310 బయలు మొరంగగు పరమమాయ ఇది
(bayalu
moraṃgagu
paramamāya idi)
తెలుగులో చదవడానికి ఇక్కడ నొక్కండి.
INTRODUCTION
Among Annamacharya’s spiritual compositions, బయలు మొరంగగు పరమమాయ ఇది (“Bayalu
Morangagu Paramamāya Idi”) stands out as a subtle
analysis of the human mind. In this Keertana Annamacharya examines the nature
of Maya from an unusual angle. Ordinarily Maya is imagined as something
hidden from sight — a mysterious force concealed somewhere beyond perception. But
in this composition Annamacharya reveals a striking paradox. Maya is not
something concealed; it is the truth that lies openly before our eyes — in
plain view.
To
understand this Keertana properly, one may recall a well-known remark made by
Sherlock Holmes to his friend Watson: “You see everything, but you fail to
notice what you see.” The problem does not lie in seeing but in noticing.
Human beings do not perceive the world directly. Memories, opinions, desires,
and fears formed in the past act as filters through which reality is
interpreted. What we see, therefore, is not the world as it is, but a version
shaped by the mind.
Thus, even
when truth stands clearly before us, layers of past impressions, borrowed
knowledge, and the endless pursuit of enjoyment prevent us from recognizing it.
In the end, as Annamacharya repeatedly points out in this composition, we
simply forget what is already known.
The three
stanzas of this Keertana illustrate this condition from different angles. The
first shows how even widely accepted truths fail to guide our conduct. The
second reveals how the pursuit of pleasure repeatedly draws the mind away from
what it already knows. The third points to a deeper principle concerning
action, duty, and human freedom.
In essence,
this composition suggests that Maya is not a mysterious power hidden somewhere
outside us. It arises from the way we perceive and respond to the world before
us.
|
అధ్యాత్మ
సంకీర్తన
|
|
రేకు: 197-6
సంపుటము: 2-501
|
|
బయలు మొరంగగు పరమమాయ ఇది నయమున లోనై వగతురు గాని ॥పల్లవి॥ కలఁడు హరి యొకఁడు కావ జగములకు కలిగినతఁడు లేక మానఁడు తెలిసి ఇందరికిఁ దేరిన యర్థమే మలసి యప్పటి మరతురు గాని ॥బయ॥ పుట్టినదెల్లా భోగముకొరకే పుట్టిన భోగము పో దెపుడు పట్టి యీమాఁటలే పలుకుదు రిందరు మట్టులేక ఇది మరతురు గాని ॥బయ॥ కర్మము శ్రీవేంకటపతి కార్యము కర్మము దేహికిఁ గాణాచి ధర్మ మీదేవుని దాస్యం బందురు మర్మము లోకులు మరతురు గాని ॥బయ॥
|
|
PHILOSOPHICAL POEM
|
|
Copper Plate: 197-6 Volume: 2-501
|
|
bayalu moraṃgagu paramamāya idi nayamuna lōnai vagaturu gāni ॥pallavi॥ kalaṃ̐ḍu hari yokaṃ̐ḍu kāva jagamulaku kaliginataṃ̐ḍu lēka mānaṃ̐ḍu telisi iṃdarikiṃ̐ dērina yarthamē malasi yappaṭi maraturu gāni ॥baya॥ puṭṭinadellā bhōgamukorakē puṭṭina bhōgamu pō depuḍu paṭṭi yīmāṃ̐ṭalē palukudu riṃdaru maṭṭulēka idi maraturu gāni ॥baya॥ karmamu śrīvēṃkaṭapati kāryamu karmamu dēhikiṃ̐ gāṇāci dharma mīdēvuni dāsyaṃ baṃduru marmamu lōkulu maraturu gāni ॥baya॥
|
Details
and Discussions:
Chorus (Pallavi):
బయలు మొరంగగు
పరమమాయ ఇది
నయమున లోనై
వగతురు గాని ॥పల్లవి॥
bayalu moraṃgagu paramamāya
idi
nayamuna lōnai vagaturu gāni ॥pallavi॥
|
పదబంధం
|
అర్థం
|
|
బయలు మొరంగగు
|
Openly present, yet hidden
|
|
పరమమాయ ఇది
|
This itself is the supreme illusion |
|
నయమున లోనై |
Assuming it to be simple and harmless |
|
వగతురు గాని |
People fall into it and later regret |
Literal Meaning:
This
supreme illusion stands openly before us yet remains hidden. Taking it to be
something simple or insignificant, people enter it casually and later suffer
the consequences.
Interpretative Notes:
In this Pallavi
Annamacharya presents a striking paradox.“బయలు మొరంగగు” — openly present
yet hidden: Illusion is not something concealed somewhere far away. It is
present directly before us. It is the very field of our daily experience. Yet
its true nature does not become clear to us.
Why does
this happen? We human beings rarely perceive the world directly. The mind
compares what is seen with past experiences, memories, and opinions. Through
this comparison it arrives at a conclusion about what stands before the eyes.
What we finally see is therefore not the raw reality, but a version filtered
through accumulated memory.
This
difficulty of seeing clearly can be illustrated through René Magritte’s
surrealist painting “The Meaning of Night.” In the painting two figures
appear to be standing near the sea after dusk. One faces the viewer with closed
eyes, while the other looks toward the sea. On the ground lie cloud-like shapes
scattered irregularly. Suspended vaguely in the air is a fragment of a woman’s
torso.
Certain
elements of the scene — the figures and the sea — appear clear. Yet other parts
remain ambiguous: the posture of the person with closed eyes, the unnatural
boundary between land and sea, and the floating body. Faced with such a scene,
the mind immediately tries to construct a coherent explanation. It searches for
familiar references and begins forming a narrative.
In doing
so, the mind tends to ignore or dismiss the parts that do not fit its
interpretation. Thus, the viewer does not actually see the entire picture; only
those portions that can be easily understood are acknowledged.
Magritte’s
painting exposes this tendency: we rarely see what is before us. Instead, we
quickly compare it with what we already know. In that act of comparison, the
original perception slips away.
Annamacharya’s
phrase “బయలు మొరంగగు పరమమాయ” points to
the same phenomenon. Illusion is not hidden elsewhere. It stands openly before
us. Yet we fail to see it because the mind assumes it can easily grasp what is
seen. Believing the matter to be simple, the mind rushes to interpret it. It
says, in effect, “This is simple. I understand far more complex things” But
this very attempt to interpret becomes the difficulty.
For this
reason the poet observes: “నయమున లోనై వగతురు గాని.” People
assume it to be simple, step into it casually, and only afterwards recognize
the confusion they have entered.
Thus, the
poet suggests something subtle yet important: Illusion is not merely an
external force. It arises from the way the mind approaches experience. As long
as perception is filtered through memory, opinion, and comparison, reality
cannot be seen fully.
That
condition itself is what the poet calls “బయలు
మొరంగగు పరమమాయ” — the supreme illusion that stands openly before us
while remaining hidden.
First Stanza:
కలఁడు హరి
యొకఁడు కావ జగములకు
కలిగినతఁడు
లేక మానఁడు
తెలిసి ఇందరికిఁ
దేరిన యర్థమే
మలసి యప్పటి
మరతురు గాని ॥బయ॥
kalaṃ̐ḍu hari
yokaṃ̐ḍu kāva jagamulaku
kaliginataṃ̐ḍu lēka mānaṃ̐ḍu
telisi iṃdarikiṃ̐ dērina
yarthamē
malasi yappaṭi
maraturu gāni ॥baya॥
|
Telugu Phrase
|
Meaning
|
|
కలఁడు హరి యొకఁడు కావ జగములకు
|
Hari exists as the sustaining principle of the world.
|
|
కలిగినతఁడు లేక మానఁడు
|
Whether acknowledged or denied, what exists cannot cease to
exist.
|
|
తెలిసి ఇందరికిఁ దేరిన యర్థమే
|
This is an understanding already known to all — common
human wisdom.
|
|
మలసి యప్పటి మరతురు గాని
|
Yet, at the
moment of action, people waver and forget it.
|
Literal Meaning:
Hari,
the sustaining principle of the world, exists. What truly exists does not cease
simply because someone denies it. This understanding is not a hidden
philosophical secret. It is a truth widely recognized in common human
experience. Yet at the very moment of action, the mind wavers and forgets this
very understanding.
Interpretative Notes:
In this stanza Annamacharya draws attention to a subtle contradiction in human behaviour. The line “తెలిసి ఇందరికిఁ దేరిన యర్థమే” indicates that certain established truths— such as what is impermanent and what endures — do not arise from deep philosophical speculation. They become over time through human experience and settle into what we call common sense.
For
example, people generally recognize that the world does not revolve around
their personal wishes, that actions have consequences, and that there exists an
order greater than individual will. Such insights are not esoteric knowledge
reserved for a few; they are widely understood.
Yet a
difficulty arises at the moment when this understanding must guide our actions.
Human beings often carry within themselves two opposing tendencies: One tendency acknowledges what is widely known and accepted. The other, driven by ego, education, status, or personal opinion, resists submitting to what appears “ordinary.”
Thus a person may know a truth perfectly well, yet hesitate to act according to it
There is
also another important factor: the moment in which recognition must occur is
extremely brief. The mind must notice the situation clearly and respond
immediately. But instead of responding with clarity, the mind begins to
oscillate — weighing self-interest, pride, social pressure, or habit. This
wavering state is what Annamacharya captures in the phrase: “మలసి యప్పటి మరతురు గాని.” Even what is already known
slips away in that moment.
A famous
exchange between Sherlock Holmes and Dr. Watson illustrates this condition
well: “Watson, you see everything. But you fail to notice what you see. I
cannot see more than you do; I have only trained myself to notice it.” The
difference between seeing and noticing is small but crucial.
Similarly,
the truth referred to in this stanza are already before everyone. Yet the mind
fails to notice them at the moment they are needed. Thus, Annamacharya exposes
a fundamental human weakness: we do not suffer from lack of knowledge as
much as from the inability to remain aligned with what we already know.
Second Stanza:
In this stanza Annamacharya draws attention to a subtle contradiction in human behaviour. The line “తెలిసి ఇందరికిఁ దేరిన యర్థమే” indicates that certain established truths— such as what is impermanent and what endures — do not arise from deep philosophical speculation. They become over time through human experience and settle into what we call common sense.
Human beings often carry within themselves two opposing tendencies: One tendency acknowledges what is widely known and accepted. The other, driven by ego, education, status, or personal opinion, resists submitting to what appears “ordinary.”
Thus a person may know a truth perfectly well, yet hesitate to act according to it
Second Stanza:
పుట్టినదెల్లా భోగముకొరకేపుట్టిన భోగము పో దెపుడుపట్టి యీమాఁటలే పలుకుదు రిందరుమట్టులేక ఇది మరతురు గాని ॥బయ॥puṭṭinadellā bhōgamukorakēpuṭṭina bhōgamu pō depuḍupaṭṭi yīmāṃ̐ṭalē palukudu riṃdarumaṭṭulēka idi maraturu gāni ॥baya॥
|
Telugu Phrase
|
Meaning
|
||
|
పుట్టినదెల్లా భోగముకొరకే
|
Everything that arises in the mind appears to seek
enjoyment or gratification.
|
||
|
పుట్టిన భోగము పో దెపుడు
|
Once the desire for enjoyment arises, it does not easily
disappear.
|
||
|
పట్టి యీమాఁటలే పలుకుదు రిందరు
|
People repeatedly speak these well-known moral sayings.
|
||
|
మట్టులేక ఇది మరతురు గాని
|
|
Literal Meaning:
Interpretative Notes:
In this stanza Annamacharya points to another common but rarely examined feature of human life.The mind constantly generates impulses and desires. Almost everything that arises within it seeks some form of experience, enjoyment, or gratification. Once such a desire takes shape, it does not vanish easily. It persists and continues to influence action.
Because
they arise externally rather than from inward realization, such words remain
superficial. They resemble a thin coating on the surface of the mind. When the
strong current of desire appears, that coating is easily washed away. True
conviction cannot be erased so easily. Only what is directly seen and
understood within oneself has lasting force.
The gap between speech and action therefore becomes evident. People speak wisely but act differently. What is spoken remains a statement; what is acted becomes reality. This contradiction reveals the deeper cause of human conflict — a lack of inner clarity or purity of mind. Annamacharya summarizes the entire condition in one striking phrase: “మట్టులేక ఇది మరతురు గాని.” Immersed in the limitless stream of experience and pleasure, people forget the truth they themselves acknowledge.
The
situation resembles the figure in Magritte’s painting The Meaning of Night:
although he stands facing the viewer, his eyes remain closed. Instead of
perceiving the open truth before him, he remains absorbed in the inner flow of
impressions. Likewise, the mind finds it easier — “నయము”, the easier path — to drift along with desire
rather than to remain attentive to the truth that lies openly before it.
Third Stanza:
కర్మము శ్రీవేంకటపతి
కార్యము
కర్మము దేహికిఁ
గాణాచి
ధర్మ మీదేవుని
దాస్యం బందురు
మర్మము లోకులు
మరతురు గాని ॥బయ॥
karmamu śrīvēṃkaṭapati
kāryamu
karmamu dēhikiṃ̐ gāṇāci
dharma mīdēvuni dāsyaṃ baṃduru
marmamu lōkulu maraturu gāni ॥baya॥
|
Telugu Phrase
|
Meaning
|
|
కర్మము శ్రీవేంకటపతి కార్యము
|
All actions unfolding in this world belong to the divine
order (the work of Lord Venkateswara).
|
|
కర్మము దేహికిఁ గాణాచి
|
The embodied is permanently part of the assigned action.
|
|
ధర్మ మీదేవుని దాస్యం బందురు
|
People say that following truth (dharma) is service to the
Divine.
|
|
మర్మము లోకులు మరతురు గాని
|
Yet the world forgets this essential principle.
|
Literal Meaning:
All actions
in this world take place within the divine order. Action is inseparable from
the embodied being and that is the very field of existence. People openly say
that following truth and righteousness is service to the Divine. Yet the world
forgets this essential principle in action.
Interpretative Notes:
In
this stanza Annamacharya turns from the problems of perception and desire to a
deeper issue — the relationship between action, dharma, and human freedom.
The line “కర్మము శ్రీవేంకటపతి కార్యము”
indicates that the entire movement of events in the world unfolds within a
larger order. Birth, death, time, and countless events occur beyond the control
of the individual. In that sense, the stream of actions belongs to the divine
administration of the universe.
However,
while the flow of events cannot be controlled by the individual, one crucial
aspect remains within human responsibility: how one acts within that flow.
This is where the second line becomes significant: “కర్మము దేహికిఁ గాణాచి.” Action
is inseparable from embodied life. The real Life itself unfolds through action.
Yet
Annamacharya subtly introduces a deeper suggestion here. The poet places before
the reader a silent bait through the word “గాణాచి.” (contextually
indicating the inseparable relation between life and action). Whereas Human
beings often hope for continuity — the continuation of the body, the
personality, and the fruits of their actions. But such continuity exists
largely in imagination.
In
reality, action performed in its natural and unforced manner does not
belong to the chain of psychological calculation and expectation. When action
is free from the compulsions of social pressure, bodily craving, or personal
ambition, it becomes natural action. This insight is closely related to
the spirit of the well-known teaching of the Bhagavad Gita — कर्मण्येवाधिकारस्ते
(2-47) that one’s role lies in action itself
rather than in the claim over its results.
Yet
another contradiction appears. People readily proclaim: “ధర్మము మీదేవుని దాస్యం.” They say that living
according to truth is service to God. This statement is widely accepted and
often repeated. However, as the poet observes, the difficulty lies not in
declaring this principle but in living it. At the moment when truth must
be upheld, hesitation, fear, desire, and habit intervene.
Therefore,
Annamacharya concludes with the same sharp observation that runs through the
entire composition: “మర్మము లోకులు మరతురు గాని.” Even
when the principle is clearly known, people forget it in practice. Thus, the
stanza reveals the final layer of the poem’s theme: the world may acknowledge
truth in words, but the challenge lies in remaining aligned with it in
action.
X-X-The
END-X-X
%20Dali.png)
No comments:
Post a Comment