275 ఒక్కఁ డెవ్వఁడో వుర్వికి
దైవము
(okkaṃ̐ ḍevvaṃ̐ḍō vurviki daivamu)
తెలుగులో చదవడానికి ఇక్కడ నొక్కండి.
INTRODUCTION
In this Keertana, Annamacharya proclaims a timeless truth — that there is only one Divine Reality governing this world. Yet instead of realizing that one, people worship the images they themselves have built within their hearts, mistaking imagination for truth. In doing so, humanity has turned the earth into a restless marketplace of divided beliefs, where every voice claims to know the Divine, and every claim deepens the noise.
This is not merely a poem — it is a call to awaken the oneness underlying all creation. What appears as a fragmented world is, in truth, the vast dimension of the primordial mind.
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అధ్యాత్మ కీర్తన |
Philosophical
Poem |
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రేకు: 258-3సంపుటము: 3-333 |
Copper Plate: 258-3 Vol: 3-333 |
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ఒక్కఁ డెవ్వఁడో వుర్వికి దైవము యెక్కువ నాతని నెరఁగవో మనసా ॥పల్లవి॥ వొట్టిన జీవుల కొక బ్రహ్మ గలఁడు పట్టిన విప్రులు బ్రహ్మలమందురు నట్టనడుమవారే నవబ్రహ్మలు జట్టిగ బ్రహ్మల సంతాయ జగము ॥ఒక్కఁ॥ కైలాసంబునఁ గలఁ డొక రుద్రుఁడు తాలిమి నేకాదశరుద్రులు మరి కాలరుద్రుఁడును కడపట నదివో చాలిన రుద్రుల సంతాయ జగము ॥ఒక్కఁ॥ అవతారంబున నలరిన విష్ణువు అవలవిష్ణుమయమనియెడి విష్ణువు భువి శ్రీవేంకటమున నున్నాఁ డిదె జవళి వరంబుల సంతాయ జగము ॥ఒక్కఁ॥
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okkaṃ̐ ḍevvaṃ̐ḍō vurviki daivamu
yekkuva nātani neraṃ̐gavō manasā ॥pallavi॥ voṭṭina jīvula koka brahma galaṃ̐ḍu
paṭṭina viprulu brahmalamaṃduru
naṭṭanaḍumavārē navabrahmalu
jaṭṭiga brahmala saṃtāya jagamu ॥okkaṃ̐॥ kailāsaṃbunaṃ̐ galaṃ̐ ḍoka rudruṃ̐ḍu
tālimi nēkādaśarudrulu mari
kālarudruṃ̐ḍunu kaḍapaṭa nadivō
cālina rudrula saṃtāya jagamu ॥okkaṃ̐॥ avatāraṃbuna nalarina viṣṇuvu
avalaviṣṇumayamaniyeḍi viṣṇuvu
bhuvi śrīvēṃkaṭamuna nunnāṃ̐ ḍide
javaḻi varaṃbula saṃtāya jagamu ॥okkaṃ̐॥
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Details and Discussions:
Chorus
(Pallavi):
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Telugu
Phrase
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Meaning
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ఒక్కఁ డెవ్వఁడో వుర్వికి దైవము
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There is but one who is God of this world
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యెక్కువ నాతని నెరఁగవో మనసా
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O mind, strive to know Him — that alone is enough.
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Literal Meaning:
There is
but one who is the God of this universe. O mind, seek to know Him — that alone
is enough.
Interpretative Notes:
ఒక్కఁ డెవ్వఁడో వుర్వికి దైవము
Annamacharya begins with a bold declaration, but
his intent is not merely to state the oneness of God — it is to awaken the mind
to know that oneness. The challenge is not in believing that God is one,
but in realizing who that One truly is.
యెక్కువ నాతని నెరఁగవో మనసా
The world is divided by names, rituals, and
doctrines; each sect proclaims its deity as supreme. The poet sees the futility
of such disputes and turns inward — addressing his own mind: “O mind, know Him
— not through argument or intellect, but through awareness.” For true knowing
is not achieved by thought, but by silent realization.
First
Stanza:
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Telugu
Phrase
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Meaning
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వొట్టిన జీవుల కొక బ్రహ్మ గలఁడు
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For all living beings,
there is One Creator.
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పట్టిన విప్రులు బ్రహ్మలమందురు
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But the sages born of
Him (Marīchi, Aṅgiras, Pulastya, Pulaha, Kratu, Daksha, Vasiṣṭha, Atri, and Bhṛgu) also declared
themselves to be Brahmas.
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నట్టనడుమవారే నవబ్రహ్మలు
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Thus, they came
to be known as Nine Brahmas (nava bhramas)
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జట్టిగ బ్రహ్మల సంతాయ జగము
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And their
lineages filled the world, each claiming “We alone are the true Brahmas,”
leading to endless confusion.
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Literal Meaning:
There is one Brahma, the Creator of all living beings. Yet, those born of Him — Marīchi, Aṅgiras, Pulastya, Pulaha, Kratu, Daksha, Vasiṣṭha, Atri, and Bhṛgu — are also known as Brahmas as well. Thus arose the nine Brahmas, and their lineages multiplied — until the world was filled with countless “creators,” each claiming their own truth.
Interpretative
Notes:
Here Annamacharya mirrors the subtle arrogance of the human condition. What was born from the Divine begins to imagine itself divine. Each intellect claims to hold the truth, and the world becomes crowded with self-proclaimed Brahmas — a marketplace of knowledge, where truth is argued, not lived.
Hence he warns through the refrain: “O
mind, seek the One!” For creation may appear in countless forms, but its
essence remains one — indivisible and eternal.
Second
Stanza:
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Telugu
Phrase
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Meaning
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కైలాసంబునఁ గలఁ డొక రుద్రుఁడు
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The is one
Rudra (Shiva) in Kailasa
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తాలిమి నేకాదశరుద్రులు మరి
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Gradually they
expanded to 11 Rudras
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కాలరుద్రుఁడును కడపట నదివో
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The there is
Kala-rudra at the end
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చాలిన రుద్రుల సంతాయ జగము
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So many Rudras
roaming the world, it became restless hum of a marketplace, each one
vying for its place.
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Literal Meaning:
There is one shiva (Rudra) the symbol of transformation in Mount Kailasa. Gradually his descendants expanded to 11. They were
called EKADASHA RUDRAS. There at the end there is Kala-Rudra. Thus,
the world has become filled with countless Rudras — each echoing through the
clamor of the earth, each vying to be supreme.
Interpretative Notes:
Annamacharya here reveals a deeper irony — how even devotion becomes divided. The one Rudra, symbol of transformation, multiplies in the minds of men as countless “Rudras.” Reverence turns to rivalry, worship to contention.
The same Divine principle that unites all beings is fragmented into sects of emotion and identity. Humanity, in its zeal for God, loses sight of the One it seeks.
(For a deeper understanding of this
progression, see the interpretation of the third stanza.)
Third Stanza:
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Telugu
Phrase
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Meaning
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అవతారంబున నలరిన విష్ణువు
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The Lord Vishnu,
through His many incarnations, has graced and delighted this earth.
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అవలవిష్ణుమయమనియెడి
విష్ణువు
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His devotees proclaim
that beyond and above all, everything is pervaded by Vishnu.
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భువి శ్రీవేంకటమున నున్నాఁ డిదె
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On this earth, the
Supreme Lord resides upon the holy hill of Tirumala.
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జవళి వరంబుల
సంతాయ జగము
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(Javaḷi = duality;
consciousness and matter.) The world, caught in the confusion between spirit
and nature, has turned into a bustling bazaar of mixed perceptions.
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Literal Meaning:
Vishnu, who through His many incarnations delighted the earth, whose devotees see all existence as pervaded by Him. Now the Unmanifest Supreme Lord abides upon the sacred hill of Tirumala. Yet the world, caught between the dualities of spirit and matter, has become a bustling fair of confused perceptions.
Interpretative notes:
Here, Annamacharya is not rejecting polytheism; he is revealing the confusion within human perception. The world speaks of “many Gods,” but what he points to is the fragmented vision of humankind — the one reality reflected in many distorted mirrors of the mind.
Hence — “javalī varambula santāya jagamu” —the world has become a fairground of illusions, where the divine and the material are intertwined and mistaken for one another.
The true Divine, untouched by this
turmoil, dwells in the silent centre of Tirumala -the pure consciousness beyond
duality. (also note that Annamacharya in his deep perception does not see
difference between Holy Tirumala Hill and the World).
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“సంతాయ జగము” — The Three Levels of Confusion
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S No
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Stanza
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Source
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Result
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1
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జట్టిగ
బ్రహ్మల సంతాయ జగము Jattiga Brahmala santāya jagamu
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The attempt to
understand God through intellect
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Intellectual creation —
confusion born of reasoning (“ours is the truest knowledge”).
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2
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చాలిన
రుద్రుల సంతాయ జగము Chālina Rudrula santāya jagamu
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Worship driven by
emotion and sectarian fervor
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Emotional arrogance —
strife born of belief (“our God is supreme”).
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3
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జవళి వరంబుల
సంతాయ జగము Javalī varambula santāya jagamu
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Separating
consciousness (spirit) and nature (matter)
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Perceptual division —
confusion between truth and appearance.
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Synthesis:
Annamacharya’s “సంతాయ జగము Santāya Jagamu” does not refer to a world full of many Gods —it speaks of a world full of divided minds.
- When thought
divides — philosophy is born.
- When emotion
divides — religion is born.
- When perception divides — the material world is born.
Together, these form the “సంతాయ జగము santāya
Jagamu” — a bazaar of human confusion spread over the One Eternal Truth.
For we Ordinary people, the world appears to be chaotic state. For those who
crossed the barrier of duality, the world is a Divine Place.
The Message of
this Poem
Annamacharya’s
message is therefore squarely practical:
X-X-The
END-X-X
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