255 ఇతరులే మెరుఁగుదు రేమని
చెప్పఁగ వచ్చు
(itarulē meruṃ̐gudu rēmani
ceppaṃ̐ga vaccu)
తెలుగులో చదవడానికి ఇక్కడ నొక్కండి.
Introduction
This hymn pours forth from the innermost depths of the heart. From the first note to the last, it overflows with rasa, like a crystal clear stream flowing freely through the mountains. Its poetry is pure and unsullied, upon which the sunlight of love glimmers, casting a radiance that is both tender and enchanting. From every vantage, the song reveals itself as effortless and natural, yet at the same time, it unfolds a beauty that is immeasurably deep and eternal.
Analysis of the Kirtana’s aesthetic experience:
At first glance, this kirtana seems like a sweet, playful love poem, almost tickling in its charm. Yet behind that seemingly simple invitation, Annamacharya weaves profound truths about approaching the Divine. This is a splendid example of Dhvani Kavya — poetry of suggestion — where every word and every line carry two layers of meaning. Such a feat is almost impossible, but Annamacharya’s innate mastery of language makes it appear effortless. That is the fragrance of his poetry.
Ordinary people are naturally drawn to romance and aesthetics. Recognizing this, Annamacharya chose the language of love as his medium, a secret pathway to touch hearts directly. In doing so, he bridged the gap between lofty spiritual wisdom and everyday human experience. Thus, the union of aesthetic delight and spiritual depth is the true uniqueness of Annamacharya’s poetry.
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శృంగార సంకీర్తన |
Romantic Poem |
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రేకు: 305-2 సంపుటము: 11-26 |
Copper Plate: 305-2 Volume: 11-26 |
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ఇతరులే మెరుఁగుదు రేమని చెప్పఁగ వచ్చు
పతులకు సతులకు భావజుఁడే సాక్షి ॥పల్లవి॥ తలఁపు గలిగితేను దవ్వు లేమి నేరు వేమి
అలరి సమ్మతించితె నడ్డాఁక లేమి
కొలఁది మీరినప్పుడు కొంచ మేమి దొడ్డ యేమి
నెల విచ్చి యేకతానఁ జేసినది చేఁత ॥ఇత॥ యిచ్చకమె కలిగితే యెక్కు వేమి తక్కు వేమి
హెచ్చినమోహములకు నెగ్గు సిగ్గేది
పచ్చి యైనపనులకు పాడి యాల పంతమేల
చెచ్చెరఁ దమకుఁ దాము చెప్పినది మాట ॥ఇత॥ అన్నిటా నొక్కటియైతే నైన దేమి కాని దేమి
యెన్నికల కెక్కితేను యీడు జోడేది
వున్నతి శ్రీవెంకటేశుఁ డొనగూడె నేర్పు లివి
కన్నెలుఁ దాఁ గూడిన గతులే సంగతులు ॥ఇత॥
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itarulē meruṃ̐gudu rēmani ceppaṃ̐ga vaccu patulaku satulaku bhāvajuṃ̐ḍē sākṣi ॥pallavi॥ talaṃ̐pu galigitēnu davvu lēmi nēru vēmi alari sammatiṃcite naḍḍāṃ̐ka lēmi kolaṃ̐di mīrinappuḍu koṃca mēmi doḍḍa yēmi nela vicci yēkatānaṃ̐ jēsinadi cēṃ̐ta ॥ita॥ yiccakame kaligitē yekku vēmi takku vēmi heccinamōhamulaku neggu siggēdi pacci yainapanulaku pāḍi yāla paṃtamēla cecceraṃ̐ damakuṃ̐ dāmu ceppinadi māṭa ॥ita॥ anniṭā nokkaṭiyaitē naina dēmi kāni dēmi yennikala kekkitēnu yīḍu jōḍēdi vunnati śrīveṃkaṭēśuṃ̐ ḍonagūḍe nērpu livi kanneluṃ̐ dāṃ̐ gūḍina gatulē saṃgatulu ॥ita॥
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Details
and Discussions:
Chorus (Pallavi):
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Telugu
Phrase |
Meaning |
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ఇతరులే
మెరుఁగుదురు |
How other
can know? |
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ఏమని చెప్పఁగ
వచ్చు |
How can I
express? |
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పతులకు సతులకు భావజుఁడే సాక్షి |
In the
relationship between husband and Wife, cupid alone is the witness. In the
relationship between the devotee and God, the Cupid plays crucial role. The
Devotee can only recognise the witness, Cupid. God cannot be seen. From this
available cognisable point, one needs to find God. |
Literal Meaning:
Hidden Sense:
Interpretative Notes:
The love we ordinarily experience is not love at all. It is, in truth, a form of reaction — the mind’s attempt to cover up its inner incompleteness with a substitute. Because of this, longing agitates us, pulling us into restlessness and torment.
As long as
there is a seer (the Self) and a seen (the object of desire), this experience
of lacking (something) continues. Yet merely rejecting desire or attempting to
escape from Cupid’s influence does not help, for desire itself is the only
available information.
Seeing its true structure is only doorway available.
What, then, is the way forward?
The experience of desire should be observed silently, without interference.
Left alone, it naturally subsides in time.
However, one cannot live every moment of life by
the rigid rule of “doing nothing.” That too is unnatural.
Therefore, What matters is the capacity to
recognize the very moment when we deviate from our natural state.
We ordinary people notice only after we have
deviated.
The wise, however, notice it while the deviation is happening.
In such attentive awareness, the seer and the seen merge into one. In that
moment of union, the apparent gap between the individual and the world
disappears. This is true love — the highest experience open to human beings.
First Stanza:
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Meaning in
English |
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తలఁపు గలిగితేను దవ్వు లేమి నేరు వేమి |
If you have thought of love, will you think of distance?
Will you look at my skills? |
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అలరి సమ్మతించితె నడ్డాఁక లేమి |
After having accepted, why these hindrances? |
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కొలఁది మీరినప్పుడు కొంచ మేమి దొడ్డ యేమి |
When you have crossed the threshold, why think of little or
great |
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నెల విచ్చి యేకతానఁ జేసినది చేఁత |
When you have space for that oneness, that is true doing |
Literal Meaning:
Beloved!
“As long as a thought lingers, a distance remains —
can you not see how it restrains me?
Once I have yielded, why place more walls?
When the dividing line is crossed,
why speak of small and great?
The only act left is to give room
for oneness to blossom.”
Hidden Sense:
O Man!
“When a thought stirs,
do You see the gulf it creates,
and you feel helplessness within it?
If you have already surrendered —
will there be veils of illusion?
The boundary that mattered — if you have crossed.
you will not measure greater or lesser.
O God! The only gift I seek is
union of unison with You.”
Interpretative Notes:
“నెల
విచ్చి యేకతానఁ జేసినది చేఁత” (Providing space for unison of action is the only
action)
“To
establish the foundation of oneness” — what does this mean? Let us reflect. In
true oneness, the sense of “I” completely dissolves; what remains is
only pure seeing.
But this is not as simple as words suggest. Even the awareness “I am not there” is still an awareness — which means the seed of “I” persists.
The “I” is a covering, a boundary marker. Yet the real weight of that boundary is not the “I” itself, but the thought “this is mine”. The conflict between mine and not-mine is precisely what sustains the illusion of life. No matter how much one expands or contracts this boundary, it remains bound to that same illusion.
Expansion and contraction are artificial movements — actions of the mind. They are not natural. When this unnatural can let go of; and that letting go is the highest and most authentic action open to man.
Still, in striving, one comes to realize: “It cannot be done by me.” That realization is surrender — the deep admission: “Not by my strength, but by Yours.”
In that
surrender, oneness becomes whole. That alone is the true union — the
closeness to Truth. Everything else is entangled in restlessness and concerns.
Second Stanza:
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Telugu
phrase |
Meaning
in English |
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యిచ్చకమె
కలిగితే యెక్కు వేమి తక్కు వేమి |
If love happens, what is less OR what is more (meaning
measure do not matter) |
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హెచ్చినమోహములకు
నెగ్గు సిగ్గేది |
When the passion takes over there is shame nor fear |
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పచ్చి
యైనపనులకు పాడి యాల పంతమేల |
Why do you want to look for appropriateness in those tender
actions? What use is of stubbornness in those times? |
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చెచ్చెరఁ దమకుఁ దాము చెప్పినది మాట |
it is better for those who realise this quickly. |
Literal Meaning:
O Beloved! If
love happens, is there a measure to say it deeper? For the one in love there is
no shame nor fear. In those tender moments appropriateness and stubbornness do
not have place. it is better for those who realise this quickly.
Hidden Sense:
O Lord! I have
a measure for my love ( I know it’s more of obsession than love). This wretched
passion makes me shameless and fearless. I know your love is boundless and immeasurable.
My passions indulge me in unspeakable tender acts. I crossed all limits. Though
I remind myself these are misdirected actions, in truth I cannot restrain. I
fall again.
Interpretative Notes:
The tone of this poem sounds like a love poem, but Annamacharya making a deep philosophical statement under the garb of romance.
చెచ్చెరఁ
దమకుఁ దాము చెప్పినది మాట: Unless the self-made walls are dissolved, Truth
cannot act through this body. To dissolve is to be nothing — and in that
emptiness lies true suppleness.
Third
Stanza:
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Telugu Phrase |
Meaning |
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అన్నిటా
నొక్కటియైతే నైన దేమి కాని దేమి |
if become unanimous in every respect, what is
acceptable or what can be rejected? |
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యెన్నికల
కెక్కితేను యీడు జోడేది |
When resorted to choice, there can be no
comparison (for one is divine, the other earthly). |
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వున్నతి
శ్రీవెంకటేశుఁ డొనగూడె నేర్పు లివి |
These are the true skills that lead one to Lord
Venkateswara. |
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కన్నెలుఁ
దాఁ గూడిన గతులే సంగతులు |
The real meaning of life lies in such
discussions on union with Him. |
Plain Prose Meaning:
When you
love your beloved, you become one. In that oneness, what is there to accept or
reject? If at times doubts or comparisons arise, remember: the Lord is beyond
choice, beyond comparison. These alone are the skills that guide one to Lord
Venkateswara. The true conversations of life are not about worldly matters, but
about this sweet union with Him
Hidden Sense:
“O devotee,
when all distinctions dissolve and everything becomes one, the worldly play of
judgments — ‘this is acceptable, that is rejectable’ — loses all meaning. If
you lean on choice or comparison, union disappears, for choice belongs only to
the divided mind. O Lord, the true spiritual discipline lies in uniting with
You, Supreme Venkateswara. The only worthwhile discourse in this world is how
to seek, attain, and remain in that union.”
Interpretative notes:
అన్నిటా నొక్కటియైతే నైన దేమి కాని దేమి: Nondual realization: when everything is seen as one essence, distinctions like “good/bad,” “mine/not mine,” “accept/reject” have no place.
యెన్నికల కెక్కితేను యీడు జోడేది: Choice (యెన్నికలు) belongs to duality. To resort to choice is to fall back into separation. In true oneness, there is no comparison.
వున్నతి శ్రీవెంకటేశుఁ డొనగూడె నేర్పు లివి: The true skills are not external rituals but the inner capacity to let go of duality and merge with the Lord. That alone qualifies one to approach Venkateswara, symbol of the Supreme.
కన్నెలుఁ దాఁ గూడిన గతులే సంగతులు: Human life, with all its stories and conversations, gains true meaning only when they are connected to this movement toward divine union. All other discussions — whether about achievements, pleasures, or quarrels — are merely incidental diversions, not the essence.
Here, కన్నెలుఁ refers to the great sages who have attained liberation. Compare with the Bhagavad Gita (10.9):
मच्चित्ता
मद्गतप्राणा बोधयन्तः परस्परम् ।
कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च
॥
(“They
derive deep satisfaction and bliss in enlightening one another about Me, and in
constantly conversing about My glories.”)
Another important point: though Jiddu Krishnamurti rejected the formal idea of “God,” his lifelong journey — circling the world, engaging in profound dialogues — was always about exploring the mystery of man’s connection with the Other..
“The path
to God is never obstructed by others — they are but fellow travellers in the
journey of life. Annamacharya’s message is that man must strive above all to
unravel the mystery of passion and desire. Passion and desire must not be
blindly rejected, nor thoughtlessly embraced. The contradictory signals they
give only make the path harder. Therefore, their role must be rightly understood as
spiritual indications — that they are in fact misleading guides, pointing away
from divine union. To recognize this and withdraw the mind from them is the
true key.”
X-X-The
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