323 ఒక్కటి తరువాత వేరొకటై కాచుకుండు
(okkaṭi
taruvāta vērokaṭai kācukuṃḍu)
INTRODUCTION
Nature of the
World (Saṁsāra)
The primary
tendency of the human mind is evaluation and judgement. Whatever we
encounter, certain immediate questions arise:
What is
this?
What can it do to me?
What is its nature?
What is my relation to it?
What benefit can I derive from it?
These form
our natural responses. This pattern of evaluation continues in every aspect of
life. Yet, what we consider “natural” does not rest on a clear foundation.
From
childhood to the present day,
a recurring
question arises at some point:
What is
this world around us?
How are we to engage with it?
What is my relationship to it?
This world
appears partially understood and partially unclear—
it never
stands in complete clarity.
At a casual
glance, life appears ordinary. But upon closer observation, it reveals itself
as a sequence—one thing following another. Yet, it never presents itself as a
complete or unified whole.
At any
given moment, countless events are unfolding simultaneously—destruction, wars, births, deaths, transactions, movements. It is not
possible to comprehend all of them at once. As a result, our understanding
remains fragmented.
To
compensate for this limitation, we rely on external sources—news, opinions,
advice of others. Yet even these do not offer completeness. This becomes
evident upon careful observation.
We are
beings of this world—
it is our source and our very composition.
Yet, there
arises within us a sense of distance—
a feeling that “I am not entirely of this.”
This
creates a division between us and the world.
This division expresses itself as an inner conflict—
an ongoing
tension between
what is
perceived and how it is interpreted.
That
conflict often ends only in reconciliation with the very same world.
Questions
such as:
Where have
we come from?
Where are we going?
do not
admit clear answers.
Yet, we
attempt to resolve them using what little we already know. We do not recognize
that we lack the capacity to arrive at such conclusions. The same limitation
applies to our assertion of the existence of God, or its denial.
The clarity
that we cannot definitively determine either the world, or God appears to be
the beginning of intelligence.
In this
context:
The task of
man is not to think about God or to define Him,
but to
observe what is driving his life.
One line
essence
The shift
from evaluation to observation is the beginning of understanding the nature of samsara,
the World.
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అధ్యాత్మ
సంకీర్తన
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రేకు: 220-4
సంపుటము: 3-111
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ఒక్కటి తరువాత వేరొకటై కాచుకుండు చక్క దెరనాటకము సంగతి సంసారము ॥పల్లవి॥ వొండె నాపద దీరితే నొండె సంపదైనా వచ్చు అండ నెన్నఁడుఁ దీరదు హరిఁ దలఁచ తండోపతండములై తలమోపులు పనులు చండిపెట్టి పనిగొను సంసారము ॥ఒక్క॥ పాప మొల్లనంటేను బలుపుణ్యమై తగులు యేపొద్దుఁ దీరదు హరి నిటు దలఁచ వోపనన్నాఁ బోనీదు వూరకైనఁ బనిగొను చాపకింది నీరువలె సంసారము ॥ఒక్క॥ పగలెల్లా నలసితే పైకొను రాతిరి నిద్ర అగపడ దెప్పుడును హరిఁ దలఁచ తగిలి శ్రీవేంకటాద్రి దైవమే పొడచూపఁగా జగడము సంతమాయ సంసారము ॥ఒక్క॥
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PHILOSOPHICAL POEM
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Copper Plate: 220-4 Volume: 3-111
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okkaṭi taruvāta vērokaṭai kācukuṃḍu cakka deranāṭakamu saṃgati saṃsāramu ॥pallavi॥ voṃḍe nāpada dīritē noṃḍe saṃpadainā vaccu aṃḍa nennaṃ̐ḍuṃ̐ dīradu hariṃ̐ dalaṃ̐ca taṃḍōpataṃḍamulai talamōpulu panulu caṃḍipeṭṭi panigonu saṃsāramu ॥okka॥ pāpa mollanaṃṭēnu balupuṇyamai tagulu yēpodduṃ̐ dīradu hari niṭu dalaṃ̐ca vōpanannāṃ̐ bōnīdu vūrakainaṃ̐ banigonu cāpakiṃdi nīruvale saṃsāramu ॥okka॥ pagalellā nalasitē paikonu rātiri nidra agapaḍa deppuḍunu hariṃ̐ dalaṃ̐ca tagili śrīvēṃkaṭādri daivamē poḍacūpaṃ̐gā jagaḍamu saṃtamāya saṃsāramu ॥okka॥
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Chorus (Pallavi):
ఒక్కటి తరువాత
వేరొకటై కాచుకుండు
చక్క దెరనాటకము
సంగతి సంసారము ॥పల్లవి॥
okkaṭi
taruvāta vērokaṭai kācukuṃḍu
cakka deranāṭakamu
saṃgati saṃsāramu ॥pallavi॥
Literal Meaning:
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Text
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Expressed Meaning
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Deeper Indication
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ఒక్కటి తరువాత వేరొకటై కాచుకుండు
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One thing follows another in continuous succession
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Life appears as an ongoing sequence of events without a pause
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చక్క దెరనాటకము సంగతి సంసారము
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Saṁsāra (the world) is like a well-staged drama with
changing backdrops
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The structure appears orderly and meaningful, but is only a
superficial arrangement
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Events do not stand independently. One leads to another, forming a continuous flow. This flow appears structured—like a staged drama— where scenes change, roles shift, and movement continues.
Yet, what
remains is not the individual events, but the unbroken sequence itself.
Interpretative Notes:
If
observed closely:
- the movement (of the world) does not
stop
- completion is not clearly seen (though
felt as individual events)
- only transition from one event to
another continues
One-line
essence: The
World (Saṁsāra) appears as a sequence—never as a complete whole.
First Stanza:
వొండె నాపద
దీరితే నొండె సంపదైనా వచ్చు
అండ నెన్నఁడుఁ
దీరదు హరిఁ దలఁచ
తండోపతండములై
తలమోపులు పనులు
చండిపెట్టి
పనిగొను సంసారము ॥ఒక్క॥
voṃḍe nāpada dīritē noṃḍe saṃpadainā vaccu
aṃḍa
nennaṃ̐ḍuṃ̐ dīradu hariṃ̐ dalaṃ̐ca
taṃḍōpataṃḍamulai
talamōpulu panulu
caṃḍipeṭṭi panigonu saṃsāramu ॥okka॥
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Telugu
Phrase |
Meaning |
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వొండె
నాపద దీరితే నొండె సంపదైనా వచ్చు |
as one trouble appears to recede, another thing
to engage comes in the form of wealth |
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అండ నెన్నఁడుఁ
దీరదు హరిఁ దలఁచ |
Though Lord
Hari is near, we never get time to think of him. |
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తండోపతండములై
తలమోపులు పనులు |
Innumerable
works exert pressure on the mind |
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చండిపెట్టి పనిగొను సంసారము |
The world pulls to engage in its activity. |
Literal
Meaning:
One
pull (trouble or desire for wealth) after the other keep engaging the people.
These continuous convoys of work don’t allow mind to think of Hari. In the
presence of pressing duties mind gets burdened. Thus, the world pulls its
inhabitants in its work.
Deeper sense of the stanza:
“చండిపెట్టి పనిగొను సంసారము” (obliged
to engage in the work of the world) is central to the poem.
Here,
“చండిపెట్టి” indicates
that one activity draws (either by attraction, involvement and continuation) another
activity into motion. “పనిగొను”
indicates an engagement in activity without pause.
Thus,
the expression “చండిపెట్టి పనిగొను
సంసారము” suggests: Saṁsāra (the World) keeps its beings
continuously engaged in activity, without interruption.
On
the surface, the world appears inert and casual. Beneath each activity people
perform, there is a complex interaction that generates further action. Thus, simply
put, work begets further work. This fact anyone can observe.
“చండిపెట్టి పనిగొను సంసారము” is
disturbingly accurate on the working of the world. Thus,
we are all unknowingly get engaged in the activity of this world. This stanza is reinforcing Pallavi, that the
drama of life continues.
Parallels
to this Observation:
In Bhagavad-Gita
Arjun inquires: “O Lord, the beings of this world, are impelled to commit
sinful acts, even unwillingly, as if by force?” Then Krishna replies: “The mode
of action, that is the compelling desire to act. Further this desire to act transforms into anger. These two
together form the driving force of the world.” (BG 3-36&37)
Similarly,
Buddha’s Dependent Origination talks of phassa paccaya vedana (depending
on contact arises feeling) and Vedana paccaya tanha (dependent on
feeling arises craving). These two put together may be considered similar to “చండిపెట్టి పనిగొను సంసారము”
Second
Stanza:
పాప మొల్లనంటేను
బలుపుణ్యమై తగులు
యేపొద్దుఁ
దీరదు హరి నిటు దలఁచ
వోపనన్నాఁ
బోనీదు వూరకైనఁ బనిగొను
చాపకింది
నీరువలె సంసారము ॥ఒక్క॥
pāpa
mollanaṃṭēnu balupuṇyamai
tagulu
yēpodduṃ̐ dīradu
hari niṭu dalaṃ̐ca
vōpanannāṃ̐ bōnīdu vūrakainaṃ̐
banigonu
cāpakiṃdi nīruvale saṃsāramu ॥okka॥
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Telugu Phrase |
Meaning |
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పాప మొల్లనంటేను బలుపుణ్యమై తగులు |
Even when one avoids wrongdoing, engagement arises in the
form of “good” action |
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యేపొద్దుఁ దీరదు హరి నిటు దలఁచ |
There is no time to steadily think of Hari |
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వోపనన్నాఁ బోనీదు వూరకైనఁ బనిగొను |
Even if one tries to stop, it does not stop; even in
stillness, activity continues |
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చాపకింది నీరువలె సంసారము |
Saṁsāra operates like water beneath a mat—unseen,
yet present |
Literal
Meaning:
Deeper Sense of the Stanza:
Direction
does not end movement: “పాప మొల్లనంటేను బలుపుణ్యమై
తగులు” Whether one moves toward or away from one thing called sin to
another thing called virtue, the movement itself continues.
Change
in direction does not end engagement.
Continuous
activity leaves no space: “యేపొద్దుఁ దీరదు హరి నిటు దలఁచ” The issue
is not distance, but occupation. In this uninterrupted activity, there is no
space for steady attention to Divine.
Stopping is
also another movement: “వోపనన్నాఁ బోనీదు వూరకైనఁ బనిగొను” Trying to
stop is itself another form of engagement. Doing and not doing both belong to
the same field - activity.
Subtle
operation of Saṁsāra: “చాపకింది నీరువలె సంసారము” On the
surface, things may appear still or resolved. But beneath, movement continues. What
is seen does not reveal the full movement. Its basis is not immediately
evident.
Observational
Note
This stanza
extends the first:
- activity does not end by shifting direction
- nor by attempting to stop
- the movement continues in less visible ways
Key
strength of this stanza
Unlike the
first stanza (visible pressure), this one show: subtle continuity of engagement
Third Stanza:
పగలెల్లా
నలసితే పైకొను రాతిరి నిద్ర
అగపడ దెప్పుడును
హరిఁ దలఁచ
తగిలి శ్రీవేంకటాద్రి
దైవమే పొడచూపఁగా
జగడము సంతమాయ
సంసారము ॥ఒక్క॥
pagalellā
nalasitē paikonu rātiri
nidra
agapaḍa
deppuḍunu hariṃ̐ dalaṃ̐ca
tagili śrīvēṃkaṭādri
daivamē poḍacūpaṃ̐gā
jagaḍamu saṃtamāya saṃsāramu ॥okka॥
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Telugu Phrase
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Meaning
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పగలెల్లా నలసితే పైకొను రాతిరి నిద్ర
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If one is exhausted through the day, the night is spent in
sleep
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అగపడ దెప్పుడును హరిఁ దలఁచ
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There is no occasion to think of Hari
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తగిలి శ్రీవేంకటాద్రి దైవమే పొడచూపఁగా
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When there is contact, the divine appears like a line of
clarity
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జగడము సంతమాయ సంసారము
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Conflict subsides (or becomes one’s own) in saṁsāra
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Literal Meaning:
A life
spent in continuous effort leads only to fatigue and rest. In such a life,
there is no space for steady reflection on Divine. When there is a shift in
relation,the divine becomes evident like a line of clarity. Then, the conflict within
saṁsāra subsides.
Deeper Sense of the Stanza:
Exhausting engagement: “పగలెల్లా నలసితే పైకొను రాతిరి నిద్ర”: If active life
(పగలు) spent entirely in movement, the night (రాతిరి) ends in exhaustion and recovery. The
opportunity of living is spent in movement. The drama of life continues.
No space for steady attention:
“అగపడ దెప్పుడును హరిఁ దలఁచ” In such a
cycle: there is no
interval for sustained internal attention on the Divine.
This Saṁsāra
appears as an unbroken movement. We are part if this movement. Therefore, stepping
aside to observe does not seem easy. So,
the life continues to appear as a conflict (= జగడము).
“తగిలి శ్రీవేంకటాద్రి దైవమే పొడచూపఁగా” — shift in
relation. తగిలి indicates a
change in relation through seeing. (పొడ = line, ray; పొడచూపఁగా = appearing as a line of clarity). When the
futility of movement is seen, a clarity becomes evident. What is indicated is
not a new state described in terms of life or death, but the ending of the
movement that sustains conflict. The world remains same for everyone. Seeing is
not another activity within the movement. (refer to poem విజాతులన్నియు
వృథా వృథా = సకల క్రియల సమన్వయమే సుజాతి).
“జగడము సంతమాయ సంసారము” — final resolution.
This may be understood in two ways:
శాంతమాయెను (subsides): conflict
diminishes. resistance to movement ends
OR
స్వంతమాయెను
(becomes one’s own): sense of separation ends. the
division between oneself and the world fades.
Both indicate
that where division reduces, conflict does not sustain
Observational
Note:
Conflict as
reaction: Up to this point:
relation with the world → action
action → further action
sequence → entanglement
Attempts to
alter or oppose this movement also
constitute
conflict (జగడం)
The first
two stanzas show continuity of engagement:
This stanza shows the ending of
conflict in relation to that movement.
When one sees this movement, conflict
within subsides.
X-X-The END-X-X
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బాగున్నదండీ మీ విశ్లేషణ. భజగోవిందం భజగోవిందం.. అని అనమంటారు.
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