ANNAMACHARYA
208.
అన్నిటికి గారణము హరియే
(anniTiki gAraNamu hariyE)
Mysterious
Life
“What spirit is so empty and
blind, that it cannot recognize the fact that the foot is more noble than
the shoe, and skin more beautiful than the garment with which it is
clothed?” – Michelangelo.
Introduction: This poem reflects Annamacharya’s remarkable skill and profound insight. Today, we are surrounded by vast knowledge—from detective stories and scientific discoveries to medical advancements—and we carry smartphones that make us feel almost invincible. This sense of infallible knowledge fuels our confidence and often makes us feel secure.
However, all analysis rests on certain assumptions, and in recent decades, many traditional beliefs have proven flawed. Searching for truth on shifting, impermanent foundations is unreliable. Annamacharya’s message in this poem is that the search for truth ultimately requires letting go of all fixed foundations.
Yet beyond the visible and invisible causes, there lurks an unfounded conclusion that makes our analysis flawed. Annamacharya uses the strong word చిల్లరమనుజులకు (chillaramanujulaku) to emphasize that our understanding of the world, even with countless scientific discoveries, remains fundamentally defective.
Beyond realms of comparison and
the limits of knowable things, untouched by the web of reasoning, there exists
an inexpressible order and energy that holds the entire universe as one.
Annamacharya guides us toward this impenetrable realm, one beyond the reach of
even light.
The Summary of the Poem:
Chorus: "God is the fundamental cause behind all actions observed, while nature serves as the visible cause for human actions in the world."
Stanza 1: "For philosophers, thought is the driving force. For family men, envious nature brings challenges. For the religious, the ultimate abode is the cause of action, while achievers are motivated by the pursuit of wealth."
Stanza2: “For the
wise, everything originates within the self. For living beings, the body is the
foundation of action. For those who see beyond reason, liberation becomes the goal,
while for those in need, life revolves around the pursuit of wealth.”
Stanza 3: “For those who are truly aware, God is the root cause of all things. Millions of others, however, view the self as the primary source. God does not exist as something separate from this reality. Lord Venkateshwara alone is the refuge to seek, His grace pure and the source of all causes in the world.”
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కీర్తన / POEM |
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అధ్యాత్మ కీర్తన: రాగిరేకు 94-6 సంపుటము: 1-470 |
Philosophical Poem Copper Plate: 94-6 Vol: 1-470 |
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అన్నిటికి గారణము హరియే ప్రపన్నులకు
పన్నిన లోకులకెల్ల ప్రకృతి కారణము ॥అన్నిటికి॥ తలఁపు గారణము తత్వవేత్తలకును
చలము గారణము సంసారులకును
ఫలము గారణము పరమవేదాంతులకు
కలిమి గారణము కర్ములకును ॥అన్నిటికి॥ తన యాత్మ గారణము తగిన సుజ్ఞానులకు
తనువే కారణము తగ జంతువులకు
ఘనము క్తి గారణము కడ గన్నవారికెల్లా
కనకమే కారణము కమ్మిన బంధులకు ॥అన్నిటికి॥ దేవుఁడు గారణము తెలిసినవారికెల్లా
జీవుడు గారణము చిల్లరమనుజులకు
దేవుడు వేరే కాఁడు దిక్కు శ్రీవేంకటేశుఁడే
పావన మాతని కృప పరమకారణము ॥అన్నిటికి॥
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anniTiki
gAraNamu hariyE prapannulaku
pannina
lOkulakella prakRti kAraNamu ॥anniTiki॥ talapu
gAraNamu tatvavEttalakunu
chalamu
gAraNamu saMsArulakunu
phalamu
gAraNamu paramavEdAMtulaku
kalimi
gAraNamu karmulakunu ॥anniTiki॥ tana
yAtma gAraNamu tagina suj~nAnulaku
tanuvE
kAraNamu taga jaMtuvulaku
ghanamu
kti gAraNamu kaDa gannavArikellA
kanakamE
kAraNamu kammina baMdhulaku ॥anniTiki॥ dEvuDu
gAraNamu telisinavArikellA
jIvuDu
gAraNamu chillaramanujulaku
dEvuDu
vErE kADu dikku SrIvEMkaTESuDE
pAvana
mAtani kRpa paramakAraNamu ॥anniTiki॥
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Details and
explanations:
Word to word meaning: అన్నిటికి (anniTiki) = for everything; గారణము (gAraNamu) =
cause, reason; హరియే (hariyE)
= Lord Hari alone; ప్రపన్నులకు (prapannulaku) = the one who
take refuge (of the Lord); పన్నిన (pannina) = planned,
arranged; లోకులకెల్ల (lOkulakella)
= the people of the world; ప్రకృతి (prakRti)=
nature; కారణము (kAraNamu)
= cause, reason.
Meaning: "God is the fundamental cause behind all actions observed, while nature serves as the visible cause for human actions in the world."
Explanation:
The
Allure of Detective Mysteries: We all get attracted to
find the cause of each and every incident in our life. Detective stories—whether Sherlock Holmes, Hercule Poirot,
or various modern and local adaptations—are often the pinnacle of unravelling
criminal mysteries, showing us what it means to discover motives behind certain
actions. However, when viewed impartially, we realize the narrative and scenes
are carefully designed to make us feel exactly what the author intends. Each
detail is crafted to keep us engaged and shape our perception of the mystery.
The
Unsolvable Mysteries of Real Life: In life, however, we
face another kind of mystery: the real world, with its genuine problems,
sorrows, and struggles, challenging us daily in ways we can’t control. While we
may solve hypothetical problems with intellectual ease, many of us struggle
when life’s real tests come uninvited. To illustrate this, let’s consider René
Magritte's evocative painting, The Menaced Assassin (1926-27).
Menaced
Assassin: Magritte, a renowned Surrealist
artist, sought to unsettle viewers by crafting everyday scenes with bizarre and
unsettling elements. Inspired by Louis Feuillade’s 1912 film Fantômas,
Magritte admired the title character’s ability to move unseen and subvert the
order. His surrealism is different from Salvador Dalí’s dreamscapes; Magritte’s
strangeness lurks within the everyday, revealing the uncanny within ordinary
settings.
Analysis:
In The
Menaced Assassin, we observe a young woman lying dead on a couch, blood
trickling from her mouth, a white cloth obscuring her neck. A well-dressed
man—perhaps the titular assassin—stands listening to a phonograph, not in hurry
and not tense, as if oblivious to the crime scene. Outside the room, two
figures lurk in the doorway, one holding a baluster and the other a net. They
appear poised to apprehend him yet remain unnoticed by the man inside.
Meanwhile, three faces peer through a window with expressions of curiosity, and
in the distance, we see snow-capped mountains.
Mystery
of life: The painting unfolds like a mystery
novel, where viewers must form hypotheses and re-evaluate them with each new
element. Did we assume, for instance, that the well-dressed man is the
murderer? He holds no weapon, nor does he seem rushed. Examining the scene
further, the figures outside appear more like silent watchers than detectives,
lacking any formal tools to capture the culprit. Each compartment within the
painting is distinct, angular, and coldly rational, yet together they form a
surreal, nightmarish tableau, disconnected from logic.
Magritte’s
Exploration of the Subconscious: Magritte taps into our
dreams and unconscious fears. The repeated faces suggest that each man in the
painting is a different aspect of ourselves, evoking the idea that when we
dream, all characters are ultimately reflections of our own mind. Magritte's
work reminds us that reality is beyond our grasp, and our attempts to
understand it are ultimately futile.
Accepting
Life’s Inherent Complexity: In this way, The
Menaced Assassin mirrors our experience of life: a world full of complexity
and unexpected events. Despite our analytical abilities, life bombards us with
constant challenges that defy any tidy resolution. Analysis alone doesn’t
always provide solutions; at best, it offers a glimpse of clarity.
Annamacharya’s
Chorus and the Futility of Analysis: When we encounter a
reality beyond our comprehension, do we recognize it and surrender to something
greater? Often, we don’t. Instead, we invent new theories, refusing to accept
the limitations of analysis. This captures the ultimate meaning of the
poem’s chorus: the futility of attempting to define a boundless truth with
finite understanding.
Word to word meaning: తలఁపు గారణము (talapu gAraNamu) = thought is the root cause; తత్వవేత్తలకును (tatvavEttalakunu) = for philosophers; చలము గారణము (chalamu gAraNamu) = wavering nature is the cause; సంసారులకును (saMsArulakunu) = for the family men; ఫలము గారణము (phalamu gAraNamu) = the ultimate result, పరమవేదాంతులకు (paramavEdAMtulaku) = for the religious men; కలిమి గారణము (kalimi gAraNamu) = wealth is the root cause; కర్ములకును (karmulakunu) = for the doers (in the sense of achievement).
Meaning: "For philosophers, thought is the driving force. For family men, envious nature brings challenges. For the religious, the ultimate abode is the cause of action, while achievers are motivated by the pursuit of wealth."
Explanation: Compare this with Bhagavad-Gita verse 2-42 below. We belong
to the avipaśhchitaḥ (अविपश्चित: = limited understanding) category.
यामिमां पुष्पितां वाचं
प्रवदन्त्यविपश्चित: |
वेदवादरता:
पार्थ नान्यदस्तीति वादिन: || 2-42||
yāmimāṁ puṣhpitāṁ vāchaṁ pravadanty-avipaśhchitaḥ
veda-vāda-ratāḥ pārtha nānyad astīti vādinaḥ
Meaning:
Those with limited understanding, get attracted to the flowery words of the
Vedas, which advocate ostentatious rituals for elevation to the celestial
abodes, and presume no higher principle is described in them.
Annamacharya used words సంసారులకు (saMsArulakunu), కర్ములకు (karmulaku), జంతువులకు (jaMtuvulaku), బంధులకు (baMdhulaku), చిల్లరమనుజులకు (chillaramanujulaku) to express the life of ordinary
people. It implies that we are all lead the life of restricted understanding.
Word to word meaning: తన యాత్మ గారణము (tana yAtma gAraNamu) =
everything has roots in self; తగిన సుజ్ఞానులకు (tagina
suj~nAnulaku) = for the wise; తనువే కారణము (tanuvE
kAraNamu) = the body (or physical elements); తగ జంతువులకు (taga jaMtuvulaku) = for all
the creatures (= living beings); ఘనము క్తి గారణము (ghanamu
kti gAraNamu) = liberation is the only aim; కడ గన్నవారికెల్లా (kaDa gannavArikellA) = for those
who could see the end; కనకమే కారణము (kanakamE
kAraNamu) = gold (=wealth) is the reason; కమ్మిన బంధులకు (kammina
baMdhulaku) = for those bonded by the needs.
Meaning: For the
wise, everything originates within the self. For living beings, the body is the
foundation of action. For those who see beyond reason, liberation becomes the goal,
while for those in need, life revolves around the pursuit of wealth.
Explanation: Life remains a mystery
until we uncover its root cause for ourselves. If our curiosity about the world
fades once our needs are met, then our lives resemble those of animals.
Annamacharya emphasizes that this is no true life at all, which is why he uses the
term జంతువులకు (jaMtuvulaku, meaning
"creatures"). Such a life leads only to endless accumulation and
unfulfilled longing, captured in the phrase కమ్మిన బంధులకు (kammina baMdhulaku*, meaning "for those bound by
needs").
This
suggests that a person's actions only lead them into a further web of actions,
a cycle that offers no path to truth. Annamacharya’s use of the phrase కడ గన్నవారికెల్లా (*kaDa gannavArikellA*, meaning "for those who can see
the end") points to individuals who foresee these entanglements and
recognize inaction, or the cessation of unnecessary action, as the only viable
course forward.
Word to word meaning: దేవుఁడు గారణము (dEvuDu gAraNamu) = God is the Cause; తెలిసినవారికెల్లా (telisinavArikellA) = for those who know (= are aware); జీవుడు గారణము (jIvuDu gAraNamu) = the self is the reason; చిల్లరమనుజులకు (chillaramanujulaku) = for the sundry people; దేవుడు వేరే కాఁడు (dEvuDu vErE kADu) = God does not exist separately (from man); దిక్కు శ్రీవేంకటేశుఁడే (dikku SrIvEMkaTESuDE) = Lord Venkateshwara is the only asylum available; పావన మాతని కృప (pAvana mAtani kRpa) = his grace is very pure; పరమకారణము (paramakAraNamu) = the cause of all causes.
Meaning: For those who are truly aware, God
is the root cause of all things. Millions of others, however, view the self as
the primary source. God does not exist as something separate from this reality.
Lord Venkateshwara alone is the refuge to seek, His grace pure and the source
of all causes in the world.
Explanation:
To Connect With the Divine: As previously submitted,
Annamacharya's poems transcend the mundane. They reveal realms beyond human
experience. The word చిల్లరమనుజులకు (chillaramanujulaku = for
the sundry people) indicate that While they may appear as simple words to the
unrefined, the great saint has breathed vibrant life into every syllable.
Going
further, let me recall the words of Prahlada
Meaning: "Oh Lord of the Demons! Do not doubt the divine presence. The Supreme Being pervades all. You can discover Him anywhere, but only with sincerity and genuine seeking."
God Does Not Exist Outside: To grasp the central idea of this poem, consider the phrase, దేవుడు వేరే కాఁడు దిక్కు శ్రీవేంకటేశుఁడే (dEvuDu vErE kADu dikku SrIvEMkaTESuDE) = "God does not exist outside the reality in front of us. Lord Venkateshwara is the only saviour." The word "వింటే" (if you listen) emphasizes the importance of listening. This concept is illustrated in K Pawel Kuczynski's surrealist picture, "gate," which suggests that true understanding requires openness to listen.
The Power of Hearing and Memory: The Bhagavad-Gita (2-52 यदा ते मोहकलिलं …श्रोतव्यस्य श्रुतस्य च) reinforces this idea: "Arjuna, when your mind transcends delusion, you'll acquire indifference to what you've heard and will hear." This highlights the power of hearing in shaping memories and conditioning the mind.
Hearing as a Source of Mental Conditioning: Research supports this notion. Auditory experiences generate stronger emotional memories than visual ones. Pavlov's experiments demonstrate how auditory stimuli condition responses. What we hear profoundly shapes our consciousness.
The abode of God: Ultimately, when an
individual reaches a state of oneness with nature, they experience an ecstatic
state untouched by the contaminated world. As Annamacharya says, "పావన మాతని కృప" (pAvana mAtani kRpa), they
become oblivious to their surroundings, immersed in divine union.
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