6. వెనకేదో ముందరేదో (venakEdO muMdarEdO)

 

ANNAMACHARYA

6. వెనకేదో ముందరేదో

 

In this verse, ANNAMACHARYA is describing credulous actions of mankind. We all are engaged in preparation for tomorrow (or next life), with little knowledge of what it could be.

Central Idea is that we engage ourselves in various endeavours like education, earning money for living and pleasures. Man always lives on the crutches of hope(s) of better tomorrow. Annamacharya says that we don't understand the Devine Order, but trying to predict it in our own trifling ways. Therefore, these pursuits are meaningless. Each stanza is marvellous piece of gullible human plight.

 

||ప|| వెనకేదో ముందరేదో – వెర్రి నేను నా

మనసు మరులు దేర – మందేదొకో..!!

 

venakEdO muMdarEdO ve~r~ri nEnu nA-
manasu marulu dEra maMdEdokO ॥pallavi॥

Word by word meaning::

వెనకేదో (venakEdO) = the last one; ముందరేదో (muMdarEdO) = the next (birth); వెర్రి (ve~r~ri) = fool; నేను (nEnu) = me;  నా (nA) = my; మనసు (manasu) = my mind; మరులు.=love, passion, desire, lust; తేర=clear (of); మందేదొకో (maMdEdokO) = medicine available?

Literal Meaning: I know not before and hereafter. Yet my foolish mind goes after its passions. I wonder if there are medicines to cure me.

Implied meaning: I am a fool because I know not what the last is or the next moment/birth (however, I keep trying to predict it). Is there medicine to clear my mind of this teetering disposition?  

Comments: My foolish desires are preventing myself from comprehending the divine order of the things. Is there cure?

 

చ|| చేరి మీదటి జన్మము – సిరులకు నోమే గాని

యే రూపై పుట్టుదునో – యెరుగ నేను.

కోరి నిద్రించ బరచు – కొన నుద్యోగింతు గాని

సారె లేతునో లేవనో – జాడ తెలియ నేను.||వెనకేదో||

 

chEri mIdaTi janmamu sirulaku nOmE gAni
yE rUpai puTTudunO ye~raga nEnu
kOri nidriMcha barachu kona nudyOgiMtu gAni
sAre lEtunO lEvanO jADa deliya nEnu

Word by word meaning:

చేరి (chEri) =adjoining, the one drawing near; మీదటి (mIdaTi ) = next; జన్మము (janmamu ) =birth;  సిరులకు (sirulaku )=  riches, comforts; నోమే గాని (nOmE gAni ) = wishing (take a vow) but;  యే రూపై  (yE rUpai) = in what form; పుట్టుదునో (puTTudunO) = incarnation, shape; యెరుగ నేను (ye~raga nEnu) = I  know not; కోరి (kOri) = willingly నిద్రించ (nidriMcha) = sleep; బరచు = పరచు (barachu = parachu) = prepare bed; కొన నుద్యోగింతు =make arrangement, గాని= కాని (gAni = kAni )=but; సారె (sAre) = next time; లేతునో లేవనో (lEtunO lEvanO) = get up or not; జాడ (jADa) = trace; తెలియ నేను (deliya nEnu = teliya nEnu)=I know not.

Literal Meaning: I keep preparing for the next birth by keeping vrat / rites (నోము), expecting better comforts, but I know not what life form I would be. I keep preparing the bed to sleep, know not if would get up the next morning.

Implied meaning: I follow strict rites to get riches in next birth, yet I don't know what (life) form would I be. I prepare bed to sleep, yet not sure to get up. All the time, I am investing time for better Life with little knowledge of what the next moment could be. (Therefore, Oh God, correct my foolish deeds.)

Comments: This is what we do. We save money for future. We pray god for better future. We donate/ follow strict rites and expect better life in the next birth.  In the light of the above stanza, they remain unwarranted acts.

 

చ|| తెల్లవారి నప్పుడెల్లా – తెలిసితిననే గాని 

కల్లయేదో నిజమేదో – కాన నేను.

వల్లజూచి కామినుల – వలపించే గాని

మొల్లమై నా మేను – ముదిసిన దెరగా .||వెనకేదో||

 

tellavArinappuDellA telisitinanE gAni
kallayEdO nijamEdO kAna nEnu
valla chUchi kAminula valapiMchE gAni
mollamai nAmEnu mudisina deraMga 

Word by word meaning:

తెల్లవారి నప్పుడెల్లా (tellavArinappuDellA) = when it dawns; తెలిసితిననే (telisitinanE) = came to know,  గాని (gAni) = but; కల్లయేదో (kallayEdO) = what's false; నిజమేదో (nijamEdO) = what's true; కాన నేను (kAna nEnu) =  know not; వల్లజూచి (valla chUchi) = finding opportunity; కామినుల (kAminula) = women; వలపించే (valapiMchE) = fascinated; గాని (gAni)=  but; మొల్లమై =thickening;  నా మేను (nAmEnu) = my body; ముదిసినది (mudisinadi)= ripe age; ఎరగా (eraga)= do not cognize. 

Literal Meaning: Upon dawn, I cognise it, yet know not truth from false. Finding opportunity, I keep engaging with ladies yet unaware of my ripening age. 

Implied meaning: I wasted all my life in running after the desires but I realise this only after the incidence, like I know its dawn after seeing the light. (I continue stupidity through my foolish actions). Therefore, I am unable to recognise illusion from the truth.

Commentary: this stanza is with lots of twists. I know not dawn before it happens is used to indicate we are not sensitive enough to recognise forewarnings. The word   తెలివి తెల్లవారు (telivi tellavAru) means a foolish person. Annamacharya is indicating that we remain Sheepish. We don’t understand path of intelligence; therefore, we don’t recognise the wastage of time. When realised, it is too late.

 

 చ||  పాపాలు సేసి మరచి – బ్రతుకుచున్నాడ గాని 

వైపుగ చిత్రగుప్తుడు – వ్రాయుటెరగ,

యేపున శ్రీవెంకటేశు – నెక్కడో వెతకే గాని 

నాపాలి దైవమని –నన్ను గాచుటెరగా.||వెనకేదో||

 

pApAlu chEsi ma~rachi bradukuchunnADa gAni
vaipuga chiitraguptuDu vrAyu Te~raga
yEpuna SrIvEMkaTESu nekkaDO vetakE gAni
nApAli daivamani nannu gAchu Te~raga 

Word by word meaning:

పాపాలు (pApAlu) = sins; సేసి = చేసి (chEsi) = commit; మరచి (ma~rachi) = forget, think no more of it; బ్రతుకుచున్నాడ (bradukuchunnADa) = existing; గాని (gAni)= but; వైపుగ (vaipuga) = pointedly; చిత్రగుప్తుడు (chiitraguptuDu) = divine scribbler  known as CHITRAGUPTA ( he keeps our complete records of all beings); వ్రాయుట (vrAyuTa)= writing on the scroll (of hell); ఎరగ (eraga) = unaware;  ఏపున (yEpuna) = in pain;  శ్రీవెంకటేశుని = God ( lor of seven hills); ఎక్కడో (ekkaDO)= where?; వెతకే (vetakE) = search; కాని (gAni) = but; నాపాలి (nApAli) = my;  దైవమని= దైవము అని (daivamani) = that God –నన్ను (nannu) = me; గాచుటెరగా= కాచుట+ఎరగా (gAchu Te~raga) = unaware of saving. 

Literal Meaning: I sin and think no more of it. I don’t know that chiitragupta is pointedly recording. I keep searching for lord Venkateswara here and there. Yet know not that he is saving me (every) time. 

Implied meaning: I forgive my shortcomings readily, yet don't want to account for my deeds. I keep searching while I need help, unaware that GOD is always there (for me). 

Commentary: This is exactly the normal stand taken by all of us in our daily existence. That is what Annamacharya depicted in his inimitable style.

5. చదువులోనే హరిని జట్టిగొనవలెగాక ( chaduvulOnE harini jaTTigonavale gAka)

 

ANNAMACHARYA

5. చదువులోనే హరిని జట్టిగొనవలెగాక

 

Annamacharya in this more analytical verse, make extraordinary observations.  He said that “befriend the ray of light that allows you clear observation and however, that does not last after your ego obliterates the freshness of the observation.”

 

He cautioned that the living present cannot be as clear to us like the certainty of yesterday. Therefore one must put in complete attention (with body, mind and soul) to penetrate this hazy subject. He declared, to act intelligently, one must act without fear. Finally, one must find path in this very world, not to wait for life after death. He is also warning against imaginary paths one might take.

 

His words were very closely echoed by Jiddu Krishnamurti five hundred years after this proclamation, in his various books including “the urgency of change”.

 

    ప|| చదువులోనే హరిని జట్టిగొనవలెగాక 

    మదముగప్పినమీద మగుడ నది గలదా? ||

 

                                chaduvulOnE harini jaTTigonavale gAka
                                madamu gappina mIda maguDa nadi galadA॥pallavi॥

 

Word to word Meaning:

చదువులోనే (chaduvulOnE ) = while learning (observing); హరిని (harini )= God, a ray of light; జట్టిగొన (jaTTigona )= befriend; వలె (vale)=ought to; గాక(gAka)= thus; మదము (madamu )=Pride, arrogance, lust, frenzy; కప్పిన మీద (gappina mIda) = taken over; మగుడన్ (maguDan)= again, anew, afresh; అది (adi) =that; కలదా? (galadA)=exists?

 

Literal meaning: While learning (observing), befriend god. After the pride/ego takes over, it is not easy to make friendship.

 

Implied meaning: You should befriend the ray of light (GOD) that allows clear observation and however, that does not last after your ego obliterates the freshness of the observation.

 

Comments: First see the link with వొట్టి విజ్ఞానులకు వుప మిది వొకటే (voTTi vij~nAnulaku nupamidi okaTE, verse ఇన్ని చదువనేల, inni chaduvanEla) where Annamacharya propounded that pure observation is the only way. He is stressing the need for the same here in this verse. 

 

    చ|| జడమతికి సహజమే సంసార యాతన యిది 

    కడు నిందులో బరము గడియించవలెగాక | 

    తొడరి గాలప్పుడు తూఱ్పెత్తక తాను

    విడిచి మఱచిన వెనక వెదకితే గలదా? ||చదువులోనే|| 

                                jaDamatiki sahajamE saMsAyAtana yidi
                                kaDu niNdulO baramu gaDiyiMchavale gAka
                                toDari gAlappuDu tUrpettaka tAnu
                                viDichi marachina venaka vedakitE galadA?॥chadu॥

 

Word to word Meaning:

జడమతికి (jaDamatiki)= for an idiot; సహజమే (sahajamE )= only natural సంసారయాతన (saMsAyAtana) = daily chores of life; యిది (yidi )=this; కడున్ (kaDun)= అత్యంతం, అవశ్యం, totally, certainly; ఇందులో(iNdulO) =in this; పరము (paramu) = the other (not worldly); గడియించ (aDiyiMcha)= to earn, acquire, obtain; వలె (vale)=ought to; గాక (gAka) = thus; తొడరి గాలప్పుడు (toDari gAlappuDu ) = during eastern breeze, during the attempt (to understand); తూఱ్పెత్తక¹ (tUrpettaka) = does not winnow grain by scattering it to a fan, by not entering deeply, by not penetrating keenly; తాను (tAnu )= self; విడిచి (viDichi )= leave; మఱచిన (marachina )=to forget; వెనక వెదకితే (venaka vedakitE )= search afterwards; కలదా (kaladA?)= does it stay?

 

Literal Meaning: It's natural for everyone to get engaged with daily routine of life. However, the intelligent, should find the path for salvation in this very place by diving deep into the matter of his daily existence. If some, during eastern breeze, does not winnow grain by scattering it to a fan, loses the opportunity. And breeze may not happen, at his time of need again. 

 

Implied meaning: It's natural for everyone to get engaged with daily routine of life. However, the intelligent, should find the path for salvation in this very place by diving deep into the matter of his daily existence. (One must keenly observe his own nuances very carefully at the time of their occurrence.) There is no use of post thought analysis.

 

Comments:  Annamacharya gave example of winnowing grain in the eastern breeze to stress the need for observation during the happening of the event, but not by recording it and analysing it later. Thus Annamacharya rather pointed to urgency of change. He clearly stated by declaring విడిచి మఱచిన వెనక వెదకితే గలదా?  (viDichi marachina venaka vedakitE galadA?) to indicate futility of post thought analysis.

    చ|| భవబంధునకు విధిపాపపుణ్యపులంకె 

    తివిరి యిందునే తెలివి తెలుసుకోవలెగాక |

    అవల వెన్నెలలోనే అల్లునేరే ళ్లింతే 

    నివిరి నిన్నటివునికి నేటికి గలదా? ||చదువులోనే||

                                    bhavabaMdhunaku vid, hi pApa puNyapu laMke
                                    tiviri yiMdunE telivi telusukOvale gAka
                                    avala vennelOne allu nErELliMtE
                                    niviri ninnaTivuniki nETiki galadA?॥chadu॥

 

Word to word Meaning:

భవబంధునకు (bhavabaMdhunaku)= the entangled man; విధి (vidhi)= procedures; పాపపుణ్యపు లంకె (pApa puNyapu laMke)= relationship between virtuous & sinful deeds; తివిరి (tiviri) = by assiduous effort; యిందునే (yiMdunE) = in this very place; తెలివి (telivi) = intelligence, awareness; తెలుసుకో (telusukO)= find out, know, observe; వలె=ought to; గాక (gAka)= thus; అవల (avala)= the other side; వెన్నెలలోనే (vennelOne) = in the moonlight; అల్లునేరేళ్ళు (allu nErELu)= perform salutation, obeisance; ఇంతే (iMtE) = only so much, similar to; నివిరి (niviri) = which can be felt; నిన్నటి (ninnaTi) = yesterday; వునికి (vuniki)= existence; నేటికి (nETiki) = today; కలదా? (galadA?)= is it there?

 

Literal meaning: The entangled man must find relationship between virtuous & sinful deeds, by assiduous efforts. And must find what intelligence is in the very act. Like a person cannot easily recognize salutations given by the other person in moon light, the intelligence is also a hazy subject. Like we know happenings of yesterday very clearly, the current happenings are not as clear.

 

Implied meaning: The entangled man must find the relationship between his deeds both virtuous & sinful, by his assiduous efforts in this very world. And must find what intelligence is in the very act.  Like the salutation performed in moonlight is not clear to others, today i.e. living present is not as discernible, verifiable as yesterday. Therefore, one needs to put-in hard work.

 

Comments: Annamacharya brings in the vexed question of what is intelligence? As explained above, he brings the dimension of haziness and observation in such circumstances to the fore. Further, he also observed that intelligence is not outside the very act of understanding.

 

చ|| దేహధారికి గలదే తెగనియింద్రియబాధ 

సాహసంబున భక్తి సాధించవలెగాక |

యిహలను శ్రీవేంకటేశుదాసులవలన

వూహించి గతిగానక వొదిగితే గలదా ||చదువులోనే||

 

                                dEhadhAriki galadE tegani yiMdriyabAdha
                                sAhasaMbuna bhakti sAdhiMchavale gAka
                                yIhalanu SrIvEMkaTESudAsula valana
                                vUhiMchi gatigAnaka vodigitE galadA? ॥chadu॥

 

 

Word to word Meaning:

దేహధారికి (dEhadhAriki) =the practitioner, everyone;  గలదే= కలదే (galadE) = surely has; తెగని (tegani) uninterrupted; యింద్రియబాధ (yiMdriyabAdha) = trouble from senses; సాహసంబున (sAhasaMbuna) = without fear; భక్తి (bhakti)= by devotion; సాధించవలెగాక (sAdhiMchavale gAka)= must achieve; యిహలను (yIhalanu) = in this world; శ్రీవేంకటేశుదాసులవలన SrIvEMkaTESudAsula valana) =from the devotees of god వూహించి  (vUhiMchi)= by imagination;  గతిగానక (gatigAnaka) = unable to find path వొదిగితే (vodigitE) = move aside; గలదా? =కలదా? (galadA?= kaladA?) =does it exist?

 

Literal meaning: Everyone faces the trouble from the senses.  But the practitioner, acting without fear must overcome the same by meditation. In this world he may learn (to meditate) from the devotees of Lord Venkateswara, however one should avoid moving by imagination as it may lead him astray.

 

Implied meaning: No doubt, the trouble from the senses is unavoidable, acting without fear; the devotee must find the path (to salvation) by heeding to devotees of god actually and not to drift aside by own imagination.

  

Comments: By using the word సాహసంబున (sAhasaMbuna, without fear) is used   to caution  that Volatile mind creates (illusionary) inversions of our feelings to baffle. Path of devotion is not for the faint hearted. One Must meditate without fear.  (పలుచంచలవికారభావ మీ గుణము =palu chaMchala vikArabhAva mI guNamu, verse తొల్లి కలవే, Tolli kalavE).