ANNAMACHARYULU
188 ఇన్నిటికి నీశ్వరేచ్ఛ యింతేకాక
(inniTiki nISvarEchCha yiMtEkAka)
for Telegu
(తెలుగు) Version press here
Synopsis: “We do not "come into" this
world; we come out of it, as leaves from a tree. As the ocean
"waves," the universe "peoples." Every individual is an
expression of the whole realm of nature, a unique action of the total universe.” – Alan Wilson Watts
Summary of this Poem:
Chorus: Everything that is happening is according to the will of
God. He shall save anyone provided that one is engaged in God’s service
Stanza 1: Human
beings persist in adhering to their natural inclinations, relying on direct
experiences. When confronted with advice that contradicts this natural
understanding, they often reject it vehemently, treating it as if it were
poison, and refusing to lend an ear. In doing so, they perpetuate the
falsehoods they have planted in their minds. It's comparable to sowing one
plant and expecting another to emerge—a desperate attempt to alter the current
circumstances.
Stanza 2: This body, originating in
sin, tends to engage in sinful actions, making the prospect of it embracing the
path of virtue doubtful. Much like cooking bitter neem leaves won't
miraculously transform them into sweet jaggery, our superficial efforts to
amass virtue are illusory and ultimately ineffective.
Stanza 3: We come from the world. So, we stay with the traits
of this world. How can such people elect salvation as path of life? (= not
possible). Therefore, surrender to the Lord Sri Venkateswara. His blessings may
take you to higher echelons.
Detailed Presentation
Introduction: This Annamacharya's poem may initially
appear unremarkable, akin to an "old pickle," but it reveals profound
ideas upon closer examination. The assertion that 'Paramu' (the other
world) should remain separate from the manifested world implies a distinction
between the spiritual and the tangible. The poem emphasizes the rarity of
individuals reaching this privileged state, suggesting that such a state is unconnected
to our present state of engagement.
In essence, the descriptions of 'Paramu' (the other world) that we
encounter through reading and hearing are imagined rather than real.
Consequently, the poem suggests the necessity for individuals to expel the
known world from their minds. The primary challenge in this endeavour stems
from internal resistance. The difficulty lies in observing objectively while
being oneself, emphasizing the inherent complexities of the spiritual journey.
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అధ్యాత్మ కీర్తన:
రాగిరేకు: 222-4 సంపుటము: 3-123
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Philosophical Poem
Copper Plate: 222-4 Vol: 3-123
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ఇన్నిటికి నీశ్వరేచ్ఛ యింతేకాక తన్నుఁ దానే హరి గాచు దాసుఁడైతేఁ జాలు॥పల్లవి॥ ప్రకృతిఁ బుట్టిన దేహి ప్రకృతి గుణమే కాని వికృతి బోధించబోతే విషమింతే కాదా వొకవిత్తు వెట్టితే వేరొకటేల మొలచును ప్రకటమైన వట్టిప్రయాసమే కాక ॥ఇన్ని॥ పాపానఁ బుట్టిన మేను పాపమే సేయించుఁ గాక యేపునఁ బుణ్యముతోవ యేల పట్టును వేపచేఁదు వండితేను వెస నేల బెల్లమవును పైపై బలిమి సేసే భ్రమ యింతే కాక ॥ఇన్ని॥ ప్రపంచమైన పుట్టుగు ప్రపంచమునకే కాక వుపమించ మోక్షమున కొడఁబడునా ప్రపన్నుడైనవేళ భాగ్యాన శ్రీవేంకటేశుఁ- డపుడు దయఁజూడఁగ నధికుఁడౌఁ గాక ॥ఇన్ని॥
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inniTiki
nISvarEchCha yiMtEkAka
tannu dAnE hari
gAchu dAsuDaitE jAlu ॥pallavi॥
prakRti buTTina
dEhi prakRti guNamE kAni
vikRti
bOdhiMchabOtE vishamiMtE kAdA
vokavittu
veTTitE vErokaTEla molachunu
prakaTamaina
vaTTiprayAsamE kAka ॥inni॥
pApAna buTTina
mEnu pApamE sEyiMchu gAka
yEpuna
buNyamutOva yEla paTTunu
vEpachEdu
vaMDitEnu vesa nEla bellamavunu
paipai balimi
sEsE bhrama yiMtE kAka ॥inni॥
prapaMchamaina
puTTugu prapaMchamunakE kAka
vupamiMcha
mOkshamuna koDabaDunA
prapannuDainavELa
bhAgyAna SrIvEMkaTESu -
DapuDu
dayajUDaga nadhikuDau gAka ॥inni॥
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Details and Explanations:
ఇన్నిటికి నీశ్వరేచ్ఛ యింతేకాక
తన్నుఁ దానే హరి గాచు దాసుఁడైతేఁ జాలు ॥పల్లవి॥
inniTiki
nISvarEchCha yiMtEkAka
tannu dAnE
hari gAchu dAsuDaitE jAlu ॥pallavi॥
Word
to Word Meaning: ఇన్నిటికి
(inniTiki)
= for all these; నీశ్వరేచ్ఛ (nISvarEchCha)= Will of God; యింతేకాక (yiMtEkAka)
= nothing, but; తన్నుఁ దానే (tannu dAnE) = such a person; హరి గాచు
(hari
gAchu) = God shall save; దాసుఁడైతేఁ జాలు (dAsuDaitE jAlu) = just that one should be in his
service.
Literal Meaning Everything that is happening is according to the will of
God. He shall save anyone provided that one is engaged in God’s service
Explanation: inniTiki
nISvarEchCha ‘ఇన్నిటికి నీశ్వరేచ్ఛ’: Perceptions of this world as chaotic
are common, and many subscribe to the belief. The concept of "inniTiki
nISvarEchCha yiMtEkAka" (ఇన్నిటికి నీశ్వరేచ్ఛ యింతేకాక) might be perceived by some as superstitious.
Consequently, it is imperative for us to thoroughly investigate and delve into
this matter.
Jiddu
Krishnamurthy declared many times that in this apparently disorderly world
there is an unfathomable, unknowable order to this universe. In the midst of
that disordered world, a prevalent tendency is to label something as wrong
merely because it eludes our comprehension. Thus, let us keep an open mind to
understand "inniTiki nISvarEchCha yiMtEkAka" (ఇన్నిటికి నీశ్వరేచ్ఛ యింతేకాక).
The
conceit of our achievements hides the truth from our purview. It is sensible to
accept things that are beyond our ability. ‘Castigating it’ is foolishness.
Therefore, true wisdom is to be in a state of balance.
dAsuDaitE jAlu (దాసుఁడైతేఁ జాలు): The expression "dAsuDaitE
jAlu" necessitates a thorough examination. Simply declaring oneself a
'Haridasa' falls short; those without a true understanding of God cannot
rightfully assume the title. Even a genuine Haridasa might hesitate to claim
such a position, especially considering revered figures like Narada and
Sanakaadi Munis who are acknowledged as Haridasas.
While
it may seem paradoxical to ask people to understand who God is, given that God
cannot be seen, there is a singular condition for becoming a 'Haridasa'— the
negation of this familiar world.
Man’s
arrogance that he `knows-it-all'' nature torments man. However, to abandon or
forget what is learned in this life is the only duty of man. There are no methods
to do this. This is the toughest test. Annamacharya did not write these poems
to placate our feelings, but to bring the truth out.
Man always wants proof that he will
get some in return of his sacrifice. For that Annamacharya wrote: muMda
rerigina venuka modalu marachedananna / muMda rEmerugu dA modalEla marachu"ముంద రెరిఁగిన వెనుక
మొదలు మరచెదనన్న /
ముంద రేమెరుఁగుఁ దా మొదలేల మరచు"= Approach this endeavour not as a
sacrifice or transaction aimed at gaining something in return. Do not
anticipate liberation to be bestowed upon you; rather, recognize that it is
achievable through your diligent efforts. Consider, what significance can an
individual attribute to such liberation? What will be cherished, and will they
ever comprehend the true worth of blessings?
ప్రకృతిఁ బుట్టిన దేహి ప్రకృతి గుణమే కాని
వికృతి బోధించబోతే విషమింతే కాదా
వొకవిత్తు వెట్టితే వేరొకటేల మొలచును
ప్రకటమైన వట్టిప్రయాసమే కాక ॥ఇన్ని॥
prakRti
buTTina dEhi prakRti guNamE kAni
vikRti
bOdhiMchabOtE vishamiMtE kAdA
vokavittu
veTTitE vErokaTEla molachunu
prakaTamaina
vaTTiprayAsamE kAka ॥inni॥
Word
to Word Meaning: ప్రకృతిఁ
(prakRti)
= from nature; బుట్టిన (buTTina) = came into existence, produced; దేహి (dEhi) =
this body (this man); ప్రకృతి
(prakRti)
= nature’s; గుణమే (guNamE) = quality (only), property (only); కాని (kAni) =
except; వికృతి బోధించబోతే (vikRti bOdhiMchabOtE)
= if taught anything alternative; విషమింతే (vishamiMtE)
= will treat it as poisonous; కాదా (kAdA) = is it not? వొకవిత్తు (vokavittu) = one type of seed; వెట్టితే
(veTTitE)
= when sown; వేరొకటేల (vErokaTEla) = something else; మొలచును (molachunu)
= will grow up?, will come up? ప్రకటమైన వట్టిప్రయాసమే (prakaTamaina vaTTiprayAsamE)
= The manifestation and imaginations about it are futile; కాక (kAka) = aren’t they?
Literal
Meaning: Human
beings persist in adhering to their natural inclinations, relying on direct
experiences. When confronted with advice that contradicts this natural
understanding, they often reject it vehemently, treating it as if it were
poison, and refusing to lend an ear. In doing so, they perpetuate the
falsehoods they have planted in their minds. It's comparable to sowing one
plant and expecting another to emerge—a desperate attempt to alter the current
circumstances.
Explanation: prakRti buTTina dEhi prakRti guNamE ప్రకృతిఁ బుట్టిన దేహి ప్రకృతి గుణమే: Annamacharya is
very clear that the body is the source of man’s troubles and does not believe
that we can get thru the liberation while attached to it. To elicit this
intransigent state of man, let me explain thru the surrealistic painting titled
"Le regard intérieur" (the inner gaze) by René Magritte.
Here we clearly see a red screen with a
big beautiful green leaf next to it. This leaf occupies the greater share of
the large window there. Beautiful birds are perched on the veins of this leaf. Other
objects that can be witnessed are non-descript fields and dotted with small
trees. A stream can be seen flowing on the right side. These fields and tress
appear to be vanishing into the background and appear to be dull. Nothing else to note. A
partially filled glass can also be seen in that window.
The window, in this analogy, represents our inner space,
while the leaf becomes the focal point of our attention. The birds depicted on
this expansive leaf serve as symbols, representing the specific nourishment we
direct towards a select few important aspects of life. Despite the
comprehensive visibility of everything, including the fields, trees, and brook,
they seem to exist in a passive state. According to Magritte, akin to the leaf
in the picture, only certain aspects are unveiled to us, and what remains is
relegated to the background, lying dormant. This concept is further underscored
by Magritte's portrayal of the 'half-full glass,' reinforcing the idea that
there are concealed elements, prompting contemplation on what lies beyond what
is readily apparent.
Thus, Annamacharya is conveying the idea that in our
current state of consciousness, we are only aware of a limited portion of
reality, with a significant part remaining obscured or forgotten. In this
conditioned state, perceiving the truth becomes challenging. This aligns with
the concept that our understanding is constrained by our subjective experiences
and limitations, preventing us from comprehending the entirety of truth or
reality.
vikRti bOdhiMchabOtE vishamiMtE kAdA వికృతి బోధించబోతే విషమింతే కాదా: Frequently, our
preoccupation with what we already know leads us to vehemently oppose anything
conflicting with our established perceptions. In this conditioned mindset,
embarking on the path to God is akin to taking a blind stroke, as our
entrenched beliefs may hinder our ability to embrace or comprehend a different
perspective.
పాపానఁ బుట్టిన మేను పాపమే సేయించుఁ గాక
యేపునఁ బుణ్యముతోవ యేల పట్టును
వేపచేఁదు వండితేను వెస నేల బెల్లమవును
పైపై బలిమి సేసే భ్రమ యింతే కాక ॥ఇన్ని॥
pApAna
buTTina mEnu pApamE sEyiMchu gAka
yEpuna
buNyamutOva yEla paTTunu
vEpachEdu
vaMDitEnu vesa nEla bellamavunu
paipai
balimi sEsE bhrama yiMtE kAka ॥inni॥
Word
to Word Meaning: పాపానఁ
బుట్టిన మేను (pApAna buTTina mEnu) = This body made of sin; పాపమే
సేయించుఁ గాక (pApamE sEyiMchu gAka) = will make us commit sins;
యేపునఁ (yEpuna) = much, in a big way; బుణ్యముతోవ (buNyamutOva)
= the path of virtues; యేల పట్టును (yEla paTTunu) = Why will it take up? వేపచేఁదు
(vEpachEdu)
= When bitter NEEM leaves; వండితేను (vaMDitEnu) = cooked; వెస నేల (vesa nEla)
= How can one quickly; బెల్లమవును (bellamavunu) = expect it to turn into Sweet
Joggery; పైపై బలిమి సేసే (paipai balimi sEsE) = these superficial fortifications;
భ్రమ యింతే కాక (bhrama
yiMtE kAka) =
aren’t they illusions?
Literal
Meaning: This body,
originating in sin, tends to engage in sinful actions, making the prospect of
it embracing the path of virtue doubtful. Much like cooking bitter neem leaves
won't miraculously transform them into sweet jaggery, our superficial efforts
to amass virtue are illusory and ultimately ineffective.
Explanation: pApAna
buTTina mEnu pApamE sEyiMchu gAka పాపానఁ బుట్టిన మేను పాపమే సేయించుఁ గాక: Does not mean one is born to commit sins.
It become more clear with explanation in the next stanza.
The
sins and virtues within our awareness are products of our imagination. Since we
understand that 'Paramu' (the other world) is unrelated to our present
reality, all the expectations and anticipations associated with it are mere
conjectures. Consequently, the decisions we make from our current state of
understanding are rooted in ignorance.
The phrase "vEpachEdu vaMDitEnu vesa nEla
bellamavunu వేపచేఁదు వండితేను వెస నేల బెల్లమవును," it invites deep
reflection. The shared perspective that the external world transforms into the
inner world is evident in the poem "vAdamEla sAresAre vaDi mukti
lEdaMTA" వాదమేల సారెసారె వడి ముక్తి లేదంటా. Perceived things
metamorphose into memory, as illustrated in the poem "EmisEtu
daivamA yennaDu garuNiMchEvO" ఏమిసేతు దైవమా యెన్నఁడు గరుణించేవో. Consequently, the
apparent distinction between outer and inner worlds is merely superficial. In
this uncertainty, we remain unsure of the appropriate state. Hence, our current
actions are akin to anticipating bitter neem leaves to transform into sweet jaggery.
The
phrase "paipai balimi sEsE bhrama yiMtE kAka పైపై బలిమి సేసే
భ్రమ యింతే కాక" suggests that
superficial efforts to accumulate virtue are comparable to constructing
buildings without a solid foundation. These endeavours may appear substantial
on the surface but are inherently weak and prone to collapse when the need is
most significant.
ప్రపంచమైన పుట్టుగు ప్రపంచమునకే కాక
వుపమించ మోక్షమున కొడఁబడునా
ప్రపన్నుడైనవేళ భాగ్యాన శ్రీవేంకటేశుఁ-
డపుడు దయఁజూడఁగ నధికుఁడౌఁ గాక ॥ఇన్ని॥
prapaMchamaina
puTTugu prapaMchamunakE kAka
vupamiMcha
mOkshamuna koDabaDunA
prapannuDainavELa
bhAgyAna SrIvEMkaTESu -
DapuDu
dayajUDaga nadhikuDau gAka ॥inni॥
Word
to Word Meaning: ప్రపంచమైన
(prapaMchamaina)
=being the part of the world; పుట్టుగు (puTTugu) = this birth; ప్రపంచమునకే కాక (prapaMchamunakE
kAka) = shall belong to this world; వుపమించ (vupamiMcha)
= select, elect (contextual meaning); మోక్షమున (mOkshamuna)
= for the liberation; కొడఁబడునా (koDabaDunA) = will it seek; ప్రపన్నుడైనవేళ (prapannuDainavELa) = when sough the refuge; భాగ్యాన
శ్రీవేంకటేశుఁ-డపుడు (bhAgyAna SrIvEMkaTESu-DapuDu) = then the Lord
Venkateswara;దయఁజూడఁగ (dayajUDaga) = bestowing kindness; నధికుఁడౌఁ
గాక (nadhikuDau gAka) = one may reach higher state.
Literal
Meaning: We come
from the world. So, we stay with the traits of this world. How can such people elect
salvation as path of life? (= not possible). Therefore, surrender to the Lord
Sri Venkateswara. His blessings may take you to higher echelons.
Explanation: This stanza
incidentally coincides with the view of the famous statement of Alan Wilson
Watts. ““We do not "come into" this world; we
come out of it, as leaves from a tree. As the ocean "waves," the
universe "peoples." Every individual is an expression of the whole realm
of nature, a unique action of the total universe.”
Therefore, let us understand that the very material with
which we are made opposes our steps towards the liberation. Hence, it is the
greatest challenge. Whence, It is not surprising to note that Annamacharya
realising the impossibility of this transcendence advocated surrender as the
path to liberation.
This surrender is with absolute knowledge that nothing
else can deliver us there. Not a grudging surrender. Not a surrender to achieve a want called
liberation. But knowing fully well that nothing else is there to do. That is
the absolute service to the lord.
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