ANNAMACHARYULU
142 ఏమి
గలదిందు నెంత పెనగినఁ వృథా
(Emi galadiMdu neMta penagina vRthA)
for Telegu
(తెలుగు) Version press here
Introduction: In this extraordinary poem, difficult to decipher,
Annamacharya speaks of this world as a rare encounter. According to the chorus,
the mind works with the information (data) that it is familiar with. In the
first stanza it is said that we humans take steps towards decay without
recognizing the infinite source of life. We do not realize that this universe,
which looks crooked, is a beautiful and astounding combination. In the last stanza,
it is said that a human being must muster all the forces at his command to
break open the shields, otherwise we will continue with the superficial and
boring life.
Annamacharya never ventured out of his native land. Still, he mentioned
the natural order hidden in the world. This is something to thing to ponder. He might
have conceived on reaching a state of ecstasy in meditation. The concept of a
cosmos functioning as a single, well-coordinated entity is astounding and
amazing.
Annamacharya always talk of living, not life. For him, living in this
world is like a flowing river. Beginning as a simple hymn and progressing from
the first stanza to the last stanza, Annamacharya makes us clear of the abysmal
depths we entrenched ourselves in.
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కీర్తన:
రాగిరేకు: 64-1 సంపుటము: 1-328
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POEM
Copper Leaf: 64-1 Volume: 1-328
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ఏమి గలదిందు నెంత పెనగినఁ వృథా కాముకపు మనసునకు కడ మొదలు లేదు॥ఏమి॥
వత్తిలోపలి నూనె వంటిది జీవనము
విత్తుమీదటి పొల్లు విధము దేహంబు
బత్తిసేయుట యేమి పాసిపోవుట యేమి
పొత్తుల సుఖంబులకు పొరలుటలుగాక॥ఏమి॥
ఆకాశ పాకాశ మరుదైన కూటంబు
లోకరంజకము తమలోనిసమ్మతము
చాకిమణుఁగుల జాడ చంచలపు సంపదలు
చేకొనిన నేమి యివి చెదిరినను నేమి॥ఏమి॥
గాదెఁబోసిన కొలుచు కర్మి సంసారంబు
వేదు విడువని కూడు వెడమాయ బదుకు
వేదనల నెడతెగుట వేంకటేశ్వరు కృపా-
మోదంబు వడసినను మోక్షంబు గనుట॥ఏమి॥
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Emi galadiMdu neMta penagina vRthA
kAmukapu manasunaku kaDa modalu lEdu ॥Emi॥
vattilOpali nUne vaMTidi jIvanamu
vittumIdaTi pollu vidhamu dEhaMbu
battisEyuTa yEmi pAsipOvuTa yEmi
pottula sukhaMbulaku poraluTalugAka ॥Emi॥
AkASa pAkASa marudaina kUTaMbu
lOkaraMjakamu tamalOnisammatamu
chAkimaNugula jADa chaMchalapu saMpadalu
chEkonina nEmi yivi chedirinanu nEmi ॥Emi॥
gAdebOsina koluchu karmi saMsAraMbu
vEdu viDuvani kUDu veDamAya baduku
vEdanala neDateguTa vEMkaTESvaru kRpA-
mOdaMbu vaDasinanu mOkshaMbu ganuTa ॥Emi॥
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Details and Explanations:
ఏమి గలదిందు నెంత
పెనగినఁ వృథా
కాముకపు మనసునకు కడ మొదలు లేదు
॥ఏమి॥
Emi
galadiMdu neMta penagina vRthA
kAmukapu
manasunaku kaDa modalu lEdu ॥Emi॥
Word to word meaning: ఏమి
గలదిందు (Emi galadiMdu) = what is there in this (world)? నెంత (neMta) = However much; పెనగినఁ
(penagina)= wrangle; వృథా (vRthA)= waste, in vain, fruitlessly;
కాముకపు (kAmukapu) = the one that
is held together by desires; మనసునకు (manasunaku) = for the
mind; కడ ((kaDa) = end;
మొదలు (modalu) = beginning; లేదు (lEdu) = does not exist.
Literal meaning: Wherefore, trusting the mind brimming with endless
desires, why dost thou vainly scramble for what?
Explanation: Human thoughts arise from memory. In other words, memories
are the source of desires. Dwelling on memories (of the past) cannot bring
liberation to man. In the painting below La Belle Lurette (The Beautiful
Lurette) surrealist artist Rene Magritte creates a strange and enigmatic
feelings. This 1965 painting, has been challenging to understand and confusing
the minds of viewers ever since.
For Magritte, the bilboquet was the perfect surreal object.
Its appearance is reminiscent of a chess knight (bishop) and exciting. Chess is
a game of considerable interest to surrealists; Its identity lies in fickleness
and instability. He anthropomorphizes it by painting an eye on its head,
emphasizing its similarity to the human form. Human mind preoccupied by money,
fame, prestige ego and treachery of indeterminate future – all artificial presences
– is perfectly comparable to a bilboquet.
The
drapery over bilboquet heightens the dichotomy between the
seen and the unseen. Clothes, curtains, and masks give the artist the ability
to reveal or conceal very important concepts.
Man
tries hide behind many layered coverings, like a bilboquet trying to cover with
the shawl. Man, unable to accept himself as he is, puts up a façade of what he
is not. Can there be more self-betrayal
than this? Magritte and Annamacharya make a tight rope
walk between the concealment and revelation.
The
dilapidated tower (like structure) is rooted in the earth, evokes a bygone era.
It is a symbol of memories. The organic roots of the tower represent that its integral
part of life and supports the possibilities for transformation.
Bilboquet
looking towards tower suggests leaning on past memories. Magritte asking, 'What
do you gain by digging up the past?' It is strange that man looks backwards
hoping to walk forward. That is why Annamacharya said do not put efforts in
vain.
Have
a clean look at Mike Savad’s digital painting bothersome fly. Man, like the fly
in the picture gets deluded by circular paths of past and concurrence (rather conformance) on either
side. Mike Savad’s commentary (at the web site) is funny and depicts foolery#5.
వత్తిలోపలి నూనె
వంటిది జీవనము
విత్తుమీదటి పొల్లు విధము దేహంబు
బత్తిసేయుట యేమి పాసిపోవుట యేమి
పొత్తుల సుఖంబులకు పొరలుటలుగాక
॥ఏమి॥
vattilOpali
nUne vaMTidi jIvanamu
vittumIdaTi
pollu vidhamu dEhaMbu
battisEyuTa
yEmi pAsipOvuTa yEmi
pottula
sukhaMbulaku poraluTalugAka ॥Emi॥
Word to word meaning: వత్తిలోపలి (vattilOpali) = in side
the wick; నూనె (nUne) = oil; వంటిది (vaMTidi)
= alike, similar to; జీవనము (jIvanamu) = living; విత్తుమీదటి పొల్లు (vittumIdaTi pollu) = the out cover (chaff, trash) of the seed
(here implying of little value); విధము
(vidhamu) = like; దేహంబు (dEhaMbu) = body, person;
బత్తిసేయుట యేమి (battisEyuTa yEmi) = what is preparing a wick? (Implying life
is as ephemeral as making a wick OR also what is the beginning of life? OR also
what is be in unison with God?) పాసిపోవుట యేమి (pAsipOvuTa yEmi) = what is leaving the body? (What is death? what is becoming foul? What is ageing?) పొత్తుల
సుఖంబులకు (pottula sukhaMbulaku)
= waiting for joining of the bodies; పొరలుటలుగాక (poraluTalugAka) = except
for roll over each other.
Literal meaning: Living is like the oil that lights the wick. The body
is worthless like chaff or trash over the seed. What is devotion? What is becoming foul? Is
companionship meant to roll two bodies in amorous pleasures?
Explanation: Annamacharya
said that living is like the stream of oil flowing in a wick. The body’s role
is limited like the wick helps the oil rise to the flame. The oil will stale
and smell without lighting the wick. He pointed out that the people unable to
recognize the flow of life and are engrossed in unimportant things like chaff
on the grain.
'బత్తిసేయుట యేమి' (battisEyuTa
yEmi?) is indicating action without consciousness of extraneous issues and to
experience the ever-renewing truth.
పాసిపోవుట యేమి’ (pAsipOvuTa yEmi): It is
said that the mind which cannot be engaged in the natural work with is subject
to decay and the mind along with the body is heading towards destruction. The converse
is also true that the mind in natural action does not wear out. That gives the
opportunity to be one with the infinite. Many times Annamacharya pointed out
the difference between infinity and ignorance.
By
this line 'బత్తిసేయుట యేమి పాసిపోవుట యేమి’ Annamacharya is conveying that man is
engaged in unnecessary, unreliable work. He just has to stay remain in natural
state.
పొత్తు Annamacharya wants to communicate a
journey of togetherness with a pure understanding stretching beyond the
involvement of sounds, words, and gestures. పొత్తుల సుఖంబులకు పొరలుటలుగాక (pottula
sukhaMbulaku poraluTalugAka) is indicating that we are held together but not united.
Therefore, the society is limited to
passion, romance, superficial things, and the need for collective protection. As
a result, the world is sour with the lack of sympathy, care and compassion due
to our inability to cross the boundaries in turn based on the apprehensions
created by the mind.
Implied Meaning: Men who ignore the opportunity of experiencing
infinity are like the proverbial fools who gladly eat cane trash and throw away
cane juice?
ఆకాశ పాకాశ మరుదైన
కూటంబు
లోకరంజకము తమలోనిసమ్మతము
చాకిమణుఁగుల జాడ చంచలపు సంపదలు
చేకొనిన నేమి యివి చెదిరినను నేమి
॥ఏమి॥
AkASa
pAkASa marudaina kUTaMbu
lOkaraMjakamu
tamalOnisammatamu
chAkimaNugula
jADa chaMchalapu saMpadalu
chEkonina
nEmi yivi chedirinanu nEmi ॥Emi॥
Word to word meaning: ఆకాశ పాకాశము
(AkASa pAkASamu) = అల్లకల్లొలము, topsy turvy,
turbulent; అరుదైన
(arudaina) =
rare; కూటంబు (kUTaMbu) = assembly; లోకరంజకము (lOkaraMjakamu) = good for the world; తమలోని (tamalOni) = internal; సమ్మతము (sammatamu) = acceptance;
చాకిమణుఁగుల (chAkimaNugula)
= స్థిరత్వము లేనివి, unstable; జాడ (jADa) = trace; చంచలపు సంపదలు (chaMchalapu saMpadalu) =
transient/fickle wealth చేకొనిన
నేమి (chEkonina nEmi) = if accepted; యివి చెదిరినను
నేమి (yivi chedirinanu nEmi) =
if rejected what difference does it make?
Literal meaning: This apparent
topsy-turvy world is an incredible and impossible
assembly. Accept it as it is with humility for the benefit of the world. What
profit is fickle wealth or what harm if is
lost?
Explanation: ఆకాశ పాకాశ మరుదైన
కూటంబు
(AkASa pAkASa
marudaina kUTaMbu = this untidy, disorderly world is an unusual cluster). This ugly, chaotic world is an extraordinary congregation.
We see many problems in this world. Extortions, inequalities, tyranny, riots.
Behind these obstacles lies a rare natural order#1,#2,#3. It is not accessible by
thought and imagination. Instead of resisting this chaos, accept it as it is.
Meditation is not the accumulation of the ego, but its dissolution.
Now
request the readers to look at the painting titled the key to the fields (LA
CLEF DES CHAMPS, 1936) below by Rene Magritte. (Anyone wondering its similarity
with the wording in Bhagavadgita kṣhetra క్షేత్రము). Please
note that the glass which is separating the man and the field is broke open. On
observing the broken pieces, before the breaking of the glass we were observing
only a painted image of the field, not the real field.
Irregular
breaking of the glass suggests that breaker of the glass did not have time or
is so immersed in breaking and caring less how broken glass will appear. There
is no methodical way to the truth. Erratic and rough passage is showing the
ways of the world, the chaos we experience. If we donot cross the glass
wall for fear of injuries, its pure cowardice.
Thus,
the meaning of this stanza is do not look for order and decoration to reach the
god. Rather do it with all the strength you can muster. The second line లోకరంజకము తమలోనిసమ్మతము (lOkaraMjakamu
tamalOni sammatamu) = The harmony with the
universe is in accepting what we receive by fate and nature. An unconditional
acceptance of the will of God (nature) is benevolence to the society. However, be
cautioned that understanding will of god requires tremendous concentration and
unwavering faith in the self (not coceit).
René
Magritte's painting shows that the vision of truth overcomes the differences of
languages, cultures countries and times. Annamacharya in a single line, Rene Magritte
a single picture depicted the path to divinity.
Implied Meaning: Harmony within yourself lies
in unconditional acceptance of this ugly world as it is. Transient wealth
serves no purpose in life.
గాదెఁబోసిన కొలుచు
కర్మి సంసారంబు
వేదు విడువని కూడు వెడమాయ బదుకు
వేదనల నెడతెగుట వేంకటేశ్వరు కృపా-
మోదంబు వడసినను మోక్షంబు గనుట ॥ఏమి॥
gAdebOsina
koluchu karmi saMsAraMbu
vEdu
viDuvani kUDu veDamAya baduku
vEdanala
neDateguTa vEMkaTESvaru kRpA-
mOdaMbu
vaDasinanu mOkshaMbu ganuTa ॥Emi॥
Word to word meaning: గాదెఁబోసిన (gAdebOsina) = కూడబెట్టిన,
accumulated (in A large high basket with
base on the ground for storing grain); కొలుచు (koluchu) = ధాన్యము, grain; కర్మి సంసారంబు (karmi saMsAraMbu) =
world of action (here meaning life of physical action); వేదు విడువని కూడు
(vEdu viDuvani kUDu) = కంపు కొట్టు భోజనము, the food that carries rotten smell (after a lapse of time); వెడమాయ బదుకు (veDamAya baduku) = అల్పము, తుచ్ఛము, వ్యర్ధము అగు బతుకు, life of wicked illusion; వేదనల (vEdanala) = pain, agony, distress; నెడతెగుట
(neDateguTa)
= severing completely; వేంకటేశ్వరు (vEMkaTESvaru) = Lord
Venkateswara; కృపా-మోదంబు kRpAmOdaMbu) = kind acceptance of lord. వడసినను
(vaDasinanu)
= on obtaining; మోక్షంబు (mOkshaMbu) = liberation; గనుట (ganuTa) = find, see, fruition.
Literal meaning: This world of
action is similar to a godown accumulating grain. Like a smelly meal, life is short
lived and worthless. Severing of pain and liberation happens on
acceptance of the Lord.
Explanation: Annamacharya is never short of comparisons. Annamacharya
always concerned on living. The body must perish one day. Hence, he is not talking about physical
death. We are dumping food, drink and unnecessary items and accelerating the
fouling process#4. Therefore, Bhagavad-Gita says युक्ताहारविहारस्य yuktāhāra-vihārasya (6-17). Are
we sensitive about what we take in? You may say we take utmost care in hygiene.
Then Consider this statement from bible:
Biblical
saying (Matthew 15) 16 “Are you still so dull?” Jesus
asked them. 17 “Don’t
you see that whatever enters the mouth goes into the stomach and then out of
the body? 18 But the things that come out of a person’s mouth come
from the heart, and these defile them. 19 For out of the heart come evil thoughts—murder,
adultery, sexual immorality, theft, false testimony, slander. 20These are what defile a person; but eating with
unwashed hands does not defile them.”
The
essence of life is flow, never ceasing movement. In the first stanza life is
compared to the continuous journey from the tip of a wick immersed in oil to
the final flame. In other words, life is a movement without accumulation. It is
said that the purpose of human life is to appreciate instead of achieving. What
paths can do when the direction is wrong?
Implied Meaning: Man! Realise shortness of
this transient life and engage in finding harmony within.
Summary of this Poem:
Chorus: Wherefore, trusting the mind brimming with endless
desires, why dost thou vainly scramble for what?
Stanza 1: Living is like the oil that lights the wick. The body is
worthless like chaff or trash over the seed. What is devotion? What is becoming foul? Is
companionship meant to roll two bodies in amorous pleasures? Implied
Meaning: Men who ignore the opportunity
of experiencing infinity are like the proverbial fools who gladly eat cane
trash and throw away cane juice?
Stanza 2: This apparent topsy-turvy world is an incredible and impossible
assembly. Accept it as it is with humility for the benefit of the world. What
profit is fickle wealth or what harm if is
lost? Implied Meaning: Harmony within yourself lies in unconditional acceptance of
this ugly world as it is. Transient wealth serves no purpose in life.
Stanza 3: This world of action is similar to a godown accumulating
grain. Like a smelly meal, life is short lived and worthless. Severing
of pain and liberation happens on acceptance of the Lord. Implied
Meaning: Man! Realise shortness of
this transient life and engage in finding harmony within.
References
and Recommendations for further reading:
