁకట దీర (yEkaTa dIra) = to relieve the extreme desire; నీకు (nIku) = to you; నెందరు గలరని (neMdaru galarani) = how many are there? వోఁకల పులుసు (vOkala pulusu) = a liquid preparation (like soup) made of sour edible fruits/ berries (వోఁకల పులుసు = soup made out of Carissa carandas); కలువులఁ (kaluvula) = into the holes; బుచ్చవలెనా (buchchavalenA) = will you throw?
Literal meaning: Incapable of enduring the grief caused by numerous
life struggles, the resulting unease drives you to aimlessly wander, hindering
your ability to perceive the world accurately. How many opportunities exist in
this world to alleviate your intense cravings? Would you be foolish to throw delectable
soup made from tart berries (fruits) in the holes?
Explanation: Annamacharya emphasised many times that we don’t understand what we see. By the phrase: “కాఁక పుట్టి తిరిగేవు కన్నుగానలేక” (kAka puTTi tirigEvu kannugAnalEka = you move blindly by the despair generated thus) he is asserting that we are get much influenced by the prevailing atmosphere of envy and ego of the mind. This is completely opposite of often repeated Bhagavad Gita statement."य: पश्यति स पश्यति (yaḥ paśhyati sa paśhyati " = He who sees thus, is the true seer). Thus Annamcahrya is encouraging us to choose a fundamentally different method of viewing this world.
Let me elaborate the meaning the words “వేఁకమైన పరితాప వేదనఁ బొరలలేక / కాఁక పుట్టి తిరిగేవు కన్నుగానలేక” (vEkamaina paritApa vEdana boralalEka / kAka puTTi tirigEvu kannugAnalEka = Life's hardships can bring overwhelming sadness, leaving you feeling lost and impairing your understanding of the world) thru a beautiful surrealistic painting by Salvador Dali.
In his paintings, Dalí used his own method, which he defined as "paranoid-critical activity", a mental outburst caused by illusions/hallucinations. In this manner, "swans reflected in elephants" represents this category of picturisation. In this piece, it effectively portrays the duality of perception, showcasing not only artistic beauty but also exceptional landscape conceptualization.
Imagine this: the water symbolizes consciousness, and the swans above the lake's surface represent the known aspects of our awareness. Beneath the surface lies the uncharted and mysterious realm of the unknown or the hidden facets of consciousness. In simpler terms, the conditioned mind is reshaping the swans into elephants within us, a puzzling transformation that occurs without our awareness, and this is the fundamental message conveyed by this painting.
The tree trunks and branches in this scene symbolize our
past memories, while the evening ambiance is shaped by the environment. This
demonstrates how our intuition is shaped by the inclusion of unrelated
elements. Essentially, our emotions lack a solid foundation, yet something compels
us to cling to them fervently. thus the
phrase “కాఁక పుట్టి
తిరిగేవు కన్నుగానలేక” (kAka puTTi tirigEvu kannugAnalEka = You proceed
without direction, driven by the resulting reactions) needs to be viewed
seriously.
The phrase "“యేఁకట దీర నీకు నెందరు గలరని” (yEkaTa dIra nIku neMdaru galarani) is asking us to reconsider our life position in view of the above explanation. We usually take wife, children, parents and friends to come to our rescue. It is asking a review of who is the true relation to each of us, implying that Lord Srihari is the only and reliable relation. Let me recall the words of chorus "నీవు మాకు నిఁకనేల నిజమైనాఁ జెప్పరా"(nIvu mAku nikanEla nijamainA jepparA = what relation do we have with you?) needs multi-level reconsideration.
From the phrase “వోఁకల పులుసు కలువులఁ బుచ్చవలెనా” (vOkala pulusu kaluvula
buchchavalenA = Will you throw off the very tasty Vakkaya soup in
the pits?) Annamacharya is asking us not to waste this great opportunity called
life.
Implied
meaning: You should address the issues troubling you rather than getting caught up
in them. It's crucial to stay vigilant and recognize those who genuinely matter
in your life. Keep in mind that life is like soup; it can't be stored for long.
Act promptly.
Word to word meaning: అందఁగాఁడ (aMdagADa) = beautiful; తిరువేంకటాద్రీశ (tiruvEMkaTAdrISa) = Lord
Venkateswara; పెక్కిండ్ల విందవై (pekkiMDla viMdavai) = being
the guest of honour in numerous households; నీవొకతెపై (nIvokatepai) = you have on anyone (or any lady); వెచ్చఁదన మున్నాదా (vechchadana munnAdA) = special affection, desire, special warmth; మందెమేళము (maMdemELamu) = taking a bit of freedom, assuming certain closeness; నీతో (nItO) = with you; మాటలాడితిమి (mATalADitimi)= expressed this
way; గాక (gAka) = except; కందువ (kaMduva) = oneness, closeness, మన్నన చాలు (mannana chAlu) = grace / favour sufficient; కలకాల మెల్లను (kalakAla mellanu) = for long
time.
Literal
meaning: Oh, magnificent Lord, you
hold the esteemed position of being the honoured guest in countless homes. We
recognize your impartiality, treating all of us equally without favouritism.
However, we've taken the liberty to speak to you in this manner. Our only
desire is for you to remain close to us eternally.
Explanation: the
earthly expression నీవొకతెపై వెచ్చఁదన మున్నాదా (nIvokatepai vechchadana munnAdA = does thoughts of any
lady bring warm feeling in your heart) = is truly unique using words to bring
in true feelings. I am sure such words are not used to express things related
to God in Indian languages. Thus, we can say Annamacharya is very honest in
these phrases to bring that proximity to divine feelings.
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