333 ఉన్న విచారములేల వోవో సంసారులాల
(unna
vicāramulēla vōvō saṃsārulāla)
INTRODUCTION
In this Keertana, ఉన్న విచారములేల వోవో సంసారులాల, Annamacharya appears to question why human beings continuously remain engaged in the known movements of thought.
One side of life constantly clings to what is already known, familiar, and psychologically secure. Yet the poet repeatedly points toward something immeasurably vast — “బ్రహ్మలఁ గన్నతండ్రిఁ,” the Father even of many Brahmas, the unseen source behind life itself.
The unknown
is not an extension of the known. What we call “unknown” may still belong to
the field of the known; we may simply not yet be aware of it. As long as the
mind continues to engage itself in the already known — “ఉన్న విచారము” — the truly
unknown may never flower. Therefore, awareness that we are still operating
within the field of the known itself becomes important.
Thus, while
we verbally say, “You alone are the refuge,” inwardly we may still depend upon
the very things that create disturbance, fear, and uncertainty.
The beauty
of this Keertana lies in Annamacharya’s use of ordinary Telugu words such as “యెల్లగా,” “చల్లగా,” and “కొల్లగా.” Though
simple on the surface, these words quietly turn the poem toward deeper
existential movement without disturbing its devotional softness.
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అధ్యాత్మ
సంకీర్తన
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రాగి రేకు: 90-1 సంపుటము - సంకీర్తన: 1-441
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ఉన్న విచారములేల వోవో సంసారులాల యిన్నిటి కితఁడే రక్ష యిదే మీకు మనరో ॥ఉన్న॥ తక్కక బ్రహ్మలఁ గన్నతండ్రిఁ గొలిచి మీరు యెక్కువ సంతతిగల్గి యీడేరరో అక్కున లక్ష్మీనారాయణులఁ దలఁచి మీరు చొక్కి మీమీ దంపతులు సుఖమున నుండరో ॥ఉన్న॥ భవరోగవైద్యుని పాదములు సేవించి భువి రోగములఁ బాసి పొదలరో తవిలి పదిదిక్కులు తానైనవానిఁ గవిసి పొగడి దిక్కు గలిగి బ్రదుకరో ॥ఉన్న॥ తల్లిదండ్రీ నీతఁడే తగఁ జుట్ట మీతఁడే యెల్లగాఁ బుట్టించి పెంచే యేలి కీతఁడే చల్లగా శ్రీవేంకటేశు శరణంటి మిదె మేము
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PHILOSOPHICAL POEM
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Copper Plate: 90-1 Volume: 1-441
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unna
vicāramulēla vōvō saṃsārulāla yinniṭi kitaṃ̐ḍē rakṣa yidē mīku manarō ॥unna॥ takkaka
brahmalaṃ̐ gannataṃḍriṃ̐ golici mīru yekkuva
saṃtatigalgi yīḍērarō akkuna
lakṣmīnārāyaṇulaṃ̐ dalaṃ̐ci mīru cokki
mīmī daṃpatulu sukhamuna nuṃḍarō ॥unna॥ bhavarōgavaidyuni pādamulu sēviṃci bhuvi
rōgamulaṃ̐ bāsi podalarō tavili
padidikkulu tānainavāniṃ̐ gavisi
pogaḍi dikku galigi bradukarō ॥unna॥ tallidaṃḍrī nītaṃ̐ḍē tagaṃ̐ juṭṭa mītaṃ̐ḍē yellagāṃ̐ buṭṭiṃci peṃcē yēli kītaṃ̐ḍē callagā śrīvēṃkaṭēśu śaraṇaṃṭi mide mēmu kollagā mīrellā mammu gu\rigā vardhillarō ॥unna॥
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Details
and Discussions:
Chorus (Pallavi):
ఉన్న విచారములేల
వోవో సంసారులాల
యిన్నిటి
కితఁడే రక్ష యిదే మీకు మనరో ॥పల్లవి॥
unna vicāramulēla vōvō saṃsārulāla
yinniṭi kitaṃ̐ḍē rakṣa yidē mīku manarō ॥Pallavi॥
Literal Sense:
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Poem Line | Normal Sense
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Philosophical sense
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ఉన్న విచారములేల వోవో సంసారులాల
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O householders! Why do you remain immersed in these sorrows and
worries?
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O beings of this world! Are not these “ఉన్న విచారములు” identifiable
thoughts belonging to the known? What benefit is there in continuously
dwelling within them?
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యిన్నిటి కితఁడే రక్ష యిదే మీకు మనరో
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Is He not the protector of all this? At least consider this once.
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Annamacharya appears to gently ask human beings to pause and observe
the “real support.” Amidst the inward confusion and instability that keeps
life constantly wavering, is not this alone the true grounding?
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Deeper Note:
“ఉన్న విచారము” here may not merely refer to sorrow, but to the
already existing structures of thought and psychological involvement. Though
outwardly this Pallavi appears to offer devotional consolation to worldly
people, Annamacharya seems to quietly suggest that unless old patterns, habits,
conclusions, and psychological dependence come to an end, the doorway to the
truly new may never become visible.
Much of
what surrounds human beings may itself be structures erected by thought. The
supports to which human beings psychologically cling may themselves prevent the
discovery of the “real support.”
The second
line quietly suggests that there is no separate “protection” apart from this
fundamental inward grounding itself — “యిన్నిటి కితఁడే రక్ష.”
First Stanza:
తక్కక బ్రహ్మలఁ
గన్నతండ్రిఁ గొలిచి మీరు
యెక్కువ
సంతతిగల్గి యీడేరరో
అక్కున లక్ష్మీనారాయణులఁ
దలఁచి మీరు
చొక్కి మీమీ
దంపతులు సుఖమున నుండరో ॥ఉన్న॥
takkaka brahmalaṃ̐ gannataṃḍriṃ̐ golici mīru
yekkuva saṃtatigalgi yīḍērarō
akkuna lakṣmīnārāyaṇulaṃ̐ dalaṃ̐ci mīru
cokki mīmī daṃpatulu sukhamuna nuṃḍarō ॥unna॥
Literal
Sense:
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Poem Line
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Normal Sense
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Philosophical sense
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తక్కక బ్రహ్మలఁ గన్నతండ్రిఁ గొలిచి మీరు
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Worship the Supreme Being who is the father of many
Brahmas.
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Remain in the earnest search for that which is the source of many
Brahmas.
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యెక్కువ సంతతిగల్గి యీడేరరో
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May you prosper with good offspring and abundance.
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Realize that vast fullness which lacks nothing and thereby bring fulfilment
to life.
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అక్కున లక్ష్మీనారాయణులఁ దలఁచి మీరు
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Hold Lakshmi-Narayana closely within your heart.
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Touch the Lakshmi-Narayana already present within the heart.
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చొక్కి మీమీ దంపతులు సుఖమున నుండరో
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May you live happily as couples
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In that inward closeness, may your relationship naturally remain in
harmony and ease.
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Deeper Notes:
In the line
“యెక్కువ సంతతిగల్గి యీడేరరో,”
Annamacharya may not merely be speaking of worldly prosperity or lineage. He
appears to hint toward realizing that inward vastness (యెక్కువ) which is
complete and lacking nothing.
Likewise, “అక్కున లక్ష్మీనారాయణులఁ దలఁచి మీరు” may not
simply mean remembering Lakshmi-Narayana devotionally but inwardly touching and
becoming sensitive to that presence already existing in the heart.
Overall,
this stanza appears to suggest that beyond the limited movement of our present
thoughts and psychological concerns, there exists something immeasurably vast.
Annamacharya seems to gently invite human beings toward the discovery of that immense.
Second
Stanza:
భవరోగవైద్యుని
పాదములు సేవించి
భువి రోగములఁ
బాసి పొదలరో
తవిలి పదిదిక్కులు
తానైనవానిఁ
గవిసి పొగడి
దిక్కు గలిగి బ్రదుకరో ॥ఉన్న॥
bhavarōgavaidyuni pādamulu sēviṃci
bhuvi rōgamulaṃ̐ bāsi podalarō
tavili padidikkulu tānainavāniṃ̐
gavisi pogaḍi dikku galigi bradukarō ॥unna॥
Literal
Sense:
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Poem Line | Normal Sense
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Philosophical sense
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భవరోగవైద్యుని పాదములు సేవించి
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(భవ = life) Serve the feet of the physician who cures the sufferings arising
in worldly life.
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(భవ = birth, existence) Serve the feet of the physician who heals the
disease that is congenital and existence itself.
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భువి రోగములఁ బాసి పొదలరో
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The diseases and sufferings of worldly life gradually disappear and
life prospers.
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The inward burdens and disturbances gathered through worldly
involvement may gradually lessen, allowing life to become inwardly lighter.
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తవిలి పదిదిక్కులు తానైనవానిఁ
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Worship the One who pervades in all directions.
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That immeasurable One who unifies all directions and yet appears as
all directions itself.
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గవిసి పొగడి దిక్కు గలిగి బ్రదుకరో
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Wear His protection and live taking Him alone as support.
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Wear His name like a garment and live with that alone as inward
direction and grounding.
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Deep Notes:
In the
opening two lines — “భవరోగవైద్యుని సేవించి” and
“భువి రోగములఁ బాసి” — Annamacharya
appears to reveal something extremely subtle. The disease that comes with birth
and existence itself may or may not completely disappear. Yet the worldly
disturbances and inward burdens gathered through involvement in life may
gradually lessen. Thus, while outwardly offering comfort, the poem also seems
to carry a quiet warning.
The
expression “తవిలి పదిదిక్కులు తానైనవానిఁ” points
toward something immeasurable. The infinite cannot be fully grasped through
ordinary perception, for all human seeing remains limited. “ఉన్న విచారములు” constantly cloud inward observation. Perhaps this
is why Annamacharya suggests that many of the “భువి రోగములు” are
themselves gathered and sustained through psychological involvement.
The word “గవిసి” (garment, upper cloth) is also significant. Just
as a garment remains close to the body, the poet appears to suggest living with
that inward grounding constantly near, allowing it to become one’s true
direction amidst the instability of life.
Third Stanza:
తల్లిదండ్రీ
నీతఁడే తగఁ జుట్ట మీతఁడే
యెల్లగాఁ
బుట్టించి పెంచే యేలి కీతఁడే
చల్లగా శ్రీవేంకటేశు
శరణంటి మిదె మేము
కొల్లగా
మీరెల్లా మమ్ము గుఱిగా వర్ధిల్లరో ॥ఉన్న॥
tallidaṃḍrī nītaṃ̐ḍē tagaṃ̐ juṭṭa mītaṃ̐ḍē
yellagāṃ̐ buṭṭiṃci peṃcē yēli kītaṃ̐ḍē
callagā śrīvēṃkaṭēśu śaraṇaṃṭi mide mēmu
kollagā
mīrellā mammu gu\rigā vardhillarō ॥unna॥
Literal
Sense:
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Poem Line
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Normal Sense
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Philosophical sense
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తల్లిదండ్రీ నీతఁడే తగఁ జుట్ట మీతఁడే
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He alone is your parents and relatives.
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Realize that the source upon which life itself depends is
fundamentally one. In this world, true relationship may belong only to that.
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యెల్లగాఁ బుట్టించి పెంచే యేలి కీతఁడే
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He alone creates and nurtures all beings.
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That as a boundary, this side of the existence as well is nurtured by Him.
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చల్లగా శ్రీవేంకటేశు శరణంటి మిదె మేము
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We have taken refuge in the cool and compassionate Sri Venkatesha.
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We have taken refuge in that inwardly simple and immediately
accessible Sri Venkatesha.
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కొల్లగా మీరెల్లా మమ్ము గుఱిగా వర్ధిల్లరో
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(కొల్లగా = Fullness, completeness, గుఱి
= faith) Place complete trust in us and prosper
fully.
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(కొల్లగా = Fullness, completeness, గుఱి
= as an example,
firmness) Now in complete confidence you people grow
by inwardly understanding what has been indicated through our example.
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Deep Notes:
In the expression Annamacharya appears to suggest
something extremely subtle. On one side seems to quietly indicate a border “యెల్లగాఁ” of the ordinary cycle of worldly existence and relationship
with the divine. The poet is not rejecting life; the poet appears to hint at
two entirely different inward directions.
The line “కొల్లగా మీరెల్లా మమ్ము గుఱిగా వర్ధిల్లరో” must be
seen not as a call for personal belief, authority, or imitation. Nor is it a
command asking others to follow the poet. Rather, Annamacharya seems to gently
invite human beings to inwardly verify and live only with that which can be
complete in itself and directly seen as true.
Likewise, “చల్లగా శ్రీవేంకటేశు శరణంటి మిదె మేము” may suggest
that this inward refuge is not distant or difficult, but inwardly simple and
immediately approachable. Perhaps the poet quietly hints that other approaches
become difficult because the mind continues to remain occupied with available “ఉన్న విచారములు” and worldly involvement..
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