ANNAMACHARYULU
196.
వేఁటకాఁడనంటా నా వెంటఁ బాయవు వోరి
(vETakADanaMTA nA veMTa bAyavu vOri)
The ego is not master in its own house-Sigmund Freud
for Telegu
(తెలుగు) Version press here
Introduction: This poem resembles a sketch, crafted in an ineffable state of meditation. Attempting to decipher every word is impractical, yet one can discern the central idea. Thus, I refrain from offering a literal interpretation but instead endeavour to convey the meaning of the chorus and each stanza.
In this poem, he contemplates something akin to a shadow, akin to his own consciousness, which remains persistent. It endures, showing unwavering determination and resilience. It upholds its assertions, offers resistance to change, instils fear, and creates a sense of security.
The inclusion of this commentary aims to illustrate Annamacharya’s relentless attempts to seek liberation for individuals through direct self-experience. Each of his poems serve as an endeavour to inspire people to explore truth firsthand by comprehending his language and its meaning.
This exquisite and unparalleled poem is like to an inherently delicate flower, a wonder to admire and transcending the merits of material embrace. Even the slightest breath of air would disturb its beauty. It exists in absolute silence.
That beauty transcends limitations of time and encompasses everything in it. That beauty, that compassion knows no bounds. This is what Jiddu Krishnamurti had explained during his entire life.
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శృంగార కీర్తన: రాగిరేకు: 68-1 సంపుటము: 5-217 |
Romantic Verse Copper Leaf: 68-1 Volume: 5-217 |
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వేఁటకాఁడనంటా నా వెంటఁ బాయవు
వోరి
చీటకపు చెంచెత నాచేతి లాగెరఁగవా ॥పల్లవి॥ పొదలో నేనేసిన పులి నీవేసితినని
పెదపెద్ద యెలుగుఁల బెదరించేవు
కుదురుగుబ్బల నిన్నుఁ గుమ్ముదునో
వుండేవో మేను
చిదియఁగా మేటిచెంచెత నన్నెఱఁగవా ॥వేఁట॥ చేరువ నామోఁటునఁ జేరిన నామెకముల
నేరుపరినంటా నీవునేసేవు
జీరలుగా కొమ్ము గోరఁ జింతుతో
వూరకుండేవో
పేరుకల చెంచెత నాబిరుదులెరఁగవా ॥వేఁట॥ చొల్లెపు చుట్టలతోడ చూపులకు
నడ్డాలు
చెల్లునంటా వచ్చి చెట్టవట్టేవు
నొల్లననఁగా గూడేవు వుద్దండపు
వేంకటేశ
జల్లివింటి చెంచెత నాచలములెరఁగవా ॥వేఁట॥
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vETakADanaMTA nA veMTa bAyavu vOri
chITakapu cheMcheta nAchEti lAgeragavA ॥pallavi॥ podalO nEnEsina puli nIvEsitinani
pedapedda yelugula bedariMchEvu
kudurugubbala ninnu gummudunO vuMDEvO mEnu
chidiyagA mETicheMcheta nanne~ra@MgavA ॥vETa॥
chEruva nAmOTuna jErina nAmekamula
nEruparinaMTA nIvunEsEvu
jIralugA kommu gOra jiMtutO vUrakuMDEvO
pErukala cheMcheta nAbiruduleragavA ॥vETa॥ chollepu chuTTalatODa chUpulaku naDDAlu
chellunaMTA vachchi cheTTavaTTEvu
nollananagA gUDEvu vuddaMDapu vEMkaTESa
jalliviMTi cheMcheta nAchalamuleragavA ॥vETa॥
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Details and explanations:
Word
to Word Meaning: వేఁటకాఁడనంటా (vETakADanaMTA) = claiming to be an able shooter;
implying that I am capable of finding the Truth; నా వెంటఁ బాయవు వోరి (nA
veMTa bAyavu vOri) = You don’t leave me alone, you continue to hold on to me; చీటకపు (chITakapu) = Play, sport, pastime, diversion,
Manner, mode, fashion, way, easily; చెంచెత
(cheMcheta)= శబరకాంత, ఇక్కడ మానవుని నీచమైన స్థితిని చూపుటకు వాడినారు; A
lady belonging to forest/lower tribes, Here it is indicating lower and
undignified position taken by man; చీటకపు చెంచెత (chITakapu cheMcheta) = సులభముగా అటునిటు వూగిసలాడు; లాగు (lAgu) = pull, నాచేతి లాగెరఁగవా (nAchEti lAgeragavA) = Don’t
you know what pulls me? (into the engagements I do at present)
Meaning:(Annamacharya speaking within himself. The first line is a
fact on man’s endeavours, the second line indicates miserable position of man
for such a venture) Oh, mind! You stubbornly face every obstacle like a
relentless hunter, affirming my pursuits. Why do you, wretched creature,
oscillate between extremes?
Explanation: Having recognized the
necessity of grappling with the mind, Annamacharya crafted this unparalleled
sketch. While it may not depict anything specific, he captivates our focus
through skillful wordplay, creating an enigmatic masterpiece that entices our
curiosity.
The core message of this chorus lies in the relentless
creation of countless obstacles by the mind, hindering our quest to attain
divinity. This is why the word "చెంచెత" (cheMcheta) is
employed, reflecting the vexingly profound level of difficulty.
Let's
delve into "నాచేతి లాగెరఁగవా" (nAchEti lAgeragavA). It's akin to questioning, "Do
you not perceive your own reflections?" We possess the capacity to discern
through cognition. Anything identifiable is part of the material realm, akin to
reflections or shadows. The wording of the preceding poem, "యేనుగఁ దలఁచితే యేనుగై పొడచూపు / మాను దలఁచిన నట్టే మానై పొడచూపు," carries ominous undertones. Also, the chorus “యీ యీ యీరీతి నా గుణము నాయందే తగిలెను” (yI yI yIrIti nA guNamu nAyaMdE tagilenu) is indicating
that we get foxed by our thinking.
Let's
delve into this concept through the captivating illustration by Hilma Af Klint
in Swan No. 13. True to her style, Hilma frequently divides her artworks along
the horizontal axis, with one segment depicting the familiar world and the
other encapsulating the enigmatic facets of the self. In this piece, the
diagram resembles a figure immersed in profound introspection, delving into the
depths of the self.
The
upper and lower parts indeed seem to mirror each other, suggesting a perpetual
presence of these reflections. From this, we may infer that perceiving truth in
our conscious state is unattainable. As one transitions from the current state
of distraction to focused concentration at the brightly lit centre, where only
singularity exists. To embark on a journey deep within the layers of the mind,
presently beyond reach. Thus, this passage towards the centre represents a movement
from the known to the nothing that is “me is nothing”. Not a conceptual
journey, but an actual thing.
Indeed,
when the mind encompasses both the known and unknown realms, discerning between
mere reflections and truth becomes arduous. To confront this challenge, it is
imperative to acknowledge the reflections that the conditioned mind presents to
us. This task encompasses the dissolution of all that is known, a feat hindered
by the fact that the seeker is inherently part of what is sought. It's akin to
a snake devouring its own tail, a circular pursuit entwined with its own
essence.
Hence,
the words "నాచేతి లాగెరఁగవా" (nAchEti lAgeragavA, = you are incapable of finding your
own pulls) signify our inability to grasp the truth. It’s not as easy as trying
to keep a mobile phone in a shirt pocket. When we genuinely acknowledge
internally that we don't possess knowledge to find; and remain in a state of
incapacity to act, there arises the potential to remain free of the disturbance
of this way or that way. From the depths of this silence, there exists the
possibility to discover the truth.
The
subsequent stanzas of the poem delineate our superficial interactions with a
world inundated with assertions and rebuttals.
Word to Word Meaning: పొదలో (podalO) = in the bush; నేనేసిన (nEnEsina) = the one I shot with arrow; పులి (puli) = tiger (implying a great threat); నీవేసితినని (nIvEsitinani) = you claim (as yours); పెదపెద్ద యెలుగుఁల (pedapedda yelugula) = with boisterous sounds; బెదరించేవు (bedariMchEvu) = threaten, bully; కుదురుగుబ్బల (kudurugubbala) = with all the might one has; నిన్నుఁ (ninnu) = you; గుమ్ముదునో వుండేవో (gummudunO vuMDEvO) = try to gore, try to pierce, (intending that we try in vain all through the life); మేను (mEnu) = the temporal body; చిదియఁగా (chidiyagA) = when gets smashed, ruptured (implying becomes useless = death); మేటిచెంచెత (mETicheMcheta) = O heinous creature; నన్నెఱఁగవా (nanne~ragavA)= don’t you know me?
Meaning: Oh, vile creature! You loudly boast of overcoming significant challenges in life! Furthermore, you attempt to intimidate me, insinuating that it was your triumph. Thus, you persist tirelessly, striving to assert your superiority, squandering precious time. Despite the weariness etched upon your body by the passage of time, you remain confused, grappling with your own identity.
Explanation: The last two lines indicate how time leaves us weak and inherently shallow. Thus, Annamacharya is indicating that waiting that transformation happens with time is absolutely fallacy. Conversely, he is asking us to leave everything aside and venture into this journey of self-discovery.
There are no known methods to it. Knowing from the study done on others is not self-discovery. Hence. It must be undertaken directly. Hence, Annamacharya discouraged dependency on books and scriptures by the words ఇన్నియుఁ జదువనేల యింతా వెదకనేల (inniyu jaduvanEla yiMtA vedakanEla) (Why read (scriptures) much? Why search much on God?
We often fail to comprehend divine interventions. Numerous instances of calamity have been averted. Take, for instance, the pivotal contributions of Ms. Katalin Karikó (nobel prize for 2023) in combating the COVID-19 pandemic. Despite her significant efforts, she faced demotion by the University of Pennsylvania during her prime years of groundbreaking work. This illustrates how the world often treats its saviors. True crusaders, however, do not base their actions on external reactions, unlike we mortals.
The phrase "కుదురుగుబ్బల నిన్నుఁ గుమ్ముదునో వుండేవో మేను (kudurugubbala ninnu gummudunO vuMDEvO mEnu)" suggests our constant struggles to comprehend the truth, which ultimately culminates in the degradation of the physical body. We depart from this world filled with despair and ennui.
Word to Word Meaning: చేరువ (chEruva) = adjacent; నామోఁటునఁ (nAmOTuna) = my coarse life; జేరిన (jErina) = joined; నామెకముల (nAmekamula) = my animal instincts; నేరుపరినంటా (nEruparinaMTA) = claim to be skilled; నీవునేసేవు (nIvunEsEvu) = you continue to weave a web (or a frame) of security; జీరలుగా కొమ్ము గోరఁ జింతుతో వూరకుండేవో (jIralugA kommu gOra jiMtutO vUrakuMDEvO) = When streaks of times leaves you blood smeared, will you remain Calm?; పేరుకల చెంచెత (pErukala cheMcheta) = O known villain; నాబిరుదులెరఁగవా (nAbiruduleragavA) = don’t you know my names?
Meaning: Oh, gloomy villain! Despite your raw animalistic impulses, you assert skill and persist in constructing a shield of security. When the sands of time stain you with blood, will you maintain silence? Do you not recognize my appellations?
Explanation: చేరువ నామోఁటునఁ జేరిన నామెకముల (chEruva nAmOTuna jErina nAmekamula) = is highlighting man’s animalistic impulses. Request readers to have a look at the self-explanatory surrealist picture belonging to the Bloom Series below. this picture is painted by Eric Thor Sandberg.
జీరలుగా కొమ్ము గోరఁ జింతుతో వూరకుండేవో (jIralugA kommu gOra jiMtutO vUrakuMDEvO) This underscores our incapacity to remain inert despite recognizing the fruitlessness of our actions. Any movement away from the truth is wrong action. This means all actions taken are foolish. Can we maintain the inaction shown by Prahlada in the face all the adversities he faced?.
పేరుకల చెంచెత నాబిరుదులెరఁగవా (pErukala cheMcheta nAbiruduleragavA): This suggests that we persist in the belief that we can somehow transcend "MAYA," which is an absolute fallacy.
Word to Word Meaning: చొల్లెపు చుట్టలతోడ (chollepu chuTTalatODa) = in the company of
relations which salivates you (= here implying we get
bonded with what we like); చూపులకు నడ్డాలు (chUpulaku naDDAlu) = you create a web of
obstacles to your vision; = you take for granted
that it is sufficient (implying foolishly assuming capability); చెట్టవట్టేవు (cheTTavaTTEvu) = run for the marriage; చెల్లునంటా వచ్చి చెట్టవట్టేవు (chellunaMTA vachchi cheTTavaTTEvu) = (implying you move forward to take up
marriage with the Lord without knowing your own credentials); నొల్లననఁగా (nollananagA) గూడేవు (gUDEvu) వుద్దండపు (vuddaMDapu) వేంకటేశ (vEMkaTESa) జల్లివింటి (jalliviMTi)
= defective arrow and bow (implying we work with wrong tools, alternatively man
can be assumed to be a tool of Manmatha); చెంచెత (cheMcheta)
= person of low origin; నాచలములెరఁగవా (nAchalamuleragavA) = don’t you understand
my variations?
Meaning: In the presence of your beloved ones and cherished
possessions, you inadvertently construct barriers. Unaware of what impedes your
progress, you yearn for communion with the Divine. You toy with flawed tools,
failing to recognize your own inconsistencies. Oh, Lord, despite this, you
never abandon anyone, embracing all with boundless love.
Explanation: చొల్లెపు చుట్టలతోడ చూపులకు నడ్డాలు / చెల్లునంటా
వచ్చి చెట్టవట్టేవు (chollepu
chuTTalatODa chUpulaku naDDAlu / chellunaMTA vachchi cheTTavaTTEvu): Let us
understand that we don’t look at the whole picture of our life. We don’t consider
wholeness of life. Our partial engagement as shown by Hilma Af Klint is further
corroborated by a beautiful 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.
Annamacharya's intention is clear: he asserts that the fault lies in humanity's approach. He expresses certainty in God's compassion through the phrase " నొల్లననఁగా గూడేవు వుద్దండపు వేంకటేశ (nollananagA gUDEvu vuddaMDapu vEMkaTESa)". Therefore, it is incumbent upon humans to rectify their actions. జల్లివింటి చెంచెత నాచలములెరఁగవా (jalliviMTi cheMcheta nAchalamuleragavA) is implying that we continuously approach the Lord in the wrong direction.
****The End****
సత్యాన్ని గ్రహిస్తానని, దాని కోసం వెదుక సమర్థుడనని అంటావు కాని మనస్సును నియమించలేక దాని యొక్క చంచలత్వానికి బందీవైపోయావు. ఏ ఇంద్రియ విషయములలో చిక్కుకొని ఉన్నానో నీకు తెలియదా?అజ్ఞానానికి, జ్ఞానానికి మధ్య ఊగిసలాడుచున్నావన్న విషయాన్ని నీవెఱుగవా?అని అన్నమయ్య తన మనస్సుని ప్రశ్నించుచున్నారు.
ReplyDeleteఈ ఆధ్యాత్మిక చైతన్యము తప్పక కలుగుతుందని ఇలాగే వేచియుండటం మూర్ఖత్వమే అవుతుంది.వైరాగ్యమార్గాన్ని అవలంభించి, సత్యాన్వేషణకై ఉపక్రమించుమని, ప్రాపంచిక విషయానురక్తి మోక్షమార్గమునకు అవరోధములని తెలియక అజ్ఞానంతో చెలిమి చేస్తున్నావు.అయినా కాని భగవంతుడు అపారమైన ప్రేమతో అజ్ఞానిని వదలక అక్కున చేర్చుకొంటున్నావని ఆచ్చార్యులవారంటున్నారు
Pictorial explanation అద్భుతంగా చేశారు శ్రీనివాస్ గారు.
ఓమ్ తత్ సత్ 🙏🏻🙏🏻🙏🏻
కృష్ణ మోహన్
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