174 kUDiti miMdaramu guMpulAya nI mOhamu (కూడితి మిందరము గుంపులాయ నీ మోహము)

 ANNAMACHARYULU

174 కూడితి మిందరము గుంపులాయ నీ మోహము

(kUDiti miMdaramu guMpulAya nI mOhamu)

Synopsis: “Why are you looking around for help? Do you believe that help will come from outside? What is to come is created in you and from you. Hence look into yourself. Do not compare, do not measure. No other way is like yours. All other ways deceive and tempt you. You must fulfil the way that is in you.”  Carl Jung, The Red Book  

 

Summary of this Poem:

Chorus: Here, on this earthly realm, we gather together, entwined in your allure. Despite the boundless opportunities for pleasure (more in the sense of engagement with life), we remain hesitant to revel to the fullest. Implied Meaning: We have all gathered here to embrace the chance of uniting with the truth. Oh, unfortunate soul, it costs nothing. What is holding you back?

Stanza 1: Why should you hesitate to engage in actions that bring lasting fulfilment? Isn't clearing the mind (of wrong things) is the best thing that can happen? On careful observation, you and what you lack are one and the same. Realizing this ends all worries. Oh man! why do you hesitate? Implied Meaning: Embrace the path to intelligence by taking decisive actions to shed the burden of wrong accumulations. This transformative journey will free you from worries. So, why hesitate? Embrace the change! Embrace the light of knowledge! 

Stanza 2: Oh, humanity! You engage in actions only to regret them shortly after. Is it not incumbent on you to face their consequences? is it not the appropriate way to live? Oh, God, you have sown the seeds, and I have entrusted all responsibility to you. Now, my weariness has vanished. So, why do you fear, O man? Embrace the path ahead! 

Stanza 3: Oh, human! You persistently find flaws in what you receive. You boast about your origins, lineage, and ancestry. In this world, Lord Venkateswara reigns in my heart, and now I can see His majestic splendour and greatness clearly. So, why do you hesitate, O man? Embrace the truth! 

 

Detailed Presentation

Introduction: This poem by Annamacharya is simple. Clear. Easy and flowing. It’s a work of art. An art of ice on hot summer day. It keeps melting as you try to form a meaning to its words. Then we doubt if these phrases have any meaning? Any shape? Any message? 

The words and phrases of this poem needs careful reflection to appreciate its depth. Its beauty. Its certain that this is one of the most profound poems. Deeper than seas. Higher than mountains. 

We people get carried away by beauty, form, and perception. This poem repeatedly challenges us to get engaged with the truth by understanding that the one forming (perceiver) and the formed (perception) are one and the same. 

కీర్తన: రాగిరేకు:  186-2 సంపుటము: 7-508

POEM Copper Leaf:  186-2 Volume: 7-508

కూడితి మిందరము గుంపులాయ నీ మోహము వేడుకకు వెలలేదు వెరపేల నీకు ॥పల్లవి॥   సతమైన పనులకు చంచలము మరియాల మతిలో నిర్మలమౌటే మంచిదౌఁగాక గతి నీకునాపె నీవుగలిగితివాపెకును వెతదీరెనందరికి వెరుపేల నీకు ॥కూడి॥   చేసిన చేఁతలకును చింతించ మరియాల ఆల భోగించుటే అందమౌఁగాక సేస నీవు చల్లితివి చేతులు నీపైమోచె వేసటెల్లాఁ బాసెనిఁక వెరుపేల నీకు ॥కూడి॥   కలిగిన పనులకు కడమలు మరియాల కొలముగా నిల్లునించుకొందువుగాక యెలమి శ్రీ వెంకటేశ యిట్టె నన్నునేలితివి వెలసె నీసుద్దులెల్లా వెరుపేల నీకు ॥కూడి॥

kUDiti miMdaramu guMpulAya nI mOhamu vEDukaku velalEdu verapEla nIku ॥pallavi॥   satamaina panulaku chaMchalamu mariyAla matilO nirmalamauTE maMchidaugAka gati nIkunApe nIvugaligitivApekunu vetadIrenaMdariki verupEla nIku ॥kUDi॥   chEsina chEtalakunu chiMtiMcha mariyAla Ala bhOgiMchuTE aMdamaugAka sEsa nIvu challitivi chEtulu nIpaimOche vEsaTellA bAsenika verupEla nIku ॥kUDi॥   kaligina panulaku kaDamalu mariyAla kolamugA nilluniMchukoMduvugAka yelami SrI veMkaTESa yiTTe nannunElitivi velase nIsuddulellA verupEla nIku ॥kUDi॥

Details and Explanations: 

కూడితి మిందరము గుంపులాయ నీ మోహము

వేడుకకు వెలలేదు వెరపేల నీకు ॥పల్లవి॥

kUDiti miMdaramu guMpulAya nI mOhamu

vEDukaku velalEdu verapEla nIku ॥pallavi॥ 

Word to word meaning: కూడితి మిందరము (kUDiti miMdaramu) = we assembled together, we join together; గుంపులాయ (guMpulAya) = become multitude;  నీ (nI) = your; మోహము (mOhamu) = Love, fascination, infatuation, distraction; వేడుకకు (vEDukaku) = to enjoy; వెలలేదు (velalEdu) = there is no cost; వెరపేల నీకు (verapEla nIku) = still you are afraid?

Literal meaning: Here, on this earthly realm, we gather together, entwined in your allure. Despite the boundless opportunities for pleasure (more in the sense of engagement with life), we remain hesitant to revel to the fullest.

Explanation: Annamacharya is clear that we don’t understand our life’s mission. Instead of obeying the divine dictate we get mislead by our imagined associations. There is little doubt that consciousness that join’s the humanity is not belong to individuals.

The phrase “kUDiti miMdaramu guMpulAya nI mOhamu” (కూడితి మిందరము గుంపులాయ నీ మోహము) has deeper meaning than simple joining on this earthly surface. We don’t act to show that we are united. Instead, guided by mOhamu (మోహము = fascination, infatuation, distraction) we are ever ready to draw swords at each other. Readers are requested to refer to the centre panel of the painting “the garden of Earthly desires” by Hieronymus Bosch. There one can see herds of people joined in libidinous activities. Thus take the art of Annamacharya is beyond the simple wording. The understanding created by Hieronymus Bosch is beyond the visual.  

To appreciate the depth of this chorus we must understand what he means by vEDukaku velalEdu verapEla nIku (వేడుకకు వెలలేదు వెరపేల నీకు). As already indicated in the previous verse that something prevents us from completely immersing in pleasure and pain. The real problem of man is this inability to be his complete self.

In the journey of life, suffering is an unavoidable aspect. Carl Jung firmly believed that when confronted with suffering, we should not run away from such situations or suppress the accompanying emotions. Rather, he emphasized the importance of fully experiencing our suffering, as it is through this process that we can ultimately transcend it.

Let me give an example from Jiddu Krishamurti’s life. His brother Nitya died in 1925. At moment of this sad news,  Krishnamurti  was on a ship, on travel back to India. Nitya was his alter ego in its true sense. On receiving the message, Siva Rao who had shared his cabin described it as below:

“At night he would sob and moan and cry out for Nitya, sometimes in his native Telugu which in his waking consciousness he could not speak. Day after day we watched him, heart- broken, disillusioned. Day after day he seemed to change, gripping himself together in an effort to face life but without Nitya. He was going through an inner revolution, finding new strength”. 

By the time they reached Colombo (about ten days later) Krishamurti had been able to express his feelings in words: 

“... On the physical plane we could be separated and now we are inseparable. For my brother and I are one. As Krishnamurti I now have greater zeal, greater faith, greater sympathy and greater love for there is also in me the body, the Being, of Nityananda. I know how to weep still, but that is human. I know now, with greater certainty than ever before, that there is real beauty in life, real happiness that can not be shattered by any physical happening, a great strength that cannot be weakened by passing events, a great love which is permanent, imperishable and unconquerable”.

Thus Sirs, verapEla nIku (వెరపేల నీకు) should be understood in that sense. Annamacharya is not referring to fear but completeness of action. This phrase has been repeated in all the stanzas to mark its paramount importance. 

Implied Meaning: We have all gathered here to embrace the chance of uniting with the truth. Oh, unfortunate soul, it costs nothing. What is holding you back?  

సతమైన పనులకు చంచలము మరియాల

మతిలో నిర్మలమౌటే మంచిదౌఁగాక

గతి నీకునాపె నీవుగలిగితివాపెకును

వెతదీరెనందరికి వెరుపేల నీకు ॥కూడి॥

satamaina panulaku chaMchalamu mariyAla

matilO nirmalamauTE maMchidaugAka

gati nIkunApe nIvugaligitivApekunu

vetadIrenaMdariki verupEla nIku           ॥kUDi॥ 

Word to word meaning: సతమైన పనులకు (satamaina panulaku) = for a truly permanent actions; చంచలము (chaMchalamu) = vacillations; మరియాల (mariyAla) = why bring in? why should it be there?  మతిలో (matilO) = in the mind; నిర్మలమౌటే (nirmalamauTE) = becoming clear; మంచిదౌఁగాక (maMchidaugAka) = is the best thing to happen; గతి (gati) = way, means, resource, remedy, refuge; నీకునాపె (nIkunApe) = for you its your beautiful lady (Alamelumanga or Padmavati) (However, here Annamacharya implied that the imaginary counterpart which one feels lacking)  నీవుగలిగితివాపెకును (nIvugaligitivApekunu) = you are there for her (Again imply the complimentary nature of unknown part); వెతదీరెనందరికి (vetadIrenaMdariki) = now all are without worries; వెరుపేల నీకు (verupEla nIku) = O man! why are you afraid?

Literal meaning: Why should you hesitate to engage in actions that bring lasting fulfilment? Isn't clearing the mind (of wrong things) is the best thing that can happen? On careful observation, you and what you lack are one and the same. Realizing this ends all worries. Oh man! why do you hesitate?

Explanation: Annamacharya’s peculiar expressions are great challenge! Great engagement as well. let us devote a bit of time in delving into ‘gati nIkunApe nIvugaligitivApekunu’ (గతి నీకునాపె నీవుగలిగితివాపెకును). The essence of this phrase lies in the idea that you are the origin of your counterpart, and your significant other, in turn, becomes the source of your inspiration.

Annamacharya is clearly speaking of innate feeling everyone of us experience that we lack something. That prevents us from being who we are. That is the basis for man to search for something he doesn’t understand. 

Let's take a look at a simple painting called 'The Lizards' by M.C. Escher. As we know, Escher, the world's renowned graphic artist, had a fondness for tessellations. In this captivating artwork, though quite small, pay attention to the empty spaces that create another lizard. It becomes challenging to distinguish which lizard is actually painted and which one emerges from the absence of the former.

Now we can arrive at the implied meaning of the phrase ‘gati nIkunApe nIvugaligitivApekunu’ (గతి నీకునాపె నీవుగలిగితివాపెకును) = you are no different from the reflections you see in this world. In fact, you are the same as the reflection. Hence being yourself is essential, however worthless one may be (like the insignificant lizard) to know what holds us back to join this infinite movement called life.

When we understand the outer world is essentially same as inner world, and its impossible to traverse (fathom) the outer world; one finds the only possibility is by knowing the inner. This is the essence of the frequently quoted verse from the Bhagavad-Gita: व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन vyavasāyātmikā buddhir ekeha kuru-nandana = there is only one path to intelligence.

Now Sir, connect it with the first two lines. It reads like the implied meaning below:

Implied Meaning: Embrace the path to intelligence by taking decisive actions to shed the burden of wrong accumulations. This transformative journey will free you from worries. So, why hesitate? Embrace the change! Embrace the light of knowledge!

 

చేసిన చేఁతలకును చింతించ మరియాల

ఆల భోగించుటే అందమౌఁగాక

సేస నీవు చల్లితివి చేతులు నీపైమోచె

వేసటెల్లాఁ బాసెనిఁక వెరుపేల నీకు ॥కూడి॥

chEsina chEtalakunu chiMtiMcha mariyAla

Ala bhOgiMchuTE aMdamaugAka

sEsa nIvu challitivi chEtulu nIpaimOche

vEsaTellA bAsenika verupEla nIku ॥kUDi॥

 

Word to word meaning: చేసిన చేఁతలకును (chEsina chEtalakunu) = for the actions already performed; చింతించ (chiMtiMcha) = thinking about them; మరియాల (mariyAla) = why? ఆల (Ala) = time; భోగించుటే (bhOgiMchuTE) = spending or going thru;  అందమౌఁగాక (aMdamaugAka) = is it not beautiful (here it implies that “is it not the right thing to do?”);  సేస (sEsa) = the seeds; నీవు చల్లితివి (nIvu challitivi) = you have spread; చేతులు నీపైమోచె (chEtulu nIpaimOche) = I put all my responsibility on you;  వేసటెల్లాఁ (vEsaTellA) = all tiredness; బాసెనిఁక (bAsenika) = has vanished;  వెరుపేల నీకు (verupEla nIku) = O man! why are you scared?

 

Literal meaning: Oh, humanity! You engage in actions only to regret them shortly after. Is it not incumbent on you to face their consequences? is it not the appropriate way to live? Oh, God, you have sown the seeds, and I have entrusted all responsibility to you. Now, my weariness has vanished. So, why do you fear, O man? Embrace the path ahead!

 

కలిగిన పనులకు కడమలు మరియాల

కొలముగా నిల్లునించుకొందువుగాక

యెలమి శ్రీ వెంకటేశ యిట్టె నన్నునేలితివి

వెలసె నీసుద్దులెల్లా వెరుపేల నీకు ॥కూడి॥

 

kaligina panulaku kaDamalu mariyAla

kolamugA nilluniMchukoMduvugAka

yelami SrI veMkaTESa yiTTe nannunElitivi

velase nIsuddulellA verupEla nIku ॥kUDi॥ 

Word to word meaning: కలిగిన పనులకు (kaligina panulaku) = the work that is assigned; కడమలు (kaDamalu) = defects, deficiency; మరియాల (mariyAla) = why count? కొలముగా నిల్లునించుకొందువుగాక (kolamugA nilluniMchukoMduvugAka) = you fill yourself with pride of your origin, lineage, your ancestry {కొలముగాన్ (kolamugA) = by lineage, by caste (used in the sense of the one causing the pride); ఇల్లునించుకొందువుగాక (nilluniMchukoMduvugAka) = you fill your house}; యెలమి (yelami) = this world; శ్రీ వెంకటేశ (SrI veMkaTESa) = Lord Venkateswara; యిట్టె నన్నునేలితివి (yiTTe nannunElitivi) = you ruled my heart; వెలసె (velase) = to appear, to become clear; నీసుద్దులెల్లా (nIsuddulellA) = your Grandeur, your ostentation; వెరుపేల నీకు (verupEla nIku) = Why do you dither?

Literal meaning: Oh, human! You persistently find flaws in what you receive. You boast about your origins, lineage, and ancestry. In this world, Lord Venkateswara reigns in my heart, and now I can see His majestic splendour and greatness clearly. So, why do you hesitate, O man? Embrace the truth!

Explanation: We, proud of our present knowledge, are only interested in who we are. Where do we go. Who is God. And many such inexplicable questions.  From the previous stanzas we understand that we are stupid enough not to embrace the path of intelligence. The path of intelligence is not something directly discernible.

Let us examine a beautiful painting below “Les merveilles de la nature” (The Wonders of Nature) by famous surrealist Rene Magritte. In the fore front of the picture, you see two mermaid like figures. In the background there is blue sea.

In "Les Merveilles de la Nature," the traditional mermaid concept, featuring a fish tail and human torso, is intriguingly reversed, rendering the fantasy creature even more surreal or unreal. Although captured in stone, the figures exude a vivid sense of life, possessing an uncanny human quality. These creatures seem to be engrossed in a song or prayer, lost in their thoughts as they gaze towards the sky, perhaps seeking grace or mercy from above.

We see a ship on the blue sea behind these creatures. It may be noticed that the ship is actually made of the waters. Probably Magritte is saying that our thoughts are formed by water. The identity of ship is only an illusion but joining the most important the sea (water) is the most important step man has to take. Instead, Magritte is wondering “why these people (like those stupid creatures) are engaged in prayers. They have legs. The just need to take a step to join the waters the consciousness that unite this universe.  

-x-x-x-

173 leMDO leMDO mATAliMcharO mIru (లెండో లెండో మాటాలించరో మీరు)

 ANNAMACHARYULU

173 లెండో లెండో మాటాలించరో మీరు

(leMDO leMDO mATAliMcharO mIru)

తెలుగులో వ్యాఖ్యానమునకు ఇక్కడ నొక్కండి  

Synopsis: “Wisdom begins only when one takes things as they are. So, it is a healing attitude when one can agree with the facts as they are. Only then can we thrive.” Carl Jung, (Visions: Notes of the Seminar Given in 1930–1934, Vol. I)

Summary of this Poem:

Chorus: Oh People! Awake from your slumber! Arise! You are driven by sorrows and griefs to pursue the Lord of Seven Hills. Implied Meaning: Dear friends, lend me your ears. It is fear and sorrow that steer your actions. Embracing and understanding them is the only path to move forward.

Stanza 1: Oh mankind! Engulfed by the activity in the three material modes, we find ourselves lost in profound darkness. Hence, be cautious! be vigilant! Our actions are driven by the deep-rooted grief within. Friends! You must proclaim this loudly, louder than the resounding instruments praising the Divine. Drive the negativity away!

Stanza 2: Time marches on, governed by the celestial dance of the sun and moon. Within this fortress of sorrow and distress, ten guards stand vigilantly, day and night. Listen, dear humanity! skilfully wield torches of light, dissociating from emotions, eschew the inner misery with great care.

Stanza 3: Beware of the encircling dark clouds that dampen your life. Pay heed to the warnings and drive out suffering and despondency with unwavering enthusiasm. In doing so, Lord Venkateswara emerges within me. Today, I proudly declare that suffering has departed, and I stand liberated.

 

Detailed Presentation

Introduction: Throughout the process of evolution, humans have been consistently amazed by the power of natural forces such as elephants, lions, hurricanes, and thunderstorms. In response, he chooses to venerate strength and might. This inclination continues even today, albeit in different forms. As a result, fear has disproportionately occupied a significant portion of our attention. Driven by the desire to attain dominance, humans strive to harness the nature’s power and conquer their own weaknesses. 

In his instinctive pursuit, man celebrates his triumphs over the animal kingdom, striving to overcome his limitations and anxieties. Nevertheless, he eventually confronts the indomitable force of nature, but instead of acknowledging the reality, he persists in trying to subdue it. This approach extends to his interactions with fellow beings too. Annamacharya criticizes this inclination. 

Annamacharya skillfully reveals devotion as a remarkably modern concept, fearlessly blending contemporary perspectives. Instead of emphasizing Bhakti, he urges individuals to embark on an inward journey, seeking to transcend inner turmoil. 

His profound wisdom transcends time, making him akin to a 21st-century philosopher, despite living in the 15th century. Annamacharya's words resonate across ages and cultures, connecting spirituality with the human experience in a profound and relevant manner. His verses continue to inspire and guide seekers, offering a timeless path to find solace, purpose, and meaning in life.

 

కీర్తన: రాగిరేకు:  329-1 సంపుటము: 4-166

POEM Copper Leaf:  329-1 Volume: 4-166

లెండో లెండో మాటాలించరో మీరు కొండలరాయనినే పేర్కొన్నదిదె జాలి ॥పల్లవి॥   మితిమీరెఁ జీకట్లు మేటితలవరులాల జతనము జతనము జాలో జాలి యితవరులాల వాయించే వాద్యాలకంటె- నతిఘోషములతోడ ననరో జాలి ॥లెండో॥   గాములువారెడిపొద్దు కావలికాండ్లాల జాము జాము దిరుగరో జాలో జాలి దీమనపు పారివార దీవెపంజులు చేఁబట్టి యేమరక వమీలో మీరు యియ్యరో  జాలి ॥లెండో॥   కారుకమ్మె నడురేయి గడచెఁ గట్టికవార సారెసారెఁ బలుకరో జాలో జాలి యీరీతి శ్రీవేంకటేశుఁ డిట్టె మేలుకొన్నాఁడు గారవాన నిఁక మానఁ గదరో జాలి ॥లెండో॥

leMDO leMDO mATAliMcharO mIru koMDalarAyaninE pErkonnadide jAli ॥pallavi॥   mitimIre jIkaTlu mETitalavarulAla jatanamu jatanamu jAlO jAli yitavarulAla vAyiMchE vAdyAlakaMTe- natighOshamulatODa nanarO jAli    ॥ leMDO॥   gAmuluvAreDipoddu kAvalikAMDlAla jAmu jAmu dirugarO jAlO jAli dImanapu pArivAra dIvepaMjulu chEbaTTi yEmaraka vamIlO mIru yiyyarO jAli ॥leMDO॥   kArukamme naDurEyi gaDache gaTTikavAra sAresAre balukarO jAlO jAli yIrIti SrIvEMkaTESu DiTTe mElukonnADu gAravAna nika mAna gadarO jAli ॥leMDO॥

Details and Explanations: 

లెండో లెండో మాటాలించరో మీరు

కొండలరాయనినే పేర్కొన్నదిదె జాలి ॥పల్లవి॥

leMDO leMDO mATAliMcharO mIru

koMDalarAyaninE pErkonnadide jAli ॥pallavi॥ 

Word to word meaning: లెండో లెండో (leMDO leMDO) = Get up, get up (showing urgency for action); మాటాలించరో (mATAliMcharO) = listen to my good words; మీరు (mIru) = you; కొండలరాయనినే (koMDalarAyaninE) = in your seeking of the lord of Seven Hills; పేర్కొన్నదిదె (pErkonnadide) = praise of the Lord;  జాలి (jAli) = (used indicate different sorrows) grief, regret, misery, agony, self-deprecation etc.

Literal meaning: Oh People! Awake from your slumber! Arise! You are driven by sorrows and griefs to pursue the Lord of Seven Hills.

Explanation: In our quest to discover our true selves, we tirelessly search and take various measures to unravel the truth. However, since absolute truth remains elusive, we grapple with our distorted reflections.

In the painting below "Les Vacances de Hegel" (Hegel's Holidays) by Magritte exhibits a surreal and visually captivating setting. The painting portrays a glass brimming with water precariously placed on a simple black umbrella. Despite the water's level, the composition maintains an equilibrium, offering an illusion of instability and fascination. The artwork's magnetic allure challenges the laws of physics, provoking contemplation about reality and the symbolic significance of the umbrella and glass.

In "Hegel's Holidays," the title itself suggests that there is no escape from the realm of thought, even during leisure. Magritte's portraits masterfully combine everyday items in unconventional ways, challenging our perceptions. These thought-provoking artworks captivate our imagination, beckoning us to unravel the hidden enigmas they hold.

The significance of this image remains open to interpretation, and there is no need to dwell on finding a definitive meaning. Nevertheless, the elements portrayed in the picture are ordinary aspects of our daily lives, and their ability to transform and deceive our perception is what captivates our curiosity. 

Hence, Annamacharya advised, "My beloved people, heed my words. These pains and sorrows drive you to extol the Lord of Seven Hills." Dismissing his teachings with contempt is not appropriate; instead, they warrant profound contemplation. The wise elders believe that we often fail to delve as deeply into our problems as we should. Through the phrase “yEmaraka vamIlO mIru yiyyarO jAli” ("యేమరక వమీలో మీరు యియ్యరో జాలి") he underscores the need to introspect thoroughly, especially during active times.

Let me reproduce a para from Carl Jung’s Method of Self-Development – The Path of Individuation (read as liberation). It is also useful to keep in mind that individuation does not free us from the conditions of human existence – we will still be haunted by our approaching mortality, while illness, injury and cruel twists of fate will still befall us. Like all paths in life, on the path of individuation, suffering is inevitable. When suffering comes our way, Jung was of the strong opinion that we shouldn’t flee from these situations, or deny or repress the feelings that accompany them, but instead we should experience our suffering to the fullest as only then can we move beyond it: 

“Real liberation comes not from glossing over or repressing painful states of feeling, but only from experiencing them to the full.” Carl Jung, Archetypes and the Collective Unconscious

There is a (negative) force within us that prevents us from crossing the boundaries of civilization. As a result, we tend to be somewhat conservative, even if we consider ourselves revolutionaries. To truly experience the truth, we must break free from the confines of "this invisible world." These constraints are constructed by family and societal traditions, fuelled by our unfounded imaginations and fears.

Implied Meaning: Dear friends, lend me your ears. It is fear and sorrow that steer your actions. Embracing and understanding them is the only path to move forward.

మితిమీరెఁ జీకట్లు మేటితలవరులాల

జతనము జతనము జాలో జాలి

యితవరులాల వాయించే వాద్యాలకంటె-

నతిఘోషములతోడ ననరో జాలి ॥లెండో॥

mitimIre jIkaTlu mETitalavarulAla

jatanamu jatanamu jAlO jAli

yitavarulAla vAyiMchE vAdyAlakaMTe-

natighOshamulatODa nanarO jAli         ॥ leMDO॥ 

Word to word meaning: మితిమీరెఁ జీకట్లు (mitimIre jIkaTlu) = the darkness has crossed the limits; మేటితలవరులాల (mETitalavarulAla) = sharp executors (implied meaning: the three material modes. Humanity gets engaged in these modes with no possible escape. Thus Annamacharya called them as sharp executors);   జతనము జతనము (jatanamu jatanamu) = beware, beware (double use of this word is make sure people understand it accurately); జాలో జాలి (jAlO jAli) = the fear, the sorrow is the cause of your actions; యితవరులాల (yitavarulAla) = my dear well-wishers;  వాయించే వాద్యాలకంటె (vAyiMchE vAdyAlakaMTe) = (louder than) playing instruments in praise of God;  నతిఘోషములతోడ (natighOshamulatODa) = vociferously;   ననరో (nanarO) = declare;  జాలి (jAli) = sorrow (is the one to explore and understand) 

Literal meaning: Oh mankind! Engulfed by the activity in the three material modes, we find ourselves lost in profound darkness. Hence, be cautious! be vigilant! Our actions are driven by the deep rooted grief within. Friends! You must proclaim this loudly, louder than the resounding instruments praising the Divine. Drive the negativity away!

గాములువారెడిపొద్దు కావలికాండ్లాల

జాము జాము దిరుగరో జాలో జాలి

దీమనపు పారివార దీవెపంజులు చేఁబట్టి

యేమరక వమీలో మీరు యియ్యరో  జాలి ॥లెండో॥

gAmuluvAreDipoddu kAvalikAMDlAla

jAmu jAmu dirugarO jAlO jAli

dImanapu pArivAra dIvepaMjulu chEbaTTi

yEmaraka vamIlO mIru yiyyarO jAli ॥leMDO॥ 

Word to word meaning: గాములువారెడిపొద్దు (gAmuluvAreDipoddu) = the planets (sun and moon) keep changing their positions continuously implying that the time keeps passing;  కావలికాండ్లాల (kAvalikAMDlAla) = O security guards (5 sense organs (ears, skin, eyes, tongue and nose) and 5 performers (the talk, the hands, the legs, the anus, genital organ); జాము జాము (jAmu jAmu) = on all appointed hours; దిరుగరో (dirugarO) = get engaged in;  జాలో జాలి (jAlO jAli) = the distress, the sadness are making you act thus; దీమనపు (dImanapu) = skilfully, dextrously (my guess);  పారివార (pArivAra) = servants, assistants; దీవెపంజులు (dIvepaMjulu) = torches, flambeau; చేఁబట్టి (chEbaTTi) = holding in hand; యేమరక వమీలో మీరు (yEmaraka vamIlO mIru) = very carefully, without a tinge of ignorance; యియ్యరో  (yiyyarO) = take out; జాలి (jAli) = misery (is the one to discover and recognize). 

Literal meaning: Time marches on, governed by the celestial dance of the sun and moon. Within this fortress of sorrow and distress, ten guards stand vigilantly, day and night. Listen, dear humanity! skilfully wield torches of light, dissociating from emotions, eschew the inner misery with great care. 

Explanation: This stanza and previous stanza has words referring to the poem harihariyani veragaMduTa gAka (హరిహరియని వెరగందుటఁ గాక). In that poem Annamacharya referred to five great sinners occupy my body and rule over me by appointing 10 security guards. Similarly, the word talavarulAla (తలవరులాల) (referred in the previous stanza) was used in the same poem. 

The phrase “dImanapu pArivAra dIvepaMjulu chEbaTTi” ("దీమనపు పారివార దీవెపంజులు చేఁబట్టి") is indicating one must employ all the available avenues to drive out the sorrow and distress within.

కారుకమ్మె నడురేయి గడచెఁ గట్టికవార

సారెసారెఁ బలుకరో జాలో జాలి

యీరీతి శ్రీవేంకటేశుఁ డిట్టె మేలుకొన్నాఁడు

గారవాన నిఁక మానఁ గదరో జాలి ॥లెండో॥

 

kArukamme naDurEyi gaDache gaTTikavAra

sAresAre balukarO jAlO jAli

yIrIti SrIvEMkaTESu DiTTe mElukonnADu

gAravAna nika mAna gadarO jAli ॥leMDO॥ 

Word to word meaning: కారుకమ్మె (kArukamme) = Dark clouds encircling; నడురేయి గడచెఁ (naDurEyi gaDache) = we are past the mid night (implying half-life has gone); గట్టికవార (gaTTikavAra) = the part of entourage of kings announcing the arrival and departure of people, here implying to heed to the warnings; సారెసారెఁ (sAresAre) = time and again; బలుకరో (balukarO) = say loudly; జాలో జాలి (jAlO jAli) = the suffering, the despondency are making life dull; యీరీతి శ్రీవేంకటేశుఁ (yIrIti SrIvEMkaTESu) = By these acts Lord Venkateswara; డిట్టె మేలుకొన్నాఁడు (DiTTe mElukonnADu) = woke up quickly (implying end of suffering)  గారవాన (gAravAna) = proudly; నిఁక (nika) = here after; మానఁ గదరో (mAna gadarO) = stop;  జాలి (jAli) = low feeling of the self; 

Literal meaning: Beware of the encircling dark clouds that dampen your life. Pay heed to the warnings and drive out suffering and despondency with unwavering enthusiasm. In doing so, Lord Venkateswara emerges within me. Today, I proudly declare that suffering has departed, and I stand liberated.

Explanation: In this distinctive poem, Annamacharya courageously discards Indian philosophical traditions and boldly delves into the complexities of human existence, exploring the many facets of fear and its reflections on various levels. 

Annamacharya's proposition, advocating the complete exposure of problems, especially sorrow in its various manifestations, is truly exceptional. His suggestion aligns with the views of great explorers like Jiddu Krishnamurti and Carl Jung, emphasizing that these issues should not be suppressed but brought to light. As a result, Annamacharya's observations are not only remarkably contemporary but also profound and independent. 

Despite the common belief in most religions that freedom comes from overcoming sorrow, the beauty of this poem lies in its invitation for people to explore despondency without necessarily linking it to devotion. Devotion to what one gets engaged is more vital. 

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