316 లోకమింతా నిండె లోచూపు వెలిచూపు
(lōkamiṃtā niṃḍe lōcūpu
velicūpu)
INTRODUCTION
Annamacharya,
in this composition, describes the inward transformation and the state of mind
of the highest yogis. The distinction between inner perception and outer
perception gradually dissolves, giving rise to a condition in which the entire
world appears upon a single plane.
In such a
state, the tendency to pass judgments and the divisions of good and bad
naturally fade away. This composition thus suggests a gentle movement from
division to equilibrium. In that very simplicity, a quiet clarity of vision is
reflected.
The layers
that separate the human being from the world slowly fall away. When this
happens, the difference between oneself and the world disappears; the
perspective changes, and one becomes harmonious with the world.
Progression
of the Song
Pallavi: Inner perception and outer perception unite, giving rise to a
unified vision of the world.
First Stanza: Instead of criticism and blame, self-examination begins.
Second Stanza: Judgments of good and bad, true and false are abandoned, and things are accepted as they are.
Third Stanza: In such a state, Venkatesha Himself draws near and protects them.
First Stanza: Instead of criticism and blame, self-examination begins.
Second Stanza: Judgments of good and bad, true and false are abandoned, and things are accepted as they are.
Third Stanza: In such a state, Venkatesha Himself draws near and protects them.
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అధ్యాత్మ
సంకీర్తన
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రేకు: 339-3
సంపుటము: 4-228
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లోకమింతా నిండె లోచూపు వెలిచూపు శ్రీకాంతుఁడై తోఁచె చిక్కినవి యాలా ॥పల్లవి॥ సకలజీవులలోన సర్వేశ్వరుఁడు వాఁడె వొకరి నౌఁగాదన నోపను నేను అకట యాతనిచేఁతే అందరునుఁ జేసేవారే వికటాలెందుకు నాడ వెరపయ్యీ నాకు ॥లోక॥ భువియందు దీని యందు పురుషోత్తముఁడు వాఁడె వివరించ మేలు గీడు వెదక నే నోప చెవి విన్న మాటలెల్ల శ్రీపతియై తోఁచీని ఇవల కల్లనిజాలు యెంచఁజాల నేను ॥లోక॥ పగటందు రేయందు పరమాత్ముఁడు వీఁడె తగిలి పాసే నన్న తలఁపునోప జిగి మించ నాలోన శ్రీవేంకటేశుఁడే బగివాయఁ డెన్నఁడును బదుకవో మనసా ॥లోక॥
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PHILOSOPHICAL POEM
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Copper Plate: 339-3 Volume: 4-228
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lōkamiṃtā niṃḍe lōcūpu velicūpu śrīkāṃtuṃ̐ḍai tōṃ̐ce cikkinavi yālā ॥pallavi॥ sakalajīvulalōna sarvēśvaruṃ̐ḍu vāṃ̐ḍe vokari nauṃ̐gādana nōpanu nēnu akaṭa yātanicēṃ̐tē aṃdarunuṃ̐ jēsēvārē vikaṭāleṃduku nāḍa verapayyī nāku ॥lōka॥ bhuviyaṃdu dīni yaṃdu puruṣōttamuṃ̐ḍu vāṃ̐ḍe vivariṃca mēlu gīḍu vedaka nē nōpa cevi vinna māṭalella śrīpatiyai tōṃ̐cīni ivala kallanijālu yeṃcaṃ̐jāla nēnu ॥lōka॥ pagaṭaṃdu rēyaṃdu paramātmuṃ̐ḍu vīṃ̐ḍe tagili pāsē nanna talaṃ̐punōpa jigi miṃca nālōna śrīvēṃkaṭēśuṃ̐ḍē bagivāyaṃ̐ ḍennaṃ̐ḍunu badukavō manasā ॥lōka॥
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Details
and Discussions:
Chorus (Pallavi):
లోకమింతా
నిండె లోచూపు వెలిచూపు
శ్రీకాంతుఁడై
తోఁచె చిక్కినవి యాలా ॥పల్లవి॥
lōkamiṃtā niṃḍe lōcūpu
velicūpu
śrīkāṃtuṃ̐ḍai tōṃ̐ce cikkinavi
yālā ॥pallavi॥
| Phrase |
Meaning
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లోకమింతా నిండె లోచూపు వెలిచూపు
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The entire world appears filled and unified with a perception
(that combines both inner and outward views.)
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శ్రీకాంతుఁడై తోఁచె చిక్కినవి యాలా
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When all these are seen together, they appear as one — as
though they were Shrikanta.
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Literal Meaning:
Ordinarily,
we experience the inner world and the outer visible world as separate. Because
of this, our perception operates through two distinct modes: inner
perception (lo-chūpu) and outer perception (veli-chūpu).
In this
pallavi, however, the poet describes a very different vision. He appears to be
pointing to a rare state of perception. In that state, the distinction between
inner perception and outer perception dissolves. The two seem to merge, and the
entire world appears filled with this unified perception.
What is
seen in that moment does not appear as separate objects. Rather, everything
appears as a single presence — “as though it were Shrikanta.”
Interpretative Notes:
When we
observe something, we do not merely see it with our eyes. Memory, imagination,
and past experience also participate in the act of seeing. Because of this, we
rarely perceive things exactly as they are; what we see is already mixed with
what exists within us. This is why the division between the inner world and the
outer world persists in our experience.
In the
state suggested by the poet, however, this division disappears. When inner
perception and outer perception come together, what remains is a unified field
of perception. That is why the poet says “it appears as Shrikanta.” Here,
the expression does not necessarily refer to a specific divine form. Rather, it
may indicate an experience in which everything appears sustained by a single unifying
principle.
As long as inner
perception operates, it continues to influence outer perception. Yet
inner perception cannot be brought out, concealed, or made to stop functioning.
The only thing one can do is acknowledge its presence. When this
happens, the distortion within our perception becomes visible on its own.
Related Example
Annamacharya
expresses a similar idea in another composition:
వెలినుండి
లోనుండి వెలితిగాకుండి
వెలి లోను పలుమారు వెదకేవె గాలి
Truth
pervades equally both within and without (as expressed in the Bhagavad Gita: समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् “The
Supreme dwells equally in all beings.”). Yet we repeatedly search for it outside.
Here the
word గాలి (wind, empty thing, hollow words) symbolically
refers to ignorance: “O ignorance! You search outside for what already exists
within you.” The poet thus suggests that we have grown accustomed to searching
outside—often relying on the words of others—for something that is already
present both within and without.
The
problem, therefore, is not that the divine is absent. The real difficulty lies
in the way we perceive. The veil that stands between us and truth is
ignorance. When that veil falls away, the distinction between inner perception
and outer perception disappears, and the world appears as one undivided
reality. In that all distinctions are dissolved.
First Stanza:
సకలజీవులలోన
సర్వేశ్వరుఁడు వాఁడె
వొకరి
నౌఁగాదన నోపను నేను
అకట
యాతనిచేఁతే అందరునుఁ జేసేవారే
వికటాలెందుకు
నాడ వెరపయ్యీ నాకు ॥లోక॥
sakalajīvulalōna
sarvēśvaruṃ̐ḍu vāṃ̐ḍe
vokari nauṃ̐gādana nōpanu nēnu
akaṭa yātanicēṃ̐tē aṃdarunuṃ̐
jēsēvārē
vikaṭāleṃduku nāḍa verapayyī
nāku ॥lōka॥
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Telugu Phrase
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Meaning
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సకలజీవులలోన సర్వేశ్వరుఁడు వాఁడె
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The same Lord exists in all living beings.
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వొకరి నౌఁగాదన నోపను నేను
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I cannot bring myself to question, criticize, or condemn
any one of them.
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అకట యాతనిచేఁతే అందరునుఁ జేసేవారే
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Ah! Are not all of them brought forth by that very source?
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వికటాలెందుకు నాడ వెరపయ్యీ నాకు
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In such a
state, why should I engage in distorted or improper actions? I would rather
refrain.
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Literal
Meaning:
(In
this state the sense of an individual called “Annamacharya” appears to fade. As
distinctions dissolve, everything seems to function like a single mechanism.
Observing the root behind that movement, the poet reflects within himself.)
The
same Lord exists in all beings. When this is seen, it becomes impossible to
criticize or condemn anyone. After all, are they not all brought forth by that
very source? In such a state, what need is there for distorted or contrary
actions? One naturally refrains from them.
Interpretative Notes:
In
the Pallavi, the poet described a state in which the distinction between
inner perception and outer perception dissolves. When that division
disappears, the world no longer appears as a collection of separate
individuals. Instead, everything seems to arise from a single underlying
source.
When
things are perceived in this way, the tendency to judge or condemn others
naturally weakens. Judgment presumes separation — one individual standing apart
from another. But when all beings appear as expressions of the same source,
that basis for criticism disappears. The poet therefore says that he cannot
bring himself to criticize anyone.
To
illustrate this idea, consider a simple example. Suppose you accidentally cut
your hand while chopping vegetables. Whom would you blame? In reality, you
simply treat the wound, bandage it, and wait for it to heal. In that situation,
blame has no place. The poet is pointing to a similar understanding here.
The
phrase “వికటాలు vikatālu”
(distorted or contrary actions) is also worth examining. The world functions
through a certain natural process. Yet human actions often interfere with that
process. For instance, consider the problem of polythene pollution. It
is a problem created by human activity. (This does not mean that development
itself is undesirable.) But there have been many instances where human actions
have run counter to the natural processes of the world.
However,
when everything is perceived as arising from a single source, the impulse
toward such distorted actions naturally subsides. In that understanding, there
is simply no ground for such actions to arise. This restraint does not come
from external laws or enforcement, but from a deeper clarity within.
Second
Stanza:
భువియందు
దీని యందు పురుషోత్తముఁడు వాఁడె
వివరించ
మేలు గీడు వెదక నే నోప
చెవి
విన్న మాటలెల్ల శ్రీపతియై తోఁచీని
ఇవల
కల్లనిజాలు యెంచఁజాల నేను ॥లోక॥
bhuviyaṃdu dīni yaṃdu
puruṣōttamuṃ̐ḍu vāṃ̐ḍe
vivariṃca mēlu gīḍu vedaka nē
nōpa
cevi vinna māṭalella
śrīpatiyai tōṃ̐cīni
ivala kallanijālu yeṃcaṃ̐jāla
nēnu ॥lōka॥
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Telugu Phrase
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Meaning
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భువియందు దీని యందు పురుషోత్తముఁడు వాఁడె
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In this world, and in this state, the Supreme Being alone
appears present
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వివరించ మేలు గీడు వెదక నే నోప
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I am unable distinguish what is good and what is bad.
Neither can I explain.
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చెవి విన్న మాటలెల్ల శ్రీపతియై తోఁచీని
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Whatever words I hear appear as though they belong to
Sripati
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ఇవల కల్లనిజాలు యెంచఁజాల నేను
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In such a state I cannot decide what is false and what is
true
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Literal
Meaning:
In this
world, and in this state of perception, the Supreme Being alone appears to
exist. Therefore, I cannot attempt to distinguish what is good and what is bad.
Whatever words I hear appear as though they belong to Sripati himself.
In such a condition, I find myself unable to determine what is false and what
is true. (I accept whatever is awarded to me. I really have now judgement.)
Interpretative Notes:
We human
beings normally assume the role of judges, constantly evaluating what they see
and hear. We habitually classify things as good or bad, true or false, right or
wrong. In this stanza, however, Annamacharya says that he no longer possesses
such a capacity. When everything appears to arise from a single source, the
very basis for such divisions disappears. The poet therefore refrains from
passing judgment.
Our
opinions normally shape our likes and dislikes. Yet we live in what may be
called a selective world (వరణాత్మక ప్రపంచము)—a way of
seeing that constantly chooses one thing while rejecting another. From within
such selective perception, the world appears full of differences, inequalities,
and oppositions.
But in the
state indicated by the poet, this selective tendency loses its ground. When
everything heard appears as though it belongs to the same whole, the mind does
not hasten to separate truth from falsehood. The impulse to judge simply falls
away.
In another
composition Annamacharya expresses a related idea:
ఆకాశ
పాకాశ మరుదైన కూటంబు
లోకరంజకము తమలోనిసమ్మతము
Purport: This world,
though appearing chaotic and disordered, is in fact a rare and mysterious
assemblage. When a person recognises himself as a part of that whole and
inwardly accepts it, harmony arises naturally.
“Inwardly we are not at peace with ourselves; our
inner trust remains tentative. Instead of accepting reality as it is, we try to
adjust, justify, and explain it away. Such adjustments amount to a purchased
truce—and that truce carries a price we eventually pay dearly.”
Third Stanza:
పగటందు
రేయందు పరమాత్ముఁడు వీఁడె
తగిలి
పాసే నన్న తలఁపునోప
జిగి
మించ నాలోన శ్రీవేంకటేశుఁడే
బగివాయఁ
డెన్నఁడును బదుకవో మనసా ॥లోక॥
pagaṭaṃdu rēyaṃdu
paramātmuṃ̐ḍu vīṃ̐ḍe
tagili pāsē nanna talaṃ̐punōpa
jigi miṃca nālōna
śrīvēṃkaṭēśuṃ̐ḍē
bagivāyaṃ̐ ḍennaṃ̐ḍunu badukavō manasā ॥lōka॥
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Telugu Phrase
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Meaning
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పగటందు రేయందు పరమాత్ముఁడు వీఁడె |
In day (while living) and in night (even after death), the
Supreme Being remains present
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తగిలి పాసే నన్న తలఁపునోప
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When remembered, He embraces and protects me
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జిగి మించ నాలోన శ్రీవేంకటేశుఁడే
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బగివాయఁ డెన్నఁడును బదుకవో మనసా
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He never abandons you; knowing this, live wisely, O mind
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Literal Meaning:
Whether in
the day of life or in the night of death, the Supreme Being remains present.
When remembered, He draws near and protects me. Within me Sri Venkatesa shines
with countless flashes of brilliance. He never abandons you—knowing this, O
mind, live accordingly.
Interpretative Notes:
In
this stanza Annamacharya points to an important insight. The poet suggests that
the presence of the Supreme does not cease either in life or in death. That
which sustains life also bridges the mysterious passage between life and death. What connects life and death must therefore be something exceedingly subtle and
beyond ordinary comprehension. Any attempt to describe it in detail easily
becomes speculation.
The
mystic painter Hilma af Klint, in her painting Swan No. 9,
attempts to symbolically portray this mysterious continuity. Readers who wish
to explore this idea further may refer to the discussion linked below. SWAN No.9
The
concluding line, “బగివాయఁ డెన్నఁడును బదుకవో మనసా”, carries the central message of the
stanza. The divine is not distant from human beings. It is never truly
separated from us. If the poet himself experienced protection and guidance
through that presence, the same possibility remains open to everyone. Therefore,
the appeal is directed inward: O mind, recognise this and live accordingly.
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