ANNAMACHARYULU
185 వననిధిఁ గురిసిన వానలివి
(vananidhi gurisina vAnalivi)
for Telegu (తెలుగు) Version press here
Synopsis: “We are all
prisoners of our thoughts” Sam Harris
Summary of this Poem:
Chorus: "As rain on the sea bears no fruit for the field, so
doth humankind waste their lives in fruitless toil, weighed down by burdens of
naught."
Stanza 1: Our lives are frittered away in sorrow and slander just like the moonshine on a desolate forest. We often overlook Lord Hari, who has gifted us with this physical existence, and instead beseech others and circle around illusionary relationships.
Stanza 2: We merely get attracted by greener grass on the other side. The love and other bonds attract us like those greener pastures only to sink us in anxieties, sorrows and depressions. We set aside the company of God and fall head over heels to everything else. Like rolling stone we bounce from one hardship to another and get dissipated.
Stanza 3: We tend to evaluate the mysterious, concealed
realm through the lens of wealth and grandeur. Unbeknownst to us, our current
life is an unceasing effort dissipating without purpose. In contrast, the
protection granted by Lord Venkateswara remains enduring and unwavering.
Detailed Presentation
Introduction: Each one of us endeavours to establish his place
within society and family. However, we are inherently a part of society without
needing to prove it separately. Annamacharya referred to such efforts as futile
and unwise tasks.
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శృంగార కీర్తన: రాగిరేకు: 4-4 సంపుటము: 1-24 |
ROMANTIC POEM Copper Leaf:
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వననిధిఁ గురిసిన వానలివి మతి- పనిలేని పనుల భారములు ॥వననిధి॥ అడవుల వెన్నెల లారిడిబదుకులు తడతాఁకుల పరితాపములు వొడలొసఁగిన హరి నొల్లక యితరుల బడిబడిఁ దిరిగిన బంధములు ॥వననిధి॥ కొండల నునుపులు కొనకొన మమతలు అండలఁ కేగిన నదవదలు పండిన పంటలు పరమాత్ము విడిచి బండయి తిరిగిన బడలికలు ॥వననిధి॥ బచ్చన రూపులు పచ్చల కొలపులు నిచ్చల నిచ్చల నెయ్యములు రచ్చల వేంకటరమణునిఁ గొలువక చచ్చియుఁ జావని జన్మములు ॥వననిధి॥
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vananidhi gurisina vAnalivi mati-
panilEni panula bhAramulu ॥vananidhi॥ aDavula vennela lAriDibadukulu
taDatAkula paritApamulu
voDalosagina hari nollaka yitarula
baDibaDi dirigina baMdhamulu ॥vananidhi॥ koMDala nunupulu konakona mamatalu
aMDala kEgina nadavadalu
paMDina paMTalu paramAtmu viDichi
baMDayi tirigina baDalikalu ॥vananidhi॥ bachchana rUpulu pachchala kolapulu
nichchala nichchala neyyamulu
rachchala vEMkaTaramaNuni@M goluvaka
chachchiyu jAvani janmamulu ॥vananidhi॥
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Details and Explanations:
Word to word meaning: వననిధిఁ (vananidhi) = sea; గురిసిన (gurisina)= showered, వానలివి (vAnalivi) = these rains are; మతి పనిలేని పనుల (matipanilEni panula) = we are endowed with thoughtless deeds, we engage in senseless actions; భారములు (bhAramulu) = we carry the weight of such deeds (we suffer).
Literal meaning: "As
rain on the sea bears no fruit for the field, so doth humankind waste their
lives in fruitless toil, weighed down by burdens of naught."
వివరణము: We, humans often hold
numerous ideals, envisioning themselves walking unique paths that few have
ventured upon. They guard these values and aspirations meticulously until the
reality of life draws near. However, once ensnared in the whirlwind of
existence, they may sacrifice those ideals on the pretext of practicality. Over
time, they gradually loosen their principles until they reach their lowest
point.
For example, in the story of The Animal
Farm, the one of the principles is "No Animal Should Kill Another". Eventually
they change it to “No Animal Should Kill Another Without Reason”.
Thus, we may find that most of the
ideals are impracticable. Therefore, man finds corruption of those ideals as a
necessity to live according to his whims. Nonetheless, since humans are
inherently social beings, they frequently struggle to maintain their moral integrity.
Let's delve deeper into the concept of
this internal conflict through René Magritte's painting "Les Enfants
Trouvés" (The Foundlings). Within the artwork, a jungle-like backdrop sets
the stage, where three men are portrayed as integral parts of tree trunks. They
seem to be engrossed in a profound conversation, yet they maintain considerable
distance from each other.
Like the trees seen in this figure,
human beings get stuck in their own feelings, unable to give up their
arguments, stubbornly adhere to one ideology and remain separate like those
trees. That is, they can see each other but know that they are emotionally
distant from each other.
Just like the people in the painting, we
humans often hold onto our own feelings and ideas, making it hard to change our
minds. It's as if we're like those tree trunks, staying put where we are. We
stick to our own way of thinking, keeping our distance from others, even when
we understand each other's words and feelings. So, just like the people in the
picture, we can be near each other but still feel far apart.
This occurs not just among lovers,
spouses, and parents and children, but also in many other relationships. We can
clearly see this reality when we examine our own life experiences and read
about it in newspapers. While we may act and feel united for a while, the
genuine nature of our relationships often becomes evident over time. When we
reach such stage, to act (a relationship) also becomes a burden.
Hence, all our endeavours as we journey
through life often yield analogous outcomes, resulting in a sense of
dissatisfaction. When Annamacharya expresses, "వననిధిఁ గురిసిన
వానలివి" (vananidhi gurisina vAnalivi = the rain in the
forest bears no fruit for the field), it is a profoundly accurate reflection.
We carry burdens on our minds that become increasingly unbearable, causing life
to lose its lustre and appeal.
Word to word meaning: అడవుల (aDavula) = wooded areas; వెన్నెల (vennela) = full-moon shine; లారిడిబదుకులు (lAriDibadukulu) = life filled with sorrow and slander; తడతాఁకుల (taDatAkula) = too many hardships;
పరితాపములు (paritApamulu) = grief, affliction; వొడలొసఁగిన
(voDalosagina) = who gave your present body/shape; హరి నొల్లక (hari nollaka) = negating
the Lord Hari; యితరుల (yitarula) = others; బడిబడిఁ (baDibaDi) = to importune; దిరిగిన (dirigina) = to move about; బంధములు (baMdhamulu) = the bondage;
Literal meaning: Our lives
are frittered away in sorrow and slander just like the moonshine on a desolate
forest. We often overlook Lord Hari, who has gifted us with this physical
existence, and instead beseech others and circle around illusionary
relationships.
Explanation: Let's go back to René Magritte's painting. All the people in the picture are connected by the common ground. From the picture we understand the characters are communicating without establishing a relationship with the base.
We as humans start acting without understanding our roots is the essence of this stanza. It is a well-known fact that one cannot establish his own purity solely through effort. Even the great figures like Jesus Christ and Lord Krishna encountered the same struggle. So, how can we expect any different for ourselves? Thus, we should avoid these.
Let us recall the words of Jiddu Krishnamurti: As long as there is a division between the "observer" and the "observed" there is conflict. The division, spatial and verbal that comes into the mind with the imagery, the knowledge, the memory of last year's autumnal colours, creates the "observer" and the division from the observed is conflict. Thus, the root cause of our troubles is that we see the world different from ourselves.
Thus, all our present actions lead to conflict and conflagration. Then, what one is expected to do? When, we connect with that common ground, the universal consciousness, there is no need for discussions. Still there will be communion. This is also the meaning of योग: कर्मसु कौशलम् (yogaḥ karmasu kauśhalam Bhagavad Gita 2-50) = art of working skilfully in this world full of problems.
Word to word meaning: కొండల నునుపులు (koMDala nunupulu) = Hills always look rounder = "The grass is always greener on the other side," meaning that things you don't have, etc. always seem more desirable than what you do have. It also suggests that if you do get to where the grass is greener, it may not be as great as what you imagined it to be; కొనకొన (konakona) = every nook and corner; మమతలు (mamatalu) = bondages of love; అండలఁ కేగిన (aMDala kEgina) = when we go near; నదవదలు (nadavadalu) = Anxieties, sorrows, depressions; పండిన పంటలు (paMDina paMTalu) = the crop born fruit; పరమాత్ము విడిచి (paramAtmu viDichi) = setting aside the God and move elsewhere; బండయి (baMDayi) = like a hard stone; తిరిగిన బడలికలు (tirigina baDalikalu) = keeps rolling causing ennui and fatigue.
Literal meaning: We merely get attracted by greener grass on the other
side. The love and other bonds attract us like those greener pastures only to
sink us in anxieties, sorrows and depressions. We set aside the company of God and
fall head over heels to everything else. Like rolling stone we bounce from one
hardship to another and get dissipated.
Explanation: Annamacharya is clear that anything we do is a deviation from the path of truth, therefore wants us to act radically on our understanding of this world.
Word to word meaning: బచ్చన రూపులు (bachchana rUpulu) = the true shape hidden (= true nature is hidden); పచ్చల కొలపులు (pachchala kolapulu) = we adore yellow metal (=we are after the wealth); నిచ్చల నిచ్చల నెయ్యములు (nichchala nichchala neyyamulu) = be cock sure of great association; రచ్చల (rachchala = inferior for Raksha = protection) = providing protection; వేంకటరమణునిఁ (vEMkaTaramaNuni) = Lord Venkateswara; గొలువక (goluvaka) = not worshipping; చచ్చియుఁ జావని (chachchiyu jAvani)) = dead, but not dead completely (= live but not live completely, a wasted effort); జన్మములు (janmamulu) = these lives.
Literal
meaning: We tend to evaluate the mysterious, concealed realm through
the lens of wealth and grandeur. Unbeknownst to us, our current life is an
unceasing effort dissipating without purpose. In contrast, the protection
granted by Lord Venkateswara remains enduring and unwavering.
Explanation: Man lacks a means to access the truth concealed beyond the observable world. Clearly, amassing wealth won't bring him closer to it. The sole action he can undertake is to cast aside all uncertainties and embrace the divine Lord's name.
"చచ్చియుఁ జావని జన్మములు" (chachchiyu jAvani
janmamulu) evokes the spirit of Hebrews 13:3 in the Bible:
"Continue to remember those in prison as if you were together with them in
prison, and those who are mistreated as if you yourselves were suffering."
When a person can truly embody this approach, they will cease to seek
solutions, for they will have achieved a sense of unity with the world.
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