ANNAMACHARYA
212.
ఏఁటి పరిణామము మమ్మేల యడిగేరయ్య
ETi pariNAmamu mammEla yaDigErayya
Introduction: In
this seemingly unassuming composition, Annamacharya vividly brings profound
truths to life. Once its deeper essence unfolds, we realize his words have the
power to elevate us beyond the confines of envy and struggle.
The
Summary of the Poem:
Chorus: Why do you keep asking us repeatedly, 'What happens after surrendering to Sri Hari?' Annamacharya urges people not to waste their time with such questions, as the truth is simple—Sri Hari alone is the rarest and ultimate refuge. Without realizing this, these questions serve no purpose." Deeper Implication: One can either remain in doubt or surrender—both cannot exist simultaneously. Humans must decide where they stand. (if they can determine their true state, then they solved the mystery of life)
Stanza 1: All of us, out of sheer habit, unwittingly get trapped in illusory material nature and waste our time. We are constantly drawn toward the embrace of loved ones and other worldly pleasures. Time flows on its relentless course, consuming lives as it always has. Likewise, we too squander our time, indulging in fleeting worldly pleasures one after another, unaware of time slipping away.
Stanza 2: Just as a foetus float in amniotic fluid in the womb, unaware of the happenings in the outside world, we too, even after birth, remain in a deep slumber of material comforts, forgetting the reality surrounding us. We remain submerged in the vast ocean of desires, entangled in endless cravings, caught in the relentless cycle of accumulating wealth and possessions while remaining unaware of the deeper reality of life.
Stanza
3: A poor man spends his life hoping to find hidden treasure.
Likewise, people search for meaning but often fail to recognize that surrender
to the Lord transforms life entirely. On surrendering to Lord Venkateswara, one
is invigorated by His divine compassion. He is no longer distant—He stands
before us, not as something external, but as the very essence of our inner
self.
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అధ్యాత్మ కీర్తన: రాగిరేకు 267-3 సంపుటము: 3-385 |
Philosophical Poem Copper Plate: 267-3 Vol: 3-385 |
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ఏఁటి
పరిణామము మమ్మేల యడిగేరయ్య మరుగుచు
శ్రీహరి మాయలోఁ జిక్కినయట్టు జననిగర్భములోన
చక్కఁగా మునిఁగినట్టు పేదవాఁడు
నిధిగని పెక్కువ బతికినట్టు |
ETi pariNAmamu mammEla yaDigErayya
gATapuhari yokkaDE gati mA ki kanayya ॥pallavi॥ maruguchu SrIhari mAyalO jikkinayaTTu
garimala gulakAMtakAgiTa jikkitimayya
tiramuga gAlamulu digamiMginayaTTu
soridi chavulu miMguchu nunnAramayya ॥ETi॥ jananigarbhamulOna chakkagA muniginaTTu
munukoni niddurala munigi vunnAramayya
chanavuna garmamanE jaladhilO nunnaTTu
dhanadhAnyAla naDuma dagili vunnAramayya ॥ETi॥ pEdavADu nidhigani pekkuva batikinaTTu
gAdili SrIvEMkaTESu gani chelagitimayya
yIdesa mokkE daiva medurugAvachchinaTTu
A dEvuDE mAku naMtarAtmu DAyanayya ॥ETi॥
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Details and
explanations:
ఏఁటి పరిణామము మమ్మేల యడిగేరయ్య
గాఁటపుహరి యొక్కఁడే గతి మా కిఁకనయ్య ॥పల్లవి॥
Word to word Meaning: ఏఁటి పరిణామము (ETi pariNAmamu) = Annamacharya is indicting the tendency: “What happens next or What result do I get”; మమ్మేల యడిగేరయ్య (mammEla yaDigErayya) = Why ask me; గాఁటపుహరి (gATapuhari) = Hari, the one very hard to get; యొక్కఁడే (yokkaDE) =The only one; గతి (gati) = avenue, solution; మా కిఁకనయ్య (mA ki kanayya) = for all of us.
Literal Meaning: "Why do you keep asking us repeatedly, 'What happens after surrendering to Sri Hari?' Annamacharya urges people not to waste their time with such questions, as the truth is simple—Sri Hari alone is the rarest and ultimate refuge. Without realizing this, these questions serve no purpose."
Explanation:
First Part: It is natural query to arise, 'What happens next?'. But can anyone truly answer it? In reality, no one knows. Yet, even without a definite answer, we spend our time searching for various explanations to satisfy ourselves. We fail to recognize that these very questions arise only because we have not yet surrendered to Sri Hari.
If someone hesitates to surrender, wondering, 'Will I attain liberation? Will I receive golden palaces?'—such doubts themselves prevent true surrender. Consider this example from the Bhagavatam. When Devahuti asked her son, Lord Kapila (an incarnation of Vishnu), “How does one attain liberation?” he responded as below.
The Lord Kapila answered: "Liberation and moksha are desires in themselves. But the great souls, without any such desires, remember Me constantly, discuss My glories among themselves, surrender everything to Me, and remain content in My presence. This is pure devotion.”
Second
Part:
There are only two states for a human being—one is simply existing as we are, and the other is immersing in devotion to Hari. These two states are entirely disconnected. No matter how long one remains in the first state, one will never, over time, naturally transcend into the second. The kind of devotion that Annamacharya speaks of cannot be attained gradually through mere passage of time- by chanting the names of the Lord—it only comes through absolute surrender. That is why Annamacharya declares: “మహి నుద్యోగి గావలె మనుజుఁడైనవాఁడు” (mahi nudyOgi gAvale manujuDainavADu) = "Unless one employs oneself in the devotion of the Lord, he is not truly human."
Thus, there are no gradual steps leading from our current state to the state of surrender that Annamacharya describes. However, that does not mean it is an impossible state to attain. It is available to all beings, but the restless mind prevents one from truly surrendering. Any effort to remove this inner resistance through one's own actions is futile. The only act a human being is truly capable of performing is placing absolute trust in Sri Hari leave everything to his dispensation. And yet, this is precisely where all of humanity stumbles.
Our current state may be compared to the picture below. The lingering
doubts make our brain confused. We cannot see clearly.
Deeper Implication: One can either remain in doubt or surrender—both cannot exist simultaneously. Humans must decide where they stand. (if they can determine their true state, then they solved the mystery of life)
First Stanza:
మరుగుచు శ్రీహరి మాయలోఁ జిక్కినయట్టు
గరిమలఁ గులకాంతకాఁగిటఁ జిక్కితిమయ్య
తిరముగఁ గాలములు దిగమింగినయట్టు
సొరిది చవులు మింగుచు నున్నారమయ్య
॥ఏఁటి॥
Word to word Meaning: మరుగుచు (maruguchu) = used to, becoming habitual; శ్రీహరి మాయలోఁ (SrIhari mAyalO) = the illusions created by Lord Srihari; జిక్కినయట్టు (jikkinayaTTu) =getting caught; గరిమలఁ (garimala) = pull like gravity; గులకాంతకాఁగిటఁ (gulakAMtakAgiTa) = in the arms of the loved one; జిక్కితిమయ్య (jikkitimayya) = getting caught, end up there; తిరముగఁ (tiramuga) = Constantly & continuously; గాలములు (gAlamulu) = time (rather our life); దిగమింగినయట్టు (digamiMginayaTTu) = swallowed; సొరిది (soridi) = in orderly fashion, sequentially; చవులు (chavulu) = the tastes of this world of illusion; మింగుచు నున్నారమయ్య (miMguchu nunnAramayya) = keep enjoying (implying that we waste out time).
Literal Meaning: All of us, out of sheer habit, unwittingly get trapped in illusory material nature and waste our time. We are constantly drawn toward the embrace of loved ones and other worldly pleasures. Time flows on its relentless course, consuming lives as it always has. Likewise, we too squander our time, indulging in fleeting worldly pleasures one after another, unaware of time slipping away.
Explanation:
మరుగుచు శ్రీహరి మాయలోఁ జిక్కినయట్టు (maruguchu SrIhari mAyalO jikkinayaTTu): శ్రీహరి మాయలోఁ (SrIhari mAyalO): is indicative of the illusion created by material nature. Even when the mind firmly resolves, "I will not make the same mistake again, I will not take a wrong step," we still find ourselves slipping back into error. This happens because the one who determines the firm action and the one who executes it are mistakenly perceived as separate entities. Whereas in reality, they are one and the same. It is akin to a serpent eating its own tail—an action that leads nowhere. Therefore, all our current actions are wrong actions. Thus, true action is far more difficult to grasp than it seems.
తిరముగఁ గాలములు దిగమింగినయట్టు (tiramuga gAlamulu digamiMginayaTTu): Many believe that God remains hidden, that He deliberately creates an illusion to remain unseen. However, the truth is that both divinity and time are ever-present, constantly visible before our eyes. Yet, they mesmerize us (due to our own ignorance) while simultaneously slipping away. Even the gods, sages, and humans have failed in their attempts to seize and hold onto them. The very effort to grasp the truth stems from resistance—resistance born of our ignorance. The key lies in allowing the flow of time to wash away this resistance. As long as we hold onto the belief "I know," (rather “I should know”) this resistance remains.
Second Stanza:
జననిగర్భములోన చక్కఁగా మునిఁగినట్టు
మునుకొని నిద్దురల మునిఁగి వున్నారమయ్య
చనవునఁ గర్మమనే జలధిలో నున్నట్టు
ధనధాన్యాల నడుమఁ దగిలి వున్నారమయ్య
॥ఏఁటి॥
Word to word Meaning: జననిగర్భములోన (jananigarbhamulOna) = in the womb of mother; చక్కఁగా మునిఁగినట్టు = (chakkagA muniginaTTu) = foetus is surrounded/submerged in amniotic fluid; మునుకొని (munukoni) = even after coming out (of mother); నిద్దురల (niddurala) = like that foetus we continue the slumber; మునిఁగి వున్నారమయ్య (munigi vunnAramayya) = completed submerged in it; చనవునఁ (chanavuna) =wants; గర్మమనే (garmamanE) = (got caught) in chores; జలధిలో (jaladhilO) = ocean; నున్నట్టు (nunnaTTu) = similar to; ధనధాన్యాల (dhanadhAnyAla) = wealth and grain (agricultural produce indicative of economic status); నడుమఁ (naDuma) = in between; దగిలి (dagili) = got hooked; వున్నారమయ్య (vunnAramayya) = we are there.
Literal Meaning: Just as a foetus float in amniotic fluid in the womb, unaware of the happenings in the outside world, we too, even after birth, remain in a deep slumber of material comforts, forgetting the reality surrounding us. We remain submerged in the vast ocean of desires, entangled in endless cravings, caught in the relentless cycle of accumulating wealth and possessions while remaining unaware of the deeper reality of life.
Explanation:
జననిగర్భములోన చక్కఁగా మునిఁగినట్టు (jananigarbhamulOna
chakkagA muniginaTTu) : implies that we
remain deeply unaware of our world because of the choices (rather conclusions)
we make about our life. At this point, it is apt to recall Annamacharya’s
keertana given below:
"Dibbalu vettuchu dēlina didivō |
Ubbu nīṭipai noka hamsa ||pallavi||
Meaning of this pallavi: By crossing various obstacles, a swan appeared on the warm waters of the womb. (Implied meaning: Each and every life that is delivered into this world is precious and has a purpose. And treat it the same way). However, instead of realizing this, people immerse themselves in material pursuits—chasing wealth, status, and recognition—forgetting the true purpose of existence.
Further reference for the slumber mentioned in this stanza has
reference to Bhagavad Gita verse (14.8). it is worth contemplating the same:
तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् |
प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत || 8||
tamas tv ajñāna-jaṁ viddhi mohanaṁ sarva-dehinām
pramādālasya-nidrābhis tan nibadhnāti bhārata
Meaning:"O Arjuna, understand that the mode of ignorance (Tamas) is born of ignorance itself. It deludes all living beings, binding them through negligence, laziness, and deep sleep (unawareness)."
This verse emphasizes that ignorance clouds the mind, keeping
beings trapped in illusion, much like a child unaware of the world beyond the
womb. True awakening happens only when one transcends this state and recognizes
life's higher purpose.
Third Stanza:
పేదవాఁడు నిధిగని పెక్కువ బతికినట్టు
గాదిలి శ్రీవేంకటేశుఁ గని చెలఁగితిమయ్య
యీదెస మొక్కే దైవ మెదురుగావచ్చినట్టు
ఆ దేవుఁడే మాకు నంతరాత్ముఁ డాయనయ్య
॥ఏఁటి॥
Word to word Meaning: పేదవాఁడు (pEdavADu) = a poor man; నిధిగని (nidhigani) = seeing a cache of wealth; పెక్కువ (pekkuva) = much (here implied a ray of hope); బతికినట్టు (batikinaTTu) = lives on; గాదిలి (gAdili) = the divine compassion; శ్రీవేంకటేశుఁ గని (SrIvEMkaTESu gani) = of Lord Venkteswara; చెలఁగితిమయ్య (chelagitimayya) = we get invigorated; యీదెస (yIdesa) = this side (the side of the other aspect of this world); మొక్కే దైవము (mokkE daivamu) = the God we bow to; ఎదురుగావచ్చినట్టు (edurugAvachchinaTTu) = is coming in the opposite direction (to bless); ఆ దేవుఁడే (A dEvuDE) = that God; మాకు (mAku) = for we people (the servants of God); నంతరాత్ముఁ డాయనయ్య (naMtarAtmu DAyanayya) = become inner soul.
Meaning: Just as a poor man spends his life hoping to find hidden treasure. On surrendering to the Lord, our life get invigorated divine compassion of Lord Venkateswara. He is no longer distant—He stands before us, not as something external, but as the very essence of our inner self.
Explanation: We often get caught up in worldly attachments, believing that wealth and relationships define our lives. But Annamacharya reminds us of a greater truth—beyond our this ordinary existence lies a life filled with divine love, granted by the Lord Himself. And when HE resides within us as our very soul, what more could we possibly need?
Overall Impression:
This keertana powerfully presents the inner
struggle between worldly attachments and the clarity of surrender. Annamacharya
is not merely advocating devotion in a superficial sense but revealing that
true surrender to Sri Hari requires the dissolution of doubt itself. The
composition masterfully weaves together philosophical depth and poetic beauty,
urging us to move beyond questioning and instead embrace absolute trust in the
divine.
By providing relatable analogies—such as the foetus
in the womb or a man lost in material pursuits—Annamacharya makes profound
truths accessible.
The keertana ultimately conveys that salvation
is not a distant goal but a state of being that can be realized instantly when
the mind ceases resistance. Thus, this is not just a song of devotion but a
call to deep introspection and transformation.
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End-X-X-
శ్రీహరికి శరణు జొచ్చిన తరువాత ఏమవుతుంది అనే ప్రశ్నల వలన ప్రయోజనమేమిటి? శ్రీహరి యొక్కడే అంతిమగతి యని యెఱుగు"మని అన్నమయ్య పల్లవిలో ఉద్బోధించుచున్నాడు. భాగవతము లోని పద్యం సందర్భోచితం.
ReplyDeleteశ్రీహరి సృష్టించిన మాయలో పడి, కోరికలనే సాగరమందు చిక్కుకొని, భౌతికమైన సుఖముల కొఱకు వెంపర్లాడి, కాలమును గడుపుచు, మనయందే స్థితమైయున్న సత్యస్వరూపమును గ్రహించలేక జీవితమును వృధా చేయుచున్నాము. ఇట్టి సందిగ్ధావస్థను చూపించిన చిత్రం ప్రతిబింబిస్తున్నది.
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