304 tagu munulu ṛṣulu tapamulu sēyaṃ̐ga (తగు మునులు‌ ఋషులు తపములు సేయఁ)

 TALLAPAKA ANNAMACHARYULU

304 తగు మునులు‌ ఋషులు తపములు సేయఁ

(tagu munulu ṛṣulu tapamulu sēyaṃ̐ga)

తెలుగులో చదవడానికి ఇక్కడ నొక్కండి.

INTRODUCTION 

Annamacharya places the human problem before us in its raw, unresolved form and asks us to look at it without mediation. That is precisely where we falter. This is the nature of the world (= saṃsāra tree = saṃsāra vriksha). Whatever is done, it grows. This is the fact that demands attention. 

Any attempt to touch, alter, reform, or resolve the saṃsāra tree only intensifies the problem. Annamacharya makes it clear that seeking a method, a solution, or a remedy for this untouchable and ungraspable tree is itself the continuation of the problem. 

This is not instruction. It is not consolation. It is merely an introduction that reflects our actual condition—inescapable and unadorned.

In this Keertana, Annamacharya does not attempt to offer a solution. He asks us only to observe how the saṃsāra tree grows and from where it draws its vitality. Observation without seeing is impossible. That impossibility is what he places before us.

Remaining still—without participation, without movement, without choosing—is meditation. All other movements are continuations. Renunciation, austerity, merit, even sainthood are movements within this very tree. They do not touch the root.

To do nothing is the challenge. That is where control is absent. Jiddu Krishnamurti’s question— “Can you remain with the problem without waiting for an answer?”—points to the same fact.

Therefore, this Keertana is not meant to cultivate devotion, nor to provoke action. It simply halts us and asks us to see the saṃsāra tree as it is. Seeing alone is the essential act here. Beyond that, no direction is offered. 

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అధ్యాత్మ​ సంకీర్తన

రేకు: 255-2 సంపుటము: 3-315

తగు మునులు‌ ఋషులు తపములు సేయఁ గగగనము మోచియుఁ గర్మము దెగదా ॥పల్లవి॥ ధరణీధర మందరధర నగధర చిరకౌస్తుభధర శ్రీధరాకరిఁగాచితి కాకముఁ గాచితి నీ- కరుణకుఁ బాత్రము గలదిదియా ॥తగు॥ భవహర మురహర భక్తపాపహర భువనభారహర పురహరా కవిసిన వురుతను గద్దను మెచ్చితి- వివల నీదయకు నివియా గురుతు     ॥తగు॥ శ్రీవేంకటపతి శేషగరుడపతి భూవనితాపతి భూతపతి గోవుల నేలితి కోఁతుల నేలితి పావనపుఁ గృపకుఁ బాత్రము లివియా ॥తగు॥

PHILOSOPHICAL POEM

Copper Plate: 255-2 Volume: 3-315

tagu munulu ṛṣulu tapamulu sēyaṃ̐ga gaganamu mōciyuṃ̐ garmamu degadā ॥pallavi॥ dharaṇīdhara maṃdaradhara nagadhara cirakaustubhadhara śrīdharā kariṃ̐gāciti kākamuṃ̐ gāciti nī- karuṇakuṃ̐ bātramu galadidiyā ॥tagu॥ bhavahara murahara bhaktapāpahara bhuvanabhārahara puraharā kavisina vurutanu gaddanu mecciti- vivala nīdayaku niviyā gurutu ॥tagu॥ śrīvēṃkaṭapati śēṣagaruḍapati bhūvanitāpati bhūtapati gōvula nēliti kōṃ̐tula nēliti pāvanapuṃ̐ gṛpakuṃ̐ bātramu liviyā ॥tagu॥

Details and Discussions:

Chorus (Pallavi):

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పల్లవి:

తగు మునులు‌ ఋషులు తపములు సేయఁ

గగగనము మోచియుఁ గర్మము దెగదా ॥పల్లవి॥ 

tagu munulu ṛṣulu tapamulu sēyaṃ̐ga

gaganamu mōciyuṃ̐ garmamu degadā ॥pallavi॥

Telugu Phrase	Meaning
తగు మునులు‌ ఋషులు తపములు సేయఁ	Even worthy sages and seers, though qualified and engaged in austerities
గగగనము మోచియుఁ గర్మము దెగదా	Even with vast, all-encompassing effort, could not sever the bonds of karma

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Literal Meaning:

Even worthy sages and seers, endowed with eligibility and spiritual discipline, despite immense effort, were unable to cut the knots of karma. (No matter how intense the austerity, no matter how high one rises — the bondage of karma does not fall away.).

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Interpretative Notes: 

గగగనము మోచియుఁ గర్మము దెగదా

“Neither monumental effort can break the bonds of Karma”

Let us reflect why even capable and qualified sages, despite effort, could not sever karmic bondage. Desire is like a double-edged sword. On one side, action — the effort to achieve. On the other side, withdrawal — the effort to renounce. Both, in their own way, nourish the tree of worldly existence.

 

Whether through doing or through refraining, one thing remains constant: both are driven by faith in one’s present capacity. As long as that capacity is active and trusted, the fundamental truth within cannot be seen. Even great beings continue forward trusting their strength; but rarely does one willingly acknowledge the point where that strength ceases to operate, and step aside from effort itself.

That is why, as stated in the Bhagavad Gita (13.32), Truth, though present in the body, is not the doer and is untouched by action. It stands beyond human effort.

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First Stanza:

ధరణీధర మందరధర నగధర

చిరకౌస్తుభధర శ్రీధరా

కరిఁగాచితి కాకముఁ గాచితి నీ-

కరుణకుఁ బాత్రము గలదిదియా ॥తగు॥

dharaṇīdhara maṃdaradhara nagadhara

cirakaustubhadhara śrīdharā

kariṃ̐gāciti kākamuṃ̐ gāciti nī-

karuṇakuṃ̐ bātramu galadidiyā ॥tagu॥

Telugu Phrase	Meaning
ధరణీధర మందరధర నగధర	O bearer of the earth, lifter of Mount Mandara, carrier of mountains
చిరకౌస్తుభధర శ్రీధరా	O eternal bearer of the Kaustubha gem
కరిఁగాచితి కాకముఁ గాచితి నీ-	O Śrīdhara! You protected the elephant (Gajendra) intoxicated with pride; you also protected the crow (Kākāsura), though deserving punishment
కరుణకుఁ బాత్రము గలదిదియా	Can humans determine who is fit to receive Your grace?

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Literal Meaning:

O bearer of the earth, lifter of Mount Mandara, carrier of mountains! O eternal bearer of the Kaustubha gem! O Śrīdhara! You saved the proud elephant roaming the forest; You also spared the crow who deserved punishment. Who can decide who is worthy of Your compassion?

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Interpretative Notes:

Here Annamacharya clearly states that we cannot truly determine the efforts and prayers to undertake in order to become worthy of divine grace. This must be understood especially in light of the contrast in this charanam: those who were not particularly deserving received protection, while worthy sages did not necessarily obtain what they sought.

 

Thus, the issue is not effort. Rather, he invites us to observe the inner impulse that constantly stretches its hands outward — toward merit, toward pious acts, toward qualification — hoping to secure grace. Annamacharya exposes the subtle arrogance that attempts to measure divine compassion using a scale of worthiness and unworthiness. Can anyone exist without that grace?

 

Here, the very notion of “fitness” — tagu — is completely withdrawn.

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Second Stanza:

భవహర మురహర భక్తపాపహర

భువనభారహర పురహరా

కవిసిన వురుతను గద్దను మెచ్చితి-

వివల నీదయకు నివియా గురుతు ॥తగు॥

bhavahara murahara bhaktapāpahara

bhuvanabhārahara puraharā

kavisina vurutanu gaddanu mecciti-

vivala nīdayaku niviyā gurutu ॥tagu॥ 

Telugu Phrase	Meaning
భవహర మురహర భక్తపాపహర	O remover of worldly bondage, destroyer of Mura, remover of the sins of devotees
భువనభారహర పురహరా	O bearer of the burden of the world!
కవిసిన వురుతను గద్దను మెచ్చితి-	You appreciated the tender squirrel and the mighty eagle (Jatāyu) alike
వివల నీదయకు నివియా గురుతు	In this world, who can determine that these are the marks of Your compassion?

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Literal Meaning:

O remover of worldly bondage, destroyer of evil, remover of the sins of devotees! O bearer of the burden of the world! Yet, You equally appreciated the tender squirrel and the mighty eagle (Jatāyu). Who can decide that these alone are the signs of Your compassion?

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Interpretative Notes: 

Annamacharya first presents the familiar image of God —the remover of problems, the destroyer of sin. This is the God shaped by our expectations. Then suddenly the focus shifts. A tender squirrel — small, fragile, capable of very little. A mighty eagle — heroic, powerful, offering its very life in battle.

 

The outcomes were not the same. But the divine response was the same — appreciation. Here Annamacharya quietly places before us a fundamental assumption: “that greater effort deserves greater value”. He does not condemn it. He simply questions it. It is not magnitude that determines grace. Not the size. Not the success.

What stands out is sincerity — the fullness of what one truly gives. Here too, the idea of “worthiness” — tagu — does not function.

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Third Stanza:

శ్రీవేంకటపతి శేషగరుడపతి

భూవనితాపతి భూతపతి

గోవుల నేలితి కోఁతుల నేలితి

పావనపుఁ గృపకుఁ బాత్రము లివియా  ॥తగు॥

śrīvēṃkaṭapati śēṣagaruḍapati

bhūvanitāpati bhūtapati

gōvula nēliti kōṃ̐tula nēliti

pāvanapuṃ̐ gṛpakuṃ̐ bātramu liviyā          ॥tagu॥

Telugu Phrase	Meaning
శ్రీవేంకటపతి శేషగరుడపతి	O Lord of Venkata, Lord of Śeṣa and Garuḍa
భూవనితాపతి భూతపతి	Lord of the earth, Lord of all beings
గోవుల నేలితి కోఁతుల నేలితి	You are the Lord of cows and the Lord of monkeys
పావనపుఁ గృపకుఁ బాత్రము లివియా	Are these the ones fit for Your purifying grace? (Can anyone decide who is worthy?)

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Literal Meaning:

O Lord of Venkatesa, Lord of Śeṣa and Garuḍa, Lord of the earth, Lord of all beings! You are equally the Lord of cows and of monkeys. Who can determine who is worthy of Your sacred grace?

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Interpretative Notes:

 

In this verse, Annamacharya draws attention to birds and animals, small and great alike, without distinction. What becomes evident is that before the divine, there are no calculations of worthiness, authority, or status.

The human condition lies in being unable to inwardly accept such total equality of all the beings. We instinctively classify, rank, and measure — even in matters of the divine. We attempt to evaluate God through our own categories of hierarchy and ownership.

That is why Annamacharya does not merely speak of ordinary people. He refers instead to the “worthy sages and seers,” those who stood at the summit of society in his time. Even they, when caught in the current of “doing,” fail to perceive this fundamental equality.

Here again, the notion of “fitness” — tagu — does not stand.

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