ANNAMACHARYULU
157 ఏ
తపములు నేల యేదానములు నేల
(E tapamulu nEla yEdAnamulu nEla)
for Telegu
(తెలుగు) Version press here
Synopsis: “the resistance of memory overwhelms us to keep up with the dynamic reality”.
Summary of this Poem:
Chorus: Why engage in penance or donations? Continuous
service of the Lord of our lady is the fruit of life. Implied Meaning: O man, understand what action is! Then you have
fruits of action as well.
Stanza 1: Divinity
is about overcoming the temptation of the senses and aligning with the truth before
you. Such a person discovers God (infinity) in himself. Implied Meaning: Oh man! Open the yes and appreciate the beauty,
the compassion and the vitality of the world around you.
Stanza
2: (Having understood the proper seeing) be careful lest
sorrow and lamentation overflow. That is true accumulation of virtue. Dissolve
the identity of thought within you. Destroy the structures of sin within you.
Stanza
3: First one
should free himself from the material attachment. Liberation may happen after
that. Obtain permission of Lord Venkteswara to be at his feet to obtain a place
in the Heavenly Order.
Detailed Presentation
Introduction: In one of the most profound poems, Annamacharya talks about our efforts
to live. Man discovers his weakness & infidelity and invented the concept
of God. We all want God to absorb our sins. Is God a dustpan to wash away our
sins? Annamacharya says that not letting sadness/pessimism overwhelm you is a
true virtue. This man is impossible.
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కీర్తన: రాగిరేకు: 312-2 సంపుటము: 4-68 |
POEM Copper Leaf:
312-2 Volume: 4-68 |
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ఏ తపములు నేల యేదానములు నేల
శ్రీతరుణీపతి నిత్యసేవే జన్మఫలము ॥పల్లవి॥ దేహపుటింద్రియముల దేహమందే యణఁచుటే
దేహముతోనే తాను దేవుఁడౌట
సోహలను వెలిఁ జూచేచూపు లోను చూచుటే
ఆహా దేవతలఁ దనందే తాఁ గనుట ॥ఏత॥ వెలి నిట్టూరుపుగాలి వెళ్ళకుండా నాఁగుటే
కులికి తపోధనము గూడపెట్టుట
తలఁపు తనందే తగ లయము సేయుట
లలిఁ బాపబంధముల లయము సేయుట ॥ఏత॥
వెనక సంసారమందు విషయ విముక్తుఁడౌటే
మునుపనే తా జీవన్ముక్తుఁడౌట
పనివి శ్రీవేంకటేశుపదములు శరణంటే
అనువైన దివ్యపదమప్పుడే తా నందుట ॥ఏత॥
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E tapamulu nEla
yEdAnamulu nEla
SrItaruNIpati
nityasEvE janmaphalamu ॥pallavi॥ dEhapuTiMdriyamula
dEhamaMdE yaNachuTE
dEhamutOnE tAnu
dEvuDauTa
sOhalanu veli
jUchEchUpu lOnu chUchuTE
AhA dEvatala
danaMdE tA ganuTa ॥Eta॥ veli
niTTUrupugAli veLLakuMDA nAguTE
kuliki
tapOdhanamu gUDapeTTuTa
talapu tanaMdE
taga layamu sEyuTa
lali
bApabaMdhamula layamu sEyuTa ॥Eta॥ venaka
saMsAramaMdu vishaya vimuktuDauTE
munupanE tA
jIvanmuktuDauTa
panivi
SrIvEMkaTESupadamulu SaraNaMTE
anuvaina
divyapadamappuDE tA naMduTa ॥Eta॥
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Details and Explanations:
Word to word meaning: ఏ తపములు నేల (E tapamulu nEla) = why penance? యేదానములు నేల (yEdAnamulu nEla) = Why gifts and donations? శ్రీతరుణీపతి (SrItaruNIpati) = the Lord of our lady; నిత్యసేవే (nityasEvE) = continuous service; జన్మఫలము (janmaphalamu) = fruit of life.
Literal
meaning: Why engage in penance or
donations? Continuous service of the Lord of our lady is the fruit of life.
Explanation: Annamacharya
is questioning utility of the conventional methods for exploring God. Interestingly,
he is not an advocate of tradition. You must be wondering his iconoclastic
pronouncements are not in consonance with the traditional outlook presented to
us.
Yes, he used the tradition to cloak the real nature of his
poems. This I believe, he did to conceal his revolutionary pronouncements to be
reflected only by the interested persons, not to be construed as revolt against
the order present in the society and to protect himself from the
traditionalists. Further, for unknown reasons, his poems have gone out of
circulation for more than 400 years.
If penance and self-abnegation do not work, what should be
done? What is this service Annamacharya often mentioned? What work man has in
this world? If we get further deep into these, we come to – there is no
specific work for man. there is no achievement entrusted to man. Therefore,
expecting fruits is equally untenable. In such scenario, what should be the
best course of action?
If we can go into these issues setting aside what tradition
has given to us, we can understand and appreciate this interesting poem. Two
important things to contemplate are.
1) the philosophers say the society is
rotten.
2) Yet, they say this world is an extraordinary
congregation.
We offer infinite resistance to change is an undeniable
fact. Thus, for us, action is resistance or a form of compliance. When we break
this chain of resistance, we are free. Therefore, request the readers to
understand the word service used by Annamacharya in that sense, definitely is not
a prayer or recitation.
Implied
Meaning: O man,
understand what action is! Then you have fruits of action as well.
Word to word meaning: దేహపుటింద్రియముల (dEhapuTiMdriyamula)= sensory perception of the body; దేహమందే (dEhamaMdE) = in the
body itself; యణఁచుటే (yaNachuTE) = to abate, to quench; దేహముతోనే (dEhamutOnE) = with the body; తాను (tAnu) = self; దేవుఁడౌట (dEvuDauTa) = become
god; సోహలను (sOhalanu) వెలిఁ జూచేచూపు (veli jUchEchUpu) = the
ego, perception that reflects only outside; లోను చూచుటే (lOnu chUchuTE) = find it inside; ఆహా (AhA)= eclamation mark
to indicate ‘surprise’; దేవతలఁ (dEvatala) = gods (here used in the sense of truth); దనందే (danaMdE) = inside; తాఁ (tA) = self; గనుట (ganuTa) = to find.
Literal
meaning: Divinity is about overcoming
the temptation of the senses and aligning with the truth before you. Such a person
discovers God (infinity) in himself.
Explanation: It
is important to note that the said state must be reached with the body.
Therefore, doing a part-time “punya (virtuous deed)” is a total waste of time.
We have a limited time on this earth. Therefore, it is imperative to accept
this change with both hands and with all that one has.
As you might have noted, there is substantial depth in
this single stanza. This needs considerable enunciation. I have divided it into parts for ease of
handling.
RENE MGARITTE
First, we shall try to understand the words వెలిఁ జూచేచూపు (veli jUchEchUpu). We
shall try to explore it with the help of a Rene Magritte painting titled “the
Human Condition” given below.
Magritte said on his 1933 work ”In front of a window
seen from inside a room, I placed a painting representing exactly that portion
of the landscape covered by the painting. Thus, the tree in the picture hid the
tree behind it, outside the room. For the spectator, it was both inside the
room within the painting and outside in the real landscape”.
Magritte continues his explanation in a letter to the
Belgian poet Achille Chavée. "Which is how we see the world, namely,
outside of us; although having only one representation of it within us.
Similarly, when we sometimes remember a past event as being in the present. In
such recalling, time and space lose meaning and our daily experience i.e., the
picture in the mind becomes paramount”.
”This is how we see the world. We see it outside
ourselves, and at the same time we only have a representation of it inside
ourselves. ”Please, understand that a
very precise image does not show precisely what it is”.
”It's like believing that the implied meaning is worth
more than the overt meaning. There is no implied meaning in my paintings,
despite the confusion that attributes symbolic meaning to my painting”.
”How can anyone enjoy interpreting symbols? They are
'substitutes' that are only useful to a mind that is incapable of knowing the
things themselves. A devotee of interpretation cannot see a bird; he only sees
it as a symbol. Although this manner of knowing the 'world' may be useful”
Discussion on Magritte Painting.
Thus we see the world thru a coloured glass called ”I”.
The borders that this is ‘me’, that is ‘outside’ are created by
the perception. Thus, the mind creates an image (belongs to the self), and the
other is ‘true outside world’.
Jiddu Krishanmurti
To understand the complexity involved in perception, let
me copy the text from “You are the World” by Jiddu Krishnamurti. “When
the observer is the observed then conflict ceases”. ….“Conflict exists as long
as there is effort, as long as there is contradiction, So, is there not a
contradiction between the "observer” (The centre called “I”) and the "observed” (the image of the tree in the mind) - in that division? This is not a
matter of argument or opinion - you can look at it. When I say "this is
mine" - whether property, whether sexual rights, or whether it is my work
- there is a resistance which separates and therefore there is conflict”.
When I say "I am a Hindu", "I am a
Brahmin", this and that, I have created a world around myself with which I
have identified myself which breeds division. Surely, when one says one is a
Catholic, one has already separated oneself from the non-Catholics. All
division, outwardly as well as inwardly, breeds antagonism. So the problem
arises, can I own anything without creating antagonism, without creating this
definite contradiction, which breeds conflict? Or is there a different
dimension altogether where the sense of non-ownership exists, and therefore
there is freedom?
Discussion on Jiddu Krishanmurti’s observations.
The image in the mind and the real thing you see do have
relationship. Imagine you are watching a very emotional movie (for example
‘devadas’). When we involve into the movie, unknowingly we slip into the
character on the screen. If that character is feeling pain, we also will feel
pain. In such situations, the centre “I” vanishes and a relationship gets
established between the observer and the character on the movie screen. In such relationship we feel oneness with the
character.
However, this does not happen frequently in real life, because we have different image or expectation than what happens. Even while watching the same movie, if we are not involved into the movie, if the character behaves different to ‘our expected standards’, we get detached and feel miserable.
Here Annamacharya meant సోహలను వెలిఁ జూచేచూపు లోను చూచుటే a view similar to what Jiddu Krishnamurti has said. In such a view, there is no recording because there are no centre which records. Man joins with the nature harmoniously without the border showed in Rene Magritte’s painting.
That is the transformation Annamacharya and Jiddu Krishnamurti have been saying. Since this transformation does not bring money, fame, comfort and involves certain loss of relationship one has with the world, is seen as threat by the centre “I”. Hence it creates innumerable obstacles as explained in Bhagavad-Gita verse अनेकचित्तविभ्रान्ता मोहजालसमावृता: | प्रसक्ता: कामभोगेषु पतन्ति नरकेऽशुचौ || 16-16|| aneka-chitta-vibhrāntā moha-jāla-samāvṛitāḥ prasaktāḥ kāma-bhogeṣhu patanti narake ’śhuchau Purport: Possessed and led astray by such visualisations, enveloped in a mesh of delusion, and addicted to the gratification of sensuous pleasures, they descend to the murkiest hell.
Vemana
Interestingly, Vemana also said similar thing of achieving an inside view of an unified mind in the poem below:
The task for man. Thus, task has been cut-out for man. As I mentioned earlier, the said state is not a posture achieved by practice. It’s an assiduous work of discipline. The wording దేహపుటింద్రియముల దేహమందే యణఁచుటే (= dEhapuTiMdriyamula dEhamaMdE yaNachuTE) is part of this arduous work.
దేహముతోనే
తాను దేవుఁడౌట dEhamutOnE tAnu
dEvuDauTa this is
another thing to understand. From the paintings of Salvador Dali#1, we understand the possibility of
tryst with the infinity. As noted above
for such a person who achieved the harmony does not record the incident
therefore there is no way of recalling if he really found the truth or not. We
ordinary people can only guess the possibility of such a state.
Thus, the wording లోను చూచుటే (lOnu chUchuTE = to look inside) is
not reflection of a memory but a complete borderless view of outside world
beyond the layered coloured glass built out of the experience called ”I”. Have
a look at the picture drawn by Rene Magritte again. Do you think we see an image,
or we see the truth? Friends, note that meditation is not escape from
the world. Rather understanding the world appropriately is meditation.
It will not be out of place to remember the words “ఎదుట నెవ్వరు లేరు యింతా విష్ణుమయమే#2 {eduTa nevvaru lEru yiMtA vishNumayamE = there is none in front but the truth.} Yet we fail to recognise the truth present in front of us.
Implied
Meaning: Oh man!
Open the yes and appreciate the beauty, the compassion and the vitality of the
world around you.
Word to word meaning: వెలి (veli) =
outside నిట్టూరుపుగాలి (niTTUrupugAli) = deep sigh; వెళ్ళకుండా (veLLakuMDA)
= do not allow it to go; నాఁగుటే (nAguTE) = stopping; (వెలి నిట్టూరుపుగాలి వెళ్ళకుండా నాఁగుటే = is
implying do not grief or lamentation to overtake you); కులికి (kuliki) =
by hands; తపోధనము (tapOdhanamu) = fruits of penance;
గూడపెట్టుట (gUDapeTTuTa) =accumulating; తలఁపు (talapu) =
thoughts; తనందే (tanaMdE) = within himself; తగ లయము (taga
layamu) = suitably melting away, dissolution, perfect concentration of mind,
deep absorption; సేయుట (sEyuTa) =
performing; లలిఁ (lali) = discipline, order; బాపబంధముల (bApabaMdhamula) =
connections with sin; (used more in the sense of structures of sin); లయము (layamu) =
melting
away, dissolution, perfect concentration of mind, deep absorption; సేయుట (sEyuTa) =
performing.
Literal
meaning: (Having understood the
proper seeing) be careful lest sorrow and lamentation overflow. That is true accumulation
of virtue. Dissolve the identity of thought within you. Destroy the structures
of sin within you.
Explanation: Annamacharya
having been touched by the truth went about enunciating it to the world. His outlining
of what constitutes a man, may outweigh the most modern outlook. Yet this monk
never travelled out of his native places but understands the man inside out.
Now it has been scientifically proven that ‘thought is a
response of memory’. Jiddu Krishnamurti always insisted that thought cannot liberate
man. How could Annamacharya more than 500 years ago could write these things
unless he had seen the irrefutable reality?
Sirs, let us appreciate the writings of Annamacharya as
great seer, great philosopher, great human being. Don't dismiss these
historical statements as "Mutterings of an old man and idle people are
worshiping him".
Word to word meaning: వెనక (venaka) =
earlier; సంసారమందు (saMsAramaMdu) = on this world; విషయ విముక్తుఁడౌటే (vishaya
vimuktuDauTE) = material attachment; మునుపనే (munupanE) = after these; తా (tA) = self; జీవన్ముక్తుఁడౌట (jIvanmuktuDauTa)
= get liberation; పనివి (panivi) = To obtain permission; శ్రీవేంకటేశుపదములు (SrIvEMkaTESupadamulu) =
feet of Lord Venkateswara; శరణంటే (SaraNaMTE) = to take refuge; అనువైన (anuvaina) = comfortable, suitable; దివ్యపదమప్పుడే (divyapadamappuDE) = (only
then) a place in the Divine Order; తా (tA) = self; నందుట (naMduTa) = to obtain;
Literal
meaning: First one should free himself
from the material attachment. Liberation may happen after that. Obtain
permission of Lord Venkteswara to be at his feet to obtain a place in the Heavenly
Order.
References
and Recommendations for further reading:
#1 139 వట్టియాసలకు
లోనై వదలక తిరిగాడేవు (vaTTiyAsalaku lOnai
vadalaka tirigADEvu)
#2 96. ఎదుట నెవ్వరు లేరు యింతా విష్ణుమయమే (eduTa nevvaru lEru yiMtA
vishNumayamE)
-X-The End-X-
