261 ఇందరి బుద్ధులు యీశ్వరేచ్ఛకు
సరిరావు
(iṃdari
buddhulu yīśvarēcchaku sarirāvu)
తెలుగులో చదవడానికి ఇక్కడ నొక్కండి.
Introduction
Annamacharya breathed new depths into the simplest of words we use in daily life. In a single moment, those words break free from the chains of their ordinary meanings and stand in the unreachable vastness of the infinite. Whenever they are experienced, they overflow with countless feelings that awaken the heart, expanding beyond what can be held. He infused life into lifeless syllables, and that energy still pulses today, touching millions of hearts. His poetry was never meant to lull the empty mind into sleep — it was meant to awaken it.
|
అధ్యాత్మ సంకీర్తన
|
Philosophical
Poem
|
|
రేకు: 116-4 సంపుటము: 2-94
|
Copper Plate: 116-4 Vol: 2-94
|
|
ఇందరి బుద్ధులు యీశ్వరేచ్ఛకు సరిరావు
గొందినున్న మానుషము కొలువ దెంతైనా ॥పల్లవి॥ తనంతఁ దా నూరకున్న దైవమే తోడౌను
కినిసి తాఁ బదిరితే కిందుమీఁదౌను
తనుఁ దానే చేరె హరి దధివిభాండకునకు
కొనకెక్కఁ బోయి నీవి కొంచపడెఁ దొల్లి ॥ఇంద॥ వొక్కటివాఁడు దానైతే వున్నచోనే మేలు చేరు
పెక్కుబుద్ధులఁ బోతేను పిరివీకౌను
పక్కన నంబరీషుఁడు పట్టిన వ్రతాన గెల్చె
దిక్కులెల్లా దుర్వాసు తిరిగి బడలెను ॥ఇంద॥ శ్రీవేంకటేశ్వరు చేతిలోవీ జగములు
భావించిఁ యాతడు నడపక మానఁడు
వావిరి నిదెఱఁగక వట్టియలమటఁ బడి
జీవులేల బడలేరు చింత లిట్టె పాయరో ॥ఇంద॥
|
iṃdari buddhulu
yīśvarēcchaku sarirāvu
goṃdinunna mānuṣamu
koluva deṃtainā ॥pallavi॥ tanaṃtaṃ̐ dā
nūrakunna daivamē tōḍaunu
kinisi tāṃ̐ badiritē
kiṃdumīṃ̐daunu
tanuṃ̐ dānē cēre
hari dadhivibhāṃḍakunaku
konakekkaṃ̐ bōyi
nīvi koṃcapaḍeṃ̐ dolli ॥iṃda॥ vokkaṭivāṃ̐ḍu
dānaitē vunnacōnē mēlu cēru
pekkubuddhulaṃ̐
bōtēnu pirivīkaunu
pakkana
naṃbarīṣuṃ̐ḍu paṭṭina vratāna gelce
dikkulellā durvāsu
tirigi baḍalenu ॥iṃda॥ śrīvēṃkaṭēśvaru
cētilōvī jagamulu
bhāviṃciṃ̐ yātaḍu
naḍapaka mānaṃ̐ḍu
vāviri nide\raṃ̐gaka
vaṭṭiyalamaṭaṃ̐ baḍi
jīvulēla baḍalēru ciṃta liṭṭe pāyarō ॥iṃda॥
|
|
Telugu Phrase
|
Meaning
|
|
ఇందరి బుద్ధులు
|
All human intellects; collective human wisdom; the totality
of reasoning power of mankind.
|
|
ఈశ్వరేచ్ఛకు సరిరావు
|
cannot equal or stand against the will of the Lord
|
|
గొందినున్న మానుషము
|
(గొంది = మూల, చోటు, లోకము)
Literal: the mind rooted in this world.
Deeper sense: even after exhausting all logical
possibilities, the fraction of mind that remains engaged in worldliness is
still limited and bound.
|
|
కొలువ దెంతైనా
|
Will not (or cannot) truly praise, acknowledge, or engage
with God.
|
Literal Meaning:
All the intelligence of man cannot match the will of the Lord. However much the worldly mind prides itself or assumes status, it cannot truly recognize or remain established in service of God.
Implied Meaning:
The collective wisdom of humanity, however advanced, still operates within assumed boundaries. The worldly mind — tied down to its base, endlessly calculating, analysing, and clinging to the security of certainty — remains fragmented. Such a mind cannot alter or surpass divine will; it cannot even recognize the Lord, let alone praise Him.
But when restless striving ends, when the
mind turns inward and grows still, it empties itself of its proud
constructions. In that silence freed of pride, the mind becomes transparent to
true vision.
Interpretative
Notes:
At its core, the Pallavi assumes that man is not independent. He is propelled to act by forces of culture, habit, conditioning, and self-interest. Such dependence keeps him bound, unable to act freely.
This truth is strikingly echoed in René Magritte’s The Lost Jockey (1948). The painting depicts a rider galloping at breakneck speed through a monotonous forest. The jockey seems intent on covering ground, yet he appears indifferent to his surroundings.
The yellowish atmosphere is unsettling, far from harmonious. The endless rows of uniform, leafless trees create a sense of boredom and ennui, reflecting our own restlessness in life — the craving for novelty, for “something different.” But the trees are artificial. Leafless tree indicates that it cannot provide sufficient shelter without foliage of leaves assisting. They symbolize the rigid patterns and theories we construct about God, life, society, wealth, and comfort. Each may have appeal, but none liberate. Sooner or later, a sensitive mind realizes the futility of these abstractions.
The jockey is “lost” because he gallops toward a destination he cannot recognize. So are we. How long can we ride like this — age after age, eon after eon? The painting suggests that understanding life does not come from restless search. Its vitality lies in living — not in chasing comforts, not in being trapped in endless distractions, but in an awakened encounter with existence itself.
As long as our thought arises from this restless
ground, it remains fragmented and blind to Truth. Thus, Annamacharya’s insight
stands: the human intellect, however brilliant, cannot touch what belongs only
to Divine will.
First
Stanza:
|
Telugu Phrase
|
Meaning
|
|
తనంతఁ దా నూరకున్న దైవమే తోడౌను
|
If one simply remains quiet, without restless
effort, the Lord himself becomes the true companion and sustains life.
|
|
కినిసి తాఁ బదిరితే కిందుమీఁదౌను
|
కినిసి = కోపం / అసహనం. When man
loses patience, or resists this truth, life turns upside down. Collapse is
inevitable.
|
|
తనుఁ దానే చేరె హరి దధివిభాండకునకు
|
The same Supreme Being took birth as Krishna and
entered the butter-pot. A symbol of God entering creation itself.
|
|
కొనకెక్కఁ బోయి నీవి కొంచపడెఁ దొల్లి
|
Those who waited till the end, believing age or
time itself would mature them, remained small-minded and incomplete.
|
Literal Meaning;
If man stays inwardly quiet, the Lord himself becomes his companion. But if he resists and loses patience, he will fall. The Lord himself became Krishna to light our dull lives. Yet, those who imagined that age or mere passage of time would elevate them remained in pettiness, never truly matured.
Takeaways
· True support does not come from restless
effort but from surrender and inward quiet.
·
Restlessness, impatience, and pride only
make life collapse on itself.
·
God is not distant — he enters into
creation, into our lives, like Krishna in the butter-pot.
·
But man deceives himself: “As I grow
older, I will become wise.” Age adds years, not wisdom. Without awakening,
life ends in waste.
Interpretative Notes:
"Doing nothing" paradox: What Annamacharya points here is profound — real stillness is not laziness. It is the state where man stops resisting, stops crowding his mind with effort. In that silence, divine companionship naturally flows.
René Magritte’s Labors of Alexander: This painting is a perfect metaphor
here. We see a tree cut to its roots, but the axe — the very instrument of
cutting — is stuck inside the stump. The same effort that was supposed to bring
freedom becomes the very obstacle.
- The
tree = our desires and conditioning.
- The
axe = our decisions, our restless efforts to “cut” them away.
- But
finally, our own mind and body entrap the axe. We become stuck by the very
methods we use to free ourselves.
Thus, Annamacharya’s warning becomes
clearer: “What blocks you is not the world, but your own restless striving.”
On false hope of time: He cautions against the illusion that
maturity comes with age. Years only count numbers. True growth is an inward
awakening. This echoes well with SOLON, the Greek lawmaker and poet: “Seek to
learn constantly while you live. Do not wait in faith that old age by itself
will bring wisdom”. Contextually would
be interesting to bring a quote by Telugu writer Chinnaya Suri: “ఎవ్వఁడు బుద్ధిమంతుఁడో
వాఁడు వృద్ధుఁడు గాని, ఏండ్లు మీఱినవాఁడా వృద్ధుఁడు?”
Second
Stanza:
|
Telugu Phrase
|
Meaning
|
|
వొక్కటివాఁడు
దానైతే వున్నచోనే మేలు చేరు
|
The Supreme
Lord alone is One; where He abides, goodness flourishes. (Invite Him into
your heart.)
|
|
పెక్కుబుద్ధులఁ
బోతేను పిరివీకౌను
|
But if the mind
is scattered in many directions, it becomes restless and divided.
|
|
పక్కన
నంబరీషుఁడు పట్టిన వ్రతాన గెల్చె
|
Look at Ambarīṣa: by
steadfastly keeping his vow and trusting Vishnu, he triumphed.
|
|
దిక్కులెల్లా
దుర్వాసు తిరిగి బడలెను
|
Sage Durvāsa, forgetting
this truth, wandered the worlds in vain and finally had to seek refuge in
Ambarīṣa.
|
Literal Meaning:
The Lord is One, and where He dwells, goodness abides. (Invite HIM into
your heart). A divided mind, chasing many paths, only fragments itself.
Ambarīṣa, by his unwavering devotion to Vishnu, was victorious. Durvāsa, though
a great sage, forgot this truth, roamed the worlds in exhaustion, and at last
returned to Ambarīṣa to find the Lord’s refuge.
Interpretative
notes:
Ambarīṣa, a forefather of Lord Rāma and son of Nabhaga, observed the Ekādaśī vow with great austerity. On Dvādaśī, the sage Durvāsa arrived as his guest, and Ambarīṣa received him with honour. But as Durvāsa delayed his return from bathing, the sacred hour was slipping away. Counselled by elders, Ambarīṣa sipped holy water to conclude the fast.
When Durvāsa learned of this, he grew
enraged and created a demoness to punish Ambarīṣa. Instantly, the Sudarśana
Chakra destroyed the demoness and turned upon Durvāsa. The sage fled across the
worlds, pleading with Śiva and Brahmā in vain, and finally sought refuge in
Vishnu. Vishnu declared: “I am bound to my devotee Ambarīṣa; only he can
forgive you.” Thus, the mighty sage was compelled to return and beg
Ambarīṣa for pardon.
Third Stanza:
మూడవ చరణం:
|
Telugu phrase
|
Meaning
|
|
శ్రీవేంకటేశ్వరు చేతిలోవీ జగములు
|
All
these worlds are in the hands of Lord Venkateśwara.
|
|
భావించిఁ యాతడు
నడపక మానఁడు
|
He
directs and governs them according to His will.
|
|
వావిరి నిదెఱఁగక వట్టియలమటఁ బడి
|
(వావిరి =ఉత్కృష్టము, highest)
Not
knowing this supreme truth, people exhaust themselves in needless struggles.
|
|
జీవులేల బడలేరు
చింత లిట్టె పాయరో
|
Why
do these beings tire themselves so? Why do they not let go of futile worries?
|
Plain Prose Meaning:
All these worlds exist under the gaze of Lord
Venkateśwara. They move only according to His will. Those who fail to grasp
this supreme truth exhaust themselves with needless toil, clinging tightly to
worries that could well be set aside.
Interpretative
notes:
Dharma as Instrument:
Vishnu does not act as an individual
doer.
Dharma itself moves at the behest of the
Divine — Sudarśana Chakra = symbol of Dharma in action.
Once set in motion, Dharma acts until
balance is restored.
Bhagavad Gītā:
God manifests whenever Dharma declines.
The “manifestation” = Dharma taking form, not an arbitrary divine interference.
Futility of Human Striving:
Man assumes he bears the world’s burden.
His efforts, tied together in
complications, bring only entanglement, not freedom.
Problem of Belief:
Easy to say, “God will take care,” but
hard to believe completely.
Blind belief does not free; only self-understanding does..
The Message of this Poem
X-X-The
END-X-X
No comments:
Post a Comment