318 హరి హరి జగమెఱుంగ నీ వాతుమలోనే వున్నాఁడవు
(hari
hari jagameruṃga nī vātumalōnē vunnāṃ̐ḍavu)
INTRODUCTION
“Why must
we repeatedly speak of God and Truth? Can life not proceed without them?” Such
a questions naturally arise. It is an important question, and one that deserves
careful consideration.
Many people
believe that the world is governed by some divine power. It is also widely
believed that this divine presence pervades everything and observes us at all
times and in all circumstances. Numerous examples and traditional narratives
have long been used to strengthen this belief. From childhood onward, faith in
God is often instilled in us with great emphasis. All these influences together
lead to the conviction that human beings must ultimately seek refuge in the
divine.
Yet another
question must be asked: Can human beings not live without God or without Truth?
Today, a large number of people possess Material resources, skills, and
opportunities—to make a living. Yet each of us carry a sense of incompleteness,
a feeling that something is missing. This inner unease makes life appear as a
continuous effort, a struggle that demands constant exertion.
What
Annamacharya seems to suggest is that this persistent effort and this inward
dissatisfaction are signs of an unnatural way of living we are leading. When
this condition is examined more deeply, the apparent distance between life and
the divine gradually begins to dissolve. At that point, one begins to realize
that the two are not separate after all. It is this insight that the present Keertana
appears to indicate.
Progression
of Ideas in the Kirtana
Pallavi: Recognize the Brahman—or
Truth—that pervades and operates equally within ourselves and throughout the
world.
Stanza 1: Learning without the
divine; scholarship without discernment is the state of a human mind like that
of a traveller lost in the forest.
Stanza 2: Worship without devotion; a meal without food; farming without seeds; a boat without a rudder is our present life
Stanza 3: An assembly that is not rooted in dharma; a sacrifice without sacred offerings; a life that fails to perceive the divine that diffuses in all these.
|
అధ్యాత్మ
సంకీర్తన |
|
రేకు: 166-4
సంపుటము: 2-320 |
|
హరి హరి జగమెఱుంగ నీ వాతుమలోనే వున్నాఁడవు సురలఁ గాచుటయు నసురల నడఁచుట చొప్పడియున్నది నీగురుతు ॥పల్లవి॥ వేదార్థము దప్పందెలిసిన విద్వాంసునివంటిది పాదుగఁ జదువక తర్కించఁబోవు పాండిత్యమువంటిది మేదిని నడవులఁ దెరువుదప్పి మరి మెలఁగేటి తెరువరివంటిది ఆదిమూర్తి నీశరణుచొచ్చి నిను నారాధించనివాని బదుకు ॥హరి॥ వట్టిజోలితో నూరక దేవరలేని పూజవంటిది వొట్టుక ఫలములులేని పంటలకు వొడిగట్టేయటువంటిది నెట్టనఁ గర్ణదారుండులేని జలనిధినడిమియోడవంటిది బట్టబయటనే పరమేశ్వర నీపై భక్తిలేనివాని బదుకు ॥హరి॥ పొందుగ ధర్మముబోధించెడి సత్పురుషులులేని సభవంటిది చెంది శ్రీవేంకటేశ్వర నీమహిమలు చెప్పని కథవంటిది సందడి నన్నియుఁ జేసి దక్షిణలు చాలని యజ్ఞము వంటిది యిందిరారమణ నీవెక్కుడనుచు నిన్నిటఁ దెలియనివాని బదుకు ॥హరి॥
|
|
PHILOSOPHICAL POEM
|
|
Copper Plate: 166-4 Volume:2-320
|
|
hari hari jagame\ruṃga nī vātumalōnē vunnāṃ̐ḍavu suralaṃ̐ gācuṭayu nasurala naḍaṃ̐cuṭa coppaḍiyunnadi nīgurutu ॥pallavi॥ vēdārthamu dappaṃdelisina vidvāṃsunivaṃṭidi pādugaṃ̐ jaduvaka tarkiṃcaṃ̐bōvu pāṃḍityamuvaṃṭidi mēdini naḍavulaṃ̐ deruvudappi mari melaṃ̐gēṭi teruvarivaṃṭidi ādimūrti nīśaraṇucocci ninu nārādhiṃcanivāni baduku ॥hari॥ vaṭṭijōlitō nūraka dēvaralēni pūjavaṃṭidi voṭṭuka phalamululēni paṃṭalaku voḍigaṭṭēyaṭuvaṃṭidi neṭṭanaṃ̐ garṇadāruṃḍulēni jalanidhinaḍimiyōḍavaṃṭidi baṭṭabayaṭanē paramēśvara nīpai bhaktilēnivāni baduku ॥hari॥ poṃduga dharmamubōdhiṃceḍi satpuruṣululēni sabhavaṃṭidi ceṃdi śrīvēṃkaṭēśvara nīmahimalu ceppani
kathavaṃṭidi saṃdaḍi nanniyuṃ̐ jēsi dakṣiṇalu cālani yajñamu vaṃṭidi yiṃdirāramaṇa nīvekkuḍanucu ninniṭaṃ̐ deliyanivāni baduku ॥hari॥
|
Chorus (Pallavi):
హరి హరి జగమెఱుంగ నీ వాతుమలోనే వున్నాఁడవు
సురలఁ గాచుటయు నసురల నడఁచుట చొప్పడియున్నది నీగురుతు
॥పల్లవి॥
hari hari jagame\ruṃga nī vātumalōnē vunnāṃ̐ḍavu
suralaṃ̐ gācuṭayu
nasurala naḍaṃ̐cuṭa coppaḍiyunnadi
nīgurutu ॥pallavi॥
| Phrase |
Meaning |
|
హరి హరి జగమెఱుంగ నీ వాతుమలోనే వున్నాఁడవు
|
(హరి హరి = alas / oh!) O Lord Hari!
You are present within us in a manner visible to the whole world.
|
|
సురలఁ గాచుటయు నసురల నడఁచుట చొప్పడియున్నది నీగురుతు
|
Your signs are seen in protecting the noble (devas) and
restraining the wicked (asuras) in due order.
|
Literal Meaning:
Alas! O
Lord Hari, you are present within us in a way that is evident to the whole
world. Your marks are seen in the manner in which the noble are protected and
the wicked are restrained in due measure.(Though you
are present within us in such an evident manner, we still struggle to recognize
you.)
Interpretative Notes:
“జగమెఱుంగ నీ వాతుమలోనే వున్నాఁడవు” suggests
that the Divine is not hidden somewhere far away. The Lord is present within
the very fabric of the world and within all beings. Yet only a few truly
recognize this presence. Annamacharya expresses the same idea elsewhere with
the phrase “బయలు మొరంగగు పరమమాయ” — Maya is openly
present yet remaining hidden. The Divine is not concealed; rather, our
perception fails to recognize it.
The
statement “సురలఁ గాచుటయు నసురల నడఁచుట” appears
simple, yet our experience often seems to contradict it. We frequently see good
people suffering while the unjust appear to prosper. In the previous Keertana
we encountered the phrase “లోకరంజకము తమలోనిసమ్మతము,” which
points to an inner consent with what unfolds. However, the human mind rarely
allows such unconditional acceptance. When events bring joy, sorrow, or
hardship, we struggle to reconcile ourselves with them.
Furthermore,
the distinctions “noble” (sura) and “wicked” (asura) themselves arise
from our limited standpoint. These judgments are often shaped by opinion rather
than complete understanding. Such assumptions frequently become the source of
our distress. Because of these uncontrolled reactions and judgments, life ceases
to be harmonious not only for the world but even for us.
When the
Pallavi is reflected upon repeatedly, it becomes clear that Annamacharya is
doing more than praising the Divine. He is quietly inviting us to re-examine
our way of living. A subtle order operates within the world. That order
sustains dharma. Our inability to remain aligned with that order prevents us
from recognizing the signs of the Divine already present in the world.
Seen in
this light, the Pallavi is not merely a devotional statement. It also becomes a
thoughtful reminder of the limits of our perception and the need for deeper
observation.
First Stanza:
వేదార్థము దప్పందెలిసిన విద్వాంసునివంటిది
పాదుగఁ జదువక తర్కించఁబోవు పాండిత్యమువంటిది
మేదిని నడవులఁ దెరువుదప్పి మరి మెలఁగేటి తెరువరివంటిది
ఆదిమూర్తి నీశరణుచొచ్చి నిను నారాధించనివాని బదుకు ॥హరి॥
vēdārthamu dappaṃdelisina
vidvāṃsunivaṃṭidi
pādugaṃ̐ jaduvaka tarkiṃcaṃ̐bōvu pāṃḍityamuvaṃṭidi
mēdini naḍavulaṃ̐
deruvudappi mari melaṃ̐gēṭi teruvarivaṃṭidi
ādimūrti nīśaraṇucocci ninu nārādhiṃcanivāni
baduku ॥hari॥
|
Telugu Phrase
|
Meaning
|
|
వేదార్థము దప్పందెలిసిన విద్వాంసునివంటిది
|
The Vedas and their meanings are truths
acknowledged by the world. One who declares them to be false cannot truly be
called a scholar.
|
|
పాదుగఁ జదువక తర్కించఁబోవు పాండిత్యమువంటిది
|
Scholarship that engages in argument without
studying the subject thoroughly is nothing but ignorance.
|
|
మేదిని నడవులఁ దెరువుదప్పి మరి మెలఁగేటి
తెరువరివంటిది
|
Like a traveller lost in the forests (of the
earth) and does not know which way to proceed.
|
|
ఆదిమూర్తి నీశరణుచొచ్చి నిను నారాధించనివాని
బదుకు
|
The life of one who does not seek refuge in
you, the primordial source, is futile, disordered, and without purpose.
|
Literal
Meaning:
The
Vedas and their meanings are truths recognized by the world. One who spends his
life declaring them to be false cannot be called a true scholar. Scholarship
that attempts to argue without studying the subject thoroughly is mere
ignorance and of no use. Such a mind resembles a traveller lost in a forest,
unable to determine the right path. Likewise, the life of one who does not seek
refuge in the primordial source and does not worship YOU is futile and
disordered.
Interpretative Notes:
“వేదార్థము దప్పందెలిసిన విద్వాంసునివంటిది” What
benefit is there in spending one’s entire life trying to prove that some
doctrine or teaching is wrong? Especially when dealing with subjects such as
the Vedas, whose meanings are subtle and difficult to grasp, what is really
achieved by merely pointing out supposed errors? Its pyrrhic victory.
“పాదుగఁ జదువక తర్కించఁబోవు పాండిత్యమువంటిది” Entering
into debates without adequate preparation or understanding is inappropriate.
Moreover, debates rarely reach a final conclusion. Why should one become
entangled in such endless arguments?
“మేదిని నడవులఁ దెరువుదప్పి మరి మెలఁగేటి తెరువరివంటిది” Just
as a traveller lost in a forest becomes confused and anxious about which
direction to take, a mind that lives without a true foundation fall into
similar confusion and uncertainty.
“ఆదిమూర్తి నీ శరణుచొచ్చి నిను నారాధించనివాని బదుకు” Human
life requires a fundamental grounding. Without recognizing that underlying
source, knowledge, logic, and scholarship become hollow. A life that lacks
self-examination—one that does not ask why we live or what gives life its
meaning—resembles a journey without direction.
The
poet is not condemning knowledge or scholarship. Rather, he points out that
without recognizing the fundamental truth underlying life, a person may
outwardly appear accomplished yet inwardly remain confused and unsettled.
Second
Stanza:
వట్టిజోలితో నూరక దేవరలేని పూజవంటిది
వొట్టుక ఫలములులేని పంటలకు వొడిగట్టేయటువంటిది
నెట్టనఁ గర్ణదారుండులేని జలనిధినడిమియోడవంటిది
బట్టబయటనే పరమేశ్వర నీపై భక్తిలేనివాని బదుకు ॥హరి॥
vaṭṭijōlitō nūraka dēvaralēni pūjavaṃṭidi
voṭṭuka phalamululēni paṃṭalaku
voḍigaṭṭēyaṭuvaṃṭidi
neṭṭanaṃ̐ garṇadāruṃḍulēni jalanidhinaḍimiyōḍavaṃṭidi
baṭṭabayaṭanē paramēśvara nīpai
bhaktilēnivāni baduku ॥hari॥
|
Telugu Phrase
|
Meaning
|
|
వట్టిజోలితో నూరక దేవరలేని పూజవంటిది
|
Like worship performed
without remembering the deity, undertaken merely with empty self-pity or
inner emptiness.
|
|
వొట్టుక ఫలములులేని పంటలకు వొడిగట్టేయటువంటిది
|
Like engaging persistently
in cultivating crops that bear no fruit.
|
|
నెట్టనఁ గర్ణదారుండులేని జలనిధినడిమియోడవంటిది
|
Like a ship in the middle
of the ocean without a navigator.
|
|
బట్టబయటనే పరమేశ్వర నీపై భక్తిలేనివాని బదుకు
|
Such is the life of one
who lacks devotion to you, O Lord.
|
Literal
Meaning:
A life
without devotion to you, O Supreme Lord, resembles worship performed without
remembering the deity, undertaken merely with empty inner feeling. It is like
persisting in cultivating crops that bear no fruit. It is like a ship drifting
in the middle of the ocean without a navigator to guide it.
Interpretative Notes:
“వట్టిజోలితో నూరక దేవరలేని పూజవంటిది” Sometimes a
person takes up acts such as worship, charity, or social service in an attempt
to fill an inner emptiness. But when such actions are performed without genuine
remembrance of the divine or without recognizing the inner deficiency that
motivates them, they remain mere external practices. The poet is not
criticizing devotion or such activities themselves; rather, he invites us to
examine the motives behind undertaking them.
“వొట్టుక ఫలములులేని పంటలకు వొడిగట్టేయటువంటిది”
Although everyone knows that human life is short and uncertain, many people
continue to make long-term plans oblivious of this fact. What should we call
such behaviour—perhaps avarice?
“నెట్టనఁ గర్ణదారుండులేని జలనిధినడిమియోడవంటిది” The ocean
of worldly existence is limitless. However far one might imagine traversing,
one still remains in the midst of that ocean. Just as a ship without a
navigator struggles in confusion about its direction, a life without clear
orientation becomes similarly uncertain and restless.
“బట్టబయటనే పరమేశ్వర నీపై భక్తిలేనివాని బదుకు” Through
these comparisons, the poet suggests that a life without a stable inner
direction becomes disordered. Becoming entangled in numerous activities,
undertaking commitments without careful understanding, and outwardly displaying
busyness are often expressions of the inner confusion within the human mind.
Third Stanza:
పొందుగ ధర్మముబోధించెడి సత్పురుషులులేని సభవంటిది
చెంది శ్రీవేంకటేశ్వర నీమహిమలు చెప్పని కథవంటిది
సందడి నన్నియుఁ జేసి దక్షిణలు చాలని యజ్ఞము వంటిది
యిందిరారమణ నీవెక్కుడనుచు నిన్నిటఁ దెలియనివాని బదుకు
॥హరి॥
poṃduga dharmamubōdhiṃceḍi
satpuruṣululēni sabhavaṃṭidi
ceṃdi śrīvēṃkaṭēśvara nīmahimalu
ceppani kathavaṃṭidi
saṃdaḍi nanniyuṃ̐ jēsi dakṣiṇalu cālani
yajñamu vaṃṭidi
yiṃdirāramaṇa nīvekkuḍanucu ninniṭaṃ̐
deliyanivāni baduku ॥hari॥
|
Telugu
Phrase
|
Meaning
|
|
పొందుగ
ధర్మముబోధించెడి సత్పురుషులులేని సభవంటిది
|
Like an
assembly where there are no noble persons capable of clearly teaching dharma/righteousness.
|
|
చెంది
శ్రీవేంకటేశ్వర నీమహిమలు చెప్పని కథవంటిది
|
Like a
story that does not speak of the glory of Lord Venkateswara; such is a life
that not dedicated to Him.
|
|
సందడి
నన్నియుఁ జేసి దక్షిణలు చాలని యజ్ఞము వంటిది
|
Like a
sacrifice performed with great ceremony but without offering the proper donations
and largesse to the priests and august guests.
|
|
యిందిరారమణ
నీవెక్కుడనుచు నిన్నిటఁ దెలియనివాని బదుకు
|
O consort
of Lakshmi, the life of one who does not recognize you as the indwelling
presence in both the known and the unknown realms is an empty life.
|
Literal Meaning:
The life of
one who does not recognize you, O Lord, resembles an assembly without noble
teachers of dharma (righteousness). It is like a story that does not praise
Lord Venkateswara. It is like a sacrifice performed with great pomp but lacking
the proper offerings. Such is the life of one who does not understand that your
inner presence pervades all realms, both known and unknown.
Interpretative Notes:
“చెంది శ్రీవేంకటేశ్వర నీమహిమలు చెప్పని కథవంటిది” This
point must be carefully noted. As stated in the introduction, for the noble
souls, there is no separation between life and the divine. Such unity
characterizes the life of one who realizes truth. But a life that is not
offered to Sri Venkateswara widens the separation between itself and the
divine.
“యిందిరారమణ నీవెక్కుడనుచు నిన్నిటఁ దెలియనివాని బదుకు”
This line carries a very profound meaning. What we usually know
concerns only what appears outwardly and what the mind examines. Both are
external phenomena. Just as electricity flows only along the surface of a wire,
our knowledge too moves only along the surface of appearances.
Truth
is a very subtle and transparent form of existence, like a fluid. Just as a
liquid assumes the shape of the vessel into which it is poured. Truth appears
to us in forms shaped by our assumptions and modes of perception. Although it
pervades the entire world and remains hidden within every atom, what becomes
visible to us is only the outward form.
When
the mind becomes attached to a particular object, truth appears to reflect
itself in that form. Yet it never reveals its true nature completely. The
well-known examples of mistaking a rope for a snake, or perceiving frightening
shapes in darkness, illustrate this principle. These examples belong to the
visible world but help us understand the idea.
From
this perspective, neither sensory perception nor mental imagery can fully
reveal truth to us. Yet the poet says, “you are the foremost reality.” Therefore,
the problem lies in our perspective.
If
we observe carefully, the expression “నీవెక్కుడనుచు
నిన్నిటఁ” suggests that truth is equally present both in what
is known and in what remains unknown. What we must understand from this is that
human beings can grasp only what lies within the limits of their knowledge;
what lies beyond those limits cannot be directly known. For this reason, the
statement “నీవెక్కుడనుచు నిన్నిటఁ”
becomes an even deeper indication.
Therefore,
human beings do not possess sufficient means to determine truth completely.
Attempts to prove either that truth exists or that it does not often lead us
into further confusion. (Refer BG 13-13: अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते= anādimat paraṁ
brahma na sat tan nāsad ucyate — the
primordial truth is beyond both existence and non-existence.) Recognizing this
limitation itself contains the humility suggested by the poet.
X-X-The
END-X-X
%20Dali.png)
No comments:
Post a Comment