314 మనములోని విభుఁడు మఱవఁడే కాలంబు
(manamulōni
vibhuṃ̐ḍu maravaṃ̐ḍē kālaṃbu)
INTRODUCTION
There is
little doubt that this is an exceptional composition. The songs of Annamacharya
should not be treated merely as messages or moral instructions. Rather, they
are to be recognized as expressions of lived experience spoken directly to
every human being. This composition may be understood as an account narrated
from a standpoint that observes the flow of time from outside it.
All our
imaginations appear like water in a river running between the two banks of
time. Its beginning and its end are not clearly known, though the movement
appears to follow a certain order. Yet along with these imaginations, every
idea and every perception that we know within the world belongs to time itself.
From within this side of the flow, to attempt to determine the true nature of
what lies beyond it is only a construction of thought—an inconsistency born of
imagination.
From this
life, which changes from moment to moment, those who have directly known that
which does not change are rare. To write a commentary on such a composition is
therefore itself something of a daring attempt. Hence this explanation should
be taken only as a pointer to help recognize that fact. What one has not
perceived through one’s own experience cannot be shown by another. Therefore,
set aside effort and listen to this composition with a sensitive and attentive
heart.
At this
point one may recall a remark often made by Jiddu Krishnamurti: “I hope you
are listening to the speaker, not merely to the words but using the words as a
mirror to observe yourself.” If this composition too is received in that
spirit—as a mirror—its inner meaning will reveal itself to each person only
through his or her own experience.
Generally,
when we hear such philosophies, we tend to think: “As human beings we still
have many births ahead of us. Therefore, they can be learned slowly over time. Why
hurry in these matters?” Yet we do not know what that future birth might be. In
that light, one may even begin to wonder whether human birth itself has
meaning. Seen this way, human life may at times appear somewhat discouraging.
This composition dispels such negativity.
Few among
human beings have directly touched truth. Again, of those, who can speak of it
plainly to us are fewer still. Annamacharya is one among those rare few. This
composition is not meant to prove the existence of God; rather, it stands as a
supreme example of the keen observation of a human being.
శృంగార
సంకీర్తన
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రేకు: 51-3
సంపుటము: 6-57
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మనములోని విభుఁడు మఱవఁడే కాలంబు నినుఁ గలయనున్నాఁడు నీకేలె వెఱవ ॥పల్లవి॥ నెలనాళ్లవాఁ డొకఁడు నిర్మలంబైన రె న్నెలలవాఁ డొకఁడు మూన్నెలలవాఁ డొకఁడు నెలలు పండ్రెండైన నిజబాలుఁ డొక్కండ నెలఁత యింతటి పనికె నీకేలె వెఱవ ॥మన॥ ప్రొద్దుపొడుపుల దొకటి ప్రొద్దు గ్రుంకుల దొకటి ప్రొద్దువ్రొద్దులకు రహిపొయ్యేటి దొకటి పొద్దెఱింగిన దొకటి పొద్దెఱుంగని దొకటి నిద్దంపుఁ బువ్వులకు నీకేలె వెఱవ ॥మన॥ నిండుఁ జంచల మొకటి నిమిషమాత్రము దొకటి వుండి నట్లనె వుండి వుడి వోపునొకటి కొండలలో నెలకొన్న కోనేటిరాయండు నీ నిండుఁ గౌఁగిటఁ గూడె నీ కేలె వెఱవ ॥మన॥
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ROMANTIC POEM |
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Copper Plate: 51-3 Volume: 6-57
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manamulōni vibhuṃ̐ḍu ma\ravaṃ̐ḍē kālaṃbu ninuṃ̐ galayanunnāṃ̐ḍu nīkēle ve\rava ॥pallavi॥ nelanāḻlavāṃ̐ ḍokaṃ̐ḍu nirmalaṃbaina re nnelalavāṃ̐ ḍokaṃ̐ḍu mūnnelalavāṃ̐ ḍokaṃ̐ḍu nelalu paṃḍreṃḍaina nijabāluṃ̐ ḍokkaṃḍu nelaṃ̐ta yiṃtaṭi panike nīkēle ve\rava ॥mana॥ proddupoḍupula dokaṭi proddu gruṃkula dokaṭi prodduvroddulaku
rahipoyyēṭi dokaṭi podde\riṃgina dokaṭi podde\ruṃgani dokaṭi niddaṃpuṃ̐ buvvulaku nīkēle ve\rava ॥mana॥ niṃḍuṃ̐ jaṃcala mokaṭi nimiṣamātramu dokaṭi vuṃḍi naṭlane vuṃḍi vuḍi vōpunokaṭi koṃḍalalō nelakonna kōnēṭirāyaṃḍu nī niṃḍuṃ̐ gauṃ̐giṭaṃ̐ gūḍe nī kēle ve\rava ॥mana॥
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Chorus (Pallavi):
మనములోని
విభుఁడు మఱవఁడే కాలంబు
నినుఁ గలయనున్నాఁడు
నీకేలె వెఱవ ॥పల్లవి॥
manamulōni vibhuṃ̐ḍu ma\ravaṃ̐ḍē kālaṃbu
ninuṃ̐ galayanunnāṃ̐ḍu nīkēle ve\rava ॥pallavi॥
| Phrase |
Meaning
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మనములోని విభుఁడు మఱవఁడే కాలంబు
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The Lord resides within us. He does not forget anyone of
us.
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నినుఁ గలయనున్నాఁడు నీకేలె వెఱవ
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He is ready to meet you, then why do you hesitate?
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Literal Meaning:
The Pallavi
begins with a gentle yet profound assurance. An unseen voice addresses the
seeker—here expressed through the figure of a woman—and asks: “Why do you
hesitate?” The poet suggests that the “Lord who resides within the mind
never forgets, at any time, and stands ready to meet you. What then is the
cause of doubt or fear?
Interpretative Notes:
The
expression “మనములోని విభుఁడు” (the Lord
within us) points to something deeper than the ordinary mind or its
stream of thoughts. Annamacharya hints that within the human being there exists
a depth not fully accessible to thought. Thought is the only instrument
ordinarily available to us, yet it belongs to the field of time and memory.
Therefore, the inner presence referred to here cannot be grasped through
thought alone.
The phrase “మఱవఁడే కాలంబు” is particularly significant. The poet invokes
the vastness of time itself. What we normally call “time” is merely the small
span of conscious life we experience. But time stretches far beyond this
limited human measure—into an immeasurable continuum. By saying that the inner
Lord never forgets throughout time, Annamacharya implies that this
presence is not momentary or accidental. Human life itself may therefore be
seen not as a random occurrence, but as something that unfolds within a deeper
order.
Thought
arises in the mind and functions within the boundaries of time. Yet the poet
insists that the Lord is already within us, waiting to meet us. The
delay, therefore, does not lie on that side—it lies within the human mind.
Hence the final question: “నీకేలె వెఱవ?” — Why then
this hesitation? As long as fear, doubt, or inner agitation
remain active in the mind, the meeting remains postponed. The phrase “నినుఁ గలయనున్నాఁడు” (He is ready
to meet you) suggests a future possibility only because the mind is still
caught in time. When fear subsides, the layers of time that conceal this
realization fall away.
The
juxtaposition of “నినుఁ గలయనున్నాఁడు” and “నీకేలె వెఱవ” in the same line subtly reveals a kind of mutual
exclusion: as long as hesitation operates, the meeting remains something that
appears to belong to the future. When hesitation ceases, the sense of distance
and time dissolves.
Another
perspective may also be considered. The phrase “మనములోని
విభుఁడు” need not be interpreted only in an individual sense. It may
also be understood as the presence within all of us. If someone truly
realizes this presence within himself, that realization naturally extends
toward the welfare of all. In that sense, a deeply personal discovery may
become the ground of universal compassion.
Thus, the
Pallavi sets the central tone of the entire composition: the inner presence is
already there, timeless and unfailing. The only barrier is the mind’s own
hesitation. Hence the poet’s simple yet penetrating question— Why fear? Why
delay?
First Stanza:
నెలనాళ్లవాఁ
డొకఁడు నిర్మలంబైన రె
న్నెలలవాఁ
డొకఁడు మూన్నెలలవాఁ డొకఁడు
నెలలు పండ్రెండైన
నిజబాలుఁ డొక్కండు
నెలఁత యింతటి
పనికె నీకేలె వెఱవ ॥మన॥
nelanāḻlavāṃ̐ ḍokaṃ̐ḍu nirmalaṃbaina re
nnelalavāṃ̐ ḍokaṃ̐ḍu mūnnelalavāṃ̐ ḍokaṃ̐ḍu
nelalu paṃḍreṃḍaina nijabāluṃ̐ ḍokkaṃḍu
nelaṃ̐ta yiṃtaṭi panike nīkēle ve\rava ॥mana॥
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Telugu Phrase
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Meaning
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నెలనాళ్లవాఁ డొకఁడు నిర్మలంబైన రె
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One infant is a month old, clearly another two
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న్నెలలవాఁ డొకఁడు మూన్నెలలవాఁ డొకఁడు
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months old. Yet another is three months old
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నెలలు పండ్రెండైన నిజబాలుఁ డొక్కండు
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Another truly grown twelve-month child
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నెలఁత యింతటి పనికె నీకేలె వెఱవ
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O Lady! Why
do you fear for such a trivial action
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Literal Meaning:
In
this stanza, Annamacharya presents a simple, yet evocative image drawn from the
natural growth of a child. One infant is a month old, another two months,
another three months; finally, there is a child who has completed twelve months
and stands as a “true child.” Through these stages, the poet illustrates the
natural progression of life unfolding through time. As if addressing the
trepidation in the mind of the lady standing there the poet says “O Lady! Why
do you fear for such a trivial action”
Interpretative Notes:
At
first glance, the imagery appears straightforward. Wherever we look in the
world, we encounter people at various stages of life—from newly born infants to
those who have reached maturity. These stages arise naturally; they follow one
another in an orderly sequence, though sometimes the transitions appear
unpredictable. Growth, change, and transformation are inherent features of the
natural order.
Addressing
the hesitant woman, the poet gently reminds her that she too belongs to this
same natural process. The body, like the child growing month by month, is part
of the ongoing movement of time. The transformations that occur within it are
neither extraordinary nor alarming; they are simply expressions of the laws of
nature. Seen in this light, the poet asks with quiet persuasion: why should
there be hesitation over something so natural?
At
a deeper level, the stanza suggests that the processes of life unfold
continuously within us, often without our conscious awareness. Just as a child
grows from month to month without anxiety or resistance, the transformations of
life proceed naturally within the flow of time. The human body and its changes
are merely elements within that larger current.
The
expression “నిజబాలుఁడు”
(the true child) deserves special
attention. Rather than implying superiority, it may be understood as pointing
toward a state of natural maturity—a stage in which the unfolding process has
reached a certain fullness without artificial interference. By invoking this
image, the poet hints that such a state of naturalness may also emerge within
human life when one allows the processes of existence to unfold without fear or
resistance. Thus, the stanza culminates in the question: “నెలఁత యింతటి పనికె నీకేలె వెఱవ?” — O
gentle one, why hesitate over such a small matter?
The
poet implies that what is taking place is simply the working of time and
nature. There is no need for anxiety or fear. When fear subsides, the mind
naturally settles into quietness.
Finally,
the stanza hints at a subtle experiential state. The poet appears to be
observing a strange multiplicity unfolding within himself—a condition in which
the observer and the observed are not clearly separated. In such a state, it
becomes difficult to distinguish who is witnessing and what is being witnessed.
Annamacharya alludes to this elsewhere when he remarks:
“పాడితో నా పట్టుగులే బహురూపాలై యుండఁగ
వేడుకయ్యీ బహురూపవిద్యలు చూడఁగను”
(Here
he suggests that countless forms appear within the same field of awareness.
When gathered together in this manner, the entire world seems to be perceived
within oneself.)
In
this sense, the image resonates with the insight later expressed by Jiddu
Krishnamurti: “You are the world.” Though Annamacharya does not state it
directly in philosophical terms, he evokes the same vision through poetic
imagery—revealing a perception in which the individual and the world are seen
as inseparable.
Second
Stanza:
ప్రొద్దుపొడుపుల
దొకటి ప్రొద్దు గ్రుంకుల దొకటి
ప్రొద్దువ్రొద్దులకు
రహిపొయ్యేటి దొకటి
పొద్దెఱింగిన
దొకటి పొద్దెఱుంగని దొకటి
నిద్దంపుఁ
బువ్వులకు నీకేలె వెఱవ ॥మన॥
proddupoḍupula dokaṭi proddu gruṃkula dokaṭi
prodduvroddulaku rahipoyyēṭi dokaṭi
podde\riṃgina dokaṭi podde\ruṃgani dokaṭi
niddaṃpuṃ̐ buvvulaku nīkēle ve\rava ॥mana॥
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Telugu Phrase
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Meaning
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ప్రొద్దుపొడుపుల దొకటి
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One dawn (one life) appears
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ప్రొద్దు గ్రుంకుల దొకటి
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One dusk has set in (one life ended))
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ప్రొద్దువ్రొద్దులకు రహిపొయ్యేటి దొకటి
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(రహి = beauty, charm, brightness,
affection, intelligence, goodness, and delight) రహిపొయ్యేటి దొకటి = one thing
that stands Thus, the line reads as “a beautiful thing, a bright thing
and delicate thing that stands despite the dawns and dusks.
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పొద్దెఱింగిన దొకటి
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One thing that knows light (intelligence).
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పొద్దెఱుంగని దొకటి
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One thing that does not know light (intelligence).
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నిద్దంపుఁ బువ్వులకు నీకేలె వెఱవ
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(ఇద్దము=pure, luminous, unobstructed,
and astonishing; బువ్వులకు = very delicate). Why do you fear to be with “A delicate thing that has no
obstruction nor can be stopped”
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Literal
Meaning:
In this
stanza Annamacharya uses the imagery of dawn and dusk to portray the
movement of life. One dawn appears—the beginning of a life; another dusk
arrives—the end of a life. Within the ceaseless alternation of these beginnings
and endings, the poet observes that something else that delicately remains
unobstructed and untouched by the disturbances of sunrise and sunset.
Interpretative Notes:
That
“something” is described with the word “రహి”, which
carries several shades of meaning—beauty, charm, brightness, affection,
intelligence, goodness, and delight. Thus, the poet suggests that amidst the
rise and fall of lives there exists a presence that is graceful, luminous, and
beneficial to all beings. Unlike the fleeting events of birth and death, its
presence remains forever.
The next
line introduces another contrast: one thing knows the light, while another does
not. One aspect of existence moves in awareness and understanding; another
remains in ignorance. These two conditions coexist within the same field of awareness.
Amidst these unstable conditions—beginning and ending, knowledge and
ignorance—the poet points toward a subtle and delicate state expressed in the
phrase “నిద్దంపుఁ బువ్వులకు.” The word
suggests something pure, luminous, unobstructed, and yet astonishingly delicate.
It is not a fragile weakness but a refined state that cannot be obstructed by
the movements of time.
This
insight—that something imperishable remains amidst the rise and fall of
life—finds a parallel expression in the Bhagavad Gita. समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् |
विनश्यत्स्वविनश्यन्तं
य: पश्यति स पश्यति || 13-28|| (samaṁ
sarveṣhu bhūteṣhu tiṣhṭhantaṁ parameśhvaram vinaśhyatsv avinaśhyantaṁ yaḥ
paśhyati sa paśhyati) Purport: He truly sees who perceives the Supreme
existing equally in all beings, and who sees the imperishable within the
perishing.
Thus,
Annamacharya could witness the permanent thing from the impermanence of body.
Addressing
the hesitant woman, the poet asks gently: “నీకేలె
వెఱవ? Why do you fear that luminous, delicate, unstoppable
state?” The implication is that this state is not something external
to be attained. Rather, the woman herself embodies that subtle, changeless
essence. Birth and death, knowledge and ignorance—all these belong to the
changing field of existence (belongs to field of time), but the delicate and
unobstructed presence remains unaffected.
Another
layer of meaning emerges in the phrase “నీకేలె వెఱవ” (Why the
hesitation?). As long as one clings to the body and its attachments, this
subtle truth does not become evident. The poet therefore appears to be
addressing all those who hesitate to relinquish their identification with the
transient.
Seen this
way, the stanza becomes an observation of a profound inward experience. The
poet seems to perceive several movements occurring simultaneously within
himself: beginnings and endings, awareness and unawareness. In such a state the
distinction between inner and outer events becomes blurred.
Ultimately
the stanza suggests that the same field in which the world unfolds outwardly
is also present within the human being. All the events we witness
externally—birth, death, knowledge, ignorance—can also be perceived inwardly
when awareness turns toward its own depths.
Thus,
Annamacharya quietly points toward a remarkable possibility: This insight also suggests that the human birth
is not insignificant or accidental. Within each person exists the very field in
which the drama of existence is reflected. the stage upon which the entire
drama of existence is reflected. There is no point fretting, but careful inward
look needs patience and openness.
Third Stanza:
నిండుఁ జంచల
మొకటి నిమిషమాత్రము దొకటి
వుండి నట్లనె
వుండి వుడి వోపునొకటి
కొండలలో
నెలకొన్న కోనేటిరాయండు నీ
నిండుఁ గౌఁగిటఁ
గూడె నీ కేలె వెఱవ ॥మన॥
niṃḍuṃ̐ jaṃcala mokaṭi nimiṣamātramu dokaṭi
vuṃḍi naṭlane vuṃḍi vuḍi vōpunokaṭi
koṃḍalalō nelakonna kōnēṭirāyaṃḍu nī
niṃḍuṃ̐ gauṃ̐giṭaṃ̐ gūḍe nī kēle ve\rava ॥mana॥
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Telugu Phrase
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Meaning
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నిండుఁ జంచల మొకటి నిమిషమాత్రము దొకటి
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One thing is extremely restless (the mind, the attraction
toward life). The other lasts only for a moment (human life).
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వుండి నట్లనె వుండి వుడి వోపునొకటి
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(వుడి వోపు = to disappear); One appears as though it always exists (the eternal).
Another disappears suddenly without warning (the body is uncertain).
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కొండలలో నెలకొన్న కోనేటిరాయండు నీ
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The Lord of the sacred hills, Konetiraya (Venkateswara),
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నిండుఁ గౌఁగిటఁ గూడె నీ కేలె వెఱవ
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embraces the woman fully. (An unseen voice says): why
hesitation even now?)
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Literal Meaning:
In this
stanza the poet observes several contrasting elements simultaneously: the
restless mind that clings to life, the brief span of human life, something that
appears permanent, and the body that vanishes without warning.
These four
conditions seem to be experienced at the same moment. The poet is unable
to determine whether this experience is joy, sorrow, discovery, or merely
perception. The woman was standing there in that undecided state. (the poet
himself recedes from the scene). At that moment, the Lord of the sacred hills
appears and embraces the woman. A subtle inner voice seems to say: “Why
still hesitate?” Here the expression “నీకేలె
వెఱవ” becomes an assurance to those who seek the
Divine.
Interpretative Notes:
When
a person approaches the depths of the heart, opposing tendencies often arise
simultaneously. These conflicting impulses challenge the stability of the mind.
In such a moment the appropriate response is equanimity, remaining
without leaning toward either side.
Yet
this is not easy for human beings. The mind naturally prefers certainty. To
accept uncertainty instead of certainty is extremely difficult. In this brief
life, lasting only a moment, we become servants of what appears definite and
secure.
On నిండుఁ జంచల మొకటి This phrase points to the mind that is absolutely
restless. The real trouble a human being faces in the world is often not his
enemies, but his own impatience and inner instability.
On
“వుండి నట్లనె వుండి” This is a particularly striking
expression. It suggests something that appears to exist, yet cannot be
firmly held within any concept, description, or definition. The poetic wording
itself indicates uncertainty.
No
one can say with certainty whether it is something material or something
living. In the Bhagavad Gita (13-13) a similar expression appears:: न
सत्तन्नासदुच्यते (“It is neither being nor non-being.”)
Seen
from this perspective, the phrase “నీ కేలె వెఱవ”
becomes a subtle reflection
on fear itself. The action born of fear belongs to ignorance. What lies beyond
the fear is awareness.
This
is the challenge that Annamacharya places before the reader. He echoes a
similar insight expressed elsewhere:
ఒకటి సుజ్ఞానము ఒకటి అజ్ఞానము
ప్రకటించి వొకటి చేపట్టరో వివేకులు
“Awareness
is one. And ignorance is another. The wise discerns and takes up action”
Thus,
the stanza concludes by pointing toward a state where fear dissolves and the
mind stand steady in clear awareness.
|
Summary of the Evolution
|
|
|
Stage
|
Meaning of “నీకేలె వెఱవ”
|
|
Pallavi
|
Why
fear at all? (fundamental inquiry)
|
|
1st
stanza
|
Why
fear something natural? (gentle correction)
|
|
2nd
stanza
|
Why
fear the subtle truth? (inner turning)
|
|
3rd
stanza
|
Why
fear even now? (final assurance)
|
Post-Commentary
Reflection
Annamacharya
did not compose his songs in order to prove, establish, or demonstrate a
particular doctrine. Rather, he seems to have experienced a subtle state that
human beings rarely reach, and from that state he naturally expressed what he
observed.
The songs
of Annamacharya were not written for argument or debate. He quietly observed
the movements of life that unfolded before him and expressed those observations
in the form of kīrtanas. Therefore, it is more appropriate to understand them
not as examples meant to prove that God exists, but as expressions of what was
perceived in a subtle state of mind.
The ideas
mentioned in this composition may not appear to us as direct realizations; they
may seem only like indirect experiences. Even so, through such kīrtanas
Annamacharya appears to suggest that this inner realization is accessible to
every human being.
For this
reason, these compositions are not meant to be read or heard for the sake of
argument. They stand as an invitation to observe the movements that are taking
place within our own lives. It is within such observation that the essence of
devotion quietly reveals itself.
X-X-The
END-X-X
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