291 ఏ నిన్ను దూరక నెవ్వరి
దూరుదు
(ē ninnu
dūraka nevvari dūrudu)
INTRODUCTION
In this Kirtana, Annamacharya states a
fundamental truth:
Unless humans penetrate into their own
inner being,
nothing lasting can be achieved.
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అధ్యాత్మ కీర్తన
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Philosophical
Poem
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రేకు: 5-6 సంపుటము: 1-35
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Copper Plate: 5-6 Vol: 1-35
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ఏ నిన్ను దూరక నెవ్వరి దూరుదు నీ- వాని నన్నొకయింత వదలక నను నేలవలదా ॥ఏ నిన్ను॥ అపరాధిఁ గనక నన్నరసి కావుమని అపరిమితపు భయ మంది నీకు శరణంటిఁ గాక నెపములేక నన్ను నీకుఁ గావఁగనేల అపవర్గరూప దయాంబుధి తిరువేంకటాధిపా ॥ఏ నిన్ను॥
ఘనపాపిఁ గనక నీకరుణ గోరి నీ- వనవరతము నా యాతుమ విహరించుమంటిఁ గాక యెనసి నన్నుఁ గాచు టేమి యరుదు నీకు- ననఘుఁడ పరమతత్త్వానంద తిరువేంకటాధిప ॥ఏ నిన్ను॥
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ē ninnu dūraka nevvari dūrudu nī- vāni]nannokayiṃta vadalaka nanu nēlavaladā ॥ē ninnu॥ aparādhiṃ̐ ganaka nannarasi kāvumani aparimitapu bhaya maṃdi nīku śaraṇaṃṭiṃ̐ gāka nepamulēka nannu nīkuṃ̐ gāvaṃ̐ganēla apavargarūpa dayāṃbudhi tiruvēṃkaṭādhipā ॥ē ninnu॥ ghanapāpiṃ̐ ganaka nīkaruṇa gōri nī- vanavaratamu nā yātuma vihariṃcumaṃṭiṃ̐ gāka yenasi nannuṃ̐ gācu ṭēmi yarudu nīku- nanaghuṃ̐ḍa paramatattvānaṃda tiruvēṃkaṭādhipa॥ē ninnu॥
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Chorus
(Pallavi):
ఏ
నిన్ను దూరక నెవ్వరి దూరుదు నీ-
వాని
నన్నొకయింత వదలక నను నేలవలదా
॥పల్లవి॥
ē ninnu
dūraka nevvari dūrudu nī-
vāni]nannokayiṃta
vadalaka nanu nēlavaladā ॥ē ninnu॥
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Telugu
Phrase
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Meaning
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ఏ నిన్ను దూరక నెవ్వరి దూరుదు -
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Interpretation 1 (Taking dūru as To Blame):
O Lord, whom can I blame but You? (A common expression of despair.)
Interpretation 2 (Taking dūru as "to
enter/penetrate," and reflecting Annamacharya's state of
self-forgetfulness): If I do not penetrate into my own body/self (if I do not
know who I am), whose asylum can I seek? (The question is rhetorical,
implying he cannot seek external asylum.)
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నీ వాని నన్నొకయింత వదలక నను నేలవలదా
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Addressing God “You are
my Master. Should You not rule my inner being without leaving me for even an
instant?”
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Literal Meaning:
(Annamacharya reached a stage in which he is
unable to know who he is, where he is and where the boundaries of the self and
outer world are indistinct.) If I
cannot penetrate (or dig deep) into myself, in whose protection do I be? (implied: I cannot seek asylum anywhere). Addressing God “You are my Master. Should You
not rule my inner being without leaving me for even an instant?”
Interpretative
Notes:
In this Pallavi, Annamacharya reveals a highly
complex inner phase.
He does not clearly know:
who he is,
where he stands,
who is before him,
or even what he is speaking.
Nothing is definite.
This is not due to ignorance,
more due to absence of reference points.
(Remember that we are bound in time dependent domain.
The domain reached by Annamacharya is timeless)
It appears as though he is saying to the Divine:
“O Divine, You ask me to enter into myself (into
this body).
Once I enter, I may forget You.
Still, You must not leave me even for a single moment.
At that moment,
the entire past history of the embodied being
arises in Annamacharya’s awareness.
He does not wish to return to the suffering associated with bodily identity.
What he seeks is only the presence of the
Divine.
Yet, at that very moment, there is nothing
left for him to do.
He has become free from actions and from karma.
In that state, his mind has merged with the mind
of God.
There is no place where the Divine is absent.
And yet, he seems to place a condition:
“You must not leave my inner being.”
In the stanzas, he later rebukes himself
for this very stubbornness.
For the complex beings as we humans are,
the outer world is only an expression of inner
projection.
Therefore, all the wants however noble they may
be
are still projections.
Now you can observe
Annamacharya's position appears similar to
that of Dhramaraja in Mahabharata.
Even after reaching heaven,
he insists to be with his brothers and wife.
For that he was prepared to go to hell and stay
there.
We all live either in the past remembering events
and memories.
OR
extrapolate or project the past into the future and future plans.
The Vedas, Gita and Great Seers have always
insisted that
“we must live in the present”.
Yet, most of us actually don't live in the
present without exertion of effort.
That very effort makes that living artificial.
Based on his insistence, we may guess,
that apparently Annamacharya is
more or less in similar situation like we
ordinary.
But recognise that this is very transient phase.
Soon he realises and talks the real depth he
wants to present.
First
Stanza:
అపరాధిఁ
గనక నన్నరసి కావుమని
అపరిమితపు
భయ మంది నీకు శరణంటిఁ గాక
నెపములేక
నన్ను నీకుఁ గావఁగనేల
అపవర్గరూప
దయాంబుధి తిరువేంకటాధిపా ॥ఏ నిన్ను॥
aparādhiṃ̐
ganaka nannarasi kāvumani
aparimitapu
bhaya maṃdi nīku śaraṇaṃṭiṃ̐ gāka
nepamulēka
nannu nīkuṃ̐ gāvaṃ̐ganēla
apavargarūpa
dayāṃbudhi tiruvēṃkaṭādhipā ॥ē ninnu॥
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Telugu
Phrase
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Meaning
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అపరాధిఁ గనక నన్నరసి కావుమని
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Realising my misdeeds I sought your protection
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అపరిమితపు భయ మంది నీకు శరణంటిఁ గాక
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haunted by great fear and longed for your asylum
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నెపములేక నన్ను నీకుఁ గావఁగనేల
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You saved me without any reason.
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అపవర్గరూప దయాంబుధి తిరువేంకటాధిపా
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(అపవర్గరూప = you are embodiment of
liberation) you are the Lord of Liberation, Ocean of Kindness Lord of the
hill called VENKATADRI
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Literal Meaning:
Realising my wrong deeds I sought your protection.
Haunted by great fear and longed for your asylum.
You saved me without any reason.
You are the Lord of Liberation,
Ocean of Kindness
Lord of the hill called VENKATADRI
Interpretative
Notes:
అపరాధిఁ గనక నన్నరసి కావుమని
అపరిమితపు భయ మంది నీకు శరణంటిఁ గాక
( I seek your protection)
If Annamacharya had truly committed any wrongdoing in the moral sense, liberation would not have occurred. At this moment, he is no longer the historical Annamacharya. His individual mind has already dissolved into universal oneness.
When he refers to himself as “అపరాధి” (a
wrongdoer), it is more likely that he is pointing to the residual memory of
past conditioning, not an actual fault committed in this life. What speaks
here is not guilt, but the lingering trace of identification carried forward by
memory.
Let us recall that the Buddha himself spoke of
having existed in forms other than human in his past. Yet, through
extraordinary clarity and sacrifice, he discovered the cause of suffering
and its cessation.
In a similar way, Annamacharya, for the benefit
of ordinary people, brought the essence of Indian thought on God, Truth,
Time, and liberation to their very doorstep—using simple language, familiar
imagery, and lived emotion.
However, one can only lead a horse to water; one
cannot force it to drink.On ly when a listener grasps the inner essence of these compositions does
the path of truth begin to open naturally.
Great beings like the Buddha and Annamacharya
attained liberation not because their pasts were flawless, but because of the
depth of understanding and inner clarity in the present life.
This leads to a profound insight:
What one was in the past (previous births) does not matter.
What truly matters is the authentic effort made in this life.
In any birth, the degree of inner difficulty
remains the same.
దిబ్బలు వెట్టుచు దేలిన దిదివో |
ఉబ్బు నీటిపై నొక హంస ||
(After crossing many hurdles there appeared one
swan
on the warm waters of the womb)
Annamacharya repeatedly emphasizes that entering
this world itself requires overcoming immense obstacles. Every life that
arrives here is therefore precious and must be treated as such. To
imagine that “I will do better in the next birth” is unfounded speculation.
What happens after death is never under human control.
Equally important is this:
We must not imagine that these figures were destined to be great.
Ramanujacharya’s central life message was simple
and radical:
“all human beings are equal”.
The moment one begins to take genuine steps in
that direction.
subtle and inexplicable inner shifts begin to
occur.
These are not doctrines or beliefs, but lived
discoveries—
known only through direct perception.
Second
Stanza:
ఘనపాపిఁ గనక నీకరుణ గోరి నీ-
వనవరతము నా యాతుమ విహరించుమంటిఁ గాక
యెనసి నన్నుఁ గాచు టేమి యరుదు నీకు-
ననఘుఁడ పరమతత్త్వానంద తిరువేంకటాధిప॥ఏ నిన్ను॥
ghanapāpiṃ̐
ganaka nīkaruṇa gōri nī-
vanavaratamu
nā yātuma vihariṃcumaṃṭiṃ̐ gāka
yenasi
nannuṃ̐ gācu ṭēmi yarudu nīku-
nanaghuṃ̐ḍa paramatattvānaṃda tiruvēṃkaṭādhipa॥ē ninnu॥
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Telugu
Phrase
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Meaning
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ఘనపాపిఁ గనక నీకరుణ గోరి నీ-
వనవరతము నా యాతుమ విహరించుమంటిఁ
గాక
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You had with great
compassion, lifted me up and placed me in high place. Yet, out of my narrow thinking, I sought you should remain in my small heart.
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యెనసి నన్నుఁ గాచు టేమి యరుదు నీకు-
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(యెనసి = to
make equal / to bring to parity) you saved such low
person like me. When You made me your equal, it does not diminish your glory.
But rare for the earthly beings.
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ననఘుఁడ పరమతత్త్వానంద
తిరువేంకటాధిప
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O Blemishless, enjoyer of Eternal Truth, Lord of the hill
call VENKATADRI
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Literal Meaning:
With great compassion, You lifted me up
and placed me in high place. Yet, out of
my narrow thinking, I wanted you should remain in my small heart. But You saved
such low person like me. When You made me your equal, it does not diminish your
glory. But rare for the earthly beings. O Blemish less, enjoyer of Eternal
Truth, Lord of the hill called VENKATADRI
Interpretative
Notes:
In this stanza, Annamacharya is not seeking liberation.
He is speaking from a state where the ground has already shifted,
but habit (స్మృతి, వాసన) was still operating in the Pallavi.
“ఘనపాపిఁ గనక నీకరుణ గోరి నీ-
వనవరతము నా యాతుమ విహరించుమంటిఁ గాక”
Very
intriguing.
Liberation
had already occurred,
but the linguistic and mnemonic frame
caught up a moment later.
That's
the reason he put conditions "that God should be within his heart".
యెనసి
(యెనసి
= to make equal, to bring Parity)
Critical
word used is యెనసి.
Here
Annamacharya is indicating that
Parity
arises not by adjustment,
but
by dissolution of difference.
The
moment he realises that,
he
was sorry for his earlier obstinate stance.
That
is exactly why the condition appears:
Thus,
we understand that Annamacharya has
reached
heights unheard of in human history.
This poem is a living demonstration of his honesty and
clarity of his mind
X-X-The END-X-X
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