ANNAMACHARYULU
139 వట్టియాసలకు
లోనై వదలక తిరిగాడేవు
(vaTTiyAsalaku lOnai vadalaka tirigADEvu)
Decadence
Those
interested in Telegu Version may press this link
Introduction: The sheer volume of great poetry that Annamacharya has written is
staggering, even astonishing. His thirst for poetry is inextinguishable.
Simplicity and clarity are the key words of his poetry.
We know some of his poems have
no real meanings in Telegu or colloquial languages, but their rhythm can used
for dancing. It is surprising to know
that even contemporary surrealist paintings can be seen and explained through
his poetry. His art has not only transcended the boundaries of time, but also
many art forms around the world.
I have attempted to explain this
beautiful poem thru land mark painting titled “the persistence of time” by the surrealistic
genius Salvador Dali. I hope readers will enjoy the comparison between
materialistic thinking and meditative mind.
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కీర్తన: రాగిరేకు: 30-3 సంపుటము: 1-184 |
POEM Copper Leaf: 30-3 Volume: 1-184 |
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వట్టియాసలకు లోనై వదలక తిరిగాడేవు
బట్టబయలు యీసంసారంబని గుట్టు దెలియలేవు ప్రాణీ ॥వట్టి॥ చాల నమ్మి యీ సంసారమునకు సోలి సోలి తిరిగేవు
బాలయవ్వనప్రౌఢల భ్రమఁబడి లోలుఁడవై తిరిగేవు
మేలుదెలియ కతికాముకుండవై మీఁదెఱఁగక తిరిగేవు
[1]మాలెమీఁద పరు వెందాఁకా నీ మచ్చిక విడువఁగ లేవు ॥వట్టి॥ మానితముగ దురన్నపానముల మత్తుఁడవై వుండేవు
నానావిధముల [2]దుష్కర్మంబులు నానాటికి నాటించేవు
మేనిలోని యేగురు నార్గురును మిత్రులనుచు నమ్మేవు
ఆనందంబున నాకర్మమునకు అధిపతులని తెలియఁగ లేవు ॥వట్టి॥ [3]పామరివై దుర్వ్యాపారమునకు పలుమారునుఁ బొయ్యేవు
వేమరు దుర్జనసంగాతంబులు విశ్రామమనుచు నుండేవు
ప్రేమముతో హరిదాసులపై సంప్రీతి నిలుపఁగా లేవు
తామసమతివయి వేంకటనాథుని తత్వ మెఱఁగఁగా లేవు ॥వట్టి॥
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vaTTiyAsalaku
lOnai vadalaka tirigADEvu
baTTabayalu
yIsaMsAraMbani guTTu deliyalEvu prANI ॥vaTTi॥ chAla nammi yI
saMsAramunaku sOli sOli tirigEvu
bAlayavvanaprauDhala
bhramabaDi lOluDavai tirigEvu
mEludeliya
katikAmukuMDavai mIde~ragaka tirigEvu
mAlemIda paru
veMdAkA nI machchika viDuvaga lEvu ॥vaTTi॥ mAnitamuga
durannapAnamula mattuDavai vuMDEvu
nAnAvidhamula
dushkarmaMbulu nAnATiki nATiMchEvu
mEnilOni yEguru
nArgurunu mitrulanuchu nammEvu
AnaMdaMbuna
nAkarmamunaku adhipatulani teliyaga lEvu ॥vaTTi॥ pAmarivai
durvyApAramunaku palumArunu boyyEvu
vEmaru
durjanasaMgAtaMbulu viSrAmamanuchu nuMDEvu
prEmamutO
haridAsulapai saMprIti nilupagA lEvu
tAmasamativayi
vEMkaTanAthuni tatva me~ragagA lEvu ॥vaTTi॥
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[1] ‘మాళిగ’కు వ్యావహారికరూపమా? తేనె దీయునప్పుడు కొండచరుల
నడుమ గట్టెడి చిన్నమంచెవంటిదియా? |
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Word to Word meaning: వట్టి(vaTTi) = nothing but, here it may be taken as pure or unadulterated; యాసలకు (yAsalaku) = desires; లోనై (lOnai) = subjected to; వదలక (vadalaka) = without leaving; తిరిగాడేవు (tirigADEvu) = wander, swerve; బట్టబయలు (baTTabayalu) = quite open; యీసంసారంబని (yIsaMsAraMbani) = this world; గుట్టు (guTTu) = the secret, the key; దెలియలేవు (deliyalEvu) = can’t understand; ప్రాణీ (prANI) = O Living being.
Literal meaning: O Living Being! by the action of unadulterated desires you swerve. The secret is the world is wide open to see.
Explanation: Man goes about to find the secret of the world. He spends his life in finding that. Annamacharya simply denying existence of any secret. Thus, “the one that’s propelling man to find the secret must be denied altogether” is the meaning of this chorus.
Now see the connect this poem has with famous painting by Salvador Dali titled “the persistence of time” given below. The whole picture may be considered of having two parts. The upper part depicts open seashore which reminds the painters native lands Catalonia in Spain. Open space indicates that there are no secrets in this world. Relate it with wording: బట్టబయలు యీసంసారంబని (baTTabayalu yIsaMsAraMbani = this world is quite open). However, the dark part of the lower half is the main object of this painting.
In the lower half of painting is identifiable objects are due to the light from the open space. Relatively large darkness indicates we know very little about ourselves or the world around us. Thus painting tells us that "Man’s knowledge at best is partial". The same is also the essence of this poem.
This darkness can be associated this with the word తామసమతివయి (tAmasamativayi, from stanza 3) = the shadow of darkness overtakes you, become dull. {Also see the connect with wording తెల్లవారి నప్పుడెల్లా – తెలిసితిననే గాని / కల్లయేదో నిజమేదో – కాన నేను.#1 (tellavArinappuDellA telisitinanE gAni / kallayEdO nijamEdO kAna nEnu = Upon dawn, I cognise it, yet know not truth from false)}.
The picture “the persistence of time” and the Chorus assert that there is no secret exists in the world outside. Whatever secret is within the man. We shall continue explanation of poem by associating it with various objects of the said painting.
Implied
meaning: Man! Open the eyes to find the things detracting you.
Word to Word meaning: చాల నమ్మి (chAla nammi) = believing too much; యీ (yI) = this; సంసారమునకు (saMsAramunaku) = world; సోలి సోలి (sOli sOli) = stay deep in trance; తిరిగేవు (tirigEvu) = rove, wander, go astray; బాలయవ్వనప్రౌఢల భ్రమఁబడి (bAlayavvanaprauDhala bhramabaDi) mistaking the “childhood, adolescence and the mature” as your own creation; లోలుఁడవై (lOluDavai) = enamoured by; తిరిగేవు (tirigEvu) = go astray; మేలుదెలియక (mEludeliyaka) = without knowing what is beneficial, unaware of benefits; అతికాముకుండవై (atikAmukuMDavai) = overpowered by carnal desires; మీఁదెఱఁగక (mIde~ragaka) = clueless on Good and bad (here it indicates man cares very little whether its day or night, always concentrating on the sex); తిరిగేవు (tirigEvu) = circle around; మాలెమీఁద (mAlemIda) = a small temporary arrangement made to reach honeycombs (obviously narrow and unstable places). పరు వెందాఁకా (paru veMdAkA) = How long can you run? నీ (nI) = your; మచ్చిక (machchika) = accustomed places; విడువఁగ లేవు (viDuvaga lEvu) = powerless to shun, inability to throw out.
Literal
meaning: Believing absolutely,
you are dazed by the world. You are enamoured by “childhood, adolescence and the mature” are the only phases
of life. O fool! overpowered by lewd desires, cluelessly your thoughts circle around
sex. How long can you run on narrow and unstable places? (Not much!) O weakling!
You are powerless to shun the known and accustomed.
Explanation: Now observe the creature in the center of the picture. Its closed eyes with many eye lashes indicate that its in deep dreamy sleep. Connect it with the wording సంసారమునకు సోలి సోలి తిరిగేవు (saMsAramunaku sOli sOli tirigEvu = this world deeply hallucinates you).
It’s completely deformed shape suggest distorted image we have of ourselves. Now think of it link this wording బాలయవ్వనప్రౌఢల భ్రమఁబడి లోలుఁడవై తిరిగేవు (bAlayavvanaprauDhala bhramabaDi lOluDavai tirigEvu) = stay deep in trance of mistaking the “childhood, adolescence and the mature” are the only periods of life implying that life is much more than these temporary phases..
Now
understand the importance of many watches in the picture. They simply indicate
the limited period of opportunity man has. The folded sagging watch on the branch
of the olive tree shows the one time period already spent – could be earlier
births, or any massacre witnessed. Hence it was moved away from the center.
The watch on the table shows the time the creature might have
gone to sleep. The limp timepiece indicates mans want to remain fixed in time
and space. Man’s mind is rather static. He wants to operate his life from fixed
ideas. Whereas the time and truth move while man operates with the past
knowledge. Thus, the melting watch indicates that man tries to distort the
time, in the process distorts himself, and lives in the past. The implied meaning
of this stanza is also the same.
{Additional
notes: Now see
the connect with poem #138 కన్నుమూయఁ బొద్దులేదు, కాలు చాఁచ నిమ్ములేదు, / మన్ను
దవ్వి కిందనైన మనికి లేదు, / మున్నిటివలెనే గోరు మోపనైనఁ జోటు లేదు, / యిన్నిటా నిట్లానైతి
వేమి సేతువయ్యా.#2 kannumUya boddulEdu, kAlu chAcha
nimmulEdu, / mannu davvi kiMdanaina maniki
lEdu, / munniTivalenE gOru mOpanaina jOTu lEdu, / yinniTA niTlAnaiti vEmi
sEtuvayyA = O man! You have no refuge in time, space, and death. Where will you
go?}
Now observe that the creature’s tongue is ‘sticking out’ inferring ‘erotically provocative thoughts’ passing thru it. The wording అతికాముకుండవై మీఁదెఱఁగక తిరిగేవు (atikAmukuMDavai mIde~ragaka tirigEvu = “you wander around overshadowed by sexual desires” also means the same.
Observe the watch wrapping around the creature. Thus, the watch on the creature indicates, at some point of time it will stop. Thus, man’s current status is temporary or transient. Compare this with words: మాలెమీఁద పరు వెందాఁకా mAlemIda paru veMdAkA = How long can you run on narrow and unstable places?
The Catalonian hills on top right corner are familiar to the painter. Annamacharya said మచ్చిక విడువఁగ లేవు (machchika viDuvaga lEvu) = powerless to shun accustomed and familiar places. I hope you will appreciate the depth of the poem written more than five centuries back.
Implied
meaning: We are confounded; We are eclipsed by assumptions; we are lewd;
We try to escape; We are pegged to nativity, yet Man! Do you think you see the world
with clear eyes?
Word to Word meaning: మానితముగ (mAnitamuga) = honoured, respected (used in derisive sense); దురన్నపానముల (durannapAnamula) = wrong food and drink; మత్తుఁడవై (mattuDavai) = inebriated; వుండేవు (vuMDEvu) = stay put; నానావిధముల (nAnAvidhamula) = many types of; దుష్కర్మంబులు (dushkarmaMbulu) = wrong acts; నానాటికి (nAnATiki) = day after day; నాటించేవు (nATiMchEvu) = implant; మేనిలోని (mEnilOni) = the ones in the body; యేగురు (yEguru) = five; నార్గురును (nArgurunu) = six others (6 enemies:= want, anger, infatuation, avarice, arrogance and envy); మిత్రులనుచు (mitrulanuchu) = assume to be friends; నమ్మేవు (nammEvu) = believe firmly; ఆనందంబునన్ (AnaMdaMbunan) = in happiness; అకర్మమునకు (akarmamunaku) = wrong actions, deceitful actions; అధిపతులని (adhipatulani) = as rulers of, as masters of; తెలియఁగ లేవు (teliyaga lEvu) = cannot identify;
Literal meaning: O Foolish man! You remain inebriated in praiseworthy (read as denouncing) consumption of the wrong food and drink. Day after day, you destroy your body (both outer and inner) in wrong actions. You firmly believe that the five sense organs and six others (enemies: want, anger, infatuation, avarice, arrogance and envy) as your friends. In joyful association of these friends, you fail to notice that they are actually the masters of corrupt actions.
Explanation: Now observe ants and a fly in the picture. They indicate the decadence. Particularly the ants on pocket watch signify the (psychological) deterioration brought up by man’s own acts. Salvador Dali is mooting the collection of impropriety as man ages.
Now compare it with wording మానితముగ దురన్నపానముల మత్తుఁడవై వుండేవు / నానావిధముల దుష్కర్మంబులు నానాటికి నాటించేవు mAnitamuga durannapAnamula mattuDavai vuMDEvu / nAnAvidhamula dushkarmaMbulu nAnATiki nATiMchEvu = You remain inebriated in condemnable consumption of the wrong food and drink. Day after day, you destroy your body (both physical and psychological) in wrong actions.
Word to Word meaning: పామరివై (pAmarivai) = being ignorant or being illiterate; దుర్వ్యాపారమునకు (durvyApAramunaku) = wrong business; పలుమారునుఁ (palumArunu) = many times; బొయ్యేవు (boyyEvu) = venture; వేమరు (vEmaru) = పలుమాఱు, often, frequently; దుర్జనసంగాతంబులు (durjanasaMgAtaMbulu) = wrong association; విశ్రామమనుచు (viSrAmamanuchu) = విశ్రాంతి అనుకొంటూ, ఊఱట అనుకొంటూ; deriving comfort, acquire solace; నుండేవు (nuMDEvu) = remain into it; ప్రేమముతో (prEmamutO) = with affection; హరిదాసులపై (haridAsulapai) = the servants of the Lord; సంప్రీతి (saMprIti) = Affection, kindness; నిలుపఁగా లేవు (nilupagA lEvu) = cannot hold on; తామసమతివయి (tAmasamativayi) = మందబుద్ధివై, become dull; వేంకటనాథుని (vEMkaTanAthuni) = Lord Venkatesara’s; తత్వ మెఱఁగఁగా లేవు (tatva me~ragagA lEvu) = you are not aware of his Nature (= you are not aware of his existence).
Literal
meaning: Being
ignorant, you frequently engage into wrong effort. You acquire solace out of corrupt
association. You are incapable of showring kindness on the servants of the
Lords. Out of the banal existence you can never be aware of the God.
Explanation: Annamacharya made an important point that God cannot known from the dull existence. Therefore, the state Annamacharya talking about is not vegetative state. Not a state reached by repetition of prayers. No wonder when Annamacharya says తామసమతివయి వేంకటనాథుని తత్వ మెఱఁగఁగా లేవు tAmasamativayi vEMkaTanAthuni tatva me~ragagA lEvu is suggesting the present known methods are of no avail. Therefore, it has to be self-propelled, self-sharpening path with no relation to this known world. Those who profess religions and religious books, are misleading the gullible public.
Now refer to the Dali’s picture again. You also may know that Dali said his painting is very scientific. Imagine logarithmic or exponential time scales on the vertical axis. The dark part though occupies about 70%, indicates relatively small time compared to the one covered by open spaces. Thus, the hazy creature indicates that man knows very little about himself, but relative dimensions signify feeble hope. All is not lost.
The watch draping the creature indicates man’s tryst with infinity. Obviously, body decays but why should there be psychological decay? This is the basis for world over pursuit for the elusive thing. Only possibility is being in oneness with the infinity. experiencing the infinity is not a group activity.
It’s difficult to say whether the depicted creature is in conscious state or in deep sleep. Same is the case with meditative mind. All will look alike. There can be no proof that a person is in meditation or acting it. Therefore, Man can hardly derive economical, social or political mileage out of it. "Why should a profit seeking man pursue such shallow seat?" is point raised by Salvador Dali.
No doubt Dali’s painting helps us to understand the complex poetry of Annamacharya. However, Annamacharya goes one step further. He is asking the man to feel the warmth of universal love.
Beyond all these mundane explanations lies
the compassion of the God which binds the world. It's not out of context to remember
the wording of Adi Sankaracharya in Manisha
Pnachakam या ब्रह्मादिपिपीलिकान्ततनुषु प्रोता जगत्साक्षिणी । सैवाहं न च
दृश्यवस्त्विति दृढप्रज्ञापि यस्यास्ति चेत् (yA brahmAdi pipllikAntatanuShu protA jagatsAkShiNI saivAham
na ca dRishyavastviti dRiDhaprajnApi yasyAsti cet) The thing that witnesses the whole universe, that dwells
in all Bodies from that of the Brahma to the tiniest ant, It is not a cognizable object in spite
of any amount of material intelligence. Somewhat similar idea is expressed
by Annamacharya in this stanza.
References
and Recommendations for further reading:
#1 6. వెనకేదో ముందరేదో (venakEdO muMdarEdO)
#2 138 పెక్కు లంపటాల మనసు పేదవైతివి నీకు (pekku laMpaTAla manasu pEdavaitivi nIku)
Summary
of this Keertana:
Chorus:
O Living Being! by the action of unadulterated desires
you swerve. The secret is the world is wide open to see. Implied meaning: Man! Open the eyes to find the things detracting you.
Stanza
1: Believing
absolutely, you are dazed by the world. You are enamoured by “childhood,
adolescence and the mature” are the only phases of life. O fool! overpowered by
lewd desires, cluelessly your thoughts circle around sex. How long can you run
on narrow and unstable places? (Not much!) O weakling! You are powerless to
shun the known and accustomed. Implied meaning: We are confounded; We are eclipsed by assumptions; we are lewd;
We try to escape; We are pegged to nativity, yet Man! Do you think we see the world
with clear eyes?
Stanza
2: O Foolish man! You remain inebriated in
praiseworthy (read as denouncing) consumption of the wrong food and drink. Day
after day, you destroy your body (both outer and inner) in wrong actions. You firmly
believe that the five sense organs and six others (enemies: want, anger,
infatuation, avarice, arrogance and envy) as your friends. In joyful association
of these friends, you fail to notice that they are actually the masters of corrupt
actions.
Stanza
3: Being
ignorant, you frequently engage into wrong effort. You acquire solace out of corrupt
association. You are incapable of showring kindness on the servants of the
Lords. Out of the banal existence you can never be aware of the God.
