227. sacharAcharamide sarvESvaruDE (సచరాచరమిదె సర్వేశ్వరుఁడే )

 ANNAMACHARYULU

227. సచరాచరమిదె సర్వేశ్వరుఁడే

sacharAcharamide sarvESvaruDE 

తెలుగులో చదవడానికి ఇక్కడ నొక్కండి. 

Introduction:

At first glance, this poem reminds us of Sanjaya’s statement in the Bhagavad Gita (11.13):“तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा” — (tatraika-sthaṁ jagat kṛitsnaṁ pravibhaktam anekadhā) = There Arjun could see the totality of the entire universe established in one place. 

Arjuna was granted a divine vision by Lord Krishna (see verse 11.8: “न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा” — “You cannot see Me with your ordinary eyes”) and thus witnessed the Cosmic Form. 

But Annamacharya, unlike Arjuna, did not describe an external, visual revelation. His vision emerged from an inner yogic state. It was not granted from outside but arose from inward realization. 

Let us pause to appreciate this distinction: Annamacharya’s experience is not an event that occurred outside himself — it is an inward illumination, arising in silence. Yet even this comparison ends with the first line. 

Most people are content with praising the Lord — chanting mantras, performing rituals, or reading scriptures. Those absorbed in worldly comforts often forget the divine altogether. 

But yogis go deeper — they seek to understand the very nature of Truth. They enter a mystery where the eyes cannot see, where reason fails, and where the rules of the visible world no longer apply. As the Gita says: “या निशा सर्वभूतानां तस्यां जागर्ति संयमी” "That impenetrable darkness to which all beings are ignorant, the self-controlled one is awake to it." 

 

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సచరాచరమిదె సర్వేశ్వరుఁడే పచరించి యీతని భావింపు మనసా ॥పల్లవి॥   కదలెటి దంతయు కమలారమణుని- సదరపు సత్యపు చైతన్యమే నిదిరించెటి యీనిశ్చేష్టజగమును వుదుటున నాతఁడు వుండేసహజమే ॥సచరా॥ కలిగివుండినదె కల దింతయు హరి- నలుగడఁ బరిపూర్ణపుగుణమే మలల్సి లేనిదియు మహిమల నాతని- నిలుకడగలిగిన నిర్గుణమే           ॥సచరా॥   జీవరాసులగు సృష్టియింతయును శ్రీవేంకటపతి చిత్తంబే కైవల్యమె లోకపు టిహముఁ బరము భావించ నేర్చిన పరమవిదులకు ॥సచరా॥	sacharAcharamide sarvESvaruDE pachariMchi yItani bhAviMpu manasA ॥pallavi॥   kadaleTi daMtayu kamalAramaNuni- sadarapu satyapu chaitanyamE nidiriMcheTi yIniSchEshTajagamunu vuduTuna nAtaDu vuMDEsahajamE ॥sacharA॥   kaligivuMDinade kala diMtayu hari- nalugaDa baripUrNapuguNamE malalsi lEnidiyu mahimala nAtani- nilukaDagaligina nirguNamE      ॥sacharA॥   jIvarAsulagu sRshTiyiMtayunu SrIvEMkaTapati chittaMbE kaivalyame lOkapu Tihamu baramu bhAviMcha nErchina paramavidulaku ॥sacharA॥

 Details and Explanation: 

Pallavi (Chorus):

సచరాచరమిదె సర్వేశ్వరుఁడే

పచరించి యీతని భావింపు మనసా ॥పల్లవి॥

sacharAcharamide sarvESvaruDE

pachariMchi yItani bhAviMpu manasA ॥pallavi॥ 

పచరించి = ఇక్కడ “పచ” అంటే వంట. పచరించి అంటే పరిపక్వము చెందిన అని తీసుకొనవలెను Should be taken as ripened; భావింపు  = truly feel; 

Literal Meaning:

"This entire universe —

all that moves and all that is still —

is the Supreme Lord alone.

Let your mind become ripened

and experience this truth deeply."

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Explanation:

At first glance, this line may sound like a simple devotional sentiment — an echo of faith. But on close reflection, it reveals itself as the heart of Advaita — a deep, non-dual vision of reality rooted in direct inner experience, not philosophy.

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OMNIPRESENT LORD

"సచరాచరమిదె సర్వేశ్వరుఁడే "

Though this line is comparable with Bhagavad Gita (Gita 11.13), Yet Annamacharya is not describing a cosmic vision here — he is not focused on the spectacle outside, but on the divine presence within. 

Elsewhere he wrote:“వెలినుండి లోనుండి వెలితిగాకుండి / వెలి లోను పలుమారు వెదకేవె గాలి” (“O man, why search again and again outside for that which is equally pervaded inside and outside?”)

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 A Ripened Mind. 

“పచరించి” carries immense philosophical weight.

It signifies transformation —

not through will,

but through surrender, silence,

and steady inner ripening.

This isn’t about intellectual acceptance —

it’s about a psychological metamorphosis,

like a caterpillar turning into a butterfly.

This process is internal,

often invisible —

a death of the old self

and a quiet becoming of something new (Gita 2-13).

Hence, Annamacharya doesn't say “believe” this truth —

he says, “ripen and feel it.”

This echoes what Jiddu Krishnamurti called

“Seeing without the seer” —

pure perception, untainted by ego.

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"We humans really have nothing to do":

If everything is already pervaded by the Lord,

what remains for us to do?

Nothing — except to recognize.

Except to let go what we are aimlessly holding.

Surrender our imagined separateness. 

That is why Annamacharya’s line is not a poetic flourish.

It is the truth of experience —

as real and unshakeable as silence after sound.

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Remarks:

This Pallavi is not just devotional poetry —

it is distilled philosophy, mysticism, and inner revolution

condensed in two lines.

 

The Divine is not elsewhere. He is this. All this.

Don’t seek. Ripen. Let the mind mature and receive.

Only a heart transformed in silence can feel this oneness.

This is not a call to action, but a call to being.

All else — ritual, striving,

logic — are distractions

unless they ripen into this deep meditative bhakti.

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First Stanza:

కదలెటి దంతయు కమలారమణుని
సదరపు సత్యపు చైతన్యమే
నిదిరించెటి యీనిశ్చేష్ట జగమును
వుదుటున నాతఁడు వుండే సహజమే ॥సచరా॥ 

kadaleTi daMtayu kamalAramaNuni-

sadarapu satyapu chaitanyamE

nidiriMcheTi yIniSchEshTajagamunu

vuduTuna nAtaDu vuMDEsahajamE    ॥sacharA॥

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Literal Meaning

All that moves —

every stirring particle, every active soul —

is nothing but the skilful,

truth-filled consciousness

of Lord Kamala-Ramana (Vishnu).

And this seemingly inactive, motionless material world —

that too is His presence,

resting in its vast and natural stillness.

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Explanation:

sweeping and subtle declaration: 

Annamacharya here makes a

sweeping and subtle declaration:

everything in motion is

nothing but the Lord’s alert and intelligent energy —

"సదరపు సత్యపు చైతన్యం" — a conscious, skilful truth.

But he doesn’t stop there.

He points to what we normally ignore —

the still, inert, unmoving aspects of existence —

and declares even that is the natural state of the Divine.

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In our view,

movement seems energetic and

stillness seems empty or lifeless.

But for Annamayya, both are equally sacred.

The motion is the manifest expression of divine skill,
while the stillness is the effortless being of the same Lord —
His untouched, majestic repose.

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Truth IS Indeterminate 

This aligns deeply with the Bhagavad Gita 13.13:
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते

anādi mat-paraṁ brahma na sat tan nāsad uchyate—
The Supreme Brahman cannot be called either existent or non-existent.
It transcends our dual categories of active and inert.

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Radical Shift in Perception 

It also resonates with Gita 4.18:

कर्मण्यकर्म य: पश्येदकर्मणि च कर्म य:

karmaṇyakarma yaḥ paśhyed akarmaṇi cha karma yaḥ 

One who sees action in inaction, and inaction in action —

that person truly sees.

So Annamayya is not merely describing the Lord’s qualities.

He is inviting us to a radical shift in perception:

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Natural State

To see that even the stillness of the world —

what appears dead, dull, or empty —

is full of silent divine presence. 

Most of us, in our search for truth,

keep running in the name of

sādhanā, effort, or intellectual conquest.

We are wasting time and energy

But the Lord does not needs these acts.

He simply is — effortlessly, vividly, entirely —
in motion and in stillness.
And that being is His sahajam, His natural state. 

To grasp this, we must drop our restless seeking,
and come to rest in that same stillness —
Live that life

That is Wisdom

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Second Stanza:

కలిగివుండినదె కల దింతయు హరి-

నలుగడఁ బరిపూర్ణపుగుణమే

మలల్సి లేనిదియు మహిమల నాతని-

నిలుకడగలిగిన నిర్గుణమే ॥సచరా॥

 

kaligivuMDinade kala diMtayu hari-

nalugaDa baripUrNapuguNamE

malalsi lEnidiyu mahimala nAtani-

nilukaDagaligina nirguNamE     ॥sacharA॥ 

మలల్సి లేనిదియు = no need to turn back; 

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Literal Meaning:

All that is seen —

every form, every phenomenon —

is nothing but the presence of Hari.

There is nothing new outside His wholeness.

He pervades all directions in perfect fullness.

Through the glory of Hari,

there is no need to return or retrace —

there is nothing left behind.

For those who can truly observe,

that supreme nirguṇa (attributeless) presence —

remains even here,

in this world of illusion and appearances.

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Commentary:

The Supreme Truth is not apart from this world.

The divine consciousness of Hari, 

His supreme stillness, and His complete naturalness — 

pervade everything.

The poem makes a daring claim:

That which is nirguṇa — beyond all qualities, forms, and distinctions —

is not elsewhere.

It is here, now, available for direct insight —

but only for those who have the capacity to be still and see.

Only those who can stand still before this mystery,

without projecting, without grasping —

can recognize the greatness of Venkatesha.

Thus, there is no need to turn back or seek elsewhere.

The perfection is already given, not to be attained — but seen. 

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Third Stanza

జీవరాసులగు సృష్టియింతయును

శ్రీవేంకటపతి చిత్తంబే

కైవల్యమె లోకపు టిహముఁ బరము

భావించ నేర్చిన పరమవిదులకు            ॥సచరా॥

 

jIvarAsulagu sRshTiyiMtayunu

SrIvEMkaTapati chittaMbE

kaivalyame lOkapu Tihamu baramu

bhAviMcha nErchina paramavidulaku ॥sacharA॥ 

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Literal Meaning

All of creation, all the diversity of living beings,
is but a movement in the mind of Sri Venkatesha.

That which is called liberation is not a withdrawal from the world,
but the ability to hold both this world and the other in clear awareness.

Only those who are truly learned in the highest sense — the parama-vidulu —
grasp this and train their minds to enter that state.

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Commentary:

Silent Emission:

This stanza marks a quiet revolution in our understanding of spirituality.

In ordinary perception,

we think of “this world” as real

and “liberation” as some future, separate, other-worldly realm.

But Annamayya breaks that boundary —

he says: both states are of the same cosmic mind.

Just as waves appear on the surface of the same ocean,

all living beings —

all “jīvarāsu” —

arise in one awareness,

 that of Vēṅkaṭapati.

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What is kaivalyam or liberation?

It is not escape. It is inclusion.
It is not dying to this world.

It is staying awake in both states 

the waking and the beyond — simultaneously.

This is why Annamayya says:

“Kaivalyamē lōkapu ṭihamuṁ baramu.”

Liberation is not the absence of this world.

It is understanding the weight of this world and the other world as one.

 

Readers also may consider this statement by Annamayya

పరమమనేదొక్కటే ప్రపంచమొక్కటే

(= the thing called liberation and this world are one and the same thing)

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True Learning:

Those who merely praise God’s greatness or chant His names — 

that has its place. But that is not enough.

Mere praise is for self-satisfaction.

The true education Annamayya speaks of

is not literacy, nor philosophical brilliance.

 It is the unshakable clarity of

those few who can remain still in the unknown,

who do not flinch before the mystery,

who do not try to control life but see it as it is.

These are the paramavidulu — not learned by book,

but wise by the silence.

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 Calamity of Life

And he offers a stark reminder:

All great kings, scholars, saints, fools, poets — came and went.

None of them could transfer this realization

Neither by tradition, wealth, or position.

Without proper education

 we force the next generation into the drudgery called life

That labour is not life, but survival.

That is the true tragedy

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Parallel with the Gita:

This connects deeply with Bhagavad Gita 2.69:

“या निशा सर्वभूतानां तस्यां जागर्ति संयमी”

That which is night to the common man, is day to the wise.

The world sleeps in illusion.

The wise are awake to that dark in silence.

Annamayya is calling us —

not to perform, not to impress, not to believe —

but to truly awaken,

to educate we in the only way that matters.

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