278 చదివేవి వేదము లాచారము మదిఁ
బట్టడు
(cadivēvi vēdamu lācāramu madiṃ̐ baṭṭaḍu)
తెలుగులో చదవడానికి ఇక్కడ నొక్కండి.
INTRODUCTION
Annamacharya’s philosophy breathes through the dust of daily life. He never leaps into the skies of abstraction or hides behind the beauty of clouds. In food, in breath, in the frailty of the body — even in the muck that the body expels — he finds the Absolute in the ordinary.
What others describe through lofty metaphors, he reveals through direct, lived images. His genius lies in this inversion: he doesn’t climb upward to reach Truth; he brings Truth down to the ground, to the very soil of human life. That is why his examples, though mundane, never trivialize reality — they strip away the masks of falsehood and make Truth shimmer.
For him, enlightenment is not hidden in scriptures or mountains but in the everyday cycle of eating, excreting, fearing, desiring — if only we dare to look with awareness. That is what makes him incomparable. In his songs, one hears a quiet cosmic laughter — the laughter of one who has seen through both purity and impurity.
In this keertana, Annamacharya does something profoundly revolutionary — he turns the very filth that the body rejects into a mirror of consciousness. Not for disgust, but for awakening. He seems to say, “Look — even in the most repulsive aspect of life, the mind clings. Not because it loves the filth, but because it cannot go beyond what it knows.”
That is the brilliance of Annamacharya’s mind: he does not glorify purity to preach detachment; instead, he exposes attachment by revealing its hidden comfort in the familiar — even when the familiar is vile.
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అధ్యాత్మ కీర్తన
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Philosophical
Poem
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రేకు: 2-6 సంపుటము: 15-13
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Copper Plate: 2-6 Vol: 15-13
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చదివేవి వేదము లాచారము మదిఁ బట్టడు మదనాతురుఁడ నాకు మంచితన మేది ॥పల్లవి॥ ముట్ట యోగ్యము గానివి మోచితిఁ దోలు నెమ్ములు అట్టె బ్రతికేననే ఆసలు బెట్టు జట్టిగాఁ బ్రాణము తీపు చావంటే వెలుతు నేను యిట్టి యజ్ఞానికి జ్ఞాన మెట్టు గలిగీని ॥చదివే॥ కావలె ననుచుఁ గోరి కడుపు నించిన రుచి యీపల హేయమై వెళ్లీ యేఁ జూడగానే దావతి మనసందుకే తగిలీఁ గాని రోయదు భావించి నన్నెంఱుఁగని భావ మెఱిఁగీనా ॥చదివే॥ యోని గతుఁడనై పుట్టి యోనికి మగ్నుఁడనైతి పూని లోకబండఁ డనే బుద్దెఱిఁగీ నేనా యెంత సిగ్గెబుఁగ నీవే విచారించి కావు శ్రీనిథి శ్రీ వేంకటేశ చేతిలోని వాఁడను ॥చదివే॥
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cadivēvi vēdamu lācāramu madiṃ̐ baṭṭaḍu
madanāturuṃ̐ḍa nāku maṃcitana mēdi ॥pallavi॥ muṭṭa yōgyamu gānivi mōcitiṃ̐ dōlu nemmulu
aṭṭe bratikēnanē āsalu beṭṭu
jaṭṭigāṃ̐ brāṇamu tīpu cāvaṃṭē velutu nēnu
yiṭṭi yajñāniki jñāna meṭṭu galigīni ॥cadivē॥ kāvale nanucuṃ̐ gōri kaḍupu niṃcina ruci
yīpala hēyamai veḻlī yēṃ̐ jūḍagānē
dāvati manasaṃdukē tagilīṃ̐ gāni rōyadu
bhāviṃci nanneṃ\ruṃ̐gani bhāva me\riṃ̐gīnā ॥cadivē॥ yōni gatuṃ̐ḍanai puṭṭi yōniki magnuṃ̐ḍanaiti
pūni lōkabaṃḍaṃ̐ ḍanē budde\riṃ̐gī
nēnā yeṃta siggebuṃ̐ga nīvē vicāriṃci kāvu
śrīnithi śrī vēṃkaṭēśa cētilōni vāṃ̐ḍanu ॥cadivē॥
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Details and Discussions:
Chorus
(Pallavi):
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Telugu
Phrase
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Meaning
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చదివేవి వేదము లాచారము మదిఁ బట్టడు
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He studies Vedas, performs rituals. But does not get its
essence into the mind.
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మదనాతురుఁడ నాకు మంచితన మేది
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Quickened to act by the desire, I really have nothing to
claim as ‘Good’
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Literal Meaning:
Though I study the Vedas and follow
rituals, none of their essence has entered my mind. Driven by desire, I act in
haste — what goodness can truly belong to me?
Interpretative Notes:
చదివేవి వేదము లాచారము మదిఁ
బట్టడు
Annamacharya begins with self-observation rather than confession. The study of Vedas and performance of rituals does not get into his inner body. They remain external like ornaments on the body. The poet recognizes that mere knowledge or discipline does not touch the root of desire. When the mind is stirred by longing, even intended ‘good actions’ lose their path — for goodness itself must arise from clarity, not compulsion.
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Telugu
Phrase
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Meaning
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ముట్ట యోగ్యము గానివి మోచితిఁ దోలు నెమ్ములు
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this body, made of skin and bones, is unworthy even
to be touched.
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అట్టె బ్రతికేననే ఆసలు బెట్టు
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Yet, clinging to it to live, in the mere hope of
somehow surviving,
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జట్టిగాఁ బ్రాణము తీపు చావంటే వెలుతు నేను
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I find life sweet and death bitter, and I shrug
from it in fear.
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యిట్టి యజ్ఞానికి జ్ఞాన మెట్టు గలిగీని
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How can a man like me — so bound and ignorant —
ever ascend the ladder of wisdom?
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Literal Meaning:
O Lord, this body, made of skin and
bones, is unworthy even to be touched. Yet, clinging to it to live, in the mere
hope of somehow surviving, I find life sweet and death bitter, and I shrug from
it in fear. How can a man like me — so bound and ignorant — ever ascend the
ladder of wisdom?
Interpretative
Notes:
As Annamacharya reveals here, true wisdom is in accepting one-sided transformation — where the old mind must dissolve completely and something entirely new must awaken. But man, trembles before that change. His deepest anxiety is not about the unknown but about what will happen to “me”. That is why life feels sweet and death fearful — because he cannot yet see beyond himself.
Here, Annamacharya echoes the timeless
teaching of the Bhagavad Gita (2.13): देहिनोऽस्मिन्यथा देहे
कौमारं यौवनं जरा । तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ 2-13॥
“Just as the embodied soul passes through
childhood, youth, and old age in this body,
so also it passes into another body at death; the wise are never deluded by
this.”
Bhagavad Gita, Annamacharya’s insight invites us to perceive life and death as movements of one unbroken flow. The fear of death arises only from attachment to form. Once that attachment dissolves, knowledge dawns naturally — not as learning, but as seeing.
Thus, this stanza exposes the tender core
of human ignorance:
As long as man clings to life, he resists
understanding;
and only when the fear of death ceases, can true wisdom take root.
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Telugu
Phrase
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Meaning
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కావలె ననుచుఁ గోరి కడుపు నించిన రుచి
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I fill my
stomach with delicious, well-chosen food
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యీపల హేయమై వెళ్లీ యేఁ జూడగానే
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After some
time, the same turns into abominable waste.
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దావతి మనసందుకే తగిలీఁ గాని రోయదు
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Yet the mind
stays attached to this process, never feeling disgust.
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భావించి నన్నెంఱుఁగని భావ మెఱిఁగీనా
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How can it ever realize a state beyond what it
already knows?
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Literal Meaning:
O Lord, I fill my stomach with delightful
food, but in time it turns into vile refuse. Yet my mind remains fascinated by
this cycle and never feels repelled. How can such a mind ever imagine or
realize a feeling beyond its own limited knowing?
Interpretative
Notes:
Here, Annamacharya exposes the conditioning of the mind through a simple, everyday image. “భావించి నన్నెంఱుఁగని భావ మెఱిఁగీనా” — the mind cannot know what it has not yet experienced. It keeps revolving within the known — what pleases, what disgusts, what repeats.
By showing how the mind does not abhor even what is vile, the poet reveals that bondage lies not in objects, but in familiarity — in the comfort of the known. The mind is trapped in its own habits of liking and disliking; thus, it can never glimpse what is beyond both.
This stanza gently questions: How can
knowledge arise when the mind is content within its own narrow circle? It
continues the same movement from the Pallavi — that learning and ritual,
without inner transformation, cannot lead to true awareness.
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Telugu
Phrase
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Meaning
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యోని గతుఁడనై పుట్టి యోనికి మగ్నుఁడనైతి
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I am born through the
vagina, and then I spend all my life running after it.
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పూని లోకబండఁ
డనే బుద్దెఱిఁగీ
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(లోకబండఁడు=
this worldly knowledge – not useful for spiritual growth) Then, with effort,
I learn the knowledge of the world — a knowledge that binds, not frees.
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నేనా యెంత సిగ్గెబుఁగ నీవే విచారించి కావు
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I know no shame; I
simply am what I am. You alone must consider and save me.
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శ్రీనిథి శ్రీ
వేంకటేశ చేతిలోని వాఁడను
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O Lord! Sri
Venkateswara I am but a tool in your hand.
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O Lord! I am born through the female organ and
then spend my life running after it. Then I deliberately pursue worldly
learning — knowledge that leads only to bondage. I know no shame; this is what
I am. You alone must think upon it and save me. O Venkateswara! I am a mere
instrument in Your hand.
Interpretative notes:
Here, లోకబండడు represents the whole edifice of worldly intelligence — the craft of surviving, competing, and desiring. Annamacharya calls it “learning the wrong knowledge.” It deepens our engagement with what we already know, the familiar grooves of habit and pleasure & pain.
“యోని గతుఁడనై పుట్టి యోనికి మగ్నుఁడనైతి” — In these startlingly candid words, Annamacharya strips away pretence. Life, he says, begins and ends in the same circle of craving. The body’s origin becomes its own obsession. The cycle of desire completes itself in the same place it began. There is no disguise — only truth laid bare.
“నేనా యెంత సిగ్గెబుఁగ నీవే విచారించి కావు” — Perhaps no other saint might speak with such fearless honesty. There is no guilt, no moral self-flagellation. Only clarity. He confesses not to atone, but to reveal — to look straight at the human condition without turning away. “I know no shame; I am what I am.”It is as if he tells the Lord: “Now that I have nothing left to hide, only You can save me.”
“శ్రీనిథి శ్రీ వేంకటేశ చేతిలోని వాఁడను” — The final line seals the surrender. Having exposed the raw truth of his condition, he hands himself over — not as a devotee seeking merit, but as an instrument ready to be moved by the divine hand.
Summary Insight
In this stanza, Annamacharya reaches the very
edge of candour. What others veil under metaphors of purity, he states nakedly.
Desire, shame, and knowledge — he exposes them as parts of one endless loop of
conditioning. But the confession itself is the breakthrough: when there is no
concealment, no pride, no shame — only then can surrender be total.
The Message of
this Poem
Annamacharya’s
message is squarely practical:
Bare
out your condition before the Lord.
Be candid.
Be clear. No remorse.
X-X-The
END-X-X
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