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అధ్యాత్మ
సంకీర్తన
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రేకు: 358-4
సంపుటము: 4-342
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సందెకాడఁ బుట్టినట్టి చాయలపంట యెంత - చందమాయఁ జూడరమ్మ చందమామ పంట ॥పల్లవి॥ మునుపఁ బాలవెల్లి మొలచి పండినపంట నినుపై దేవతలకు నిచ్చపంట గొనకొని హరికన్నుఁగొనచూపులపంట వినువీధినెగడినవెన్నెలలపంట ॥సందె॥ వలరాజుపంపున వలపువిత్తినపంట చలువై పున్నమనాఁటి జాజరపంట కలిమికామినితోడ కారుకమ్మినపంట మలయుచుఁ దమలోనిమఱ్ఱిమానిపంట ॥సందె॥ విరహులగుండెలకు వెక్కసమైనపంట పరగ చుక్కలరాసిభాగ్యముపంట అరుదై తూరుపుఁగొండ నారఁగ బండినపంట యిరవై శ్రీవేంకటేశునింటిలోనిపంట ॥సందె॥
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PHILOSOPHICAL POEM
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Copper Plate: 358-4 Volume: 4-342
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saṃdekāḍaṃ̐ buṭṭinaṭṭi
cāyalapaṃṭa yeṃta - caṃdamāyaṃ̐ jūḍaramma
caṃdamāma paṃṭa ॥pallavi॥ munupaṃ̐ bālavelli molaci
paṃḍinapaṃṭa ninupai dēvatalaku
niccapaṃṭa gonakoni
harikannuṃ̐gonacūpulapaṃṭa vinuvīdhinegaḍinavennelalapaṃṭa ॥saṃde॥ valarājupaṃpuna
valapuvittinapaṃṭa caluvai punnamanāṃ̐ṭi
jājarapaṃṭa kalimikāminitōḍa
kārukamminapaṃṭa malayucuṃ̐
damalōnima\r\rimānipaṃṭa ॥saṃde॥ virahulaguṃḍelaku
vekkasamainapaṃṭa paraga
cukkalarāsibhāgyamupaṃṭa arudai tūrupuṃ̐goṃḍa
nāraṃ̐ga baṃḍinapaṃṭa yiravai
śrīvēṃkaṭēśuniṃṭilōnipaṃṭa ॥saṃde॥
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Details
and Discussions:
Chorus (Pallavi):
చందమాయఁ
జూడరమ్మ చందమామ పంట ॥పల్లవి॥
మునుపఁ బాలవెల్లి
మొలచి పండినపంట
saṃdekāḍaṃ̐ buṭṭinaṭṭi cāyalapaṃṭa yeṃta -
caṃdamāyaṃ̐ jūḍaramma caṃdamāma paṃṭa ॥pallavi॥
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Telugu Word / Phrase |
Meaning |
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సందెకాడఁ |
Twilight; neither day nor night — an uncertain, in-between
state |
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బుట్టినట్టి |
As though born, arisen, emerged |
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చాయలపంట |
A harvest of colours, shades, moods, and shifting human
states |
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యెంత |
How vast, strange, or wondrous |
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చందమాయఁ |
Having taken form, become visible |
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జూడరమ్మ |
O people, behold! |
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చందమామ పంట |
The moonlit harvest; a world of feelings ripened in
moonlight |
Literal Sense:
In the
twilight hour —
that uncertain state which is neither day nor night —
this many-coloured harvest came into being.
O people,
behold!
How wondrously this moonlit harvest “పంట”
has taken form.
Deeper Note
In this
Pallavi, Annamacharya is not merely describing the moon.
What he
appears to observe is:
how this “harvest” begins taking on colours and forms within uncertainty
itself.
“సందెకాడఁ”
This is not
merely evening time.
It
indicates:
a fading of
clarity,
a condition
where forms become indistinct,
an
atmosphere where imagination begins operating.
Neither
fully day,
nor fully night —
but an uncertain intermediate state.
“చాయలపంట”
This is one
of the most important expressions in the poem.
“పంట” (harvest/crop)
implies:
something that has ripened over time.
“చాయలు” does not
merely mean colours.
It can
suggest:
shadow,
light,
appearance,
reflection,
radiance,
shifting
shades,
emotional
colouring,
changing
responses and states of perception.
The poet
appears to show this “harvest” as
something emerging within twilight ambiguity
itself.
“చందమాయఁ జూడరమ్మ”
“O people,
behold!”
The poet
seems to invite the reader to observe:
how this harvest takes on countless forms and appearances as it becomes
visible.
Central
Observation
Within
uncertainty,
this “harvest” begins colouring itself.
First Stanza:
మునుపఁ బాలవెల్లి
మొలచి పండినపంట
నినుపై దేవతలకు
నిచ్చపంట
గొనకొని
హరికన్నుఁగొనచూపులపంట
వినువీధినెగడినవెన్నెలలపంట ॥సందె॥
munupaṃ̐ bālavelli molaci paṃḍinapaṃṭa
ninupai dēvatalaku niccapaṃṭa
gonakoni harikannuṃ̐gonacūpulapaṃṭa
vinuvīdhinegaḍinavennelalapaṃṭa ॥saṃde॥
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Word / Phrase |
Meaning |
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మునుపఁ |
From the very beginning; from ancient times |
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బాలవెల్లి |
The Milky Ocean; the primordial ocean |
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మొలచి పండినపంట |
A crop that sprouted and ripened; an unfolding process of
life |
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నినుపై |
Full, abundant, complete |
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దేవతలకు నిచ్చపంట |
A perennial crop available to the gods |
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గొనకొని |
Received, beheld, perceived |
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హరికన్నుఁగొనచూపులపంట |
A harvest observed within the vision of Hari |
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వినువీధి |
The pathways of the sky |
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నెగడి |
A warming fire lit against the cold |
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వెన్నెలలపంట |
A moonlit harvest spreading like moonlight |
=
Literal
Sense:
In the
beginning,
this harvest sprouted and ripened in the primordial milky ocean.
It is
ever-full,
a perennial harvest available to the gods.
Unfolding
within the vision of Hari,
it spreads across the pathways of the sky,
like moonlight
or like a warming fire lit against the cold.
Deep Notes:
In this
stanza, the “పంట” (harvest/crop) expands into
a much
wider meaning.
It is no
longer merely an agricultural image.
It begins to appear as:
a continuous movement pervading the whole of existence itself.
“మునుపఁ బాలవెల్లి
మొలచి పండినపంట”
The poet
traces the origin of this “harvest” to the primordial Milky Ocean.
Combine
this with Pallavi:
This
harvest appears to arise from a region beyond present understanding.
“నినుపై దేవతలకు
నిచ్చపంట”
This
harvest is described as full and inexhaustible.
“నినుపు” suggests
completeness without lack.
It is shown
as something perennial —
continuously available to the gods.
“గొనకొని హరికన్నుఁగొనచూపులపంట”
Hari’ here
may be understood beyond merely a devotional deity-form.
An
expression that suggests:
that which pervades both sides —
the visible and invisible worlds,
and that which lies beyond perception.
Within that
all-encompassing vision.
Within that all-encompassing vision, this ‘harvest’ unfolds.
The world
may appear accidental and fragmented,
yet it unfolds within a Deeper Order.
“వినువీధినెగడినవెన్నెలలపంట”
“నెగడి” refers to a
fire lit for warmth during cold weather.
Here,
moonlight is not merely cool beauty.
The sun
that gives warmth and light,
the moon that gives coolness and delight,
moonlight,
the sky —
all appear as parts of one natural movement.
Though they
seem separate,
they participate in a single unfolding order.
Key
Observation
This
“harvest” is not something that
simply
appears and disappears.
It is:
a continuous process,
ripening,
spreading,
and being experienced since beginningless time.
The poet
appears to observe existence itself
as one vast and ongoing harvest.
Second
Stanza:
వలరాజుపంపున
వలపువిత్తినపంట
చలువై పున్నమనాఁటి
జాజరపంట
కలిమికామినితోడ
కారుకమ్మినపంట
మలయుచుఁ
దమలోనిమఱ్ఱిమానిపంట ॥సందె॥
valarājupaṃpuna valapuvittinapaṃṭa
caluvai punnamanāṃ̐ṭi jājarapaṃṭa
kalimikāminitōḍa kārukamminapaṃṭa
malayucuṃ̐ damalōnima\r\rimānipaṃṭa ॥saṃde॥
|
Word / Phrase |
Meaning |
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వలరాజు |
Manmatha (Cupid); symbolic of attraction |
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పంపున |
Sent, ordained, introduced into movement |
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వలపువిత్తినపంట |
A harvest sown with seeds of attraction |
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చలువై |
Beautiful, pleasing, delightful |
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పున్నమనాఁటి |
Like the fullness of a full-moon night |
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జాజరపంట |
A harvest interwoven with illusion, enchantment,
and self-deception |
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కలిమికామినితోడ |
Accompanied by intimacy, desire, and union |
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కారుకమ్మినపంట |
A dense, thickly spreading harvest |
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మలయుచుఁ |
Turning, spreading, intertwining, intensifying |
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మఱ్ఱిమానిపంట |
A harvest spreading like a vast banyan tree; an
ever-expanding process of life |
Literal
Meaning:
This
“harvest” begins
through the attractive force sown by Manmatha.
Like the
beauty and fullness of moonlight,
it appears delightful and pleasing,
yet deception and enchantment are woven into it.
Through
intimacy,
desire,
and union,
it spreads densely through life itself —
turning,
intertwining,
intensifying —
expanding
endlessly
inside
every one
like a great banyan tree.
Deep Notes:
In the
first stanza,
the “harvest” appeared as a vast cosmic order pervading existence.
In this
stanza,
the same “harvest” appears as the movement through which life sustains and
extends itself through:
attraction,
attachment,
longing,
desire,
and emotional entanglement.
The poet
seems to show directly
how “harvest” continuously expands and perpetuates itself.
“వలరాజుపంపున
వలపువిత్తినపంట”
The seed of
this “harvest” is attraction itself.
Here,
attraction is not merely romantic love between two individuals.
It appears as a deeper force that drives life forward.
The word “పంపున” suggests
something:
introduced,
assigned,
or set into motion for this very unfolding.
“చలువై పున్నమనాఁటి
జాజరపంట”
The full
moon traditionally suggests:
beauty,
fullness,
delight,
and emotional richness.
Yet
immediately,
the poet introduces the word “జాజర.”
This is
important.
Beauty,
attraction,
sweetness,
and emotional charm
appear inseparable from illusion and enchantment.
The
delightful and the deceptive coexist within the same movement.
“కలిమికామినితోడ
కారుకమ్మినపంట”
This
“harvest” now becomes denser and more deeply rooted.
Intimacy,
desire,
attachment,
and union
pull the movement of life into increasingly complex entanglement.
“కారుకమ్మిన” suggests:
something thick,
dense,
and difficult to separate.
“మలయుచుఁ దమలోనిమఱ్ఱిమానిపంట”
The
“harvest” now appears like a vast banyan tree endlessly extending itself.
Turning,
spreading,
intertwining,
intensifying —
life
appears to continue itself in countless forms and directions.
This is not
a process that simply begins and ends.
It is
present in every living being.
It is an ever-expanding continuity of life itself.
Key
Observation
In this
stanza, the “harvest” appears as:
a movement
that continuously draws beings into itself through:
attraction,
illusion,
attachment,
desire,
and expansion.
Commentator’s
Note
We can
observe the structures left behind by attraction, attachment, longing, and
emotional entanglement. But entering directly into the living movement of this
“harvest” is far more difficult. What remains visible to us is often only
history — traces of what has already happened. Human beings usually understand
the past more clearly than the living present.
To directly
observe this “harvest” while it is unfolding requires the loosening of the
layers and coverings discussed earlier. Yet many times, we do not even clearly
perceive that such layers exist within us. Attraction, intimacy, desire, union,
illusion — these movements operate continuously within human life.
But the
stillness, attention, and sustained interest required to observe them directly are
rare. Therefore, we may listen to such insights, appreciate them
intellectually, or admire them poetically — yet directly experiencing this
“harvest” remains uncommon.
Third Stanza:
విరహులగుండెలకు
వెక్కసమైనపంట
పరగ చుక్కలరాసిభాగ్యముపంట
అరుదై తూరుపుఁగొండ
నారఁగ బండినపంట
యిరవై శ్రీవేంకటేశునింటిలోనిపంట ॥సందె॥ tiviri virahulaguṃḍelaku
vekkasamainapaṃṭa
paraga cukkalarāsibhāgyamupaṃṭa
arudai tūrupuṃ̐goṃḍa nāraṃ̐ga baṃḍinapaṃṭa
yiravai śrīvēṃkaṭēśuniṃṭilōnipaṃṭa ॥saṃde॥
|
Word / Phrase |
Meaning |
|
విరహులగుండెలకు |
To hearts moved by longing, incompleteness, and inner
restlessness |
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వెక్కసమైనపంట |
A harvest that grows intensely and without restraint |
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పరగ |
Properly, fittingly, in due manner |
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చుక్కలరాసి |
A multitude of stars; constellations in the sky |
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భాగ్యముపంట |
A harvest obtained as rare fortune or blessedness |
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అరుదై |
Rare, difficult to attain |
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తూరుపుఁగొండ |
The eastern hill; suggestive of dawn and awakening |
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నారఁగ బండినపంట |
A harvest ripened into fruition |
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యిరవై |
Inwardly, within, as an inner presence |
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శ్రీవేంకటేశునింటిలోనిపంట |
A harvest existing within the abode of Venkatesha; an
inwardly realized experience |
Literal Sense:
This
“harvest”
grows intensely within hearts moved by longing and inner restlessness.
To those
who directly perceive the living movement of this “harvest,”
it becomes a rare blessedness,
like the countless stars spread across the sky.
Yet this
“harvest” is rare.
It ripens upon the eastern hill —
the place of arising light.
Finally,
this “harvest” exists within the abode of Sri Venkatesha.
It cannot be externally displayed.
It must be inwardly experienced.
Deep Notes:
In the first stanza,
the “harvest” appeared as a vast cosmic continuity.
In the
second stanza,
the same “harvest” appeared as the force through which life extends itself
through attraction, attachment, and emotional entanglement.
In this
final stanza,
the “harvest” now appears as a rare inward flowering —
a directly lived and inwardly realized experience.
“విరహులగుండెలకు వెక్కసమైనపంట”
Here, “విరహము” (viraha) does not merely suggest romantic
separation.
It points
toward:
inward
incompleteness,
longing,
restlessness,
and the
condition of a heart searching for something beyond itself.
Within such
hearts,
this “harvest” appears to intensify and grow.
“పరగ చుక్కలరాసిభాగ్యముపంట”
The
“multitude of stars” may be understood not merely as celestial imagery.
The poet
seems to suggest:
that there have always been countless beings who directly perceived this living
movement.
Just as
innumerable stars fill the sky,
there may also be innumerable seers who recognized this “harvest.”
The phrase “భాగ్యముపంట” suggests:
that such perception itself is a rare blessedness.
“అరుదై తూరుపుఁగొండ నారఁగ బండినపంట”
This
“harvest” is not easily attained.
The eastern
hill appears symbolically associated with:
dawn,
awakening,
illumination,
and
emergence into light.
Only within
such awakening
does this “harvest” fully ripen.
“యిరవై శ్రీవేంకటేశునింటిలోనిపంట”
This is
perhaps the subtlest observation in the stanza.
This
“harvest” is not externally visible.
It must
ripen:
inwardly,
within
direct experience,
within
living awareness itself.
“శ్రీవేంకటేశునింటి” need not be
understood merely as a physical temple.
It may also suggest an inward living presence.
Therefore,
this “harvest” cannot simply be shown to others,
transferred through explanation,
or fully understood second-hand.
Each person
must observe and encounter it within themselves.
Key
Observation
In this
final stanza,
the “harvest” transforms:
from a vast
cosmic process
into a directly lived inward experience ripening within human awareness.
Commentator’s
Note
Many of us
may gradually understand that we cannot enter this “living Harvest” merely
through personal effort or conceptual understanding alone.
At present,
we seem to observe life from a certain isolated island. We are the observers; everything
else appears as the observed. Yet, we are not outside creation. We are within
it. To recognize that we ourselves are part of nature — and that our lives
arise from the very movement through which nature itself acts — may be
important. The feeling: “I am the observer” may itself be the separating
island.
In the
example of Yellowstone National Park, the number of visible layers is
comparatively fewer. Even there, it took humanity a long time to understand the
deeply interconnected nature of life and creation. To observe the far subtler
layers that separate us from direct perception of reality may be an even
greater challenge.
It demands attention, patience, and sustained observation.
Meanwhile,
human attention constantly moves elsewhere. For this reason, purely analytical
methods alone may not be sufficient. How then may separation be reduced — or
perhaps naturally dissolve? How can a direct relationship arise between us and
this living creation? Existence appears profoundly interconnected, without
rigid boundaries.
Unless we
cease standing apart upon the isolated island of separation and participate in
life without reservation, how can direct relationship truly arise?
X-X-The
END-X-X
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