199. taMdanAna Ahi taMdanAna pure (తందనాన ఆహి తందనాన పురె)

 ANNAMACHARYULU

199. తందనాన ఆహి తందనాన పురె

(taMdanAna Ahi taMdanAna pure)

 

अकर्तारं स पश्यति 

Still Mind Perceives the Truth

-Bhagavad Gita

for Telegu (తెలుగు) Version press here

 

Introduction: This submission aims to delve into the inner meanings of one of Annamacharya's most popular poems, recognizing the profound depth beyond its seemingly superficial message of equality. Let us appreciate the visionary nature of Annamacharya, who crafted this impeccably rhythmic poem. 

Our bodies serve as conduits connecting us to the world through our senses. Every square inch of our skin engages in constant communication with the surrounding environment. When every nerve, every inch is immersed in this profound interaction, words become inadequate to express such a sensation. Hence, Annamacharya's use of the word "తందనాన ఆహి" (taMdanAna Ahi) makes the experience more universal. The ecstasy of realizing that our relationship with the environment is tangible, not merely conceptual, transcends the limitations of language. This is the ultimate message of this poem. 

Annamacharya employed his genius to convey the intricate orchestration of humanity, its surroundings, fellow beings, deities, animals, and even insects, weaving them together into a grand opera within the universal mind—a symphony of compelled actions and interconnectedness. His poetry portrays a universe where material and non-material aspects intertwine, blurring the boundaries between life and death, where nothingness and being coalesce into a singular existence. 

Indeed, Annamacharya's vision evokes a universal metamorphosis—a perpetual cascade into new forms of existence, detached from the old. To partake in this continuous transformation, one must unconditionally accept the universal forces. The belief that humans can determine their fate is akin to an ant believing it can alter the world. Embracing humility and shedding conceit are essential for joining this stream of universal flow. 

Man is fearful of losing his uniqueness resists by clinging to familiar knowledge. Consequently, he lives on an isolated island, disconnected from reality, with perceptions filtered through the protective barrier known as the "self." 

Thus, the central theme of equating extremes—king and servant, a Brahmin and a Chandala, food fit for kings and stale food, gods and insects, rich and poor, day and night—illustrates that there are no set prerequisites to enter the kingdom of God. Annamacharya's poem encapsulates a profound truth: in the realm of the divine, all distinctions dissolve, and unity prevails. 

The oneness of creation transcends mere imagination, theory, or misguided fixation—it is an inherent reality. This unity lies waiting to be uncovered within each of us. Achieving this unity demands wholehearted commitment and dedication, not just a part-time endeavour or occasional leisure pursuit. It necessitates complete immersion and unwavering dedication to this journey. 

In this, Self-study holds paramount importance. To focus on anything else, be it God, society or generosity, is not a service to the ultimate. Thus, Annamacharya's message transcends time, offering timeless wisdom. Through this singular poem, he immortalizes literature, constructing bridges to the unknown. His writings will be etched in gold. Humanity is blessed to receive his guidance.

As mentioned in Bhagavad Gita verse, न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् | कार्यते ह्यवश: कर्म सर्व: प्रकृतिजैर्गुणै: ||3-5|| na hi kaśhchit kṣhaṇam api jātu tiṣhṭhatyakarma-kṛit / kāryate hyavaśhaḥ karma sarvaḥ prakṛiti-jair guṇaiḥ Purport: There is no one who can remain without action even for a moment. Indeed, all beings are compelled to act by their qualities born of material nature. Thus, we must choose the right action leading to unity of this world - బ్రహ్మమొక్కటే (brahmamokkaTE).

 

అధ్యాత్మ కీర్తన: రాగిరేకు 177-5  సంపుటము: 2-385

Philosophical Poem Copper Leaf: 177-5     Volume: 2-385

తందనాన ఆహి తందనాన పురె తందనాన భళా తందనాన          ॥పల్లవి॥   బ్రహ్మమొక్కటే పరబ్రహ్మమొక్కటె పర పరబ్రహ్మమొకటే పరబ్రహ్మమొక్కటే        ॥తంద॥   కందువగు హీనాధికములిందు లేవు అందరికి శ్రీహరే అంతరాత్మ ఇందులో జంతుకుల మింతా నొకటే అందరికి శ్రీహరే అంతరాత్మ        ॥తంద॥   నిండార రాజు నిద్రించు నిద్రయు నొకటే అండనే బంటునిద్రదియు నొకటే మెండైన బ్రాహ్మణుడు మెట్టు భూమి యొకటే ఛండాలుడుండేటి సరిభూమి యొకటే      ॥తంద॥   అనుగుదేవతలకును అలకామసుఖ మొకటే ఘనకీటపశువులకు కామసుఖ మొకటే దిన మహోరాత్రములు తెగి ధనాఢ్యున కొకటే వొనర నిరుఁబేదకును వొక్కటే అవియు ॥తంద॥   కొరలి శిష్టాన్నములు గొను నాఁకలొకటే తిరుగు దుష్టాన్నములు దిను నాఁకలొకటే పరగ దుర్గంధములపై వయువు నొకటే వరుసఁ బరిమళముపై వాయువు నొకటే     ॥తంద॥   కడగి యేనుఁగుమీఁదఁ గాయు యెండొకటే పుడమి శునకముమీఁదఁ బొలయు నెండొకతే కడుఁబుణ్యులను పాపకర్ములను సరిఁ గావ జడియు శ్రీవేంకటేశ్వరు నామ మొకటే      ॥తంద॥

taMdanAna Ahi taMdanAna pure taMdanAna bhaLA taMdanAna   ॥pallavi॥   brahmamokkaTE parabrahmamokkaTe para parabrahmamokaTE parabrahmamokkaTE॥taMda॥ kaMduvagu hInAdhikamuliMdu lEvu aMdariki SrIharE aMtarAtma iMdulO jaMtukula miMtA nokaTE aMdariki SrIharE aMtarAtma      ॥taMda॥   niMDAra rAju nidriMchu nidrayu nokaTE aMDanE baMTunidradiyu nokaTE meMDaina brAhmaNuDu meTTu bhUmi yokaTE ChaMDAluDuMDETi saribhUmi yokaTE  ॥taMda॥   anugudEvatalakunu alakAmasukha mokaTE ghanakITapaSuvulaku kAmasukha mokaTE dina mahOrAtramulu tegi dhanADhyuna kokaTE vonara nirubEdakunu vokkaTE aviyu      ॥taMda॥   korali SishTAnnamulu gonu nAkalokaTE tirugu dushTAnnamulu dinu nAkalokaTE paraga durgaMdhamulapai vayuvu nokaTE varusa barimaLamupai vAyuvu nokaTE  ॥taMda॥   kaDagi yEnugumIda gAyu yeMDokaTE puDami SunakamumIda bolayu neMDokatE kaDubuNyulanu pApakarmulanu sari gAva jaDiyu SrIvEMkaTESvaru nAma mokaTE॥taMda॥

Details and Explanations: 

తందనాన ఆహి తందనాన పురె

తందనాన భళా తందనాన          ॥పల్లవి॥

 

taMdanAna Ahi taMdanAna pure

taMdanAna bhaLA taMdanAna  ॥pallavi॥ 

Word to word Meaning: తందనాన ఆహి (taMdanAna Ahi) = Rhyming words to express ecstasy; తందనాన పురె (taMdanAna pue) = rhyming words to praise, commendation, panegyric, eulogy, applause; తందనాన భళా (taMdanAna bhaLA) = rhyming words for excitement.   

Meaning:  Annamacharya, unable to contain himself, expresses that this joy, ecstasy, and excitement transcending words.

Explanation and Commentary: We often, only comprehend the joy of acquiring possessions, but fail to grasp the satisfaction of letting go. When we give money or material for charity, we expect to gain in righteousness (punya). When we throw something out, it's a mere reaction! Whether acquiring or discarding, both experiences are recorded and sought after for repetition.

When we severe the bonds, there's no relationship with those anymore. Therefore, man become free of it. These insights reflect a profound understanding passed down to us by Annamacharya.

బ్రహ్మమొక్కటే పరబ్రహ్మమొక్కటె పర

పరబ్రహ్మమొకటే పరబ్రహ్మమొక్కటే    ॥తంద॥

 

brahmamokkaTE parabrahmamokkaTe para

parabrahmamokaTE parabrahmamokkaTE   ॥taMda॥ 

Word to word Meaning: బ్రహ్మమొక్కటే (brahmamokkaTE) = final reality (truth) is one; పరబ్రహ్మమొక్కటె (parabrahmamokkaTe) = even beyond the temporal plane, truth remains same. 

Meaning: The ultimate reality, or truth, is singular and unchanging. It persists beyond the confines of time and space, remaining constant regardless of temporal fluctuations. 

Explanation and Commentary: Annamacharya after self-realisation declared that the truth remains the only permanent thing. All the other things go thru the cycling fluctuations. Having experienced the truth first hand, he was unable to hold the ecstasy and wrote this epochal verse.

When he said ఆకాశ పాకాశ మరుదైన కూటంబు (AkASa pAkASa marudaina kUTaMbu = this untidy, disorderly world is an unusual cluster).  he highlighted that despite the chaos and ugliness of the world, it remains an extraordinary congregation. Although we encounter numerous problems —extortion, inequality, tyranny, riots—there is an inherent natural order behind these obstacles that transcends human understanding.

As we've discussed earlier, the dissolution of internal resistance is essential for comprehending human problems fully. However, our innate curiosity compels us to seek answers incessantly, akin to a school student pursuing a reward for answering a question. Yet, there are no definitive answers; our quest for understanding only leads to further curiosity. This notion is echoed in Jiddu Krishnamurti's question, "Can you look at a problem without seeking answers?"

This continuous cycle of curiosity traps us in the complexities of the world, akin to the fish in M.C. Escher's Circle Limit artwork, (press the link to see detailed notes) aimlessly moving along an infinite path without progressing. This is what Annamacharya said “వొదుగుచు జలములనుండు మత్స్యములు / పదపడి యేగతి బాసీనయ్యా” (voduguchu jalamulanuMDu matsyamulu  padapaDi yEgati bAsInayyA)  How can the fish in the stream, traverse the waters and find their way out? Annamacharya encourages us to accept the troubles & chaos of the world as it is as way ahead. Anything else we may perceive to exist beyond this singular truth, is merely an illusion.

కందువగు హీనాధికములిందు లేవు

అందరికి శ్రీహరే అంతరాత్మ

ఇందులో జంతుకుల మింతా నొకటే

అందరికి శ్రీహరే అంతరాత్మ      ॥తంద॥

 

kaMduvagu hInAdhikamuliMdu lEvu

aMdariki SrIharE aMtarAtma

iMdulO jaMtukula miMtA nokaTE

aMdariki SrIharE aMtarAtma       ॥taMda॥ 

Word to word Meaning: కందువగు (kaMduvagu) = Cunning, false, fictitious హీనాధికములిందు (hInAdhikamuliMdu) = perceptions of high and low (births);  లేవు (lEvu) = do not exist; అందరికి (aMdariki) = for All; శ్రీహరే (SrIharE) = only Lord Srihari; అంతరాత్మ (aMtarAtma) = the inner dweller; ఇందులో (iMdulO) = In this; జంతుకుల మింతా (jaMtukula miMtA) = All animals (implying humans and all living things together); నొకటే (nokaTE) = are equal; అందరికి (aMdariki) = for All; శ్రీహరే (SrIharE) = only Lord Srihari; అంతరాత్మ (aMtarAtma) = the inner dweller. 

Meaning: In this world, artificial distinctions of high and low births do not exist. Lord Srihari is the only inner dweller for all. All animals (implying humans and all living things together) are equal in His eyes. The inner presence of Lord Srihari is the only reality that truly exists. 

Explanation and Commentary: కందువగు (kaMduvagu) = Cunning, false, fictitious:  Continuing his assertion, Annamacharya emphasized that distinctions based on high and low births, or superiority and inferiority among animals, are merely constructs of the confused mind. While this may seem farfetched to some, a careful reading of the Bhagavata purana reveals that Lord Srihari assumed various life forms to safeguard the universe.

అందరికి శ్రీహరే అంతరాత్మ (aMdariki SrIharE aMtarAtma): Annamacharya expresses that there exists a universal essence, a thread that binds together the entire universe. This essence, this rule, is both the creator and the creation, connecting all aspects of existence—animate and inanimate, life and non-life, this world and the beyond. Though it is evident outwardly, its vast expanse requires profound concentration to perceive. Thus, the body serves as a conduit to join this magnificent symphony.

Annamacharya's message underscores the need to transcend our superficial differences, however deeply ingrained they may be, in order to connect with this universal essence. It is not merely about temporarily setting aside differences for a fleeting experience; rather, it entails a genuine absence of such divisions, enabling us to live righteously in harmony with the universe.

కందువగు హీనాధికములిందు లేవు (kaMduvagu hInAdhikamuliMdu lEvu): The essence of living is not  in professing that “I shall treat everyone equal”, but in embodying genuine love in every fibre of our being. It transcends mere conceptual or intellectual feelings; it permeates every nerve and corner of our body. The thing that comprises ‘a Man’ lives in an island of created distinctions. For this, I request readers to refer to a beautiful painting by Hilma Af Klint Titled “SWAN No 10”. (press the link to see detailed notes)

నిండార రాజు నిద్రించు నిద్రయు నొకటే

అండనే బంటునిద్రదియు నొకటే

మెండైన బ్రాహ్మణుడు మెట్టు భూమి యొకటే

ఛండాలుడుండేటి సరిభూమి యొకటే  ॥తంద॥

 

niMDAra rAju nidriMchu nidrayu nokaTE

aMDanE baMTunidradiyu nokaTE

meMDaina brAhmaNuDu meTTu bhUmi yokaTE

ChaMDAluDuMDETi saribhUmi yokaTE          ॥taMda॥ 

Word to word Meaning: నిండార రాజు (niMDAra rAju)= completely satisfied king; నిద్రించు నిద్రయు (nidriMchu nidrayu)  = the sleep he undergoes;  నొకటే (nokaTE) = is same as; అండనే (aMDanE) = next to the king; బంటునిద్రదియు (baMTunidradiyu) = the sleep experienced by the servant of the king; నొకటే (nokaTE) = is same; మెండైన (meMDaina) = much revered;  బ్రాహ్మణుడు (brAhmaNuDu) = person belonging to brahmin sect; మెట్టు భూమి (meTTu bhUmi) = the dwelling place (earth); యొకటే (yokaTE) = is same as; ఛండాలుడుండేటి (ChaMDAluDuMDETi) = person belonging to an low cast / outcast also dwells సరిభూమి (saribhUmi) = on the same earth;  యొకటే (yokaTE) = is same. 

Meaning: A king, having fulfilled all his desires, and his servant beside him, who may not find contentment due to his limited means, experience the same sleep. Likewise, a respected Brahmin and a low-caste Chandala both inhabit the same earth. 

Explanation and Commentary: see next stanza.

అనుగుదేవతలకును అలకామసుఖ మొకటే

ఘనకీటపశువులకు కామసుఖ మొకటే

దిన మహోరాత్రములు తెగి ధనాఢ్యున కొకటే

వొనర నిరుఁబేదకును వొక్కటే అవియు         ॥తంద॥ 

anugudEvatalakunu alakAmasukha mokaTE

ghanakITapaSuvulaku kAmasukha mokaTE

dina mahOrAtramulu tegi dhanADhyuna kokaTE

vonara nirubEdakunu vokkaTE aviyu  ॥taMda॥ 

Word to word Meaning: అనుగుదేవతలకును (anugudEvatalakunu) = even for important demigods; అలకామసుఖ (alakAmasukha) = those lustful pleasures;  మొకటే (mokaTE) = is same; ఘనకీటపశువులకు (ghanakITapaSuvulaku) = greater or lower insects and animals; కామసుఖ (kAmasukha) = the lustful pleasures; మొకటే (mokaTE) = is same; దిన మహోరాత్రములు (dina mahOrAtramulu) = the day and the night; తెగి (tegi) = sort, manner, length; ధనాఢ్యున (dhanADhyuna) = for a richman; కొకటే (kokaTE) = is same as; వొనర (vonara) = fittingly; నిరుఁబేదకును (nirubEdakunu) = utterly poor man; వొక్కటే (vokkaTE) = is same; అవియు (aviyu) = these things.

Meaning: The pleasures of lust are the same for demigods as they are for the smallest insects and greatest animals. Similarly, the duration of day and night remains unchanged for both the wealthy and the poor. 

Explanation and Commentary: These stanzas illustrate the interchangeable nature of life forms and their transient essence. Despite continuous change, we often overlook subtle transitions, only acknowledging significant shifts. Consequently, our understanding is fragmented, arriving in discrete packets.

Annamacharya depicts a profound metamorphosis in which we all play a part. Each moment undergoes a transformation, disconnected from its current form, character, and composition. Despite awareness of our fleeting existence, we humans cling to present knowledge and ideas, inadvertently erecting barriers against universal forces. Consequently, life becomes a constant struggle, leading to unproductive use of time and eventual demise.

Let us understand this thru a masterpiece produced by Salvador Dali titled ”The Disintegration of the Persistence of Memory” in this famous painting the artist has revisited his previous painting “the Persistence of Memory”. The essence of the painting lies in expressing discrete nature of our understanding. 

Salvador Dali consistently depicted humanity's struggle with time and memory. The distorted, elongated watches in his paintings symbolize our incapacity to move in harmony with time. We often become entrenched in the past, clinging to old ideas and concepts, preventing us from perceiving the world with fresh perspectives. Instead of seeing reality as it is, we tend to view it through the lens of our desires and expectations.

The floating trees (in the painting), represent that nothing can be taken as reference for our movement in the journey of life. The main object of the painting is vaguely disintegrating figure. This figure indicates that we know very little about ourselves. A fish like animal moving past disregarding it, is indication of lack of compassion in our lives.

Catalonia landscape (Salvador Dali native place) at the top of the painting is indication of our association with the known surroundings. We somehow cannot get rid of them.

Inundated water is showing how conditioned is our outlook. Bullets like things orchestrate ready to violently defend chosen ideas or ideals. Our animal like instincts can be linked with this.

Due to our limited capacity to grasp the entirety of truth, we tend to view the world in fragments. Consequently, the notion of wholeness isn't merely conceptual but an actual state of being. Our perceptions are influenced and distorted by the conditioning of societal norms, language, religious beliefs, education, and national identities.

Metamorphosis of Life

Now, let's revisit the remarkable metamorphosis mentioned earlier, drawing parallels with the trophic cascade phenomenon observed in Yellowstone National Park. Request the readers to watch the attached video carefully. By considering the cascade effect as a process of degeneration, we can extrapolate to envision an expansive metamorphosis connecting all elements of the universe. This transformation isn't merely theoretical but a tangible reality experienced by visionary individuals like Annamacharya and Jiddu Krishnamurti. We merely have to accept the universal forces (read as diktat of God) without resistance as mentioned अकर्तारं स पश्यति  Still Mind Perceives the Truth -Bhagavad Gita.

The unity of creation is not a product of imagination, nor is it a theoretical concept or a misguided obsession. It is a fundamental reality that exists. This unity must be discovered within oneself. When an individual fully commits themselves to this journey, embracing it with all they have, unity becomes achievable. It's not a part-time pursuit or a leisure activity for moments of relaxation—it requires complete dedication and immersion.

Self-study holds paramount importance. To focus on anything else, be it God, society or generosity, is not a service to the ultimate. Thus, Annamacharya's message transcends time, offering timeless wisdom. Through this singular poem, he immortalizes literature, constructing bridges to the unknown. His writings will be etched in gold. Humanity is blessed to receive his guidance.

As mentioned in Bhagavad Gita verse, न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् | कार्यते ह्यवश: कर्म सर्व: प्रकृतिजैर्गुणै: ||3-5|| {na hi kaśhchit kṣhaṇam api jātu tiṣhṭhatyakarma-kṛit / kāryate hyavaśhaḥ karma sarvaḥ prakṛiti-jair guṇaiḥ Purport: There is no one who can remain without action even for a moment. Indeed, all beings are compelled to act by their qualities born of material nature}.  Thus, we must choose the right action leading to బ్రహ్మమొక్కటే (brahmamokkaTE). 

కొరలి శిష్టాన్నములు గొను నాఁకలొకటే

తిరుగు దుష్టాన్నములు దిను నాఁకలొకటే

పరగ దుర్గంధములపై వయువు నొకటే

వరుసఁ బరిమళముపై వాయువు నొకటే         ॥తంద॥

 

korali SishTAnnamulu gonu nAkalokaTE

tirugu dushTAnnamulu dinu nAkalokaTE

paraga durgaMdhamulapai vayuvu nokaTE

varusa barimaLamupai vAyuvu nokaTE         ॥taMda॥ 

Word to word Meaning: కొరలి (korali) = appropriate, useful; శిష్టాన్నములు (SishTAnnamulu) = good food served after offering to Gods;  గొను (gonu) = tasting; నాఁకలొకటే (nAkalokaTE) = the tongue is same as;  తిరుగు (tirugu) = ఒళ్లు తిరిగు, causing sickness; దుష్టాన్నములు (dushTAnnamulu) = poorly cooked or stale food; దిను (dinu) = tasting; నాఁకలొకటే (nAkalokaTE) = tongue remains the same; పరగ (paraga) = duly; దుర్గంధములపై (durgaMdhamulapai)= stench, foul smelling;  వయువు (vayuvu) = the air; నొకటే (nokaTE) = is same; వరుసఁ (varusa) = శ్రేణి, high class; బరిమళముపై (barimaLamupai) = fragrance, perfume;  వాయువు (vAyuvu) = the air; నొకటే (nokaTE) = is same.           

Meaning: Indeed, it is the same tongue that discerns between appropriate and highly recommended food offered to the Gods, and tastes poorly cooked or stale food. Similarly, the smell of the air is not inherent; it depends on what it passes over. 

Explanation and Commentary: How can we distinguish between what is deemed acceptable and what warrants abhorrence? These distinctions stem from our current condition, which dictates our perceptions of what is virtuous. When we label something as good, we initiate the process of distancing ourselves from what is not good. Interestingly, this contradicts the essence of the poem. This is the fundamental separation process.

కడగి యేనుఁగుమీఁదఁ గాయు యెండొకటే

పుడమి శునకముమీఁదఁ బొలయు నెండొకతే

కడుఁబుణ్యులను పాపకర్ములను సరిఁ గావ

జడియు శ్రీవేంకటేశ్వరు నామ మొకటే ॥తంద॥

 

kaDagi yEnugumIda gAyu yeMDokaTE

puDami SunakamumIda bolayu neMDokatE

kaDubuNyulanu pApakarmulanu sari gAva

jaDiyu SrIvEMkaTESvaru nAma mokaTE       ॥taMda॥ 

Word to word Meaning: కడగి (kaDagi) = lastly; యేనుఁగుమీఁదఁ (yEnugumIda) = on the elephant; గాయు యెండొకటే (gAyu yeMDokaTE) = the sun shining is same; పుడమి (puDami) = (implying) low, inconsequential; శునకముమీఁదఁ (SunakamumIda) = on the dog; బొలయు (bolayu) =spreading; నెండొకతే (neMDokatE) = the sunshine is same; కడుఁబుణ్యులను పాపకర్ములను (kaDubuNyulanu) pApakarmulanu) = those great men (who performed virtuous deeds) and the sinners;  సరిఁ గావ (sari gAva) = great compassion; జడియు (jaDiyu) = continuous, permanent (ఇక్కడ జడియు లోని జడి = నిరంతరము {జడివాన = ఆగకుండా కురియు వాన​) అని తీసుకొనవలెను}; శ్రీవేంకటేశ్వరు (SrIvEMkaTESvaru)  = Lord Venkteswara’s; నామ మొకటే (nAma mokaTE) = there is only thing available. 

Meaning: Finally, the sun shines the same on the majestic elephant and the lowly dog. Similarly, the name of Lord Venkateswara is always available to save both the righteous and the sinners. 

Explanation and Commentary: In our quest for answers from the world around us, we are often faced with distinct choices. Annamacharya's inquiry urges us to seek out the unifying essence in this world. When our life's purpose is focused on uncovering this unity, everything else—including the distinction between right (punya) and wrong (papam) based on our current understanding—becomes irrelevant.

Most important point made here is that both the so called ‘righteous’ and ‘sinners’ can receive this blessing. These created distinctions make us believe what we are.

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