184 apu DEmane nEmanu manenu (అపు డేమనె నేమను మనెను)

 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.

 

శృంగార కీర్తన: రాగిరేకు:  58-1 సంపుటము: 6-97

ROMANTIC POEM Copper Leaf:  58-1 Volume: 6-97

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॥

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॥

 Details and Explanations: 

అపు డేమనె నేమను మనెను

తపమే విరహపుఁ దాపమనె           ॥పల్లవి॥

apu DEmane nEmanu manenu

tapamE virahapu dApamane      ॥pallavi॥ 

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. 

పవనజ యేమనె పడఁతి మఱేమనె

అవనిజ నిను నేమను మనెను

రవికులేంద్ర భారము ప్రాణంబనై

ఇవల నెట్ల దరియించే ననె          ॥అపు॥

pavanaja yEmane paDati ma~rEmane

avanija ninu nEmanu manenu

ravikulEMdra bhAramu prANaMbanai

ivala neTla dariyiMchE nane ॥apu॥ 

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. 

The artist intends for viewers to experience this artwork gradually, progressing from simple observation to the comprehension of its intricate structure. In this piece, the artist presents three primary elements (trees, leaves, fish) in a single location, creating a three-dimensional effect that guides the viewer's gaze. All three life stages are unveiled simultaneously. The technique of merging reflections and the water lens that envelops the viewer's perspective showcases an extraordinary level of mastery. 

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. 

యింకా నేమనె యింతి మఱేమనె

కొంకక యేమని కొసరుమనె

బొంకులదేహము పోదిది వేగనె

చింకవేఁట యిటు చేసె ననె         ॥అపు॥

yiMkA nEmane yiMti ma~rEmane

koMkaka yEmani kosarumane

boMkuladEhamu pOdidi vEgane

chiMkavETa yiTu chEse nane ॥apu॥ 

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.

నను నేమనె ప్రాణము మన కొకటనె

తనకు నీవలెనె తాపమనె

మనుకులేశ ప్రేమపుమనకూటమి

ఘనవేంకటగిరిఁ గంటి ననె           ॥అపు॥

nanu nEmane prANamu mana kokaTane

tanaku nIvalene tApamane

manukulESa prEmapumanakUTami

ghanavEMkaTagiri gaMTi nane ॥apu॥ 

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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