11. ఎన్నడు తీరవు యీ పనులు (ennaDu tIravu yI panulu)

 

ANNAMACHARYA

11. ఎన్నడు తీరవు యీ పనులు 

Annamacharya in this verse, criticized the clergy men of the day. There were many Hindu sects like Vaishnav, Shaiv, Brahmin, kshatriya, vaisya etc. Also Muslims were present during his times near tirupati region.   

He was clear that education (of his times) wasn't meant to liberate man, but a means for livelihood. He was also certain that leaders of various sects always proposed fickle theories to substantiate their stand.

 

ఎన్నడు తీరవు యీ పనులు

పన్నిన నీ మాయ బహుళంబాయ॥

ennaDu tIravu yI panulu
pannina nI mAya bahuLaMbAya॥pallavi॥ 

word to word meaning: ఎన్నడు (ennaD) = never; తీరవు (tIravu) = to accomplish, to be gratified; యీ (yI)= these; పనులు (panulu) = Errands, Work, Chores; పన్నిన=  Frame, plan; నీ (nI)= your; మాయ=  deception, illusion, unreal; బహుళంబాయ= multiplied many times. 

Literal meaning: In this multi fold trap laid by you there is no end to work. 

Implied meaning: There is no escape from the (daily) chores due to unfathomable frame work of the illusions created by Nature. 

Comments:  Annamacharya is clear that there is only one way to escape from this dreadful duties/work we took upon ourselves. By saying ఎన్నడు తీరవు యీ పనులు (ennaDu tIravu yI panulu) he is referring to the  following shloka of Bhagavad-Gita which describes mode of passion. This mode of passion fuels the lust for sensual enjoyment thru action, thus binding the soul, therefore will not lead to liberation. 

రజో రాగాత్మకం విద్ధి తృష్ణాసంగసముద్భవమ్ ।
తన్నిబధ్నాతి కౌంతేయ కర్మసంగేన దేహినమ్ ( 14-7)

భావము: ఓ అర్జునా, రజో గుణము దృశ్యవిషయముల పట్ల ప్రీతిని, ఆసక్తిని కలుగజేయునని తెలుసుకొనుము. అది ఆత్మను (చైతన్యమును) చర్యల/కర్మల పట్ల ఆసక్తిని కలిగించి బంధించివేస్తుంది.

rajo rāgātmakaṁ viddhi tṛiṣhṇā-saṅga-samudbhavam
tan nibadhnāti kaunteya karma-saṅgena dehinam.(14-7)

Purport: O Arjun, rajo guṇa is of the nature of passion. It arises from worldly desires and affections, and binds the soul through attachment to fruitive actions. 

 

పెక్కు మతంబుల పెద్దలు నడచిరి

వొక్క సమ్మతై వోడబడరు

పెక్కు దేవతలు పేరు వాడెదరు

తక్కక ఘనులము తామేయనుచును || ఎన్నడు|| 

pekku mataMbula peddalu naDachiri
vokka sammatai voDabaDaru
pekku dEvatalu pEru vADedaru
takkaka ghanulamu tAmEyanuchunu॥ennaDu॥ 

word to word meaning: పెక్కు (pekku) = multiple, many; మతంబుల (mataMbula) = opinions, religions; పెద్దలు (peddalu) =  elders, heads of sects, నడచిరి (naDachiri) = treaded (path); ఒక్క (vokka) = Single; సమ్మతై (sammatai) = assent, willingness; ఓడబడరు (voDabaDar) = made to run, made to tread; made to follow; పెక్కు (pekku) = multiple, many;  దేవతలు (dEvatalu) = gods, angels; పేరు (pEru) =  names; వాడెదరు (vADedaru) = quoted, used, employed; తక్కక (takkaka)= surely, without second thought; ఘనులము (ghanulamu) = great person, important person; తామే (tAmE) = (respectfully) self, your lordship;  అనుచును (tAmEyanuchunu) = proclaim. 

Literal meaning: There are heads of many sects and religions. They tread/affirm their own path. They do not give consent to unified path ( to God). They employ names of various gods. Each of them proclaims greatness unto themselves. 

Implied meaning: Each of these clergy men professes their (own) path, yet they don't perceive (agree) that there is truly one single path (of devotion) to god. Each one of them claims unique greatness to ascertain popularity. 

Comments: Just see how accurate Annamacharya was on these so called quack godmen. It’s unfortunate that the godmen of the Annamcharya times resemble present day fakes ones.

Also, even today, with such tremndous data and access to communication, many people continue to encourage such godmen.

Further, the above stanza,  when applied to the leaders of our nations,  these  so called leaders of the world failed to bring  unanimity of action in providing succour to the common man. 

 

పలికెటి చదువులు బహుమార్గంబులు

కలసి యేక వాక్యత కాదు

ఛల వాదంబులు జనులును మానరు

పలుతర్కంబులె పచరించేరు || ఎన్నడు|| 

palikeTi chaduvulu bahumArgaMbulu
kalasi yEkavAkyata gAdu
ChalavAdaMbulu janulunu mAnaru
palu tarkaMbule pachariMchEru॥ennaDu॥ 

word to word meaning: పలికెటి (palikeTi) = uttered, pronounced; చదువులు (chaduvulu) = education, study;  బహుమార్గంబులు (bahumArgaMbulu) = multi fold ways; కలసి (kalasi) = put together;  యేక (yEka) = single; వాక్యత= meaningful sentence; కాదు= does not form; ఛల (Chala) = deceitful, not true; వాదంబులు (vAdaMbulu) = theories, postulations; జనులును (janulunu) = these people; మానరు (mAnaru) = do not stop; పలు (palu)= many; తర్కంబులె (tarkaMbule) = logic, explanations; పచరించేరు ( pachariMchEru) = cook. 

Literal Meaning: (Our present) education is voices multi fold ways. Such divergent concepts (even) when arranged together does not produce meaningful sentence. These leaders (of sects) continue spread deceitful theories to lead people astray. They cook futile logics to substantiate their stand. 

Implied meaning:  Education is leading to different paths. Therefore confounds a person. By absorbing these differing studies a person, can't tread on to the unified path of devotion to achieve liberation. (Annamacharya implied that by cobbling together different theories does not being unified action of mind, body and the soul to achieve liberation). These leaders (of various sects) continue propagating fickle theories and cook futile logics to attract gullible audience. 

Comments: See how succinctly Annamacharya put the acts of these leaders by writing ఛల వాదంబులు జనులును మానరు ChalavAdaMbulu janulunu mAnaru (continue with unfounded postulations) AND  పలుతర్కంబులె పచరించేరు palu tarkaMbule pachariMchEru (cook futile logics). This one can still observe by watching any religious TV channel. 

శరణాగతులకు శ్రీవేంకటేశ్వర

తిరముగ నీవే తీర్చితివీ

పరమవైష్ణవులు పట్టిరి వ్రతము 

యిరవుగ నాచార్యులెరుగుదురు || ఎన్నడు|| 

SaraNAgatulaku SrIvEMkaTESvara
tiramuga nIvE tIrchitivi
paramavaishNavulu paTTiri vratamu
yiravuga nAchAryu leruguduru॥ennaDu॥ 

word to word meaning: శరణాగతులకు (SaraNAgatulaku) = who take refuge; శ్రీవేంకటేశ్వర (SrIvEMkaTESvara) = lord of seven hills, God; తిరముగ (tiramuga)= firm, steadfast; నీవే (nIvE) =You only; తీర్చితివీ (tIrchitivi)= to end, to accomplish, to arrange, to settle; పరమవైష్ణవులు (paramavaishNavulu) = deeply devoted, deeply devoted vaishnavas; పట్టిరి (paTTiri) = undertake; వ్రతము (vratamu) = vow; ఇరవుగను (yiravuganu) = fixed, constant, place, suitable; ఆచార్యులు (AchAryulu) = masters, learned men; ఎరుగుదురు (eruguduru) = know, aware.           

Literal meaning: for Deeply devoted Vaishnava who undertook the vow, are aware that those who take refuge of SrIvEMkaTESvara would get permanant position. 

Implied meaning: The learned men firmly knew that there is only God (no other constancy of purpose) for the life. 

Comments: Annamacharya uses word Vaishnava to indicate deeply religious person, not indicating a sect.

 zadaz

Reference: Copper Leaf: 260-6, Volume: 3-348

 

 

Take away from the first 10 submissions

Annamacharya the Ultimate Philosopher

 

Take away from the first 10 submissions presented here so that we can recapitulate from the freshness of our memory. So far we covered the following verses:

1.                  అమ్మేదొకటియు

2.                  దేవ యీ తగవు దీర్చవయ్యా

3.                  తొల్లి కలవే ఇవియు 

4.                  ఇన్ని చదువనేల

5.                  చదువులోనే హరిని

6.                  వెనకేదో ముందరేదో

7.                  వాడల వాడల వెంట వాఁడివో వాఁడివో 

8.                  తెలిసితే మోక్షము

9.                  శ్రీహరి సేసిన చిహ్నలివి

10.             ఏఁటికి దలఁకెద రిందరును

Few Notable statements in these verses throw light on the philosophy of Annamacharya. These are:

1. He postulated pure unadulterated observation is the only avail. వొట్టి విజ్ఞానులకు వుప మిది వొకటే (voTTi vij~nAnulaku nupamidi okaTE, verse 4).
2. There is nothing like moksha/liberation. Its only imagination or aberration. A true devotee does not expect anything from God, but remains in deep devotion. పరమనేదొకటే ప్రపంచమొకటే (paramamanEdokaTE prapaMchamokkaTE verse 4).
3. He reinforced the above statement by stating యీవలేది యావలేది – యితనిదాసునికి yIvalEdi yAvalEdi yitanidAsuniki Verse 8) (For the times of Annamacharya, it's quite common to state their intention is to obtain liberation (moksha). In this verse, he clearly spells out that a person in deep devotion of God does not pursue such wishes, but remains constantly in meditation.)
4. The world as we perceive exists due to our own Feelings తన మనోభావనలఁ దగిలి తోఁచేనే tana manObhaAvanala dagili tOchEnE, Verse 3).
5. Cessation of thought is the beginning of peace (తలఁపు మరచినమతికి దట్టమౌఁ దమము talapu marachina matiki daTTamau damamu Verse 3)
6. In the layers of the memory, these thoughts of birth and death exists due to reminiscence పొలసి మతిమరఁగుననె పుట్టుటలుఁ బోవుటలు polasi matimaragunane puTTuTalu bOvuTalu Verse 3)
7. He stressed on immediacy of observation మదముగప్పినమీద మగుడ నది గలదా? (madamu gappina mIda maguDa nadi galadA, verse 5 )
8. There is no use of post thought analysis. విడిచి మఱచిన వెనక వెదకితే గలదా? (viDichi marachina venaka vedakitE galadA? Verse 5)
9. Living present is not as easily discernible, verifiable as yesterday నివిరి నిన్నటివునికి నేటికి గలదా? niviri ninnaTivuniki nETiki galadA? verse 5)
10. No need to study and research on GOD instead put time on finding the path the wise had treaded. ఇన్ని చదువనేల? ఇంత వెదకనేల? inni chaduvanEla? yiMtA vedakanEla? Verse 4)
11. We all struggle with (internal) conflict. We really do not know what really to do. (దేవ యీ తగవు దీర్చవయ్యా dEva yItagavu dIrchavayyA verse 2)
12. Man knows not what is ahead and what was behind due to his foolishness. Implying that Man is unable comprehend the divine order of the things (వెనకేదో ముందరేదో– వెర్రి నేను  venakEdO muMdarEdO veRRY Nenu, verse 6)
13. Man is investing time for better Life with little knowledge of what the next moment could be. (చేరి మీదటి జన్మము – సిరులకు నోమే గాని యే రూపై పుట్టుదునో – యెరుగ నేను.  కోరి నిద్రించ బరచు – కొన నుద్యోగింతు గాని సారె లేతునో లేవనో – జాడ తెలియ నేను chEri mIdaTi janmamu sirulaku nOmE gAni  yE rUpai puTTudunO ye~raga nEnu kOri nidriMcha barachu kona  nudyOgiMtu gAni sAre lEtunO lEvanO jADa deliya nEnu verse 6).
    
14. We understand ther truth only after it has been revealed (We remain sheepish, not intelligent) తెల్లవారి నప్పుడెల్లా – తెలిసితిననే గాని కల్లయేదో నిజమేదో – కాన నేను tellavArinappuDell A telisitinanE gAni kallayEdO nijamEdO kAna nEnu, verse 6)
15. Man forgives his own shortcomings readily, yet don't want to account for his deeds.( పాపాలు సేసి మరచి – బ్రతుకుచున్నాడ గాని వైపుగ చిత్రగుప్తుడు – వ్రాయుటెరగ pApAlu chEsi ma~rachi bradukuchunnADa gAni vaipuga chiitraguptuDu vrAyu Te~raga, verse 6)
16. We are hypocrites: we sell by showing one thing, whereas (actually) hand over something else (inferior one) from the bag. అమ్మేదొకటియు అసీమలోనిదొకటి ammE dokaTiyunu asimalOni dokaTi, verse 1)
17. We may outwardly declare ourselves as your servants, but truly, in our hearts, we are servants to our senses. ఎప్పుడు నేము చూచిన నింద్రియ కింకరులము ఇప్పుడు నీ కింకరుల మెట్టయ్యేమో? yeppuDu nEmu chUchina niMdriya kiMkarulamu ippuDu nIkiMkarula meTTayyEmO, verse 1)
18. In order to realise the God there is no need for self-inflicting atonement(s). ఎండలఁ బొరలక యేచిన చలిలో నుండక చరిలోనుడుకక eMDala boralaka yEchina chalilO nuMDaka charilOnuDu Verse 10)
19. To reach god, single, unwavering quest is required వొక్క మనసుతో నుండరొ ప్రజలు vokka manasutO nuMDaro prajalu Verse 10)

 

The above statements indicate that Annamacharya is not bound to follow the legacy (i.e. follow conventional/traditional philosophy). Rather these things indicate independent observations. He remains modern in outlook in all these verses. His observations remain relevant even after 500 years. He had used the term Inside trader to indicate God knows our intentions ( verse 7).

 

 

 

10. ఏఁటికి దలఁకెద రిందరును (ETiki dalakeda riMdarunu)

 

`ANNAMACHARYA

10. ఏఁటికి దలఁకెద రిందరును

Annamacharya is urging people to observe their actions in clear perspective. He wonders why the whole world is after money. 

In order to realise the God there is no need for self-inflicting atonement(s). Rather, he suggests that one need pray God with complete attention. 

 

॥ప॥ ఏఁటికి దలఁకెద రిందరును

గాఁటపు సిరులివి కానరొ ప్రజలు ॥

 

ETiki dalakeda riMdarunu
gATapu sirulivi kAnaro prajalu॥pallavi॥ 

word to word meaning: ఏఁటికి (ETiki) = why; దలఁకెదరు = తలఁకెదరు (dalakedaru = talakedaru)= take up (drudgery of) work; ఇందరును (iMdarunu) =so many (people); గాఁటపు = కాఁటపు (gATapu = kATapu) = mischievous;  సిరులు (sirulu) = riches; ఇవి (ivi)= these,  కానరొ (kAnaro) = please observe dispassionately; ప్రజలు (prajalu) =people. 

Literal meaning: Why so many people undertake to become rich.  These riches, when observed dispassionately are truly mischievous. 

Implied meaning: It's really surprising that most of the people strive to get rich and yet often fail to notice that these (endeavours) are truly troublesome.  

Comments: By default most of us are in the process of amassing the money. Annamacharya is wondering why we undertake these endeavours without even questioning. It looks like life has not changed much in the last 500 years. Therefore, though we might have advanced scientifically, however we remain inwardly where we were.

 

ఎండలఁ బొరలక యేచిన చలిలో

నుండక చరిలోనుడుకక

అండనున్న హరి నాత్మఁదలఁచిన

పండిన పసిఁడే బ్రతుకరో ప్రజలు ॥ఏఁటికి॥

 

eMDala boralaka yEchina chalilO
nuMDaka charilOnuDukaka
aMDanunna hari nAtmadalachina
paMDina pasiDE bratukarO prajalu॥ETiki॥ 

word to word meaning: ఎండలఁ (eMDala) = in the scorching Sun; బొరలక = పొరలకన్ (boralaka = poralaka) roll over (expose) ; ఏచిన (yEchina) = suffer; చలిలో (chalilO) = in cold climate; నుండక (uMDaka) = don't stay; చరిలో (charilO) = cliff, precipice; ఉడుకక (uDukaka) = don't suffer sultry weather; అండనున్న (aMDanunna) =close by హరి (hari) = God నాత్మఁదలఁచిన  (Atmadalachina) = able to feel in the soul; పండిన (paMDina) = resulting; పసిఁడే (pasiDE) = gold good; బ్రతుకరో (bratukarO) = live; ప్రజలు (prajalu) = people. 

Literal Meaning: People need not roll over in the scorching sun; no Need to suffer in the cold climate; they need not suffer the sultry weather of the cliffs and precipices as a mark of atonement of their wrong deeds. Very next to their place, there is God Hari. They must feel him in their hearts. That’s all one need to perform to attain golden life. 

Implied meaning: There is no need to undergo any kind of physical atonement. People just have to feel God with their full heart and body to realise golden life. 

Comments: First Annamacharya said God who is very next to all the people, indicating the GOD is omnipresent. Of course he made it look very easy; of course it’s very hard.

 

అడవుల నలియక ఆకునలముఁదిని

కడుపులు గాలఁగఁ గరఁగక

బడి బడి లక్ష్మిపతికి దాసులై

పొడవగు పదవులఁ బొందరో ప్రజలు ॥ఏఁటికి॥

 

aDavula naliyaka Akunalamudini
kaDupulu gAlaga garagaka
baDi baDi lakshmipatiki dAsulai
poDavagu padavula boMdarO prajalu॥ETiki॥ 

word to word meaning: అడవులను (aDavula nu) = in the forest అలియక (aliyaka) =not tired by;  ఆకునలముఁదిని  (Akunalamudini) = eating leaves and roots; కడుపులు (kaDupulu) = abdomen గాలఁగఁ  =కాలఁగఁ (gAlaga = kAlaga) crave for food గరఁగక = కరఁగక (garagaka = karagaka)= not soften; బడి బడి =పడి పడి (baDi baDi  = paDi paDi) many times, many senses; లక్ష్మిపతికి (lakshmipatiki) = to lord Vishnu; దాసులై (dAsulai) = obeying; పొడవగు (poDavagu) = long lasting; పదవులఁ (padavula) = position; బొందరో = పొందరో (boMdarO = poMdarO) ప్రజలు (prajalu) = people. 

Literal meaning: There are others, satisfied by staying in the forest (no need for money, need not search for food and shelter), subsisting on leaves and roots, not caring if one is hungry or not, don’t soften their effort to serve the God. Such people are blessed with long lasting position at the feet of Lakshmipati (Lord Vishnu). 

Implied meaning: True Servants of God will not care for food and shelter, rather prefer to continue (to remain) in the service of God. For them there is no distinction of likable place and forest. Such persons are blessed with long lasting positions at the feet of the god. 

Comments: This is the position taken by the saints of India. They stayed away for hustle bustle of community living. (However Annamacharya is aware that this isolation is not sufficient, actual need is devotion in every sense of body, soul and mind. For that he wrote the verse తగు మునులు‌ ఋషులు తపములు సేయఁగ గగనము మోచియుఁ గర్మము దెగదా   (Copper Leaf 17-1, Volume 1-101) tagu munulu^ Rushulu tapamulu sEyaga gaganamu mOchiyu garmamu degadA, implying that so many saints have moved the mountains and the sky. Yet are unable to break the barrier of chores). 

Annamacharya is very clear that a true devotee is not conscious of his body requirements and therefore they would not make choice of their dwelling, but continue their meditation despite whatever their physical disposition is. For example Ramakrishna Paramahamsa, continued mediation in spite of cancer troubling him).

 

పొక్కేటికాళ్ళ పుండ్లు రేఁగఁగ

దిక్కులనంతటఁ దిరుగక

గక్కన తిరువేంకటగిరిపతిఁ గని

వొక్క మనసుతో నుండరొ ప్రజలు ॥ఏఁటికి॥

 

pokkETikALLa puMDlu rEgaMga
dikkulanaMtaTa dirugaka
gakkana tiruvEMkaTagiripati gani
vokka manasutO nuMDaro prajalu॥ETiki॥ 

word to word meaning: పొక్కేటికాళ్ళ (pokkETikALLa) = blistered legs పుండ్లు (puMDlu) =boils, ulcer;  రేఁగఁగ aching/soaring acutely; దిక్కులనంతటఁ (dikkulanaMtaTa) all directions దిరుగక (dirugaka) = don't roam/drift; గక్కన (gakkana) =at the same place; తిరువేంకటగిరిపతిఁ (tiruvEMkaTagiripati ) = The Lord of seven hills;  కని (gani) = find; ఒక్క (vokka) = only one మనసుతో (manasutO) = mind ఉండరొ (uMDaro) = stay ప్రజలు (prajalu) =people 

Literal meaning: Don’t need to move much to suffer from blistered legs, donot have to circle the world to find god. At the very place you are in, you can find tiruvEMkaTagiripati (The Lord of seven hills) provided you think of him with unison of your feelings, acts and mind.   

Implied meaning: There is no need to drift in all directions with soring blistered feet, but pray to all pervasive God with single minded devotion.  

Comments: In this stanza, as he did many times, Annamacharya had stressed on ఒక్క మనసుతో (vokka manasutO) to purport single, unwavering quest for the god.

 

zadaz

 

(Reference: Copper Leaf 17-1, volume 1-101)

9. “శ్రీహరి సేసిన చిహ్నలివి” (SrIhari sEsina chihnalivi)

 

`ANNAMACHARYA

9. “శ్రీహరి సేసిన చిహ్నలివి”

Annamacharya is extremely gifted composer. He uses words of daily use to convey difficult concepts. He is so frugal with words that he leaves the reader in awe.

In this he raises fundamental questions on who is the experiencer. Who is that seeking gratification? What's the result of pursuing desires?

He wonders why man fails to recognise so obvious origin of his troubles. Oblivious of this, any effort does not bring the succour he badly needs.

 

శ్రీహరి సేసిన చిహ్నలివి యీ-
 మోహము విడుచుట మోక్షమది ॥పల్లవి॥

SrIhari sEsina chihnalivi yI-
mOhamu viDuchuTa mOkshamadi || pallavi||

Word to Word meaning: శ్రీహరి (SrIhari) = God; సేసిన (sEsina) = చేసిన (sEsina = chEsina)= created; చిహ్నలు (chihnalu) = marks, signature; ఇవి (ivi) = these; యీ (yI)= this; మోహము (mOhamu) = fascination; విడుచుట (viDuchuTa) = leave; మోక్షము (mOkshamu)= liberation; అది (adi) = that

 

Literal meaning: These are the signatures of SRIHARI. Leaving this fascination is liberation.

Implied meaning: To leave fascination is liberation. Yet man's inward trouble is traceable to indelible bonds created by material nature.

Comments: Annamacharya is implying that we don’t recognise the obstacles created by engagement with senses. These senses, have origin in nature i.e is God. In following stanzas he has elaborated. 

    చ|| మలినంబేది మణుఁగననేది
      కలుషపుమలముల కాయమిది
      కలిగిన దేది కడు లేందేది
      చలనపు మాయల జన్మ మిది ॥శ్రీహరి॥

      malinaMbEdi maNugananEdi
      kalushapu malamula kAyamidi
      kaligina dEdi kaDu lEMdEdi
      chalanapu mAyala janma midi || SrIhari||

Word to Word meaning:మలినంబు (malinaMbu) = dirt; ఏది (Edi)  = who, which, what; మణుఁగు (maNugu) = waste; అన (ana)= said; ఏది (Edi)   = who, which; కలుషపు (kalushapu) = polluted; మలముల (malamula) = excretion; కాయము (kAyamu) = body; ఇది (idi)  = this; కలిగినది (kaligina di) = consists; ఏది  (Edi)  = who, which; కడు (kaDu) = much; లేంది  (lEMdi) = lacking; ఏది  (Edi)  = who, which; చలనపు (chalanapu) = moving, changing, wavering; మాయల (mAyala) = illusion, facination; జన్మము (janmamu) = life; ఇది (idi) = this

Literal meaning: What is dirt? What's waste? This impure body is full of dirt. What is that exists? What's not? Nevertheless, life is ever- changing fascinating illusion.

Implied meaning: This ever changing fascinating illusion of life makes man to ignore the very origin of the dirt and dust we abhor. Man fails to recognise what actually exists, what doesn't.

Comments: We love ourselves and our body much. What is the origin of this abominable pollution Annamacharya is talking about? Our love for ourselves (so called maya) is blinding us from recognising the facts.Disregarding this fundamental origin, man continues to build  necessities  which are absolutely not helping. For example, today, digital communication has so utterly devided the man from his neighbours, yet no man can live without the help of communication. Thus drift the man took, is making it more difficult to perceive the truth. 

 

చ|| తనిసిన దేది తనియనిదేది
దినదిన మాఁకలి దీరదిది
కొన యిందేది గుఱి మొదలేది
పనిగొను కర్మపు బంధ మది॥శ్రీహరి॥

tanisina dEdi taniyanidEdi
dinadina mAkali dIradidi
kona yiMdEdi gu~ri modalEdi
panigonu karmapu baMdha madi || SrIhari||

Word to Word meaning: తనిసినది (tanisinadi) = satisfied; ఏది (Edi)   = what, which, who; తనియనిది (taniyanidi) = not satiated; ఏది (Edi)   = who, which; దినదినము (dinadinamu)  = day by day; ఆఁకలి  (Akali) = hunger; దీరదు = తీరదు (dIrad = tIradu) = not satisfied;ఇది (idi) = this; కొన (kona) = end; ఇందు (yimdu) = in this; ఏది (Edi)   = who, which; గుఱి (gu~ri) = target, aim, goal; మొదలు (modalu) = beginning; ఏది (Edi)   = who, which; పనిగొను (panigonu) =  undertake; కర్మపు (karmapu) = chores; బంధము (baMdhamu) = bond; అది (adi) = that

 

Literal Meaning: Who is (completely) satisfied? Who is not? This hunger is never satiated. What is the end? What is the beginning aim? Man undertakes chores which bind him.

Implied meaning: Who gets satiated? Who don’t? For, the hunger (for wants) continues to haunt. Yet, apparently, neither beginning nor ends to man’s engagement with daily chores. In the process man conveniently forgets for what he began his journey of life. 

Comments: Man’s engagement with life is what is described here in this stanza. Will man ever get satisfied? Then what satisfies man? What is true end to life? What is real aim of life? (Is it the material life we lead now?). Engagement with chores is just rigmarole. Annamacharya is questioning the way we live. He is indicating we need a paradigm shift.

The primary question Annamacharya raised is about who is that gets satisfied? Though apparently trivial and open ended, must be probed deep by right thinking person.

 

 చ|| నిండినదేది నిండనిదేది
కొండల పొడవుల కోరికది
అండనె శ్రీవేంకటాధిపు శరణని
వుండుటె యిహపరయోగ మది॥శ్రీహరి॥

niMDinadEdi niMDanidEdi
koMDala poDavula kOrikadi
aMDane SrIvEMkaTAdhipu SaraNani
vuMDuTe yihaparayOga madi|| SrIhari||

Word to Word meaning: నిండినది (niMDinadi) = complete;  ఏది (Edi)   = who, which; నిండనిది (iMDanidi) = incomplete, not full; ఏది  (Edi)  = who, which; కొండల పొడవుల (koMDala poDavula) = long like hills; కోరిక (kOrika) = desire; అది (adi) = that; అండనె (aMDane) = very next; శ్రీవేంకటాధిపు (SrIvEMkaTAdhipu) = lord of Hill called Venkatadri, God; శరణని (SaraNani) = take refuge; వుండుటె (vuMDuTe) = stay/live/reside (only); యిహపర (yihapara) = this side (earthly existence) and that side (beyond earthly), యోగము (yOgamu) = yoga, meditation, artifice, endeavour; అది (adi) = that.

 

Literal Meaning: What is complete? What’s not? Our wants are taller than the mountain ranges. The very next to the mountains, to remain in refuge of Lord Venkateswara, is an endeavour to this and the other world.

 

Implied meaning: When will the man’s mind be clear of Wants? When not? Wants continues to be taller than the mountain ranges.  Complete surrender to the God may be the way to transcend corporal existence.

Comments: Here Annamacharya, compared the mountain ranges with man’s wants. He said, very next to the mountains there is god. He implied that it is the mind that needs clear thinking; the choice of want OR renunciation depends on ones’ state of mind.

Of course, he also implied that the learned knows that there is only one way {వొట్టి విజ్ఞానులకు వుప మిది వొకటే (voTTi vij~nAnulaku nupamidi okaTE) taken from inni chaduvanEla verse}.

 

zadaz