236 ఎఱిఁగినవారికి హింస లిన్నియు మాని
e~riginavAriki hiMsa linniyu mAni
తెలుగులో చదవడానికి ఇక్కడ నొక్కండి.
Introduction
Annamacharya did not compose his keerthanas as
poetry.
They were rare and spontaneous outpourings
that rose effortlessly
from an inexpressible yogic state —
offered, without intent, for the well-being of the world.
He dug deep — tracing the human being back to his
primal root.
He climbed every branch of the inverted Ashwattha tree,
walked through every alleyway of this city called life,
pressed through paths with no direction, no map.
He unearthed the unspeakable —
the stains we dare not name:
decay, cruelty, envy, mockery.
And like a scientist, a master, a mother, a healing chant,
he placed them before our very eyes, saying:
“Look — this is what you are.”
Not to console, not to decorate —
but to shake the mind from its sleep.
|
Philosophical Poem |
|
|
రేకు: 173-1 సంపుటము: 2-356 |
Copper
Leaf: 173-1 Volume:
2-356 |
|
ఎఱిఁగినవారికి
హింస లిన్నియు మాని మఱి సత్యమాడితేను
మాధవుఁడే దిక్కు ॥పల్లవి॥ కలుగుఁ గారణములు
కామక్రోధములు రేఁగ వెలసిన మాయవికార
మది కలఁగఁగ వలనదు
కర్త లెవ్వరుఁ గారు తెలిసి వోరుచుకొంటే
దేవుఁడే దిక్కు ॥ఎఱిఁ॥ పదార్థా లెదుట
నిలుచుఁ బంచేంద్రియాలు రేఁగ వెదచల్లేటి మాయావికార
మది పదరి పైకొనవద్దు
పట్టితేఁ బసలేదు చెదరక వోరిచితే
శ్రీపతే దిక్కు ॥ఎఱిఁ॥ సిరులు తానే
వచ్చే చిత్తాన నాసలు రేఁగ విరసపు మాయావికారమది పరగ నలమేల్మంగపతి
శ్రీవేంకటేశ్వరు శరణంటే నితని చరణాలే దిక్కు ॥ఎఱిఁ॥ |
e~riginavAriki hiMsa linniyu mAni ma~ri satyamADitEnu mAdhavuDE dikku ॥pallavi॥ kalugu gAraNamulu kAmakrOdhamulu rEga velasina mAyavikAra madi kalagaga valanadu karta levvaru gAru telisi vOruchukoMTE dEvuDE dikku ॥e~ri॥ padArthA leduTa niluchu baMchEMdriyAlu rEga vedachallETi mAyAvikAra madi padari paikonavaddu paTTitE basalEdu chedaraka vOrichitE SrIpatE dikku ॥e~ri॥ sirulu tAnE vachchE chittAna nAsalu rEga virasapu mAyAvikAramadi paraga nalamElmaMgapati SrIvEMkaTESvaru SaraNaMTE nitani charaNAlE dikku ॥e~ri॥ |
Details
and Explanation:
Chorus (Pallavi):
|
Phrase |
Meaning in English |
|
ఎఱిఁగినవారికి
హింస లిన్నియు మాని |
Those
who are aware, when stop violence, |
|
మఱి సత్యమాడితేను
మాధవుఁడే దిక్కు |
And
talk truth, the Madhava become their refuge. |
Literal Meaning:
If one who is truly aware (eragina vādu)
completely gives up all forms of violence (hiṁsa linniyu māni),
and then lives in accordance with truth (satyamāḍitē),
then only Madhava —
the
Divine —
becomes
his refuge and direction (dikkhu).
Commentary:
This
chorus is a mirror. Not a moral instruction.
Words
of Annamayya
no castles of ideals.
no garlands of hope.
He smashes the pot —
tells what is,
just as it is.
He
pulls the dirt
out of our flirt —
shows our gut
so it stings.
LIFE
The
body is the tree,
life the flowing stream,
time — its branches.
And the same stream flows through them.
Imagination
climbs like a vine —
tender leaves, trees, thicken into ideas.
The mind gets drunk.
And like a monkey,
it leaps from branch to branch —
forgetting where it began,
forgetting what it is.
The
Many Faces of Violence (Hiṁsa)
The
violence Annamacharya speaks of
is not just bloodshed or cruelty in action.
It is more subtle — it hides in smiles, in silence, in sarcasm,
in expectations, in control, in withheld affection.
These
forms of harm infest our daily lives quietly,
like dust settling on consciousness.
Below is a table of such violences —
not to judge, but to recognize and release.
|
Types
of Harms We Cause in Our Daily Life |
|||
|
# |
Type of
Harm |
Examples
|
What It
Does |
|
1 |
Forcing
others to fit our expectations |
-
Forcing children into careers they don’t want |
Destroys
individual freedom; invisible suffocation |
|
2 |
Sarcasm,
ridicule, taunts, blame |
- “Still
no job?” |
Psychological
injury masked as humour |
|
3 |
Emotional
blackmail |
-
Withdrawing affection as punishment |
Manipulation
through silence or rejection |
|
4 |
Character
damage through gossip |
-
Whispering, insinuating, backbiting |
Silent
but lethal — ruins trust and reputation |
|
5 |
Uncontrolled
anger and shouting |
-
Yelling at kids, workers, strangers in traffic |
Loud but
lasting wounds; instills fear, breaks spirit |
|
6 |
Help
followed by guilt-tripping |
- “Look
how much I’ve done for you!” |
Not
help, but disguised control; creates obligation |
|
7 |
Looking
down on others |
-
Judging based on caste, gender, poverty |
Seeds
quiet discrimination, alienation |
|
8 |
Humiliating
under the veil of humour |
- “Your
accent is funny” |
Wounds
masked as laughter or withdrawal |
|
9 |
Toxic
competitiveness and envy |
-
Undermining coworkers |
Breeds
inner rot, silent rivalry |
|
10 |
Self-harm
(mental & physical) |
-
Constant self-blame |
Inner
violence that slowly erodes peace |
|
11 |
Cold
criticism, disinterest, egoic silence |
-
Criticizing with superiority |
Leaves
unseen emotional cuts; breaks connection |
Bitter
Fact
In
our lives, truth is often absent;
and Madhava cannot be reached through untruth.
But if one trusts that only truth is the direction,
then Madhava Himself becomes the direction.
First
Stanza:
|
పాఠ్యం
(Line) |
Literal Meaning |
|
కలుగుఁ
గారణములు కామక్రోధములు రేఁగ |
We
invent causes of in response to — desire and anger arise in the body. |
|
వెలసిన
మాయవికార మది |
that is
the instituted illusion & distortion of polluted mind |
|
కలఁగఁగ
వలనదు కర్త లెవ్వరుఁ గారు |
Whatever
to happen will happen. No is the cause. All actions are caused by unknown
actor. |
|
తెలిసి
వోరుచుకొంటే దేవుఁడే దిక్కు |
But if
one recognizes this and patiently endures it, God alone becomes the refuge |
Literal
Meaning:
Our
minds — distorted by illusion —
invent reasons
in proportion to the rise of desire and anger in the body.
No one
is the true cause.
All actions are moved by unknown forces.
This is turbulence.
But —
if one sees this,
does not resist,
and bears it with awareness and patience —
then something subtle opens.
Only
God — the untouched, the real — remains as refuge.
Not effort, not willpower,
but the grace of seeing and enduring
becomes the way to Him.
Commentary:
Let us understand this stanza with help of a surreal painting.
Magritte’s The Banquet is a silent disruption.
It shows a twilight scene —
a red sun behind trees, a red sky stretching beyond.
But the sun, which should remain hidden behind the forest,
has pushed forward unnaturally, breaking through the trees.
This
is a visual metaphor for the inner disturbance
Annamacharya
speaks of in his first stanza.
Normally, nothing stands between us and what we see —
in that space, clarity is possible.
Remember
clarity always exists in undisturbed environment.
But when desire and anger suddenly arise,
the mind scrambles to justify them,
and what we see becomes blurred.
In our
daily lives, especially in conversations
with family, colleagues, and those close to us,
the mind doesn’t stay neutral — it enters the scene uninvited,
just like the sun in Magritte’s painting steps into the foreground.
Our awareness, instead of silently seeing,
interferes with what’s seen.
Desire
and anger act as triggers.
In their presence, the mind — distorted by illusion — leaps into action.
Result is misplaced feelings and agony.
we
rush to act, forgetting that we are not the doers.
We forget desire is the initiator — not us.
But —
if one can bear this storm
without reacting blindly,
a subtle door begins to open.
At that point, only Madhava remains as refuge —
not through effort, but through silent, clear seeing.
The
painting and the poem say the same thing:
when the mind calms its intrusion,
grace becomes visible.
Second
Stanza:
|
పాఠ్యం (Line) |
పదార్థం (Literal
Meaning) |
|
పదార్థా
లెదుట నిలుచుఁ బంచేంద్రియాలు రేఁగ |
As the
senses become overactive, we only find material objects in view |
|
వెదచల్లేటి
మాయావికార మది |
That is the
sprinkled distorted illusion on the mind |
|
పదరి
పైకొనవద్దు పట్టితేఁ బసలేదు |
Don’t
hasten to take it up. Even if we hold on to it. it does not have any essence.
|
|
చెదరక
వోరిచితే శ్రీపతే దిక్కు |
But if you
let go and endure without agitation, the Lord becomes the refuge |
Literal Meaning:
When the
five senses become overactive,
our vision remains on material things.
The mind, twisted by illusion, scatters —
like mist, drifting without centre.
Don’t rush
to hold on to what appears —
even if you cling to it,
it has no real substance, no resting place.
But — if
you can endure this
without agitation, without breaking apart —
then Shripati, the Lord, becomes the only refuge.
Third Stanza:
|
పాఠ్యం |
Meaning in English |
|
సిరులు తానే వచ్చే చిత్తాన నాసలు
రేఁగ |
wealth gets added on its own as desires
begin to multiply endlessly. |
|
విరసపు మాయావికారమది |
That is a bland, tasteless distortion —
the illusion working through a joyless, craving mind. |
|
పరగ నలమేల్మంగపతి శ్రీవేంకటేశ్వరు |
Yet, the Lord of Alamelumanga — Śrī Vēṅkaṭēśvara — looks upon
you with grace. |
|
శరణంటే నితని చరణాలే దిక్కు |
The moment you surrender, His feet alone
become your eternal refuge |
Literal
Meaning:
Wealth piles
up on its own,
as desires multiply endlessly.
But this —
is the bland illusion of a tasteless mind,
distorted by craving.
Still,
the Lord of Alamelumanga, Śrī Vēṅkaṭēśvara,
looks upon you with grace.
And the moment you surrender —
His feet become your only, eternal refuge.
Commentary:
This poem has strong affinity to Gita
Verse 13.30
प्रकृत्यैव
च कर्माणि क्रियमाणानि सर्वशः |
यः पश्यति तथात्मानमकर्तारं स पश्यति ||
They alone see truly, who perceive that all actions are performed by
material nature, and that the self is not the doer.
Reflection of Gita 13-30 in
Annamacharya’s Stanzas
Stanza 1
→ There is no true doer, only mental
distortion and reactive forces.
→ Those who maintain that self is not the doer and remain “actionless” can truly
see
Stanza 2
→ Do not run to take up doer
ship. Even if taken up does not have the vitality to sustain.
→ Those who are not disturbed by these raging forces and bear it can truly see
Stanza 3
→ the rise of wealth and desires are illusions
in motion.
→ Annamacharya does not propose suppression but surrender — seeing the truth,
not acting from delusion.
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