186 alara jaMchalamaina AtmalaMduMDa (అలరఁ జంచలమైన ఆత్మలందుండ )

 ANNAMACHARYULU

186 అలరఁ జంచలమైన ఆత్మలందుండ

(alara jaMchalamaina AtmalaMduMDa)

 

for Telegu (తెలుగు) Version press here

 

Synopsis: Because we cannot accept the truth of transience, we suffer - Shunryu Suzuki

 

Summary of this Poem:

Chorus: Evidently, you’ve acclimated to the soothing sway, by finding a home in these ever-changing souls. Your (divine) essence is intricately entwined in the countless breaths of life.

Stanza 1: On one side, Dawn symbolizing light, birth, and knowledge, and on the other side, Dusk representing death, darkness, and ignorance, serve as the pillars. The boundless stretch of the sky acts as the crossbar for this cosmic swing, and its motion engulfs everything from Earth to galaxies. It seems that even the finest golden ropes of knowledge (the Vedas) cannot fully support the weight of the swing. Yet, the swing's seat, the embodiment of Justice (Dharmadevata), possesses an indescribable, self-sustaining quality.

Stanza 2: The radiant expanse adorned with clouds forms your majestic canopy. Your body's dark hue acts as a perfect camouflage, concealing the divine from our sight. (From this point onward, describing earthly matters.) As the breasts of the ladies swayed in harmony, their upper garments softly brushing against each other, the beautiful women hurried to attend to the cradle. They gently pushed the swing so that the cosmos concealed within God does not stray from its course.

Stanza 3: Sridevi and Bhudevi, seated within these cradles, Are not they fortunate to embrace you with each graceful swing? Oh Lord! These goddesses relish your affectionate gestures and pleasures in an instant! The delight of witnessing this splendidly swaying cradle is a spectacle fit for the eyes of the gods, even Brahma, and beyond imagination for us common folks. O Lord of Venkatagiri, O Venkatapathy! It's a joyous celebration for you indeed!

 

Detailed Presentation

 

Introduction: Annamacharya's poetic mastery shines brilliantly in his ability to transmute a scene into an exquisite work of art. With his words, he conjures a celestial panorama that captures the imagination and elevates the soul, displaying his unparalleled skill in the realm of poetry. 

Annamacharya's insight beautifully illustrates that the universe, like a cradle, adheres to the inherent law of transitioning from one extreme to its opposite, moving from one state to another. Similarly, living beings also traverse various levels and states in their experiences, mirroring this universal ebb and flow. 

The poem conveys the idea that the ladies' gentle rocking of the celestial swing ensures the continuous motion of the universe, preventing it from drifting sideways. Annamacharya suggests that changes are an inherent and permanent aspect of existence. He likely intended to convey that without these changes, the world would deteriorate. Thus, he invites us to perceive life as a dynamic entity, rather than confining it to static mental pictures, underscoring the pivotal role of change in the grand tapestry of existence. 

From this poem, we may guess that Annamacharya merged with the truth, and in that very instant, he witnessed the entire universe engaged in the harmonious and simultaneous processes of creation, dissolution, and existence. 

Annamacharya emphasized that despite our efforts, truth cannot be encapsulated by our emotions and languages. He astutely observed that truth, especially justice, stands independently, devoid of any external crutch or support. 

 

అధ్యాత్మ కీర్తన: రాగిరేకు:  11-1 సంపుటము: 1-67

అలరఁ జంచలమైన ఆత్మలందుండ నీయలవాటు సేసె నీవుయ్యాల పలుమారు నుచ్ఛ్వాసపవనమందుండ నీ-భావంబు దెలిపె నీవుయ్యాల        ॥పల్లవి॥   ఉదయాస్తశైలంబు లొనరఁ గంభములైన వుడుమండలము మోఁచె నుయ్యాల అదన నాకాశపద మడ్డదూలంబైన అఖిలంబు నిండె నీవుయ్యాల పదిలముగ వేదములు బంగారుచేరులై పట్ట వెరపై తోఁచె నుయ్యాల వదలకిటు ధర్మదేవత పీఠమై మిగుల వర్ణింప నరుదాయ నుయ్యాల  ॥అలర॥   మేలుకట్లయి మీకు మేఘమండలమెల్ల మెఱుఁగునకు మెఱుఁగాయ నుయ్యాల నీలశైలమువంటి నీమేనికాంతికిని నిజమైన తొడవాయె నుయ్యాల పాలిండ్లు గదలఁగా బయ్యదలు రాఁపాడ భామినులు వడినూఁచు నుయ్యాల వోలి బ్రహ్మాండములు వొరగునోయని భీతి నొయ్యనొయ్యన వూఁచి రుయ్యాల ॥అలర॥   కమలకును భూసతికి కదలు కదలుకు మిమ్ముఁ గౌఁగిలింపఁగఁ జేసె నుయ్యాల అమరాంగనలకు నీ హావభావ విలాసమందంద చూపె నీవుయ్యాల కమలాసనాదులకుఁ గన్నులకు పండుగై గణుతింప నరుదాయ నుయ్యాల కమనీయమూర్తి వేంకటశైలపతి నీకు కడువేడుకై వుండె నుయ్యాల     ॥అలర॥

Keertana Copper Plate: Vol:

alara jaMchalamaina AtmalaMduMDa nIalavATu sEse nIvuyyAla palumAru nuchChvAsapavanamaMduMDa nIbhAvaMbu delipe nIvuyyAla ॥alara॥   udayAstaSailaMbu lonara gaMbhamulaina vuDumaMDalamu mOche nuyyAla adana nAkASapada maDDadUlaMbaina akhilaMbu niMDe nIvuyyAla padilamuga vEdamulu baMgAruchErulai paTTa verapai tOche nuyyAla vadalakiTu dharmadEvata pIThamai migula varNiMpa narudAya nuyyAla  ॥alara॥   mElukaTlayi mIku mEghamaMDalamella me~rugunaku me~rugAya nuyyAla nIlaSailamuvaMTi nImEnikAMtikini nijamaina toDavAye nuyyAla pAliMDlu gadalagA bayyadalu rApADa bhAminulu vaDinUchu nuyyAla vOli brahmAMDamulu voragunOyani bhIti noyyanoyyana vUchi ruyyAla    ॥alara॥   kamalakunu bhUsatiki kadalu kadaluku mimmu gaugiliMpaga jEse nuyyAla amarAMganalaku nI hAvabhAva vilAsamaMdaMda chUpe nIvuyyAla kamalAsanAdulaku gannulaku paMDugai gaNutiMpa narudAya nuyyAla kamanIyamUrti vEMkaTaSailapati nIku kaDuvEDukai vuMDe nuyyAla ॥alara॥

Details and Explanations:

అలరఁ జంచలమైన ఆత్మలందుండ నీయలవాటు సేసె నీవుయ్యాల

పలుమారు నుచ్ఛ్వాసపవనమందుండ నీ-భావంబు దెలిపె నీవుయ్యాల॥అలర॥

 

alara jaMchalamaina AtmalaMduMDa nIalavATu sEse nIvuyyAla

palumAru nuchChvAsapavanamaMduMDa nIbhAvaMbu delipe nIvuyyAl ॥alara॥

 

Word to word meaning: అలరఁ (alara) = to flower, to blossom; జంచలమైన (jaMchalamaina) = vacillating; ఆత్మలందుండ (AtmalaMduMDa) = Atma being your residence; నీయలవాటు సేసె (nIalavATu sEse) = this became habitual to You O Lord; నీవుయ్యాల (nIvuyyAla) = this swing; పలుమారు (palumAru) = Many times; నుచ్ఛ్వాసపవనమందుండ (nuchChvAsapavanamaMduMDa) = being part of the air inhaled;  నీ-భావంబు (nIbhAvaMbu) = your intent; దెలిపె (delipe) = revealed; నీవుయ్యాల (nIvuyyAla) = this swing.      

 

Literal meaning: Evidently, you’ve acclimated to the soothing sway, by finding a home in these ever-changing souls. Your (divine) essence is intricately entwined in the countless breaths of life.

Explanation: The first line's swings symbolize the transition from life to death. Yet, in this ephemeral journey, man often mistakes his emotions as an accurate reflection of reality. What's even more intriguing is his yearning for these feelings to endure eternally.

The second line affirms the presence of God in the very air we breathe, yet that breath only lingers within us for a brief span. Annamacharya urges us to seek the essence that undergoes constant change with each passing moment. He also hints that if we focus solely on retaining our breath, the quest for truth will elude us.

In the opening stanza, it is evident that the observable world, extending in all directions, is constructed from transient materials, rendering the pursuit of truth unattainable within the confines of impermanence. Thus, the quest for truth must remain rooted outside this arena.

ఉదయాస్తశైలంబు లొనరఁ గంభములైన వుడుమండలము మోఁచె నుయ్యాల

అదన నాకాశపద మడ్డదూలంబైన అఖిలంబు నిండె నీవుయ్యాల

పదిలముగ వేదములు బంగారుచేరులై పట్ట వెరపై తోఁచె నుయ్యాల

వదలకిటు ధర్మదేవత పీఠమై మిగుల వర్ణింప నరుదాయ నుయ్యాల        ॥అలర॥

udayAstaSailaMbu lonara gaMbhamulaina vuDumaMDalamu mOche nuyyAla

adana nAkASapada maDDadUlaMbaina akhilaMbu niMDe nIvuyyAla

padilamuga vEdamulu baMgAruchErulai paTTa verapai tOche nuyyAla

vadalakiTu dharmadEvata pIThamai migula varNiMpa narudAya nuyyAla ॥alara॥

 

Word to word meaning: ఉదయాస్తశైలంబు (udayAstaSailaMbu) = the two mountains called dawn (life) and dusk (death); లొనరఁ (lonara) happens to be; గంభములైన (gaMbhamulaina) = the two pillars (for the swing); వుడుమండలము (vuDumaMDalamu) = the world of stars; మోఁచె (mOche) = to bear (here able to support) నుయ్యాల (nuyyAla) = the swing; అదన (adana) = to eat up, to gobble;  నాకాశపద మడ్డదూలంబైన (nAkASapada maDDadUlaMbaina) = the vast celestial space became the cross bar for the swing; అఖిలంబు (akhilaMbu) = every conceivable thing;  నిండె (niMDe) = completely overtaken, submerged;   నీవుయ్యాల (nIvuyyAla) = In this swing;  పదిలముగ (padilamuga) = carefully; వేదములు (vEdamulu) = the Vedas (= here it is representing Knowledge); బంగారుచేరులై (baMgAruchErulai) = Golden Ropes; పట్ట వెరపై తోఁచె (paTTa verapai tOche) = felt that they cannot hold it; నుయ్యాల (nuyyAla) = the swing; వదలకిటు (vadalakiTu) = still it stays there; ధర్మదేవత పీఠమై (dharmadEvata pIThamai) = being the seat of justice; మిగుల (migula) = excessively; వర్ణింప నరుదాయ (varNiMpa narudAya) = impossible to describe; నుయ్యాల (nuyyAla) = the swing.

           

Literal meaning: On one side, Dawn symbolizing light, birth, and knowledge, and on the other side, Dusk representing death, darkness, and ignorance, serve as the pillars. The boundless stretch of the sky acts as the crossbar for this cosmic swing, and its motion engulfs everything from Earth to galaxies. It seems that even the finest golden ropes of knowledge (the Vedas) cannot fully support the weight of the swing. Yet, the swing's seat, the embodiment of Justice (Dharmadevata), possesses an indescribable, self-sustaining quality.

Explanation: Annamacharya's depiction of the cradle is akin to the human heart, ceaselessly swaying between different states. Its boundaries can be envisioned but remain invisible. Thus, what he beheld was an unparalleled and remarkable spectacle.

With padilamuga vEdamulu baMgAruchErulai paTTa verapai tOche nuyyAla /vadalakiTu dharmadEvata pIThamai migula varNiMpa narudAya nuyyAla (“పదిలముగ వేదములు బంగారుచేరులై పట్ట వెరపై తోఁచె నుయ్యాల”/ “వదలకిటు ధర్మదేవత పీఠమై మిగుల వర్ణింప నరుదాయ నుయ్యాల”) He asserted that no matter how intricate the knowledge, as symbolized by the Vedas, it could never fully encapsulate the living truth. Thus, he emphasized that truth stands independently, not reliant on any external force.

 

Let us explore why Annamacharya said this. Please have a close look at the famous painting by René Magritte below. What is written here in French means 'this is not a pipe'. Titled “The Treachery of Images”, this painting tells us is that no matter realistically and clearly a picture is drawn, it cannot be the real thing it is expected to represent.

 

Annamacharya's statement finds resonance in this René Magritte's renowned painting. This concept aligns with Annamacharya's assertion that knowledge, even as complex as that symbolized by the Vedas, falls short of fully capturing the essence of the living truth, which exists independently of any external representation.

 

René Magritte commented showing this painting "No matter how hard I try, I can't fill this pipe with tobacco powder and inhale, can I?" Similarly, all the poetry written about God is a description but not God. We assume a form for the God and keep it firmly in the heart. Is It wise to compare the ever-changing truth with a fixed image in the mind? Thus, Annamacharya is saying that we instead of carrying the descriptions, should see the truth directly.

 

Annamacharya's compositions were not intended for mere consumption; they were crafted to rouse us from our slumber and provoke a deeper awakening.

మేలుకట్లయి మీకు మేఘమండలమెల్ల మెఱుఁగునకు మెఱుఁగాయ నుయ్యాల

నీలశైలమువంటి నీమేనికాంతికిని నిజమైన తొడవాయె నుయ్యాల

పాలిండ్లు గదలఁగా బయ్యదలు రాఁపాడ భామినులు వడినూఁచు నుయ్యాల

వోలి బ్రహ్మాండములు వొరగునోయని భీతి నొయ్యనొయ్యన వూఁచి రుయ్యాల ॥అలర॥

 

mElukaTlayi mIku mEghamaMDalamella me~rugunaku me~rugAya nuyyAla

nIlaSailamuvaMTi nImEnikAMtikini nijamaina toDavAye nuyyAla

pAliMDlu gadalagA bayyadalu rApADa bhAminulu vaDinUchu nuyyAla

vOli brahmAMDamulu voragunOyani bhIti noyyanoyyana vUchi ruyyAla        ॥alara॥ 

Word to word meaning: మేలుకట్లయి (mElukaTlayi) = forming a canopy; మీకు (mIku) = to you; మేఘమండలమెల్ల (mEghamaMDalamella) = Entire space  occupied by Clouds; మెఱుఁగునకు మెఱుఁగాయ (me~rugunaku me~rugAya) = it looked better than the best; నుయ్యాల (nuyyAla) = the Swing; నీలశైలమువంటి (nIlaSailamuvaMTi) your complexion parable to shining black stone; నీమేనికాంతికిని (nImEnikAMtikini) = became synonymous with your body colour; నిజమైన (nijamaina) = truly; తొడవాయె (toDavAye) = become a camouflage;  నుయ్యాల (nuyyAla) = the Swing; పాలిండ్లు గదలఁగా (pAliMDlu gadalagA) = the breasts moved gently; బయ్యదలు రాఁపాడ (bayyadalu rApADa) = while their upper dresses rubbing with each other; భామినులు (bhAminulu) = beautiful ladies; వడినూఁచు (vaDinUchu) = hastened to move; నుయ్యాల (nuyyAla) = The Swing; వోలి (vOli) = Order, arrangement; బ్రహ్మాండములు (brahmAMDamulu) = the entire universe; వొరగునోయని (voragunOyani) = move aside; భీతి (bhIti) = with fear; నొయ్యనొయ్యన (noyyanoyyana) = they gently; వూఁచి (vUchi) = pushed; రుయ్యాల (ruyyAla) = The Swing;

భావము: మేఘమండలము మేలు కట్లుగా (అంబరముగా) ఈ ఉయ్యాల మెరుగుకు మెరుగై మేలయినది. (ధగధగా మెరిసిపోతుంటే చూడలేకున్నాము). నల్లని కొండలవంటి నీ మేని కాంతికిది నిజమైన కవచము లేదా తొడుగు వంటిదాయె. స్వామిని చూచుటకు వీలు కాదు అన్న అర్ధములో వాడారు. (ఇక్కడ నుంచి భూలోక విషయములు) ఇక స్తనములు లయబద్ధముగా కదులుచుండగా, పైటకొంగులు రాచుకొనుచుండగా స్త్రీలు నీలో దాగి వున్న జగములు క్రమక్రమంగా ప్రక్కకు ఒరగిపోకుండా నెమ్మదిగా అనునయముగా ఊపే ఉయ్యాల ఇది.

Literal meaning: The radiant expanse adorned with clouds forms your majestic canopy. Your body's dark hue acts as a perfect camouflage, concealing the divine from our sight. (From this point onward, describing earthly matters.) As the  breasts of the ladies swayed in harmony, their upper garments softly brushing against each other, the beautiful women hurried to attend to the cradle. They gently pushed the swing so that the cosmos concealed within God does not stray from its course.

Explanation: "Striprayamitaranjagat" ("స్త్రీప్రాయమితరంజగత్”) = God alone is independent and the true male. Everyone else are women because their actions are dependent on God. Many of Annamacharya's romantic hymns are based on this premise. It implies that all the people are participating in moving the celestial swing.

Here, “pAliMDlu gadalagA bayyadalu rApADa bhAminulu vaDinUchu nuyyAla”

“పాలిండ్లు గదలఁగా బయ్యదలు రాఁపాడ భామినులు వడినూఁచు నుయ్యాల” This suggests that sensuality and romance are intrinsic to each of us, driving the perpetuation of the human race. However, we often become entranced by these descriptions, allowing our minds to wander into various distractions rather than witnessing the grand spectacle that is life.

“vOli brahmAMDamulu voragunOyani bhIti noyyanoyyana vUchi ruyyAla” వోలి బ్రహ్మాండములు వొరగునోయని భీతి నొయ్యనొయ్యన వూఁచి రుయ్యాల’ This suggests that humans often take actions propelled by fear. But who are we to safeguard the cosmos from straying? What is our capacity in this grand design? Some may argue that we should assist the Almighty in this endeavor, yet, do we truly understand the will of God? Despite this, there are many advocates who strive to protect Earth from potential meteor impacts.

 

కమలకును భూసతికి కదలు కదలుకు మిమ్ముఁ గౌఁగిలింపఁగఁ జేసె నుయ్యాల

అమరాంగనలకు నీ హావభావ విలాసమందంద చూపె నీవుయ్యాల

కమలాసనాదులకుఁ గన్నులకు పండుగై గణుతింప నరుదాయ నుయ్యాల

కమనీయమూర్తి వేంకటశైలపతి నీకు కడువేడుకై వుండె నుయ్యాల            ॥అలర॥

 

kamalakunu bhUsatiki kadalu kadaluku mimmu gaugiliMpaga jEse nuyyAla

amarAMganalaku nI hAvabhAva vilAsamaMdaMda chUpe nIvuyyAla

kamalAsanAdulaku gannulaku paMDugai gaNutiMpa narudAya nuyyAla

kamanIyamUrti vEMkaTaSailapati nIku kaDuvEDukai vuMDe nuyyAla ॥alara॥

 

Word to word meaning: కమలకును (kamalakunu) = Sridevi; భూసతికి (bhUsatiki) = Bhudevi; కదలు కదలుకు (kadalu kadaluku) = with each throw of the swing; మిమ్ముఁ (mimmu) = you; గౌఁగిలింపఁగఁ జేసె (gaugiliMpaga jEse) = provided opportunity to take you in arms;  నుయ్యాల (nuyyAla) = this swing; అమరాంగనలకు (amarAMganalaku) = those divine beauties; నీ (nI) = you;  హావభావ విలాసమందంద (hAvabhAva vilAsamaMdaMda) = amorous pastime instantly; చూపె (chUpe) = displayed; నీవుయ్యాల (nIvuyyAla) = this swing; కమలాసనాదులకుఁ (kamalAsanAdulaku) = For Brahma and other gods; గన్నులకు (gannulaku) = for their eyes; పండుగై (paMDugai) = pleasure; గణుతింప నరుదాయ (gaNutiMpa narudAya) = indscribable; నుయ్యాల (nuyyAla) = swing; కమనీయమూర్తి (kamanIyamUrti) = The Gorgeous Lord;  వేంకటశైలపతి (vEMkaTaSailapati) = Lord Venkteswara; నీకు (nIku) = to you; కడువేడుకై (kaDuvEDukai) = must be amusing; వుండె (vuMDe) = being; నుయ్యాల (nuyyAla) = this swing.

Literal meaning: Sridevi and Bhudevi, seated within these cradles, Are not they fortunate to embrace you with each graceful swing? Oh Lord! These goddesses relish your affectionate gestures and pleasures in an instant! The delight of witnessing this splendidly swaying cradle is a spectacle fit for the eyes of the gods, even Brahma, and beyond imagination for us common folks. O Lord of Venkatagiri, O Venkatapathy! It's a joyous celebration for you indeed!

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