13. ఎంత మానుమన్న జింతలేల మానునే (eMta mAnumanna jiMtalEla mAnunE)

 

ANNAMACHARYA

13. ఎంత మానుమన్న జింతలేల మానునే 

Annamacharya explained that nothing can be achieved without effort. He wonders how anyone can get liberation unless he has submitted his complete will to the God. 

In this verse, he focuses on stubbornness of mind/will. One should intelligently avoid those things combined with patient observation makes the trick. He underlines the fact that this liberation is not outside the man, but within. 

 

ప|| ఎంత మానుమన్న జింతలేల మానునే

పంతపుమనసు హరిపై నుంటేగాక ||

 

eMta mAnumanna jiMtalEla mAnunE
paMtapumanasu haripai nuMTE gAka ॥pallavi॥ 

word to word meaning: ఎంత (eMta)= how much; మానుము (mAnumu) = stop;  అన్న (anna) = said; జింతలు =చింతలు (jiMtalu = chiMtalu) = worries; ఏల (Ela) = why మానునే  (mAnune) =will it stop; పంతపు (paMtapu) = obstinate మనసు (manasu) = mind; హరిపై (haripai) =on God Hari ( Vishnu); ఉంటేగాక (uMTE gAka) =unless concentrated upon. 

Literal meaning: The obstinate mind continues to worry (about future, wealth and family etc despite many assurances), unless one has his complete concentration on the HARI the GOD.

Comments: Annamacharya clear that man will never cease to worry for man’s wants beget further wants. Therefore he declared ఎంత మానుమన్న జింతలేల మానునే (eMta mAnumanna jiMtalEla mAnunE). Only way to remove this worry is to have complete concentration on GOD.  

 

చ|| తీరనిబంధాలు నేడే తెగుమంటే నేలతెగు

భారపుమమత బెడబాసినగాక |

వూరటగా మమత నేనొల్లనంటే నేలమాను

వోరుపుతో లంపటము లొల్లకుంటేగాక ||ఎంత||

 

tIrani baMdhAlu nEDE tegumaMTE nEla tegu
bhArapumamata beDa bAsina gAka
vUraTagA mamata nEnollanaMTE nEla mAnu
vOruvutO laMpaTamu lollakuMTE gAka ॥eMta॥

word to word meaning: తీరని (tIrani) = never ending; బంధాలు (baMdhAlu) = bondages;  నేడే (nEDE) = today itself; తెగుమంటే (tegumaMTE) = desire to get severed; నేలతెగు = ఏలతెగు (nEla tegu  = Ela tegu) = why disappear; భారపు (bhArapu) =heavy, too much; మమత (mamata) = fondness; బెడబాసినగాక = ఎడబాసినగాక beDa bAsina gAka = yeDa bAsina gAka) = unless abstained, inless separated; వూరటగా (vUraTagA) = easily; మమత (mamata) = fondness, attachment, love; నేను (nEnu) = me; ఒల్లనంటే (ollanaMTE) =withdraw; నేలమాను = ఏలమాను (nEla mAnu = Ela mAnu) = why stop; ఓరుపుతో (vOruvutO) = by patiently; లంపటములు (laMpaTamu lu) addicted to lustful pleasures; ఒల్లకుంటేగాక (ollakuMTE gAka) = by (enduring) inaction. 

Literal meaning: These bondages don’t go away just because one wished their disappearance, unless one has actually separated himself from the bondages. Similarly lustful pleasures/fondness/attachment/love doesn’t go away easily. One has to consciously avoid engagement with them by enduring inaction. 

Comments:  This enduring in action is the hard work Annamayya is hinting.

 

చ|| వేకపుగోపము నేడే విడుమంటే నేలవిడు

తోకచిచ్చయినయాస దుంచినగాక |

ఆకట నానేలమాను అన్నిటాను యిందరికి

మాకుపడి తత్తరము మరచుంటేగాక||ఎంత||

 

vEkapu gOpamu nEDE viDumaMTE nEla viDu
tOkachichchayina yAsa duMchina gAka
AkaTa nAnEla mAnu anniTAnu yiMdariki
mAkupaDi tattaramu ma~rachuMTE gAka ॥eMta॥ 

word to word meaning: వేకపు (vEkapu) =hot; గోపము (gOpamu = kOpamu) anger; నేడే (nEDE) today itself; విడుమంటే (viDumaMTE) = declare to vanish; నేల =ఏల (nEla = Ela) why; విడు (viDu) = let go; leave; తోకచిచ్చు (tOkachichchu) a trail of fire; అయిన (ayina) = being; యాస = ఆస (yAsa) want, lust, desire; తుంచినగాక (duMchina gAka) without cutting off; ఆకట =అక్కట (AkaTa) = Alas! What a pity; నానేలమాను (nAnEla mAnu) = why will stop; అన్నిటాను (anniTAnu) = in everything; యిందరికి (yiMdariki) = for all people; మాకుపడి (mAkupaDi) =cure; తత్తరము (tattaramu) = perplexity, grief; మరచుంటేగాక (ma~rachuMTE gAka) = unless goes to oblivion. 

Literal meaning: Hot Anger doesn't go away by wishing. Like the trail of (wild) fires are put off by cutting oxygen, the fires of anger to be stemmed by dissociation from desires. Alas! There is no other cure except being stable in the mind and leaving the daily perplexities into oblivion. 

Comments: This solution looks easy, but very difficult to implement. The Stability or constancy of purpose which Annamacharya is talking is complete opposite of fickleness. He talks of this very often. 

 

చ|| పెట్టనిది దైవమిట్టే పెట్టుమంటె ఏలపెట్టు

యిట్టే వేంకటపతి యిచ్చినగాక |

యిట్టునిట్టు నీతడు దానిందరికి నేలయిచ్చు

వొట్టినవిరక్తి నేమీ నొల్లకుంటేగాక ||ఎంత||

 

peTTanidi daiva miTTE peTTumaMTE nEla peTTu
yiTTE vEMkaTapati yichchina gAka
yiTTunaTTu nItaDu dA niMdariki nEla yichchu
voTTinavirakti nEmi nollakuMTEgAka ॥eMta॥

word to word meaning: పెట్టనిది (peTTanidi) = what is not easily granted; దైవము (daivamu) =God ఇట్టే (iTTE) = easily; పెట్టుమంటె (peTTumaMTE) = even after seeking; ఏలపెట్టు (Ela peTTu) = why would happen; యిట్టే (yiTTE) = easily; వేంకటపతి (vEMkaTapati) = Lord of seven hills; యిచ్చినగాక (yichchina gAka) = unless conferred by; యిట్టునిట్టు (yiTTunaTTu) = very easily; ఈతడు (nItaDu) = this person (God); దానిందరికి = తానిందరికి (dA niMdariki = tA niMdariki) =to all people; ఏలయిచ్చు (Ela yichchu) = why would grant/confer; ఒట్టినవిరక్తి (voTTinavirakti) = అతిధృఢమైన విరక్తి, very deeply dispassionate; నేమీ = ఏమీ (nEmi = Emi) nothing ఒల్లకుంటేగాక (nollakuMTEgAka) =without (enduring) inaction. 

Literal meaning: the one not easily granted (Liberation) cannot be expected to happen, unless god confers it. He does not distribute it freely unless one has dispassionately endeared to god thru enduring inaction. 

Implied meaning: Why should God grant liberation unless one had forsaken individuality and submitted his will with enduring inaction at the feet of the GOD? 

 

zadaz

 

Reference: Copper Leaf: 33-3, Volume: 1-204

12 ఏఁటివిజ్ఞాన మేఁటిచదువు (ETivij~nAna mETichaduvu)

ANNAMACHARYA

12 ఏఁటివిజ్ఞాన మేఁటిచదువు 

Annamacharya declared education is not helping mankind to live intelligently. He laments education of his times. (Better, we don't speak of education of our times). He wonders what  intelligence is? He goes a step further and questions, why at all we compromise to live the way we do at present while there is a better way to conduct our life. 

In this verse, he stresses on wriggling out of present quagmire is only intelligent action and all other as reactions.

 

ఏఁటివిజ్ఞాన మేఁటిచదువు

గూఁటఁబడి వెడలుగతి గురుతు గనలేఁడు ॥పల్లవి॥

ETivij~nAna mETichaduvu
gUTabaDi veDalugati gurutu ganalEDu॥pallavi॥

Word to word meaning: ఏఁటి (ETi) = what kind of; విజ్ఞానము (vij~nAnamu) =worldly wisdom/intelligence; ఏఁటి (ETi) = what kind of చదువు (chaduvu) = learning, education; గూఁటఁబడి = కూఁటఁబడి (gUTabaDi = kUTabaDi) = మోసపోయి; fall to trick, gets tricked; వెడలుగతి (veDalugati) = way out; గురుతు (gurutu)= identification, a mark; గనలేఁడు (ganalEDu) = unable to find. 

Literal Meaning: Man continues get tricked (by nature through senses) and he cannot find way-out. What use is of the worldly wisdom? What use is of the education? 

Implied Meaning: It’s neither intelligence, nor a mark of learning if a person he continues to be subservient to his senses, but isn’t aware. 

Comments: Falling to senses (every time) may be termed as habit forming or conditioning. Annamacharya wondered how a man can be called intelligent (or educated) if he is not sensitive to this. 

Most of us use our intelligence/education to earn money, to live in comfort. We take certain fixed positions with respect to various things that affect us. When we are tricked for money, we become aware and normally are careful next time. The same we don’t normally do for our life lessons, but continue with those fixed positions. Most of us rather justify (to ourselves by terming it) “that is how I am made”. Annamacharya is questioning that very act (of man) and designate it as stupidity. He explains it vividly in the stanzas below. 

Like the great philosophers, through this verse Annamcahrya showed his  concern on obstinate position taken by the man. He wonders what use is of education and acquired worldly wisdom, if they don’t help him to see his own stance clearly and objectively.  Obviously he was not happy with the education system of his time. 

 

||చ|| ఏడుమడుకలచర్మ మింతయునుఁ దూంట్లై

గాడఁబెట్టుచుఁజీము గారఁగాను

పాడైన యిందులో బ్రదుకుగోరీఁ బ్రాణి

వీడఁదన్ను కచనెడి వెరవు గనలేఁడు ॥ఏఁటి॥

 

EDumaDukalacharma miMtayunu dUMTlai
gADabeTTuchu jImu gAragAnu
pADaina yiMdulO bradukugOrI brANi
vIDadannu kachaneDi veravu ganalEDu॥ETi॥ 

Word to word meaning: ఏడు (Edu)= seven; మడుకల (maDukala) = folds; చర్మము (charmamu) = skin; ఇంతయునుఁ (iMtayunu) = completely; దూంట్లై = తూంట్లై (dUMTlai= tUMTlai) full of punctures, గాడఁబెట్టుచుఁ (gADabeTTuchu) = painfully; జీము (jImu = cHImu) = pus గారఁగాను (gAragAnu) =drips; పాడైన (pADaina) = dilapidated; యిందులో (yiMdulO) = in the same place; బ్రదుకు కోరీఁ (bradukugOrI) = longs for life to continue; బ్రాణి  =ప్రాణి ( bRaNi =prANi) = living being, human; వీడఁ (vIDa) without leaving, not look for alternative; దన్నుక = తన్నుక (dannuka = tannuka) = wriggle out, చనెడి (chaneDi) = way out;  వెరవు (veravu) = ఉపాయము, better method, solution; గనలేఁడు = కనలేఁడు (ganalEDu =kanalEDu) = unable to find. 

Literal meaning: Even as the seven fold (multi folded) leather body gets punctured with time (due to ageing), the body painfully aches, skin drips with pus but that man instead of making efforts to wriggle out a better path prefers to continue ( to live) in that very body. 

Implied Meaning: Man continues with his stupidity despite knowing the pitfalls of his own (psychological) stance. Man instead of disentangling his current situation prefers to rationalise and comfort (himself) with his (predetermined) disposition. 

Comments; our innate love to continue with the life despite many ailments acquired to the material body with time is very clear to all of us.  

Annamacharya described psychological position adapted by man thru this allegorical stance taken towards the body. Man’s ideas as formed remain static while the environment changes dynamically every moment. He tries to deal with this dynamic situation with previously formed ideas. Like the body gets punctured with time, these ideas too will be proved not suitable with time. However, the man instead of making efforts to wriggle out a better path prefers to continue with his old fashioned ideas. Hence, this behaviour is stupid not wise. 

 

||చ|| కడుపునిండిన మహాకష్టంబు నలుగడల

వెడలుచును బెనుమురుకి వేయఁగాను

యిడుమఁ బొందుచు సుఖంబిందుకే వెదకీని

వొడలు మోవఁగ జీవుఁడోపననలేఁడు ॥ఏఁటి॥ 

kaDupuniMDina mahAkashTaMbu nalugaDala
veDaluchunu benumuruki vEyagAnu
yiDuma boMduchu sukhaMbiMdukE vedakIni
mOvaga jIvuDOpananalEDu॥ETi॥ 

Word to word meaning: కడుపు (kaDupu) =stomach, gut; నిండిన (niMDina) = full మహా (mahA) =great, intense; కష్టంబు (kashTaMbu) = hardship, afflication; నలుగడల   (nalugaDala) =in all four directions; వెడలుచును (veDaluchunu) = moving out; బెను =పెను (benu = penu) = great, large; మురుకి వేయఁగాను (muruki vEyagAnu) = get soiled by dirt, sweat; ఇడుమఁ (yiDuma) =problems, adversities బొందుచు = పొందుచు (boMduchu = poMduchu) = receiving; సుఖంబు (sukhaMbu) comfort ఇందుకే (iMdukE) = for this only, only reason; వెదకీని (vedakIni) = searching, seeking; ఒడలు (voDalu) = body; మోవఁగ (mOvaga) = to bear;  జీవుఁడు (jIvuDu) =the living being ఓపననలేఁడు (OpananalEDu) = can't tolerate. 

Literal meaning: in order to fulfil his desire for square meal (every time), the man moves out in all directions. In this chase, he gets soiled by dirt, sweat and faces many adversities. He longs for comforts to escape these problems. He doesn’t tolerate even small trouble to his body. 

Implied Meaning: fragile man, moved by his desires, keeps inventing new wants. This process consumes his total energy. 

Comments: Annamacharya continues allegorical comparison. Cycle of wants are described in this stanza. He starts with simple desire for food and shelter, however ends up with more wants. Thus he gets entangled and loses time and vigour. 

 

||చ|| వుదకమయమగుకన్ను లురికి యేమైనఁగని

మదవికారము మతికి మరుపఁగాను

యిది యెరిఁగి తిరువేంకటేశుఁగని జీవుఁడా-

సదమలానందంబు చవిగానలేఁడు ॥ఏఁటి॥

 

vudakamayamagukannu luriki yEmainagani
madavikAramu matiki marupagAnu
yidi yerigi tiruvEMkaTESugani jIvuDA-
sadamalAnaMdaMbu chavigAnalEDu॥ETi॥

 

Word to word meaning: వుదకమయము (vudakamayam) full of water; అగు (agu) being కన్నులు (kannulu) = eyes;  ఉరికి (uriki) = run over;  ఏమైనఁగని (yEmainagani) = whatever they see; మదవికారము (madavikAramu) = arousal of sensual feeling; మతికి (matiki ) = to intelligence,/wisdom; మరుపఁగాను (marupagAnu) = to conceal, make forget; యిది (yidi) = this; యెరిఁగి (yerigi) = knowing; తిరువేంకటేశున్ (tiruvEMkaTESun) = the lord of seven hills, God; కని (kani) = find, see; జీవుఁడా-( jIvuDA) = the man, the soul; సత్ (sat) forever, permanent, అమలానందంబు (amalAnaMdaMbu) = clear Joy, ecstasy; చవి (chavi) = taste; కానలేఁడు (gAnalEDu) = unable to find; 

Literal Meaning: Eyes floating on the waters of wishes, they run after any (and every) sensual thing, overshadowing one's intelligence. Thus man continues to chase these mirages. Because of this, man cannot    comprehend the clear permanent ecstasy at the feet of the Srivenkateswara (God). 

Implied meaning: As man follows his senses; continues his avarice for every sensual thing on his way. Blinded by this, he is unable to appreciate clear permanent ecstasy at the feet of the God.

Comments: Annamacharya continued to prove his statement in the stanzas.

1.  In the First by proving the man get blinded by his attachment to his body (or self);

2.  in the second his desires begets further desires and he loses his vigour;

3.  In third, he runs after mirages and forgets the permanent thing (God).

Thus in every respect, man proved to be stupid.

zadaz

 

 

Reference: Copper Leaf: 13-1, volume: 1-77