239 ఇసుకపాతర యిందుకేది కడగురుతు
isukapAtara yiMdukEdi kaDagurutu
తెలుగులో చదవడానికి ఇక్కడ నొక్కండి.
Introduction
This "Isukapātara"
(sandy ditch) keertana
is a mirror to an extraordinary inner experience.
It is not a rational reflection on life —
but the unutterable anguish of a yogi.
As if slipping into an
endless pit called life,
he sees himself shattered, scattered,
and dissolves into a state beyond words.
Each line is an
invocation inward.
Each fragment, a cry from a trembling mind.
Only the one who folds inward
can perceive the hidden light within.
It echoes the
experience of Jiddu Krishnamurti —
In 1925, when his brother Nitya died,
Krishnamurti was overwhelmed by grief.
And in that sea of tears,
the Truth touched him — silently.
Such experiences cannot be analyzed —
they must be entered, absorbed.
Only those who dissolve into their inner state
can see the light within it.
Annamayya and Krishnamurti
both found the “strength to see” — in adversity.
|
Philosophical
Poem |
|
|
రేకు:
137-6 సంపుటము: 7-222 |
Copper Leaf: 137-6 Volume 7-222 |
|
ఇసుకపాతర యిందుకేది కడగురుతు రసికుఁడ నన్నునింత రవ్వశాయ నేఁటికి ॥పల్లవి॥ బయలు వలెనుండును పట్టరాదు వలపు మొయిలువలెనుండును ముద్దశాయరాదు నియతములేదించుకు నేరిచినవారిసొమ్ము క్రియ యెరుంగుతా నన్నుఁ గెరలించనేఁటికి ॥ఇసుక॥ గాలివలెఁ బారుచుండు కానరాదు మనసు పాలవలెఁ బొంగుచుండు పక్కననణఁగదు యేలీలా గెలువరాదు యెక్కితే యేనుగగుజ్జు లోలోనె మమ్మునింత లోఁచి చూడనేఁటికి ॥ఇసుక॥ వెన్నెలే కాయుచునుండు వింతగాదు వయసు అన్నిటా వసంతరుతువై యుండుఁ బోదు వున్నతి శ్రీ వేంకటేశుఁడుండనుండఁ జవి వుట్టు మన్నించె యింక
మారుమాటలాడనేఁటికి ॥ఇసుక॥ |
isukapAtara
yiMdukEdi kaDagurutu rasikuDa nannuniMta
ravvaSAya nETiki ॥pallavi॥ bayalu valenuMDunu
paTTarAdu valapu moyiluvalenuMDunu
muddaSAyarAdu niyatamulEdiMchuku
nErichinavArisommu kriya yeruMgutA
nannu geraliMchanETiki ॥isuka॥ gAlivale bAruchuMDu
kAnarAdu manasu pAlavale boMguchuMDu
pakkananaNagadu yElIlA geluvarAdu
yekkitE yEnugagujju lOlOne mammuniMta
lOchi chUDanETiki ॥isuka॥ vennelE kAyuchunuMDu
viMtagAdu vayasu anniTA
vasaMtarutuvai yuMDu bOdu vunnati SrI
vEMkaTESuDuMDanuMDa javi vuTTu manniMche yiMka
mArumATalADanETiki ॥isuka॥ |
Details and Explanation:
Chorus
(Pallavi):
|
Telugu Phrase |
Meaning |
|
ఇసుకపాతర |
A sand pit — a dug-out hollow where anything that falls keeps sinking
endlessly. |
|
యిందుకేది కడగురుతు |
“Why is this so deep?” (Or perhaps: “does it have a bottom?”) — an
expression of helpless inquiry. |
|
రసికుఁడ |
O divine connoisseur — a
seer of essence |
|
నన్నునింత రవ్వశాయ నేఁటికి |
Why have you scattered me
into so many fragments? |
This life —
this world I’m in —
feels like a pit dug in loose sand.
There’s no way to know how deep it is.
Once fallen, I keep sinking endlessly.
O connoisseur (Rasika!),
why have you broken me into so many
particles?
Why am I dispersed into fragments,
scattered all over,
lost in directions unknown?
Commentary:
Part
A:
ఇసుకపాతర యిందుకేది కడగురుతు
The Descent into the Sand Pit
The first line evokes an experience of being lost in a world
whose depth and direction cannot be grasped.
This is beautifully visualized in Escher’s Another World II.
Are we looking up or down in that image?
We can’t decide.
Each floor appears to be a ceiling from another angle.
Each wall seems like a launch point into another world.
Birds with human faces, horns hanging in space —
they repeat from all angles.
But we cannot tell what is ground and what is wall —
what is up and what is down.
This is our life too.
We move without clarity.
We cannot say which direction leads to truth.
And yet, we keep moving.
Like restless kittens chasing shadows.
Part
B:
రసికుఁడ నన్నునింత రవ్వశాయ
నేఁటికి
The Scattered Self — Dalí’s “The
Hallucinogenic Toreador”
The second line — “Why have you turned me
into fragments?” —
is powerfully echoed in Dalí’s painting.
In The Hallucinogenic Toreador,
Dalí
constructs the image of a bullfighter
entirely out of repeated Venus de Milo
statues.
We see transitions —
from insects to animals, from peas to
people,
from childhood to consciousness.
Everything overlaps — identity is built from parts.
The masculine form of the toreador
arises from feminine statues, suggesting
inner duality.
Each small image contains a trace of the whole.
The toreador is not “one person” —
he is many impressions brought together.
Annamayya’s word “ravvaśāya” (scattered
into granules)
directly reflects this psychological
truth:
“I see myself not as one, but as many fragments.”
Yet those fragments are not chaotic —
they are held in an unseen unity.
Part
C:
Gita as the Inner Eye
This vision is deeply aligned with key
verses from the Bhagavad Gita:
13.31 — यदा भूतपृथग्भावमेकस्थमनुपश्यति
“When
one sees all diverse beings rooted in the One…” —
the
ability to perceive the many within the One.
13.16 — सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत्
“Due
to its subtlety, that truth is unknowable…” —
this
insight escapes perception unless refined.
6.29 — सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि
“The
yogi sees all beings within the Self, and the Self within all beings…”
2.13 — तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति
“Just
as the soul passes through childhood, youth, and old age…” —
the wise see change, but are not disturbed.
This
seeing —
of
Oneness within multiplicity —
is
not an ordinary vision.
It’s a deep knowing, accessible only to the dhīra —
the
stable, the serene, the still.
Final Reflection:
These two lines of Annamayya are not just
poetic.
They are a dense philosophical and spiritual meditation.
Escher’s painting shows the disorientation
of the outer world —
directionless, shifting.
Dalí’s work shows the fragmentation of the inner self —
multiple impressions held in one psyche.
Annamayya merges both —
the outer confusion
and
the inner scattering —
and asks, with utter honesty:
" O connoisseur of
Love & Beauty,
if you can see so clearly,
why is one broken and lost?"
What is left there to
Ask?
First Stanza:
|
Telugu Phrase |
Literal Meaning |
|
బయలు వలెనుండును పట్టరాదు వలపు |
love is like an open field. In that wide space we cannot hold on to it
and prove “what love is” |
|
మొయిలువలెనుండును ముద్దశాయరాదు |
love is like soft and beautiful clouds. However, one does not get
satisfied with it. |
|
నియతములేదించుకు నేరిచినవారిసొమ్ము |
there are no rules for this. Those who master it, it is their wealth, |
|
క్రియ యెరుంగుతా నన్నుఁ గెరలించనేఁటికి |
why foolish people like me should be troubled by you. |
Literal Meaning:
Love is like an open field —
Where can one search in such vastness?
You cannot seize it and say, “Here it is — this is love.”
It is like the clouds —
soft, beautiful, ever-changing —
Yet not every nearness brings sweetness.
No matter how much you enjoy it,
you may never be drenched by it.
It follows no rules.
Only those who truly receive may gain its grip —
That wisdom may not be learned;
perhaps it is luck, or grace bestowed.
O Lord, why do You let such a love
boil and churn someone like me —
a simple soul, who cannot even begin to grasp it?
Commentary:
The love we usually experience
is often just a mix of attachment, affection, admiration,
desire, infatuation, and need.
Even after years of soaking in its sweetness,
it never feels complete —
there’s always a longing for more.
But the love Annamacharya speaks of
has no rules, no boundaries.
It’s untouched by time,
beyond body-consciousness.
It is the source of all things,
enveloping everything.
It cannot be reached by the deceptive paths
that govern the world.
Ignorance cannot hold it.
It lies beyond all estimates and expectations.
It cannot be learned or mastered by will.
It is not earned — but given.
It cannot be grasped.
Ask, and it won’t come.
Reject it, and it won’t leave.
O Lord —
if that is what You are,
how can someone like me
— ignorant, unworthy, lost —
ever come to know You?
Why then, do You test me so?
Second
Stanza:
|
Telugu Phrase |
Literal
Meaning |
|
గాలివలెఁ బారుచుండు కానరాదు మనసు |
The mind is like air. Its movement is not seen. |
|
పాలవలెఁ బొంగుచుండు పక్కననణఁగదు |
It boils like milk always over flowing the vessel. It does
not know how to stay side alleys. |
|
యేలీలా గెలువరాదు యెక్కితే యేనుగగుజ్జు |
There is no way t win over it. Its too obstinate like an
elephant. |
|
లోలోనె మమ్మునింత లోఁచి చూడనేఁటికి |
Why do you inspect us by compressing us? (as push us inside
ourselves? |
Literal Meaning:
The mind moves like the wind —
its movements remains unseen.
It boils and spills over like milk —
it does not know how to stay calm or stay still
on the sides.
You cannot conquer it easily —
it is like a stubborn baby elephant that resists
all control.
O Lord, why do you look so deeply into us,
pushing us inward and compressing us to see
what's truly within?
Commentary:
In
another poem Annamacharya
describes
the mind like this
పట్టఁ బసలేదు చూడ బయలుగాదీమనసు
నెట్టనఁ బారుచునుండు నీరూఁ గాదీమనసు
చుట్టిచుట్టి పాయకుండుఁ జుట్టమూఁ గాదీమనసు
యెట్టనెదుటనే వుండు నేఁటిదో యీమనసు ॥కంచూఁ॥
paTTa
basalEdu chUDa bayalugAdImanasu
neTTana bAruchunuMDu nIrU gAdImanasu
chuTTichuTTi pAyakuMDu juTTamU gAdImanasu
yeTTaneduTanE vuMDu nETidO yImanasu॥kaMchU॥
We cannot hold it — it has no home,
No place to rest, no shape to own.
It hides itself from inward gaze,
Unseen in thought, untouched by ways.
It moves like wind yet flows not true,
It circles all you think and do.
It stands before you, veiled and wide —
What nameless thing is this — the mind?
లోలోనె మమ్మునింత లోఁచి చూడనేఁటికి
In the vessel called the body,
the mind boils over like milk —
spilling, frothing, disturbing the whole being.
It never stays quiet, never submits gently.
The more a person tries to surrender,
the more intense the trials become —
until the very idea of "I" dissolves.
Third Stanza:
|
Telugu Phrase | Literal Meaning |
|
వెన్నెలే కాయుచునుండు వింతగాదు వయసు |
The prime age is not a strange thing. Life appears like
walk in Moon light. |
|
అన్నిటా వసంతరుతువై యుండుఁ బోదు |
But all thru life is not spring |
|
వున్నతి శ్రీ వేంకటేశుఁడుండనుండఁ జవి వుట్టు |
Somehow, I got the taste of Venkateshwara high in the sky |
|
మన్నించె యింక మారుమాటలాడనేఁటికి |
When he pardoned me, what else is there for me to reply |
Literal Meaning:
Youth is not so strange —
though it glows gently like moonlight.
But life is not always spring —
that freshness doesn’t last forever.
Somehow, from the height of grace,
I have tasted the sweetness of Lord Venkateshwara.
He has forgiven me —
what is left for me to argue or speak anymore?
Commentary:
వెన్నెలే కాయుచునుండు వింతగాదు
వయసు
అన్నిటా వసంతరుతువై యుండుఁ
బోదు
These
two lines indicating transience of our life
Do
not expect that at the end
you
become intelligent automatically.
Annamacharya is calling for
Urgency
of Action
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