336 మంచి గుణములుగల మగువల సాజ మిది
(maṃci guṇamulugala
maguvala sāja
midi)
INTRODUCTION
Our
understanding of the Divine as "omnipresent" is often just an
intellectual concept—a mere belief rather than an absolute conviction. This is
the fundamental gap between an ordinary seeker and a true devotee. While some
live merely within the swings of imagination, a devotee lives in absolute,
unwavering trust.
When we
choose to believe in one thing but harbour doubt about another, selective
choice (preferential bias) is still actively at work within us. In such a
state, the word "omnipresent" becomes nothing more than a verbal
refuge to hide behind. Once this distinction becomes clear, the essence of this
sankeertana unfolds effortlessly.
Our
habitual mode of understanding is rooted in duality—accepting certain aspects
of existence while rejecting others, leading to perpetual highs and lows. If
the self, along with the very world it is immersed in, both belong to the same
all-pervading Divine, then whence arise these inequalities and hidden biases?
Why direct our vision elsewhere when only that One Supreme exists? Annamacharya
does not lecture us on morality here; he simply holds up a mirror to show us
exactly where we stand.
|
శృంగార
సంకీర్తన
|
|
రాగి రేకు: 1931-5 సంపుటము - సంకీర్తన: 29-125
|
|
మంచి గుణములుగల మగువల సాజ మిది యెంచుకొని దయతోడ నేలుకొనవయ్యా ॥పల్లవి॥ మనసు నమ్మిన సతి మరి యనుమానించదు ననిచిన వనిత పెనఁగులాడదు యెనసిన జవరాలు యెరవులుసేయదు పనుపడి రతులకు బాఁతిపడుఁగాని ॥మంచి॥ మరిగిన యాఁటది మరి పాయనేరదు దొరసిన యిల్లాలు దూర దెంతైనా సరి నిచ్చకపులేమ జరపులఁ బెట్టదు యిరవైన కాఁపురాన కేఁకారుఁగాని ॥మంచి॥ తగులైన కామిని తప్పులేమీ నెంచదు మొగమిచ్చకపు ఇంతి వెగటాడదు నిగిడి శ్రీవేంకటేశ నీదేవు లలమేల్మంగ సొగిసి యీకూఁటముల జొక్కించుఁగాని ॥మంచి॥
|
|
ROMANTIC POEM
|
|
Copper Plate: 1931-5 Volume: 29-125
|
|
maṃci guṇamulugala maguvala sāja midi yeṃcukoni dayatōḍa nēlukonavayyā ॥pallavi॥ manasu
nammina sati mari yanumāniṃcadu nanicina
vanita penaṃ̐gulāḍadu yenasina
javarālu yeravulusēyadu panupaḍi ratulaku bāṃ̐tipaḍuṃ̐gāni ॥maṃci॥ marigina
yāṃ̐ṭadi mari pāyanēradu dorasina
yillālu dūra deṃtainā sari
niccakapulēma jarapulaṃ̐ beṭṭadu yiravaina
kāṃ̐purāna kēṃ̐kāruṃ̐gāni ॥maṃci॥ tagulaina
kāmini tappulēmī neṃcadu mogamiccakapu
iṃti vegaṭāḍadu nigiḍi śrīvēṃkaṭēśa nīdēvu lalamēlmaṃga sogisi
yīkūṃ̐ṭamula jokkiṃcuṃ̐gāni ॥maṃci॥
|
Details
and Discussions:
Chorus (Pallavi):
మంచి గుణములుగల
మగువల సాజ మిది
యెంచుకొని
దయతోడ నేలుకొనవయ్యా ॥పల్లవి॥
maṃci
guṇamulugala maguvala sāja midi
yeṃcukoni
dayatōḍa nēlukonavayyā ॥pallavi॥
Literal Sense:
|
Poem Line
|
Normal Sense
|
Philosophical sense
|
|
మంచి గుణములుగల మగువల సాజ మిది
|
This is the inherent, natural disposition (saajamu = natural) of women
endowed with virtuous qualities.
|
In various spiritual traditions, all individual souls (jivas) are viewed
as the feminine principle. The natural, uncontrived qualities that remain in
human beings constitute their true nature (Prakriti)
|
|
యెంచుకొని దయతోడ నేలుకొనవయ్యా
|
O Lord! Choose us and govern our lives out of Your sheer
compassion.
|
O Lord! We lack the capacity to reach Your doorstep on our own.
Spot our tiny existence in this vast cosmos, and out of Your absolute grace,
claim our hearts as Your own.
|
Deeper Note:
This
sankeertana explores how the Divine is perceived simultaneously as a husband by
a young maiden, and as the all-pervading Cosmic Reality by a yogi.
"మంచి గుణములుగల మగువల సాజ మిది": This is
not a moral sermon. Here, "virtuous qualities" actually imply one's
inherent, original nature. When artificially acquired traits and ego defences
drop away, what remains is the pristine, natural state of being.
"యెంచుకొని దయతోడ నేలుకొనవయ్యా": It implies
an awareness that there is no predefined path or method to reach the Supreme.
Recognizing that we cannot bridge the distance ourselves, we implore the Divine
to seek us out.
First Stanza:
మనసు నమ్మిన
సతి మరి యనుమానించదు
ననిచిన వనిత
పెనఁగులాడదు
యెనసిన జవరాలు
యెరవులుసేయదు
పనుపడి రతులకు
బాఁతిపడుఁగాని ॥మంచి॥
manasu
nammina sati mari yanumāniṃcadu
nanicina
vanita penaṃ̐gulāḍadu
yenasina
javarālu yeravulusēyadu
panupaḍi
ratulaku bāṃ̐tipaḍuṃ̐gāni ॥maṃci॥
Literal
Sense:
|
Poem Line
|
Romantic Sense
|
Philosophical sense
|
|
మనసు నమ్మిన సతి మరి యనుమానించదు
|
A wife who trusts her husband from the depths of her heart
does not repeatedly doubt him.
|
Absolute trust and doubt cannot occupy the same space. Where one
exists, the other must cease to be.
|
|
ననిచిన వనిత పెనఁగులాడదు
|
A woman whose heart blossoms with love (nanicina =
blossomed/sprouted) does not argue or fret with her beloved.
|
A mind that has flowered inwardly accepts reality without friction (penagulaata).
|
|
యెనసిన జవరాలు yераవులుసేయదు
|
A young maiden who has surrendered her heart does not treat
her beloved as someone separate (eravulu = separate/other).
|
Our trust is often partial. While claiming to trust the Divine, we
habitually create alternative backup plans. There is only One that exists. The
Divine. Are there real alternatives?
|
|
పనుపడి రతులకు బాఁతిపడుఁగాని
|
Submitting herself completely (panupadi = to
surrender/yield), she yearns for union.
|
Yielding entirely to the cosmic order (Jagannatha) and flowing
seamlessly with the current of life without any resistance or opposition.
|
Deeper Notes:
"మనసు నమ్మిన సతి మరి యనుమానించదు": Trust and
doubt are often mere labels we manipulate. True trust is the absence of the
need for these labels.
"ననిచిన వనిత పెనఁగులాడదు": Inner friction is a sign of
internal conflict with truth.
"యెనసిన జవరాలు yераవులుసేయదు": A hesitant, wavering mind
maintains its separate identity. Where absolute unity exists, the notion of a
separate entity dissolves.
"పనుపడి రతులకు బాఁతిపడుఁగాని": When
Jagannatha pervades all, can a separate ego-identity stand?
Second
Stanza:
మరిగిన యాఁటది
మరి పాయనేరదు
దొరసిన యిల్లాలు
దూర దెంతైనా
సరి నిచ్చకపులేమ
జరపులఁ బెట్టదు
యిరవైన కాఁపురాన
కేఁకారుఁగాని ॥మంచి॥
marigina
yāṃ̐ṭadi mari pāyanēradu
dorasina
yillālu dūra deṃtainā
sari
niccakapulēma jarapulaṃ̐ beṭṭadu
yiravaina
kāṃ̐purāna kēṃ̐kāruṃ̐gāni ॥maṃci॥
Literal
Sense:
|
Poem Line
|
Romantic Sense
|
Philosophical sense
|
|
మరిగిన యాఁటది మరి పాయనేరదు
|
A woman immersed in the bliss of her beloved can no longer bear to be
separated from him.
|
"A yogi who has touched that indefinable state no longer finds
himself moving comfortably within old habitual mental patterns
(chitta-vrittis)."
|
|
దొరసిన యిల్లాలు దూర దెంతైనా
|
A mature, experienced housewife never blames (duurutha = to
blame/criticize) her husband, no matter the hardship.
|
One who is anchored in the state of yoga quietly undergoes the trials
of transformation without turning them into accusation.
|
|
సరి నిచ్చకపులేమ జరపులఁ బెట్టదు
|
A woman who genuinely loves does not postpone or delay (jarapula
bettadu) her beloved's wishes.
|
Free from the artificial division of actions into "worldly
duties" and "divine acts," the seeker remains steady and
unhurried even under provocation.
|
|
యిరవైన కాఁపురాన కేఁకారుఁగాని
|
Despite hardships, she deeply cherishes and seeks to preserve that
stable, permanent household (ఇరవు = stable home; ఏకారుఁ = yearns for/endures).
|
Even amidst life's inevitable friction, the seeker steadfastly serves
the eternal, unchanging truth rather than reacting in haste.
|
Deep Notes:
“మరిగిన యాఁటది మరి పాయనేరదు": Does
slipping back into old mental ruts constitute yoga?"
"దొరసిన యిల్లాలు దూర దెంతైనా": To blame or
criticize is a natural reaction to pain. It simply indicates the persistence of
old patterns.
"సరి నిచ్చకపులేమ జరపులఁ బెట్టదు": "‘I am
worshipping God’ or ‘I am a spiritual person’—are these too not subtle
continuations of old mental patterns?" What, then, is implied by "యిరవైన కాఁపురాన కేఁకారుఁగాని”? (steadfastly serves the eternal)
Third Stanza:
తగులైన కామిని
తప్పులేమీ నెంచదు
మొగమిచ్చకపు
ఇంతి వెగటాడదు
నిగిడి శ్రీవేంకటేశ
నీదేవు లలమేల్మంగ
సొగిసి యీకూఁటముల
జొక్కించుఁగాని ॥మంచి॥
tagulaina
kāmini tappulēmī neṃcadu
mogamiccakapu
iṃti vegaṭāḍadu
nigiḍi
śrīvēṃkaṭēśa nīdēvu lalamēlmaṃga
sogisi
yīkūṃ̐ṭamula jokkiṃcuṃ̐gāni ॥maṃci॥
Literal
Sense:
|
Poem Line
|
Normal Sense
|
Philosophical sense
|
|
తగులైన కామిని తప్పులేమీ నెంచదు
|
A woman deeply attached in love never counts the flaws or mistakes of
her beloved.
|
"A mind established in the all-pervading reality no longer stands
apart to criticize the world."
|
|
మొగమిచ్చకపు ఇంతి వెగటాడదు
|
A wife who speaks pleasingly to her husband's face (mogamiccakapu)
does not harbour disgust or speak ill behind his back.
|
"A yogi who has wholeheartedly embraced the omnipresent reality
does not maintain one face within and another without."
|
|
నిగిడి శ్రీవేంకటేశ నీదేవు లలమేల్మంగ
|
O Lord Venkateshwara, who is hidden within! (till this point poet is
aware) the very one seeking Alamelumanga (Poet’s sense of separation
completely dissolves).
|
O Lord of the universe, hidden deep within the heart! (Yogi is aware till this point) The moment
the seeker ceases to look outward, the artificial distinction between the
seeker and the sought vanishes.
|
|
సొగిసి యీకూఁటముల జొక్కించుఁగాని
|
This beautiful, harmonious union makes the entire relationship
exquisitely radiant.
|
Our relationship with this living universe is essentially one of
absolute oneness, not an artificial or forced arrangement. When artificiality
is stripped away, the inherent beauty of this cosmic union reveals itself.
|
Deep Notes:
"తగులైన కామిని తప్పులేమీ నెంచదు": If there
is no separation, who is left to judge?
"మొగమిచ్చకపు ఇంతి వెగటాడదు": Can an
enlightened mind harbour double standards?
"నిగిడి శ్రీవేంకటేశ నీదేవు లలమేల్మంగ": "The
poet realizes that the Lord is already seated within. With that realization,
the sense of separation begins to dissolve, and a profound feeling of
non-duality (Abheda) envelops consciousness."
"సొగిసి యీకూఁటముల జొక్కించుఁగాని": "What
is our true relationship with this world? Is it one of intrinsic unity, or are
artificial divisions and fragmented patterns still shaping our
perception?"
X-X-The
END-X-X
%20Dali.png)
No comments:
Post a Comment