296 ఎవ్వారు లేరూ హితవు చెప్పఁగ
(evvāru lērū
hitavu ceppaṃ̐ga)
INTRODUCTION
Annamacharya
observes, never instructs.
Truth is not an isolated substance to be acquired.
It emerges through the living interplay
of bodily process and perceptual awareness,
not through the accumulation of information.
Without
experiential insight,
enquiry remains incomplete.
Therefore,
philosophies and doctrines
may offer frameworks or language,
but they cannot externally point the way to truth.
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అధ్యాత్మ
కీర్తన
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Philosophical Poem
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రేకు: 3-2
సంపుటము: 1-15
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Copper
Plate: 3-2 Vol: 1-15
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ఎవ్వారు లేరూ హితవు చెప్పఁగ వట్టి నొవ్వులఁ బడి నేము నొగిలేమయ్యా ॥ఎవ్వారు॥ అడవిఁ బడినవాఁడు వెడలఁ జోటులేక తొడరి కంపలకిందు దూరినట్లు నడుమ దురితకాననముల తరిఁ బడి వెడలలేక నేము విసిగేమయ్యా ॥ఎవ్వారు॥ తెవులు వడినవాఁడు తినఁబోయి మధురము చవిగాక పులుసులు చవి గోరినట్లు భవరోగములఁ బడి పరమామృతము నోరఁ జవిగాక భవముల చవులాయనయ్యా ॥ఎవ్వారు॥ తనవారి విడిచి యితరమైనవారి వెనకఁ దిరిగి తా వెఱ్ఱైనట్లు అనయము తిరువేంకటాధీశుఁ గొలువక మనసులోనివాని మఱచేమయ్యా ॥ఎవ్వారు॥
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evvāru lērū hitavu ceppaṃ̐ga
vaṭṭi novvulaṃ̐ baḍi nēmu
nogilēmayyā ॥evvāru॥ aḍaviṃ̐ baḍinavāṃ̐ḍu
veḍalaṃ̐ jōṭulēka toḍari kaṃpalakiṃdu
dūrinaṭlu naḍuma duritakānanamula
tariṃ̐ baḍi veḍalalēka nēmu visigēmayyā ॥evvāru॥ tevulu vaḍinavāṃ̐ḍu
tinaṃ̐bōyi madhuramu cavigāka pulusulu cavi
gōrinaṭlu bhavarōgamulaṃ̐ baḍi
paramāmṛtamu nōraṃ̐ javigāka bhavamula
cavulāyanayyā ॥evvāru॥ tanavāri viḍici
yitaramainavāri venakaṃ̐ dirigi tā
ve\r\rainaṭlu anayamu tiruvēṃkaṭādhīśuṃ̐
goluvaka manasulōnivāni ma\racēmayyā ॥evvāru॥
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Chorus (Pallavi):
పల్లవి
ఎవ్వారు
లేరూ హితవు చెప్పఁగ వట్టి
నొవ్వులఁ
బడి నేము నొగిలేమయ్యా ॥ఎవ్వారు॥
evvāru lērū hitavu ceppaṃ̐ga
vaṭṭi
novvulaṃ̐ baḍi nēmu
nogilēmayyā ॥evvāru॥
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Telugu Phrase
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Meaning
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ఎవ్వారు
లేరూ హితవు చెప్పఁగ
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O human
being, there is no one who can truly give you counsel or instruction
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వట్టి
నొవ్వులఁ బడి నేము నొగిలేమయ్యా
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Falling into unnecessary suffering, we are crushed and worn
down
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Literal Meaning:
O human
being,
there is no one who can hand over wisdom to you.
Unable to see this,
we sink into avoidable suffering
and worn out.
Interpretative Notes:
ఎవ్వారు లేరూ హితవు చెప్పఁగ
వట్టి నొవ్వులఁ బడి నేము నొగిలేమయ్యా
Just as no
one else can eat food on our behalf,
no one else can know or see truth for us.
Wisdom
cannot be administered like medicine.
It cannot be injected through words, texts, or sermons.
O human
being,
what needs to be known
has to be seen by you alone.
But
aren’t there countless religious texts?
Why
say there is no counsel?
If
books and doctrines could truly give wisdom,
would the world be in its present state?
The
very persistence of confusion
exposes the limitation of instruction.
Not
recognizing that we are nimitta-mātra—
merely functionaries not decision makers —
Unable
to understand our own internal nature (svadharma),
we rush to do, to interfere, to correct.
This
action itself is resistance — an inner friction.
Unable
to accept the natural unfolding of life,
every action born of this resistance
turns into suffering.
Thus,
what could have been simple living
becomes needless struggle.
Let
us understand this thru a
Visual
Reflection: Salvador Dalí
"A
Couple with Their Heads Full of Clouds" (1936)
In this
painting, we see two human figures as hollow silhouettes.
They have no solid inner self—
they are merely frames through which the field is visible.
One figure
looks toward us;
the other looks away.
What fills the silhouettes differs accordingly.
This shows
how perception changes with direction.
Seeing from one side, we miss the other.
Ordinary, conditioned seeing itself
becomes the source of error.
The Outer
Frame:
The frame
is only an enclosure of what is viewed
Clouds, scenarios
keep changing
The function
of the frame is to show what is viewed without distortion.
The unconditional
acceptance what is viewed is very important.
Once the Outer
frame starts meddling with what is viewed,
We are no
longer the frame, but a doer.
What
matters is seeing that the “I”
is only a frame —
not the doer,
not the chooser,
then, we are not the carrier of life’s burden.
The
Illusion of the Doer:
We are
weary because
we try to
make an empty silhouette (the "I") full
by creating its identity and start filling it
with materials of our choices.
Thus, these
choices superpose over what is viewed.
And distort what is seen.
Thus, our
seeing become defective.
First Stanza:
అడవిఁ బడినవాఁడు
వెడలఁ జోటులేక
తొడరి కంపలకిందు
దూరినట్లు
నడుమ దురితకాననముల
తరిఁ బడి
వెడలలేక
నేము విసిగేమయ్యా ॥ఎవ్వారు॥
aḍaviṃ̐ baḍinavāṃ̐ḍu veḍalaṃ̐
jōṭulēka
toḍari kaṃpalakiṃdu dūrinaṭlu
naḍuma duritakānanamula tariṃ̐
baḍi
veḍalalēka nēmu visigēmayyā ॥evvāru॥
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Telugu Phrase
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Meaning
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అడవిఁ బడినవాఁడు వెడలఁ జోటులేక
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Like one
trapped in a dense forest, unable to find a way out
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తొడరి కంపలకిందు దూరినట్లు
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Blindly
following what seems familiar and ending up inside thorny bushes
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నడుమ దురితకాననముల తరిఁ బడి
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Caught in the middle of life’s forest of
suffering and confusion
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వెడలలేక
నేము విసిగేమయ్యా
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Unable to
move forward or escape, we grow weary and exhausted
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Literal
Meaning:
Just
as one who is lost in a forest,
not knowing the way,
moves along familiar tracks
only to get more deeply entangled in thorns—
so too, in the course of life,
we act from habit and fear,
wander through the forest of our own confusions,
and fall into greater difficulty.
Unable
to step out,
unable to see afresh,
we grow tired, frustrated, and inwardly burdened.
Interpretative
Notes:
అడవిఁ (Forest)
"Forest"
here is a crowded with "perspectives" that there is no room to move.
We think we are moving forward, but we are actually just manoeuvring within a
congested mental maze.
తొడరి (The Paradox of Effort)
The word Todari
(blindly following/persisting) is key. When we are lost, our instinct is to
"do something." And that our very attempt to escape—misleads. blindly
following the same old logic—is what leads us into the "thorns" (కంపలు). Are not external. Internal entanglements.
A Visual
Reflection: Salvador Dalí
"Perspectives"
(1936)
The
Illusion of Choice In this painting, dark and tired figures appear
to be discussing "which way to go." Yet, look closely: they are fated
to repeat the same tracks carved by millions before them.
The
Landscape as a Trap: Although the horizon seems open, the
"lines" of perspective act as rails. Whether they dance, play music,
or move in groups, they are ultimately alone in a repetitive cycle.
No Exit: The
mountain in the distance remains unreachable because everyone is stuck on
"this side" of their own conditioning. Different perspectives do not
change the underlying reality: there is no exit through the mind's usual paths
As
Annamacharya says, we are "tired of the struggle" (visigēmayyā).
We realize that our "animations" across the landscape haven't brought
us closer to the Truth; they have only exhausted our energy.
Second Stanza:
తెవులు
వడినవాఁడు తినఁబోయి మధురము
చవిగాక
పులుసులు చవి గోరినట్లు
భవరోగములఁ
బడి పరమామృతము నోరఁ
జవిగాక
భవముల చవులాయనయ్యా ॥ఎవ్వారు॥
tevulu vaḍinavāṃ̐ḍu tinaṃ̐bōyi
madhuramu
cavigāka pulusulu cavi
gōrinaṭlu
bhavarōgamulaṃ̐ baḍi
paramāmṛtamu nōraṃ̐
javigāka bhavamula
cavulāyanayyā ॥evvāru॥
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Telugu Phrase
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Meaning
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తెవులు వడినవాఁడు తినఁబోయి మధురము
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Like a person struck by disease who attempts to eat
something sweet.
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చవిగాక పులుసులు చవి గోరినట్లు
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Finding no taste in sweetness, but instead craving
sour/acidic things due to the illness.
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భవరోగములఁ బడి పరమామృతము నోరఁ
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Falling into the "disease of existence" (mental
weakness), even when the Supreme Nectar is at our very lips.
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జవిగాక భవముల చవులాయనయ్యా
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We find no "taste" in the Divine, finds light in
the cycle of birth and death.
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Literal Meaning:
(In
this stanza, Annamacharya is diving deep)
Just
as a sick person’s palate is so distorted by fever that
they
reject sweets and crave harmful sour foods,
Likewise
afflicted by the "disease of worldly existence" (Mental weakness)
even
though the nectar of Truth is right at our lips,
our
distorted intellect finds it tasteless,
preferring
the "sour" cycle of mundane life as its only support.
Interpretative Notes:
Annamacharya
deliberately links the tongue to intelligence here.
In physical
illness, the tongue loses its natural discernment:
sweet no longer tastes better,
and sour appears desirable.
In the same
way, under the influence of inner weakness (bhava-roga)—
not a bodily disease, but a psychological and existential fragility—
even when the supreme nectar (paramāmṛta),
the truth of the Self,
has come within immediate reach—
intelligence
does not awaken.
Instead of
moving toward truth,
the mind finds familiarity, reassurance, and support
in continuing life as it is—
in the cycle of becoming,
in birth and death,
in samsāra itself.
Thus,
though truth is near,
life is spent tasting the familiar
rather than receiving the real.
Third Stanza:
తనవారి
విడిచి యితరమైనవారి
వెనకఁ
దిరిగి తా వెఱ్ఱైనట్లు
అనయము
తిరువేంకటాధీశుఁ గొలువక
మనసులోనివాని
మఱచేమయ్యా ॥ఎవ్వారు॥
tanavāri viḍici
yitaramainavāri
venakaṃ̐ dirigi tā
ve\r\rainaṭlu
anayamu tiruvēṃkaṭādhīśuṃ̐
goluvaka
manasulōnivāni
ma\racēmayyā ॥evvāru॥
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Telugu Phrase
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Meaning
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తనవారి విడిచి యితరమైనవారి
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Leaving his own people (implying Servants of the Lord) and following
others
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వెనకఁ దిరిగి తా వెఱ్ఱైనట్లు
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Only to know one is foolish. (And wasting time only to know
at the end he has been robbed for precious time)
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అనయము తిరువేంకటాధీశుఁ గొలువక
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Without serving the Lord continuously
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మనసులోనివాని మఱచేమయ్యా
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Within our hearts, we shall forget HIM
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Literal Meaning:
O People,
we leave those who are truly devotional,
and run after others instead.
Only to realise folly later —without any real gain.
By failing
to remain steadily aligned
with Tiruvēṅkaṭādhiśa,
we forget the One
who is genuinely present within us.
Interpretative Notes:
తనవారి
This song
begins with the declaration: “No one can give counsel.”
So why does Annamacharya now speak of “our own people”?
By “తనవారు” (one’s
own),
the Acharya points to those who live in quiet alignment—
the devotees of Venkateshwara
who do not display themselves outwardly.
the Acharya points to those who live in quiet alignment—
the devotees of Venkateshwara
who do not display themselves outwardly.
the Acharya points to those who live in quiet alignment—
the devotees of Venkateshwara
who do not display themselves outwardly.
They do not
advertise wisdom.
They do not create spectacle.
They are absorbed in inward clarity.
Hence, they are rarely recognized.
యితరమైనవారి
By
contrast, “others” are always visible.
They attract attention.
They invite reverence, ritual, and praise.
They function within social validation.
Running
after them brings familiarity and comfort—
but no transformation.
To know the
One who resides invisibly within
is already difficult.
Even when faint inner reflections are sensed,
they do not easily stay in the heart.
It is far
easier to be drawn outward—
to wealth, recognition, authority, and form.
Once that
path is taken,
the inner presence is forgotten.
The path where “no one can guide” is stark and inward.
The path endorsed by the many is crowded and comforting.
One dissolves dependence;The other only rearranges it.
X-X-The
END-X-X
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