TALLAPAKA ANNAMACHARYULU
273 పంట వండుకొనేవారిభాగ్యము
(paṃṭa vaṃḍukonēvāri bhāgyamu)
తెలుగులో చదవడానికి ఇక్కడ నొక్కండి.
INTRODUCTION
This is one of those rare and melodious compositions in which Annamacharya reveals how Parama Yoga — the supreme state of union — quietly takes possession of his consciousness. When he says it “spreads like a creeper,” linking him with the other world, he is describing not a single act of meditation but a total confluence — a coming together of all inner movements, accompanied by the fading of his ordinary (earthly) knowledge.
This experience can be compared to the natural phenomenon known as a trophic cascade, observed in Yellowstone National Park. The reintroduction of just twenty-five grey wolves became the silent catalyst. What followed — the stabilization of rivers and the return of life to barren valleys — was beyond all anticipation. In much the same way, what brings one to Parama Yoga is not effort or method, but the awakening of hidden forces — a divine rebalancing willed by God Himself.
Therefore, the foremost duty of man is to remain righteous, regardless of circumstance — for it is only in such purity that the grace of this greater movement can descend.
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అధ్యాత్మ కీర్తన
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Philosophical Poem
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రేకు: 148-6 సంపుటము: 2-222
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Copper
Plate: 148-6 Vol:
2-222
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పంట వండుకొనేవారిభాగ్యము లిటమీఁద- నంటిముట్టి వెదకితే నాతుమ లోనున్నది ॥పల్లవి॥ వేదములలో మొలచె వేదాంతాలఁ గొనసాగె గాదిలి శ్రీహరిభక్తికల్పలత పోదియెక్కె వై రాగ్యబోధలచేఁ బలుమారు పాదుకొని వేరువారె పంచసంస్కారాలను ॥పంట॥ అల్లుకొనె మునులలో నంటెనుఁ బురాణాల చెల్లుబడి శాస్త్రాలఁ జిగిరించెను చల్లఁగాఁ బూవులు వూచె సత్కర్మవిదులను మెల్లనే నీడలు నిండె మించి సుజ్ఞానమున ॥పంట॥ పరమయోగములఁ బూఁపలుఁ బిందెలు వుట్టె పరగె సురలనే పందిటియందు యిరవై శ్రీవేంకటేశుఁ డిందుకు ఫలమైనాఁడు గురుసేవలను దొరకును వివేకులకు ॥పంట॥
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paṃṭa vaṃḍukonēvāribhāgyamu liṭamīṃ̐da-
naṃṭimuṭṭi vedakitē nātuma lōnunnadi ॥pallavi॥ vēdamulalō molace vēdāṃtālaṃ̐ gonasāge
gādili śrīharibhaktikalpalata
pōdiyekke vai rāgyabōdhalacēṃ̐ balumāru
pādukoni vēruvāre paṃcasaṃskārālanu ॥paṃṭa॥ allukone munulalō naṃṭenuṃ̐ burāṇāla
cellubaḍi śāstrālaṃ̐ jigiriṃcenu
callaṃ̐gāṃ̐ būvulu vūce satkarmavidulanu
mellanē nīḍalu niṃḍe miṃci sujñānamuna ॥paṃṭa॥ paramayōgamulaṃ̐ būṃ̐paluṃ̐ biṃdelu vuṭṭe
parage suralanē paṃdiṭiyaṃdu
yiravai śrīvēṃkaṭēśuṃ̐ ḍiṃduku phalamaināṃ̐ḍu
gurusēvalanu dorakunu vivēkulaku ॥paṃṭa॥
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Details
and Discussions:
Chorus (Pallavi):
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Telugu Phrase
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Meaning
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పంట వండుకొనేవారిభాగ్యము
లిటమీఁద-
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It is the
fortune of the harvester how he handles this ripe harvest
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నంటిముట్టి
వెదకితే నాతుమ లోనున్నది
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If he
manages to extricate by being there, yet not there; And searches in his
heart, he finds that true harvest.
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Literal Meaning:
O
Man! The crop placed in your hands — this life —
is your portion of destiny.
How you prepare it, how you live it,
that is your fortune.
Seek it without attachment, without clinging —
and you will find that harvest within your own soul.
Hidden Meaning:
O
Man! This life given to you is like a crop,
and this body is the field where it grows.
What kind of fruits will ripen in it
depends upon your awareness, your inner clarity.
If you can move through this field
without letting its dust cling to you —
that is, if you can live in the body
without being bound by the body —
you will discover that true fortune,
that inner abundance,
resides only in the Self.
Interpretative Notes:
Annamacharya compares the body to a field (kṣetra) — a metaphor beautifully echoed in the Bhagavad Gita: इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते | एतद्यो वेत्ति तं प्राहु: क्षेत्रज्ञ इति तद्विद: ||13.2|| “idam śarīram kaunteya kṣetram ity abhidhīyate; etad yo vetti taṁ prāhuḥ kṣetrajña iti tad-vidaḥ.” O Arjuna, this body is called the field;and he who knows this body —him the wise call the Knower of the Field.
In this song, the line “If you can seek without clinging…” refers to that very state of the kṣetrajña —the one who lives in the field yet remains untouched by it. we live through this body, gain experience through it. But to live in the body without being of the body —to move untouched by the soil of identification — that is wisdom.
As Annamacharya hints elsewhere: (దురిత దేహులే తొల్లియును శ్రీ /హరి భజించి నిత్యాధికులైరి ॥పల్లవి॥) “Even the impure ones, through this very body, worship Hari and become eternally exalted.”
Thus, this
“cooking of the harvest” is not an act of labour, but of awareness. The field
is already given — how you turn it into nourishment depends upon your
understanding.
The human body, as Annamacharya perceives it, is unlike anything known to man. Within it, the mind holds the entire secret of existence. From that hidden source, the world itself has taken shape. The paradox, however, is that this vast universe — which stretches beyond measure — is contained within the minute space of the mind. Yet, this reality does not reveal itself as long as man assumes himself to be the actor in life’s drama.
Only when he ceases to act — when he stops identifying as the doer — does a
door open. When the mind itself ceases to function, it is death; but death is
not the answer. What we speak of here is not death, but an extraordinary
state — one into which, by divine grace, man enters the realm of the Other,
the Unknown. The key to this transformation lies in accepting the world
completely, allowing it to reflect unresisted within the Self.
Parallel with Surreal Painting:
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To understand this mystery, let us look at René Magritte’s haunting painting The False Mirror. A single human eye fills the entire canvas. The iris becomes a boundless sky of white clouds — tranquil, endless, and open — while the pupil remains an opaque void, absorbing light but reflecting none. The outer eye is painted with lifelike precision, which makes the surreal vision within even more arresting.
The eye gazes at the sky, yet the sky seems to gaze back — holding another world within itself. Magritte invites us to question what it means to see. Is the sky a reflection of what the eye perceives, or is it the sky within the eye — an inner world mistaken for the outer? Are we witnessing a vision of consciousness itself, or something beyond consciousness?
Perhaps one thing alone is certain: The False Mirror is not a painting
of an eye. It is an invitation — to look, not at the world, but at the seeing
itself.
First Stanza:
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Telugu Phrase
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Meaning
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వేదములలో మొలచె వేదాంతాలఁ గొనసాగె
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Its buds sprouted in Vedas. It continued in Vedanta.
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గాదిలి శ్రీహరిభక్తికల్పలత
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the creeper called bhakti is in the love for Lord Srihari
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పోదియెక్కె వై రాగ్యబోధలచేఁ బలుమారు
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Our hero (the practitioner) intoxicated by the
teachings of detachment
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పాదుకొని
వేరువారె పంచసంస్కారాలను
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They took roots in him and became Pancha samskaras
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Literal Meaning:
The
roots of Bhakti are in Vedas. Continued in Vedanta. The Love for Lord Srihari
is like a creeper. Influenced by the teachings of detachment, it firmly shaped
up as Pancha Samskaras.
Interpretative Notes:
Annamacharya begins by tracing the seed and evolution of the “పంట వండుకొనేవారిభాగ్యము = Parama Yoga” that later overtakes him. At first, it is only a sprout in the Vedas — a potential hidden in sacred knowledge. Then, in Vedanta, that potential gains direction — knowledge that points beyond knowing. When this wisdom meets bhakti — the tender creeper of love for Srihari — it starts to live and breathe within the heart.
Soon, the teachings of renunciation (vairāgya bodha) begin to nourish it; the seeker becomes inwardly ripe, no longer moved by the world’s transient allure. This maturity anchors itself as the Pancha Samskaras — the inner markings of surrender and purification.
Thus, the first stanza is the seed,
the second the spread, connects
with the consciousness of sages, scriptures, and righteous acts.
and the third the flowering — it flowers fully: the divine presence reveals itself, and the yogi realizes that the fruit of all discipline is not attainment, but the companionship of the Lord Himself.
All movements of a single divine force that works through the devotee,
not by him.
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Telugu Phrase
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Meaning
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అల్లుకొనె
మునులలో నంటెనుఁ బురాణాల |
It spreads in the (consciousness of sages),
touching the epics
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చెల్లుబడి శాస్త్రాలఁ జిగిరించెను
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It also sprang from the scriptures
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చల్లఁగాఁ
బూవులు వూచె సత్కర్మవిదులను
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It flowered in following the righteous acts
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మెల్లనే
నీడలు నిండె మించి సుజ్ఞానమున
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Slowly shadows eclipsed the my present
understanding (feelings) to allow the flowering
of appropriate knowledge
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Literal Meaning:
Annamacharya
describing how the ‘Parama Yoga’ descended on him. It
spreads in the (consciousness of sages), touching the epics. It also sprang
from the scriptures. It flowered in following the righteous acts. Slowly shadows
eclipsed my present understanding (feelings).
Interpretative Notes:
This stanza captures a rare and sacred inner movement — the descending of Parama Yoga, as experienced by Annamacharya. When he says, “It spreads among sages, touching the Puranas,” he is not merely referring to his learning or imagination, but to a real awakening of consciousness that begins to resonate with the wisdom of the ancient seers.
It is as though the awareness that once flowed through those Rishis is now flowing through him. “It sprang from the scriptures” — means that the sacred truths preserved in the śāstras begin to come alive within him, not as words or doctrines, but as living experience. “It flowered in righteous acts” — points to the natural blossoming of satkarma, the purity of life and conduct that accompanies true realization. Virtue here is not cultivated; it arises effortlessly as fragrance from that inner flowering.
“Slowly shadows eclipsed the mind’s ordinary knowing” — indicates that the light of worldly understanding — the intellect, reasoning, and familiar perceptions — begins to fade. In their place emerges a deeper luminosity — su-jñānam, true knowledge. The “shadows” that fill him are not of ignorance, but of the dissolving self — a sacred obscurity that precedes illumination.
Annamacharya
stands as a witness to this whole process — not the doer, but the seer
of his own transformation. The “movement of the Other” acts through him,
joining the ancient current of divine consciousness that flows through time —
through sages, through scriptures, through all acts of righteousness — and now,
through him.
| Telugu Phrase |
Meaning
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పరమయోగములఁ బూఁపలుఁ బిందెలు వుట్టె
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Great Yogas started flowering inside (me)
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పరగె సురలనే పందిటియందు
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Agreeably in the company of the Gods
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యిరవై శ్రీవేంకటేశుఁ డిందుకు ఫలమైనాఁడు
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Firmly Lord Venkateswara is the fruit of these
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గురుసేవలను దొరకును వివేకులకు
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In the service of the Lord, the wise are bestowed these.
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Plain Prose Meaning:
Interpretative notes:
This suggests that within such a person, deep spiritual realizations (parama-yogas) begin to arise naturally, not through deliberate effort. These are not singular experiences but recurring awakenings — waves of divine contact that bloom within the inner field of being.
This state
can be compared to what Jiddu Krishnamurti described when he said “the
other” descended upon him. He was an ordinary human being at that moment,
and yet something vast, immeasurable, and sacred took possession of his
consciousness. He did not “enter” yoga; rather, yoga unfolded itself through
him. The “flowering” happened not by his doing but by the spontaneous grace of
that Other Presence.
When Annamacharya says,
he is pointing toward the culmination of this flowering — when the inner sky of
the yogi becomes radiant with divine companionship. The “fruit” of all yogas,
of all disciplines, is not power or attainment, but the recognition of the Divine
Presence itself — embodied here as Sri Venkateswara, the Lord who
stands as the living centre of all yogic fulfilment.
Thus,
means that only those whose minds have ripened in humility and clarity — those
who serve the Divine without claim or self-congratulation — are granted such
experiences. Yoga is not achieved; it is revealed. It blooms like a
lotus on still waters, in the heart of one who no longer seeks.
The Message of this Poem
Annamacharya’s
message is therefore squarely practical:
The divine
does not circumvent its responsibility.
The field
is in our hands — tend it with rightness and devotion,
and the
sacred harvest will make itself visible in unmistakable stages.
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