ANNAMACHARYULU
161 ప్రత్యక్షమే మాకుఁ బ్రమాణము
(pratyakshamE mAku bramANamu)
for Telegu
(తెలుగు) Version press here
Synopsis: “Self-Pity is our worst enemy. If we yield to it we never
do anything wise in this world. -Helen Keller
Summary of this Poem:
Chorus: O God in the form of truth – we want
testimony of your existence. However, we are weary of the self-pity generated
out of our analysis. Implied Meaning: O God! Instead
of complying to your command, we continue to challenge your existence.
Stanza 1: Who has the privilege of witnessing your actual
existence? Do they experience a similar sentiment or attitude as your servants?
Whose ears are open to your profound guidance? Neither we heed to the wise
words spoken by the saints.
Stanza
2: Your divine offerings are accessible to all who seek
them, as your servants provide unending offerings. Has anyone witnessed the
equivalent of your holy water with their own eyes? The offerings of your
devoted followers bear a resemblance to that sacred water.
Stanza 3: Those who do not acknowledge your followers are
unable to grasp the grandeur of your world. Such people fail to reach the realm
controlled by you, the Great Other, through individual efforts. We make futile
attempts to gain your favour and seek awe in your magnificence, which is
concealed within your servants.
Detailed Presentation
Introduction: Annamacharya's extraordinary perceptions are visible through his deep
commentary on self-pity, showcasing that he was far more advanced to his times.
There appears to be no other personality in Indian history who can rival
comprehension of his diverse spheres of human pursuit.
His discussion
revolves around God's benevolence, which we tend to ignore, emphasizing our
efforts to achieve higher spiritual levels while neglecting the divine
directives. He articulates his thoughts in a remarkably smooth and elegant manner
as usual. He ponders whether we comprehend and take notice as our aspirations
seek to manifest into recognizable actions that cause our vision to become
obscured.
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కీర్తన:
రాగిరేకు: 321-5 సంపుటము: 4-122
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POEM
Copper Leaf:
321-5
Volume: 4-122
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ప్రత్యక్షమే మాకుఁ బ్రమాణము
సత్యరూప జోలిదవ్వి జాలిఁబడ నోపము ॥పల్లవి॥ కన్న వారెవ్వరు నిన్ను కన్నుల యెదుటను
పన్ని నీదాసులు చూచే భావమువలె
విన్న వారెవ్వరు నీవిభవపు మాటలు
అన్నిటా నాచార్యుని యానతివలె ॥ప్రత్యక్షమే॥ తొడఁగి నీ ప్రసాదము దొరకని వారెవ్వరు
జడియు నీ దాసుల ప్రసాదమువలె
కడు నీ పాదతీర్థము కడగన్నవారెవ్వరు
బడిబడి నీ భక్తపాదజలమువలె ॥ప్రత్యక్షమే॥ యేచి పరంధామమున కేఁగిన వారెవ్వరు
చాచిన నీ దాసుల సన్నిధివలె
చాచితి శ్రీవేంకటేశ సొంపుల నీ మహిమెల్ల
తాచిన నీ దాసానుదాసులయందే ॥ప్రత్యక్షమే॥
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pratyakshamE
mAku bramANamu
satyarUpa
jOlidavvi jAlibaDa nOpamu ॥pallavi॥ kanna vArevvaru
ninnu kannula yeduTanu
panni nIdAsulu
chUchE bhAvamuvale
vinna vArevvaru
nIvibhavapu mATalu
anniTA
nAchAryuni yAnativale ॥pratyakshamE॥ toDagi nI
prasAdamu dorakani vArevvaru
jaDiyu nI dAsula
prasAdamuvale
kaDu nI
pAdatIrthamu kaDagannavArevvaru
baDibaDi nI
bhaktapAdajalamuvale ॥pratyakshamE॥ yEchi
paraMdhAmamuna kEgina vArevvaru
chAchina nI
dAsula sannidhivale
chAchiti
SrIvEMkaTESa soMpula nI mahimella
tAchina nI
dAsAnudAsulayaMdE ॥pratyakshamE॥ |
Details and Explanations:
ముఖ్య పదములకు అర్ధములు: ప్రత్యక్షమే (pratyakshamE) = That can be witnessed by eyes; మాకుఁ (mAku) = to us; బ్రమాణము (bramANamu) = proof, testimony; సత్యరూప (satyarUpa) = God in the form of truth; జోలిదవ్వి (jOlidavvi) =digging the bag (Here it means digging the stored memories); జాలిఁబడ (jAlibaDa) = taking pity, నోపము (nOpamu) = unable to endure, unable to tolerate, inability to bear.
Literal meaning: O God in the form of truth – we want testimony of your existence. However, we are weary of the self-pity generated out of our analysis.
Explanation: “జోలిదవ్వి జాలిఁబడ నోపము (jOlidavvi jAlibaDa nOpamu)” = Annamacharya is simply stating that the more we dig-out our memories, more self-pity we generate which leads to frustration.
Annamacharya's exceptional insights are evident from this profound statement on self-pity, which indicates that he was way ahead of his contemporaries. In fact, there seems to be no other figure in Indian history who can match his versatile range of knowledge and understanding of various aspects of human endeavour.
The desire for evidence of God's existence is common among humans, yet they often fail to recognize that their ability to even contemplate the concept of God is in itself a testament to God's mercy.
This
poem is having strong reference to the Bhagavadgita verse mentioned here. उदारा: सर्व एवैते ज्ञानी त्वात्मैव मे मतम् | आस्थित: स हि युक्तात्मा मामेवानुत्तमां
गतिम् ||7-18|| udārāḥ sarva evaite jñānī tvātmaiva me matam / āsthitaḥ sa hi yuktātmā mām evānuttamāṁ gatim. (Purport: O Arjun! All those who are devoted to Me are
indeed noble. But those in knowledge, who are of steadfast mind, whose
intellect is merged in Me, and who have made Me alone as their supreme goal, I
consider their feelings are same as that of My very self.) This may appear very easy however we must understand
that is rarest of rare occurrence witnessed in human history. This will become
clearer as we explore the stanzas.
Implied Meaning: O God! Instead of complying
to your command, we continue to challenge your existence.
Word to word meaning: కన్న వారెవ్వరు నిన్ను (kanna vArevvaru ninnu) = Who saw you; కన్నుల యెదుటను (kannula yeduTanu) = in front of their eyes; పన్ని (panni) = a scheme, a plan; నీదాసులు (nIdAsulu) = your servants; చూచే (chUchE) = see, view, perceive; భావమువలె (bhAvamuvale) = like feeling, like disposition; విన్న వారెవ్వరు (vinna vArevvaru) = who have heard? నీవిభవపు మాటలు (nIvibhavapu mATalu) = your great words; అన్నిటా (anniTA) = in every aspect, in all respects; నాచార్యుని (nAchAryuni) = the words of Teacher/Guru, యానతివలె (yAnativale) = like their commandment, like their directive.
Literal meaning: Who has the privilege of witnessing your actual existence? Do they experience a similar sentiment or attitude as your servants? Whose ears are open to your profound guidance? Neither we heed to the wise words spoken by the saints.
Explanation: I would like to illustrate this stanza using a painting by
the renowned Surrealist artist, Rene Magritte. Please refer to his artwork
titled "The art of living" below. In this piece, the figure in the
middle of the canvas is divided into two distinct parts. The body belongs to
Magritte's classic character - a man wearing a bowler hat, as evident from the
red tie and formal suit. However, the head floating in the air above the body
appears to be from an entirely different context.
In one of his final works, Magritte's scathing denunciation of the general populace is evident once again through the subtle wit of a disproportionate pink balloon, symbolizing the allure of a comfortable existence, yet serving as a superficial facade for a lack of substance and complacency.
We're all trying to master the art of living. What a farce. Man attempts art of living disregarding what constitutes living. It’s more like the popular saying “don’t learn the tricks of the trade but learn the trade” All our attempts are more and more intellectualism, which has no connection with living. The head detached from the body and it's inconsistent size indicates we lead a life away from natural world.
With such a life of alienation, where is the question of experiencing the truth? What Annamacharya is saying we don't have the single-minded concentrated devotion to the Lord like his known servants like Narada Or Sanakadi Rishis. Though God himself is not preventing, it's man's idiocy that is working against him. Completely unnatural picture of Magritte is implying the same. When we don't see the truth, don't heed to the great wisdom, what else result can we expect?
Word to word meaning: తొడఁగి (toDagi) = To
place an arrow on the bowstring (here implying those who try) నీ (nI) = your; ప్రసాదము (prasAdamu) = divine offering; దొరకని వారెవ్వరు (dorakani vArevvaru) = who shall not receive? (anyone
can receive); జడియు (jaDiyu) = constant, continuous; నీ (nI) = your; దాసుల ప్రసాదమువలె (dAsula
prasAdamuvale) = servants’ divine offering; కడు (kaDu) = much; నీ (nI) = your; పాదతీర్థము (pAdatIrthamu) = holy water; కడగన్నవారెవ్వరు (kaDagannavArevvaru) = who had seen through their
eyes? (Indicating we ignore though they are before our eyes) బడిబడి (baDibaDi) too much, very high; నీ (nI) = your; భక్తపాదజలమువలె (bhaktapAdajalamuvale) = similar to the holy water
offered by your devotees.
Literal meaning: Your divine offerings are accessible to all who seek
them, as your servants provide unending offerings. Has anyone witnessed the
equivalent of your holy water with their own eyes? The offerings of your
devoted followers bear a resemblance to that sacred water.
Explanation: Openness of the God is described in this poem. God can be
seen, if we're prepared to 'see'. Great intelligence is there if we're are
ready to listen. Divine offering is free provided we're prepared to accept and receive.
There lies the crux of the issue - we aren't prepared. Therefore, blaming
anyone else (for our present condition) is simply stupidity.
Word to word meaning: యేచి (yEchi) = to harass, to torment (implying by great effort); పరంధామమున (paraMdhAmamuna) = Great Other World; కేఁగిన వారెవ్వరు (kEgina vArevvaru) = Who actually went there? చాచిన (chAchina) = stretched (= stretched hands = indicating attempts to now God); నీ (nI) = your; దాసుల సన్నిధివలె (dAsula sannidhivale) = like the abode of your servants; చాచితి (chAchiti) = stretched (used in the sense of desiring); శ్రీవేంకటేశ (SrIvEMkaTESa) = Lord Venkteswara; సొంపుల (soMpula) = elegance, grace; నీ (nI) = your; మహిమెల్ల (mahimella) = glory, grandeur; తాచిన (tAchina) = hidden; నీ (nI) = your; దాసానుదాసులయందే (dAsAnudAsulayaMdE) = embedded in your servants.
Literal meaning: Those who do not acknowledge your followers are
unable to grasp the grandeur of your world. Such people fail to reach the realm
controlled by you, the Great Other, through individual efforts. We make futile
attempts to gain your favour and seek awe in your magnificence, which is
concealed within your servants.
Explanation: In this magnificent poem Annamacharya is asserting that we can't go anywhere without abandoning our unnatural inclinations. For us our pursuits are important. Thus, man lives a life of half conviction, ultimately leading to certain dissatisfaction at every point. Thus, the man fails to live the grandeur offered preferring obscurity.
Hence Annamacharya said ఓడవిడిచి వదర వూరకేల పట్టేవు?#1 ODaviDichi vadara vUrakEla paTTEvu {="O man! What an ignorance you cherish. You prefer the dried bottle gourd to ship to cross the ocean of existence"} Thus, we spend a life of impertinence.
Our ungainful attempts to placate God is only reflection of our mundane thinking. Therefore, being natural is to abandon unnatural.
References
and Recommendations for further reading:
#1 97. ఓడవిడిచి వదర వూరకేల పట్టేవు? (ODaviDichi
vadara vUrakEla paTTEvu?)
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