233. చావుతో సరియైన సౌఖ్యంబులోఁ దగిలి
chAvutO sariyaina saukhyaMbulO dagili
తెలుగులో చదవడానికి ఇక్కడ నొక్కండి.
Introduction
Contrary to the common belief
that life is a purposeful journey toward a noble end,
he suggests — with subtle but firm insight —
that we may, in fact,
be moving steadily toward death,
not transformation.
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Philosophical Poem |
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రేకు:
26-2 సంపుటము:
1-157 |
Copper
Leaf: 322-1 Volume:
4-124 |
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చావుతో సరియైన సౌఖ్యంబులోఁ దగిలి వేవేలు దురితముల వేగించు టొండె ॥చావుతో॥ కనుఁగొనల నిరుమేను గాఁడి పారుట లొండె చనుఁగొండలను మహాచరులఁ బడు టొండె తనివోని సురతములఁ దగిలి మునుఁగుట యొండె ఘనమోహబంధములఁ గట్టువడు టొండె ॥చావుతో॥ మొనసి యాశాపాశముల యురులఁ బడు టొండె కనలి పొలయలుకచేఁ గాఁగు టది యొండె మనసు కాఁతాళమున మల్లువెనఁగుట లొండె పనిలేని మదనాగ్నిఁ బడి పొరలు టొండె ॥చావుతో॥ తడసి మమతల నిరంతర దైన్యమది యొండె నడుమనే కన్నుగానక తిరుగు టొండె యెడప కీతిరువేంకటేశుఁ దలఁపఁగలేక పడని పాట్లనెల్లఁ బడి వేఁగు టొండె ॥చావుతో॥ |
chAvutO sariyaina saukhyaMbulO dagili vEvElu duritamula vEgiMchu ToMDe ॥chAvutO॥ kanugonala nirumEnu gADi pAruTa loMDe chanugoMDalanu mahAcharula baDu ToMDe tanivOni suratamula dagili munuguTa yoMDe ghanamOhabaMdhamula gaTTuvaDu ToMDe ॥chAvutO॥ monasi yASApASamula yurula baDu ToMDe kanali polayalukachE gAgu Tadi yoMDe manasu kAtALamuna malluvenaguTa loMDe panilEni madanAgni baDi poralu ToMDe ॥chAvutO॥ taDasi mamatala niraMtara dainyamadi yoMDe naDumanE kannugAnaka tirugu ToMDe yeDapa kItiruvEMkaTESu dalapagalEka paDani pATlanella baDi vEgu ToMDe॥chAvutO॥ |
Details and Explanation:
Chorus (Pallavi):
చావుతో
సరియైన సౌఖ్యంబులోఁ దగిలి
వేవేలు దురితముల వేగించు టొండె
|
Telugu
Phrase పదబంధం |
Meaning in
English |
|
చావుతో సరియైన సౌఖ్యంబులోఁ దగిలి |
(O man, you) Get entangled in comforts of Life that are
comparable to death |
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వేవేలు
దురితముల వేగించు టొండె |
You get scorched thousands of sins - if this not death what
else is |
|
ఒండె (Onde) is used
repetitively in this poem. Therefore its meaning is given separately. |
If that is not so, if not this what else |
We are entangled in the comforts of life — in truth, consumed by them.
What else can this be, if not death itself?
Commentary:
Annamacharya,
in this Pallavi,
gently opens up the hidden mechanism
behind our constant search for comfort.
He
doesn’t say it’s wrong to desire comfort.
But he invites us to pause and ask —
“What is it that drives this desire?”
Where does it come from? What sustains it?
Once
the urge for repetition takes root,
a quiet but profound question arises:
Are you smoking the cigarette —
or is the cigarette smoking you?
It
sounds simple —
but this question touches our craving,
our happiness, our habits,
and even our sense of identity.
Man’s
most common longing
is to have a life without problems.
But rarely does he realise —
this too is a desire.
And like all desires,
it is a mirage.
Desires
shimmer like water in a desert.
They entice. They promise.
But they cannot be touched.
No
matter how much we try,
a life without problems stays just out of reach.
It
may seem like we are inching closer,
but in truth, that path has no ground beneath.
It is a direction without a destination.
There
is only this:
you are either in the knot — or out of it.
And the knot is tied not by life,
but by our own choices.
So
man is left with just two paths:
To coexist with a life full of thorns, or
To pull out the thorns from within.
The
idea of a “problem-free life”
becomes the very source of stress.
The
more we chase it, less of it we have.
You
may ask:
“But isn’t a life without desire a lifeless, dull existence?”
And
the only honest reply is:
“Have you truly observed it before concluding?”
It’s
very simple:
If desire fades,
the constant pressure we live under — vanishes.
That is peace.
That is ease.
As
the Bhagavad Gītā reminds us:
“The
one whose mind is steady — is the true seer.”
That
is why Annamacharya says:
వేవేలు దురితముల వేగించు టొండె
(vevēlu duritamula vēgin̄cu ṭonḍe)
He
is not condemning — he is pointing.
“Dear
ones, haven’t you already been caught
in the seductive embrace of comfort?
Don’t you see — it now drives you, whips you, rushes you forward?”
And
then comes the soft, piercing question:
ఒండె? (Oṇḍe?)
If this is not death… what else could be?
First Stanza:
|
Telugu
Phrase |
Rephrased
Meaning in English |
|
కనుఁగొనల
నిరుమేను గాఁడి పారుట లొండె |
You
live as if your vision is locked between your two eyes — always running
within a narrow furrow. |
|
చనుఁగొండలను
మహాచరులఁ బడు టొండె |
Your
attention is seized by sensual attraction (like full breasts), and you seem
unable to look elsewhere. |
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తనివోని
సురతములఁ దగిలి మునుఁగుట యొండె |
You
are scorched and submerged in unending indulgences — unable to pull yourself
out of them. |
|
ఘనమోహబంధములఁ
గట్టువడు టొండె |
You
deeply trust what you feel; but in doing so, you're bound by it — caught in
life's strong passions. |
|
ఒండె |
If
not this — what else are you really engaged in? |
Literal
Meaning –
O
Man!
Your
vision is narrowed,
as
though caught in a furrow between your two eyes.
You are pulled irresistibly toward sensual attractions —
unable to turn your attention elsewhere.
You are scorched and submerged
in pleasures that never fully satisfy,
yet you cannot resist them.
You
trust your feelings too much,
and in doing so,
become bound by them —
tied down by the powerful chains of desire and illusion.
If
this is not death, what else are you truly engaged in?
Commentary:
"కనుఁగొనల నిరుమేను గాఁడి పారుట లొండె"
“Without
seeing, you’re just running in a furrow.”
The
most deceptive idea we carry is:
“I know myself.”
This belief feels intimate, but it is built entirely on memory —
on what we’ve felt, heard, succeeded in, or suffered through.
That
memory becomes a center.
From it, we act, judge, and hope.
But this center is not truth —
it is just the groove we've deepened over time.
We
look at life not freshly,
but from within that groove —
like
an oil mill ox circling the same post.
It feels like motion, but it’s only repetition.
Even
our attempts at growth, prayer, or discipline
often come from this same center.
They may change the rhythm —
but not the circle.
And
here lies the quiet insight:
Becoming free is not the same as being free.
Becoming assumes you’re still inside the furrow —
just aiming for the exit.
But the furrow itself must be seen,
not escaped from gradually, but stepped out of altogether.
Annamacharya
does not shout this.
He merely shows —
a man running without seeing,
bound by what he believes is progress.
To
see without the center —
without the “I know” —
is the beginning of true freedom.
Until
then,
we are running circles in the dust,
calling it life.
Second Stanza:
|
Telugu Phrase |
Meaning in English |
|
మొనసి
యాశాపాశముల యురులఁ బడు టొండె |
Life is
nothing but being tossed upon sharp thorns of hope and bondage |
|
కనలి
పొలయలుకచేఁ గాఁగు టది యొండె |
Times
gets scorched in the loves quarrels. What else? |
|
మనసు
కాఁతాళమున మల్లువెనఁగుట లొండె |
The mind
wrestles with anger like we try to extricate a cloth fallen on thorny bush. Life
is nothing but this wrestling |
|
పనిలేని
మదనాగ్నిఁ బడి పొరలు టొండె |
Life is
burned in the flares of passions —blackened without serving any purpose |
Literal Meaning –
This
life —
rolls helplessly over the sharp nails of hopes and attachments.
Its lustre fades in the heat of love’s quarrels.
You
incessantly wrestle with thorns of the anger
wounding
yourself in the process.
You
burn in futile fires of passion,
only to end up suffocated and spent.
O
Man —
Is this you live for?
Is this the gain you seek?
Commentary:
మనసు కాఁతాళమున మల్లువెనఁగుట లొండె
(manasu
kAtALamuna malluvenaguTa loMDe)
When
the mind flares up in anger,
it doesn’t seek resolution — it leaps into battle.
But this battle isn’t with a clear enemy —
it’s like tugging at a cloth caught in a thorn bush.
Every effort to escape only deepens the entanglement.
In this way, life turns into a heap of wounds we inflict upon ourselves —
interpreting struggle as growth, and turmoil as liberation.
Third Stanza:
|
Telugu Phrase |
Meaning in English |
|
తడసి మమతల నిరంతర దైన్యమది యొండె |
You wish get drenched in affection, fondness and love
forever. In seeking so, you climbdown to
Lowness, meanness. life turns into unending fatigue. |
|
నడుమనే కన్నుగానక తిరుగు టొండె |
Because of your inability to see, in between ( from one
life to another) you keep drifting.
What else is your life |
|
యెడప కీతిరువేంకటేశుఁ దలఁపఁగలేక |
Unable to turn toward Lord Venkatesha even once. |
|
పడని పాట్లనెల్లఁ బడి వేఁగు టొండె |
Tumbled endlessly by unwanted tasks. O Man! What else is
there in your life. |
Literal Meaning –
You long
to be drenched endlessly
in the warmth of affection, attachment, and fondness —
but in that very seeking,
you slip into a state of unending fatigue and poverty of heart.
Unable
to pause and look within,
you keep drifting —
from one moment to the next, from one life to another —
with no true turning point.
Not
even once are you able
to turn your mind toward Lord Venkatesha.
Caught
in the spiral of endless tasks,
tossed by burdens of your choice —
O man,
if this isn’t death,
what else will be?
Commentary:
కన్నుగానక
తిరుగు టొండె
(kannugAnaka tirugu ToMDe)
"Unable to turn the gaze
inward" —
this line contains a profound hidden meaning.
It speaks not merely of failing to see,
but of looking everywhere except at what truly matters.
As Annamacharya says elsewhere:
(“అన్నిటి పై నున్నట్లు హరిపై నుండదు మతి")
"We fix our gaze on everything — except on Hari."
Even when we try to resist certain
patterns of perception,
our seeing is shaped by something —
a direction, a goal, a desire.
Even a scientist’s inquiry, though seemingly neutral,
is driven by intention and expectation.
As Annamacharya suggests,
even the smallest goal creates a ripple in the mind —
and that ripple distorts vision.
Here, he speaks not just of perception —
but of the rare kind of seeing without intention.
When we say, “I want to know the truth,”
that very wanting becomes an obstacle to seeing it.
A subtle distortion enters:
the seeing is no longer open — it is loaded.
The Bhagavad Gītā echoes this insight:
इच्छा
द्वेष: सुखं दु:खं सङ्घातश्चेतना धृति: |
एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ||
13-7||
(ichchhā dveṣhaḥ sukhaṁ duḥkhaṁ
saṅghātaśh chetanā dhṛitiḥ
etat kṣhetraṁ samāsena sa-vikāram udāhṛitam)
Desire and aversion, pleasure and pain,
the body, consciousness, and resolve —
together, these are described as the kṣetra (field or Domain of
action)
And the various distortions or disturbances
that arise from these elements —
they too are part of the same field.
What Annamacharya points to, therefore,
is a seeing untouched by these inner vibrations.
Not the seeing by the eyes —
but a still, silent gaze turned inward.
A gaze that does not seek or choose.
Such seeing is rare,
but not impossible.
And through his repeated questioning,
Annamacharya strips away every false path
until we are left with only one thing:
right perception.
Without that, he implies,
everything else — even our spiritual pursuits —
slowly lead us toward inner death.
Hence his haunting refrain:
"If not this... what else is there?"
That is the essence of “ఒండె?” (“Oṇḍe?”)
—
the piercing root-question that echoes through this poem.
Explanation is great memorable experience
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