292 అయ్యో మాయలఁ బొంది అందునిందు
నున్నవారు
(ayyō māyalaṃ̐ boṃdi aṃduniṃdu nunnavāru)
INTRODUCTION
In this kīrtana,
Annamacharya employs the compound expression
“అందునిందు నున్నవారు”
to indicate beings existing across various
planes of existence.
This includes beings ranging
from the netherworlds to the realms of gods.
Annamacharya points out that
these beings are not separate creations;
they are none other than those who once lived
on this very earth
and later attained those states
according to the fruition of their deeds
(karma).
However exalted these planes may appear,
all such beings remain firmly within
the cycle of birth–death–rebirth (bhava).
Therefore, Annamacharya asserts that
beings who themselves abide within bhava
do not possess the capacity
to bestow liberation upon others.
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అధ్యాత్మ కీర్తన
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Philosophical
Poem
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రేకు: 102-6 సంపుటము: 2-12
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Copper Plate: 102-6 Vol: 2-12
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అయ్యో మాయలఁ బొంది అందునిందు నున్నవారు యియ్యగొనఁ గర్తలుగా రెఱఁగరు జడులు ॥పల్లవి॥ చుక్కలై యుండినవారు సురలై యుండినవారు యిక్కడనుండి పోయిన యీజీవులే దిక్కుల వారి నిందరు దేవతలంటా మొక్కేరు యొక్కుడైన హరి నాత్మ నెఱఁగరు జడులు ॥అయ్యో॥ పాతాళవాసులను పలులోకవాసులును యీతరవాత నుండిన యీ జీవులే కాతరాన వారిపుణ్యకతలే వినేరు గాని యీతల శ్రీహరికత లెఱఁగరు జడులు ॥అయ్యో॥ యిరవెఱిఁగిన ముక్తు లెఱఁగని బద్దులు యిరవై మనలోనున్న యీజీవులే సిరుల మించినవాఁడు శ్రీవేంకటేశ్వరుఁడే శరణాగతులు దక్క చక్కఁ గారు జడులు ॥అయ్యో॥
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ayyō māyalaṃ̐ boṃdi aṃduniṃdu nunnavāru yiyyagonaṃ̐ gartalugā re\raṃ̐garu jaḍulu॥pallavi॥ cukkalai yuṃḍinavāru suralai yuṃḍinavāru yikkaḍanuṃḍi pōyina yījīvulē dikkula vāri niṃdaru dēvatalaṃṭā mokkēru yokkuḍaina hari nātma ne\raṃ̐garu jaḍulu॥ayyō॥ pātāḻavāsulanu palulōkavāsulunu yītaravāta nuṃḍina yī jīvulē kātarāna vāripuṇyakatalē vinēru gāni yītala śrīharikata le\raṃ̐garu jaḍulu॥ayyō॥ yirave\riṃ̐gina muktu le\raṃ̐gani baddulu yiravai manalōnunna yījīvulē sirula miṃcinavāṃ̐ḍu śrīvēṃkaṭēśvaruṃ̐ḍē śaraṇāgatulu dakka cakkaṃ̐ gāru jaḍulu॥ayyō॥
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Details and Discussions:
Chorus
(Pallavi):
అయ్యో
మాయలఁ బొంది అందునిందు నున్నవారు
యియ్యగొనఁ
గర్తలుగా రెఱఁగరు జడులు ॥పల్లవి॥
ayyō
māyalaṃ̐ boṃdi aṃduniṃdu nunnavāru
yiyyagonaṃ̐
gartalugā re\raṃ̐garu jaḍulu ॥pallavi॥
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Telugu
Phrase
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Meaning
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అయ్యో మాయలఁ బొంది అందునిందు నున్నవారు
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Alas! Those who are caught in Māyā — the deceptions that
manufacture and sustain states of existence — and those who appear to reside
across various realms (lokas).
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యియ్యగొనఁ గర్తలుగా రెఱఁగరు జడులు
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None of them have the
authority or power to grant Liberation (Moksha). The dull-witted
(those lacking subtle perception) in this world do not realize this truth.
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Literal Meaning:
Alas! Beings caught in the illusions that create
and sustain various states of existence, even those who appear to inhabit
higher realms, are not capable of granting Liberation. The dull-minded of this
world remain unaware of this reality.
Interpretative
Notes:
The Central Insight
Annamacharya delivers a sharp and unsettling
truth. Human beings often look upward — toward gods, celestial beings, exalted
powers, or refined spiritual states —expecting salvation from them.
Annamacharya dismantles this illusion decisively.
Those beings who appear to “reside here and
there” (అందునిందు
నున్నవారు) are merely
occupants of more refined compartments within the same house of Māyā. They
inhabit subtler or more pleasurable states, but they remain bound by bhava —
the condition of becoming, governed by time, continuity, and decay.
Liberation does not lie in existing to a new ground
but in exit from existence as a conditioned process.
The 31 Planes of Existence (Buddhist Philosophy)
Annamacharya's reference to those "residing
here and there" (అందునిందు
నున్నవారు) perfectly
mirrors the 31 Planes of Existence described by the Buddha. If a state
(or plane of existence) can be recognized by name or form, it is still a part
of the "Becoming" and therefore a form of bondage.
Birth (or Rebirth) into these planes does not
occur only from the human realm; it arises through karma from any conditioned
state. However, human birth is uniquely capable of recognizing bondage itself
and stepping out of it. This is the hidden emphasis shared by the Buddha,
the Gita, and Annamacharya.
Alignment with Bhagavad Gita 3–10
सहयज्ञा: प्रजा: सृष्ट्वा
पुरोवाच प्रजापति: |
अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् || 3-10||
saha-yajñāḥ prajāḥ sṛiṣhṭvā purovācha prajāpatiḥ
anena prasaviṣhyadhvam eṣha vo ’stviṣhṭa-kāma-dhuk
Purport: At the beginning of creation, the
Creator brought forth humanity along with prescribed duties (yajñas), saying: “By
these you shall prosper; they shall fulfil your desires.”
All the higher realms described by the Buddha —
including the 31 planes — are essentially fruits of refined yajñas and karmic
merit. They offer prosperity, power, pleasure, and longevity, but they are not
Liberation.
True Meaning of Yajña
Yajña means letting go, not accumulation. The
ultimate yajña is the abandonment of the doer-sense (కర్తృత్వ భావన). As long as rewards are sought, conditioned
existence continues.
By using the word “జడులు”(Jadulu), Annamacharya is not insulting humanity.
Rather, he is diagnosing a lack of subtlety and sensitivity (సూక్ష్మగ్రాహ్యత).
This Pallavi is a moment of clear seeing.
Annamacharya exposes the deepest human error:
mistaking elevation within illusion for transcendence beyond it.
First
Stanza:
చుక్కలై
యుండినవారు సురలై యుండినవారు
యిక్కడనుండి
పోయిన యీజీవులే
దిక్కుల
వారి నిందరు దేవతలంటా మొక్కేరు
యొక్కుడైన
హరి నాత్మ నెఱఁగరు జడులు ॥అయ్యో॥
cukkalai
yuṃḍinavāru suralai yuṃḍinavāru
yikkaḍanuṃḍi
pōyina yījīvulē
dikkula
vāri niṃdaru dēvatalaṃṭā mokkēru
yokkuḍaina
hari nātma ne\raṃ̐garu jaḍulu ॥ayyō॥
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Telugu
Phrase
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Meaning
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చుక్కలై యుండినవారు సురలై యుండినవారు
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Those who appear as stars and those who exist as celestial
beings (devas)
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యిక్కడనుండి పోయిన యీజీవులే
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Are none other than beings who departed from this very
human world
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దిక్కుల వారి నిందరు దేవతలంటా మొక్కేరు
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Seeing beings in various directions and realms, people
mistake them for gods and worship them
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యొక్కుడైన హరి నాత్మ నెఱఁగరు జడులు ॥అయ్యో॥
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Yet they fail to recognize Hari—the One greater than all,
residing as their own Self; such people are dull in perception
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Literal Meaning:
Those who exist as stars or as celestial beings
are not fundamentally different entities; they are beings who once departed
from this very human realm (for example, Dhruva). People, seeing exalted beings
in different directions and higher realms, mistake them for gods and worship
them. Yet they fail to recognize Hari—the One who is beyond all of them and who
abides as their own inner Self. This failure arises from lack of intelligent
perception.
Interpretative
Notes:
“యొక్కుడైన హరి నాత్మ నెఱఁగరు జడులు”
is the key line.
Here, “యొక్కుడైన” must be understood
not as “higher by position”,
but as that which is greater than all because,
it is the very basis of all existence.
The human mind instinctively structured around
relativity.
What is Visible, hierarchically elevated
is easier for the mind to comprehend and believe.
Leaving aside this solid evidence
Who would want to chase that invisible Hari
within?
(obviously only handful few)
Human beings fall into confusion by dividing
reality into
“inner” and “outer” worlds and
treating them as separate.
In truth, these two are reflections of one
another—
mutually dependent and arising together.
When observed carefully,
all of these remain objects within consciousness.
High or exalted awareness also part of this consciousness.
The Divine—
or Liberation—
is not an object within awareness.
No matter how far, how cleverly one extends
what lies within awareness,
there is no pathway from there to what lies beyond
its reach.
Hence Annamacharya sharply points out:
“మాయ అను భవనములోని పై అంతస్తులను
భవస్థితి నుండి మోక్షమునకు దారిలేదు.”
There is no path to Liberation from the upper
floors of the house of illusion.
By calling people “జడులు”,
Annamacharya is not condemning them. “He is pointing to an indifference and an
inability to catch a subtle yet decisive moment.”
Second
Stanza:
పాతాళవాసులను పలులోకవాసులును
యీతరవాత నుండిన యీ జీవులే
కాతరాన వారిపుణ్యకతలే వినేరు గాని
యీతల శ్రీహరికత లెఱఁగరు జడులు ॥అయ్యో॥
pātāḻavāsulanu
palulōkavāsulunu
yītaravāta
nuṃḍina yī jīvulē
kātarāna
vāripuṇyakatalē vinēru gāni
yītala
śrīharikata le\raṃ̐garu jaḍulu॥ayyō॥
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Telugu
Phrase
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Meaning
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పాతాళవాసులను పలులోకవాసులును
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Beings residing in the
nether worlds and in various other realms
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యీతరవాత నుండిన యీ జీవులే
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Are none other than
beings who, after being born on this earth, reached those realms
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కాతరాన వారిపుణ్యకతలే
వినేరు గాని
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Driven by fear,
agitation, and insecurity, people eagerly listen to the meritorious stories
of such beings
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యీతల శ్రీహరికత లెఱఁగరు జడులు
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But they fail to recognize the greatness and majesty of Sri
Hari on this side (the fear-free side); such people lack subtle
discernment
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Literal Meaning:
Those who reside in the nether regions or
in various higher worlds are not fundamentally different beings; they are souls
who, after being born on this very earth, attained those realms. Out of fear,
insecurity, and restlessness, people become eager to hear the stories of the
merits and glories of such beings. Yet, they fail to recognize the immeasurable
greatness of Sri Hari —that lies on the other side—beyond fear and agitation.
Interpretative
Notes:
The phrase “కాతరాన” is the crucial pivot in this stanza.
Kātaramu signifies:
fear,
timidity,
inner
agitation,
psychological
restlessness,
the
urge for reassurance.
“కాతరాన” therefore means being propelled by
fear and insecurity.
As long as cause-and-effect, reason,
and assurance operate,
the human mind keeps circling within the inner edges of awareness
(ఎఱుకలోపలి అంచులు).
Structures that provide explanation,
merit, reward, and continuity
offer psychological comfort.
Because they offer reassurance, they appear to be truth.
But what lies beyond this flow of
becoming
exists on the other shore of causality
That which is beyond this life stream:
does
not arise from causes,
does
not depend on merit,
does
not respond to fear,
does
not provide reassurance.
Honestly
none who wants risk such an uncertain adventure.
Therefore,
we continue to believe the one
that
is giving reassurance, confidence.
No wonder,
we remain inert (“జడులు”)
When Annamacharya says:
“యీతల శ్రీహరికత లెఱఁగరు జడులు”
“They
cannot recognize the greatness of Sri Hari on the other side.”
“That side” does not mean a different spatial
location.
It means the dimension free from fear, causality,
and becoming.
That which transcends cause-and-effect only can
know that.
Those operating within the boundaries of fear
can never know the other side.
No wonder,
we remain inert (“జడులు”)
Third Stanza:
యిరవెఱిఁగిన ముక్తు లెఱఁగని బద్దులు
యిరవై మనలోనున్న యీజీవులే
సిరుల మించినవాఁడు శ్రీవేంకటేశ్వరుఁడే
శరణాగతులు దక్క చక్కఁ గారు జడులు ॥అయ్యో॥
yirave\riṃ̐gina
muktu le\raṃ̐gani baddulu
yiravai
manalōnunna yījīvulē
sirula
miṃcinavāṃ̐ḍu śrīvēṃkaṭēśvaruṃ̐ḍē
śaraṇāgatulu
dakka cakkaṃ̐ gāru jaḍulu॥ayyō॥
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Telugu
Phrase
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Meaning
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యిరవెఱిఁగిన ముక్తు లెఱఁగని బద్దులు
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(ఇరవు= suitable, fitting,
appropriate, in harmony) The bound cannot recognise liberation
that is appropriate and true.
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యిరవై మనలోనున్న యీజీవులే
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(ఇరవు= position)
those who form position and establish identity continue to exists among
us here.
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సిరుల మించినవాఁడు
శ్రీవేంకటేశ్వరుఁడే
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The one who surpasses
all worldly wealth, power, and enjoyment is Sri Venkateshwara alone.
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శరణాగతులు దక్క చక్కఁ గారు జడులు
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(చక్కఁ = supple, responsive, capable of attunement; చక్కఁ గారు = lacking that agility). Except to those who
surrender, He does not reveal Himself clearly. The rest remain inert—unable
to align or respond.
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Literal Meaning:
Those who are bound by karma and
incapable of recognizing true liberation are not elsewhere—they live right here
among us, having firmly settled into their psychological and existential
positions. Sri Venkateshwara alone transcends all worldly riches and
experiences. Yet He becomes evident only to those who surrender. To all others,
He does not appear clearly; they remain fixed to their own imagined positions.
Interpretative
Notes:
“యిరవై మనలోనున్న యీజీవులే”
This line is pivotal.
By saying “those who take up position
and establish Identity for themselves
here among us,”
Annamacharya is referring a psychological
position taken.
Not
merely to physical presence.
He is pointing to a deeper formed position on
Every
object,
every
belief,
every
value,every
spiritual idea.
Such a mind backed by vast knowledge establishes
a form, a shape, a psychological position
On each and every conceivable thing.
Annamacharya’s insight is precise:
Those who are bound to such fixed
positions—
to formed ideas, named states, imagined attainments—
are incapable of recognizing liberated beings.
Liberation cannot be recognized by a mind
that survives through positioning and
naming.
Those who establish positions will lose
them.
Those with no idea of gaining a position alone receive it.
“శరణాగతులు దక్క చక్కఁ గారు జడులు”
Here, చక్కఁ is not used in the ordinary sense of
“proper” or “correct.”
Annamacharya uses it in a dynamic
sense:
the capacity to align with
the ever-quick shifting consciousness,
moment by moment.
Why such agility is required becomes
clear
when aligned with Bhagavad Gita 10.40:
नान्तोऽस्ति मम दिव्यानां विभूतीनां परन्तप |
nānto ’sti mama divyānāṁ vibhūtīnāṁ parantapa
O
Arjuna, there is no end to My divine manifestations.
To comprehend the infinite and
simultaneous opulence of the Divine,
the mind must operate with equal immediacy and sharpness.
That requires:
intense
attentiveness,
effortless
alertness,
freedom
from fixed inner structures.
We lack this suppleness.
Hence Annamacharya calls us “జడులు”.
This is not condemnation.
It is diagnosis.
Our current mode of consciousness
itself obstructs that divine attunement.
Even complete stillness of mind is insufficient—
for liberation is not a refined state of consciousness,
but freedom from positioning altogether.
Closing Insight
Sri Venkateshwara is not distant, hidden,
or selective.
He is revealed only where surrender dissolves positioning.
Where the mind becomes agile enough to
move with truth—
not seek it, not grasp it, not house it—
That alone is moment of clear seeing.
Truth is a pathless land.
X-X-The END-X-X
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