ANNAMACHARYULU
226.
దివమట రాతిరట తీరుచున్నదా
divamaTa rAtiraTa
tIruchunnadA
తెలుగులో చదవడానికి ఇక్కడ నొక్కండి.
Introduction:
This is a Signature Composition by Annamacharya.
A poem that sparkles with countless meanings,
one that completely wipes away what we humans imagine as "truth,"
and makes new meanings rise in its place.
To write Vedanta is one thing.
To shape it into a song is another.
This is Unparalleled. Infallible. Nectareous.
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అధ్యాత్మ కీర్తన |
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రేకు: 322-6 సంపుటము:
4-129 |
Copper
Leaf: 322-6 Volume: 4-129 |
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దివమట రాతిరట తీరుచున్నదా
కవగూడఁ బాయఁ గాక కాణాచి వున్నదా ॥పల్లవి॥ మానుష జన్మమట మలమూత్రదేహమట
సోనల హేయమేకాక శుద్ధి వున్నదా
మానని కోరికలట మాయల సంసారమట
దీనవృత్తేకాక యిందుఁ దేజమున్నదా ॥దిన॥
చంచలపుఁ జిత్తమట సకలేంద్రియములట
పొంచిన పాపమేకాక పుణ్యమున్నదా
సంచితపుఁ గర్మమట జనన లయములట
ముంచిన తీదీపేకాక మోదమున్నదా ॥దిన॥ శ్రీవేంకటేశుఁడట జీవుఁడనేనట యిందు
దైవపుదాస్యమే కా కితరమున్నదా
యీవల నావలన ట యిహముఁ బరమునట
కైవశము లాయఁగాక కడమున్నదా ॥దిన॥
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divamaTa rAtiraTa tIruchunnadA
kavagUDa bAya gAka kANAchi vunnadA ॥pallavi॥ mAnusha janmamaTa malamUtradEhamaTa
sOnala hEyamEkAka Suddhi vunnadA
mAnani kOrikalaTa mAyala saMsAramaTa
dInavRttEkAka yiMdu dEjamunnadA ॥dina॥
chaMchalapu jittamaTa sakalEMdriyamulaTa
poMchina pApamEkAka puNyamunnadA
saMchitapu garmamaTa janana layamulaTa
muMchina tIdIpEkAka mOdamunnadA ॥dina॥
SrIvEMkaTESuDaTa jIvuDanEnaTa yiMdu
daivapudAsyamE kA kitaramunnadA
yIvala nAvalana Ta yihamu baramunaTa
kaivaSamu lAyagAka kaDamunnadA ॥dina॥
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Details and Explanation:
Word to Word Meaning: దివమట = ఎదో దినమంటారుట, something called day, రాతిరట = ఏదో రాత్రంటారుట, something called night, తీరుచున్నదా = does it ever end?, కవగూడు = పట్టుకొను, సంభోగించు, జతగూడు, hold on to, enjoy, joined together; బాయఁ గాక = బాప్ప, అత్త, బాయ, are they your true relations? కాణాచి = చిరకాలవాసస్థానము, వంశపారంపర్యముగా వచ్చునది. a hereditary possession or right, often a sinecure;
Literal Meaning
That
which is called day, that which is called night—
Do they ever truly come to an end?
One follows the other, endlessly.
And in
this endless game of light and shadow,
We latch onto relationships,
Cling to fleeting enjoyments,
And assume they are ours by right—
Implied Meaning
Let day
stand for life in consciousness,
Let night stand for time in death.
Life
arises from the unknown silence of death.
And death quietly follows the noise of life.
This endless alternation never ceases.
O Man!
You hold onto impermanent things—
Feelings, possessions, people—
And presume them to be yours forever,
As if they were inherited rights.
But what
truly belongs to you?
What is the basis of this assumption?
Summary
This
entire creation
is an unceasing stream of music.
Day and night, life and death —
pass into each other in rhythm,
dancing in perfect cadence.
But we,
lost in confusion,
drown in the web of our imagined bonds.
O Man!
The relationships you cling to
are not your inheritance.
They are imagined commitments
born out of your ego’s deepest cravings.
Annamacharya’s
Intention:
Anchored in
the spirit of the Bhagavad Gita:
“That which
is night to all beings is the time of awakening for the yogi;
and that which is the time of awakening for all beings
is night to
the sage who discerns.”
— Bhagavad Gita 2.69
What is day
to you?
What is night?
What is your true relationship with this world?
“A life
without such enquiry is a worthless”
Explanation:
Let us try to understand the multi-layered, mystical chorus of the poem
with the help of René Magritte’s painting The Beautiful Relations.
In the
painting, we see a man’s eyes, nose, and lips floating like a balloon in the
sky, with clouds in the background. These sensory organs—eyes, nose, lips—are
what we rely on to perceive the world. The balloon here symbolizes our fragile
perception. Instead of placing an eye next to the nose, Magritte places a
balloon, suggesting a gap—however subtle—between what we perceive and what
truly exists.
Interpretation of the
Painting:
What is
understood in the mind is one thing;
What actually exists outside is another.
The noise and movement between these two is what we call life.
It is not a language we speak—it is a language we live.
Whatever our lips may say,
what
others truly understand is how we live our life.
The only language understandable to others is your way of living.
If your inner mind and your outer expression are
in harmony, that is eternal joy.
If
not, it is eternal unrest.
1st Stanza
Literal & Implied Meaning combined
Is this really human birth?
A body stained with urine and feces!
With what will you wipe it clean —
Can it ever truly be pure?
Unending desires,
A world of illusions that never stops deceiving —
A life of continuous pleading,
What good does it bring?
Is this life worth living —
Is there even a flicker of light in it?
2nd
Stanza:
Literal & Implied Meaning combined:
Hey,
you have a restless mind,
And senses that stir it endlessly.
They lurk behind, eager to indulge in sin—
Do you know what a virtuous deed is?
The
wise say it’s all accumulated karma,
From which arise birth and death in endless cycles.
These pains and pleasures come from your immersion in them—
O man! Think, if true happiness exist?
(If not, you would not be here. Action from your side
is lacking)
3rd
Stanza:
Literal & Implied Meaning combined
They
say, “He is Venkateshwara — the eternal truth.”
But I do not know that divine form.
This visible body, this life — they are fleeting.
(Even Annamacharya cannot recognize his own true self.)
Is
there any greater task for humanity
than to seek refuge in the Divine?
They
speak of two sides —
one called the earthly realm, the other, the eternal.
But I do not know where I truly belong.
(The letter “ṭa” in the verse quietly hints at this very
uncertainty.)
To Annamacharya, there seems no real difference between the
two.
When
both realms are alive within me,
what more is there to long for?
x-x-The End-x-x
We are completely unaware of the truth of life, the purpose of life, the meaning of death and what is beyond the death. We can't change anything, even if we get that awareness and knowledge about it. The knowledge itself will be unexplainable.
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