ANNAMACHARYULU
199.
తందనాన ఆహి తందనాన పురె
(taMdanAna Ahi taMdanAna pure)
अकर्तारं स पश्यति
Still Mind Perceives the Truth
-Bhagavad
Gita
for Telegu
(తెలుగు) Version press here
Introduction: This submission aims to delve into the inner meanings of one of Annamacharya's most popular poems, recognizing the profound depth beyond its seemingly superficial message of equality. Let us appreciate the visionary nature of Annamacharya, who crafted this impeccably rhythmic poem.
Our bodies serve as conduits connecting us to the world through our senses. Every square inch of our skin engages in constant communication with the surrounding environment. When every nerve, every inch is immersed in this profound interaction, words become inadequate to express such a sensation. Hence, Annamacharya's use of the word "తందనాన ఆహి" (taMdanAna Ahi) makes the experience more universal. The ecstasy of realizing that our relationship with the environment is tangible, not merely conceptual, transcends the limitations of language. This is the ultimate message of this poem.
Annamacharya employed his genius to convey the intricate orchestration of humanity, its surroundings, fellow beings, deities, animals, and even insects, weaving them together into a grand opera within the universal mind—a symphony of compelled actions and interconnectedness. His poetry portrays a universe where material and non-material aspects intertwine, blurring the boundaries between life and death, where nothingness and being coalesce into a singular existence.
Indeed, Annamacharya's vision evokes a universal metamorphosis—a perpetual cascade into new forms of existence, detached from the old. To partake in this continuous transformation, one must unconditionally accept the universal forces. The belief that humans can determine their fate is akin to an ant believing it can alter the world. Embracing humility and shedding conceit are essential for joining this stream of universal flow.
Man is fearful of losing his uniqueness resists by clinging to familiar knowledge. Consequently, he lives on an isolated island, disconnected from reality, with perceptions filtered through the protective barrier known as the "self."
Thus, the central theme of equating extremes—king and servant, a Brahmin and a Chandala, food fit for kings and stale food, gods and insects, rich and poor, day and night—illustrates that there are no set prerequisites to enter the kingdom of God. Annamacharya's poem encapsulates a profound truth: in the realm of the divine, all distinctions dissolve, and unity prevails.
The oneness of creation transcends mere imagination, theory, or misguided fixation—it is an inherent reality. This unity lies waiting to be uncovered within each of us. Achieving this unity demands wholehearted commitment and dedication, not just a part-time endeavour or occasional leisure pursuit. It necessitates complete immersion and unwavering dedication to this journey.
In this, Self-study holds paramount
importance. To focus on anything else, be it God, society or generosity, is not
a service to the ultimate. Thus, Annamacharya's message transcends time,
offering timeless wisdom. Through this singular poem, he immortalizes
literature, constructing bridges to the unknown. His writings will be etched in
gold. Humanity is blessed to receive his guidance.
As mentioned in Bhagavad Gita verse, न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् | कार्यते ह्यवश: कर्म सर्व: प्रकृतिजैर्गुणै: ||3-5|| na hi kaśhchit kṣhaṇam api jātu tiṣhṭhatyakarma-kṛit
/ kāryate hyavaśhaḥ karma sarvaḥ prakṛiti-jair guṇaiḥ Purport: There is no one
who can remain without action even for a moment. Indeed, all beings are
compelled to act by their qualities born of material nature. Thus, we must
choose the right action leading to unity of this world - బ్రహ్మమొక్కటే (brahmamokkaTE).
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అధ్యాత్మ కీర్తన: రాగిరేకు 177-5 సంపుటము: 2-385 |
Philosophical Poem Copper Leaf: 177-5 Volume: 2-385 |
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తందనాన ఆహి తందనాన పురె తందనాన భళా తందనాన ॥పల్లవి॥ బ్రహ్మమొక్కటే పరబ్రహ్మమొక్కటె పర పరబ్రహ్మమొకటే పరబ్రహ్మమొక్కటే ॥తంద॥ కందువగు హీనాధికములిందు లేవు అందరికి శ్రీహరే అంతరాత్మ ఇందులో జంతుకుల మింతా నొకటే అందరికి శ్రీహరే అంతరాత్మ ॥తంద॥ నిండార రాజు నిద్రించు నిద్రయు నొకటే అండనే బంటునిద్రదియు నొకటే మెండైన బ్రాహ్మణుడు మెట్టు భూమి యొకటే ఛండాలుడుండేటి సరిభూమి యొకటే ॥తంద॥ అనుగుదేవతలకును అలకామసుఖ మొకటే ఘనకీటపశువులకు కామసుఖ మొకటే దిన మహోరాత్రములు తెగి ధనాఢ్యున కొకటే వొనర నిరుఁబేదకును వొక్కటే అవియు ॥తంద॥ కొరలి శిష్టాన్నములు గొను నాఁకలొకటే తిరుగు దుష్టాన్నములు దిను నాఁకలొకటే పరగ దుర్గంధములపై వయువు నొకటే వరుసఁ బరిమళముపై వాయువు నొకటే ॥తంద॥ కడగి యేనుఁగుమీఁదఁ గాయు యెండొకటే పుడమి శునకముమీఁదఁ బొలయు నెండొకతే కడుఁబుణ్యులను పాపకర్ములను సరిఁ గావ జడియు శ్రీవేంకటేశ్వరు నామ మొకటే ॥తంద॥
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taMdanAna Ahi taMdanAna pure taMdanAna bhaLA taMdanAna ॥pallavi॥ brahmamokkaTE parabrahmamokkaTe para parabrahmamokaTE parabrahmamokkaTE॥taMda॥ kaMduvagu hInAdhikamuliMdu lEvu aMdariki SrIharE aMtarAtma iMdulO jaMtukula miMtA nokaTE aMdariki SrIharE aMtarAtma ॥taMda॥ niMDAra rAju nidriMchu nidrayu nokaTE aMDanE baMTunidradiyu nokaTE meMDaina brAhmaNuDu meTTu bhUmi yokaTE ChaMDAluDuMDETi saribhUmi yokaTE ॥taMda॥ anugudEvatalakunu alakAmasukha mokaTE ghanakITapaSuvulaku kAmasukha mokaTE dina mahOrAtramulu tegi dhanADhyuna kokaTE vonara nirubEdakunu vokkaTE aviyu ॥taMda॥ korali SishTAnnamulu gonu nAkalokaTE tirugu dushTAnnamulu dinu nAkalokaTE paraga durgaMdhamulapai vayuvu nokaTE varusa barimaLamupai vAyuvu nokaTE ॥taMda॥ kaDagi yEnugumIda gAyu yeMDokaTE puDami SunakamumIda bolayu neMDokatE kaDubuNyulanu pApakarmulanu sari gAva jaDiyu SrIvEMkaTESvaru nAma mokaTE॥taMda॥
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Details and Explanations:
Word to word Meaning: తందనాన ఆహి (taMdanAna Ahi) = Rhyming words to express ecstasy; తందనాన పురె (taMdanAna pue) = rhyming
words to praise, commendation, panegyric, eulogy, applause; తందనాన భళా (taMdanAna bhaLA) = rhyming words for excitement.
Meaning: Annamacharya,
unable to contain himself, expresses that this joy, ecstasy, and excitement
transcending words.
Explanation and Commentary: We often, only comprehend the joy of
acquiring possessions, but fail to grasp the satisfaction of letting go. When
we give money or material for charity, we expect to gain in righteousness (punya).
When we throw something out, it's a mere reaction! Whether acquiring or
discarding, both experiences are recorded and sought after for repetition.
When we severe the bonds, there's
no relationship with those anymore. Therefore, man become free of it. These
insights reflect a profound understanding passed down to us by Annamacharya.
Word to word Meaning: బ్రహ్మమొక్కటే (brahmamokkaTE) = final reality (truth) is one; పరబ్రహ్మమొక్కటె (parabrahmamokkaTe) = even beyond the temporal plane, truth remains same.
Meaning: The ultimate reality, or truth, is singular and unchanging. It persists beyond the confines of time and space, remaining constant regardless of temporal fluctuations.
Explanation and Commentary: Annamacharya after self-realisation
declared that the truth remains the only permanent thing. All the other things
go thru the cycling fluctuations. Having experienced the truth first hand, he
was unable to hold the ecstasy and wrote this epochal verse.
When he said ఆకాశ పాకాశ మరుదైన కూటంబు (AkASa pAkASa marudaina kUTaMbu = this untidy, disorderly
world is an unusual cluster). he
highlighted that despite the chaos and ugliness of the world, it remains an
extraordinary congregation. Although we encounter numerous problems —extortion,
inequality, tyranny, riots—there is an inherent natural order behind these
obstacles that transcends human understanding.
As we've discussed earlier, the
dissolution of internal resistance is essential for comprehending human
problems fully. However, our innate curiosity compels us to seek answers
incessantly, akin to a school student pursuing a reward for answering a question.
Yet, there are no definitive answers; our quest for understanding only leads to
further curiosity. This notion is echoed in Jiddu Krishnamurti's question,
"Can you look at a problem without seeking answers?"
This continuous cycle of curiosity traps us in the
complexities of the world, akin to the fish in M.C. Escher's Circle Limit
artwork, (press the link to see detailed notes) aimlessly moving along an infinite path without progressing. This is what
Annamacharya said “వొదుగుచు జలములనుండు మత్స్యములు / పదపడి యేగతి బాసీనయ్యా” (voduguchu jalamulanuMDu
matsyamulu padapaDi yEgati bAsInayyA) How can the fish in
the stream, traverse the waters and find their way out? Annamacharya
encourages us to accept the troubles & chaos of the world as it is as way
ahead. Anything else we may perceive to exist beyond this singular truth, is
merely an illusion.
Word to word Meaning: కందువగు (kaMduvagu) = Cunning, false, fictitious హీనాధికములిందు (hInAdhikamuliMdu) = perceptions of high and low (births); లేవు (lEvu) = do not exist; అందరికి (aMdariki) = for All; శ్రీహరే (SrIharE) = only Lord Srihari; అంతరాత్మ (aMtarAtma) = the inner dweller; ఇందులో (iMdulO) = In this; జంతుకుల మింతా (jaMtukula miMtA) = All animals (implying humans and all living things together); నొకటే (nokaTE) = are equal; అందరికి (aMdariki) = for All; శ్రీహరే (SrIharE) = only Lord Srihari; అంతరాత్మ (aMtarAtma) = the inner dweller.
Meaning: In
this world, artificial distinctions of
high and low births do not exist. Lord Srihari is the only inner dweller for
all. All animals (implying humans and all living things together) are equal in
His eyes. The inner presence of Lord Srihari is the only reality that truly
exists.
Explanation and Commentary: కందువగు (kaMduvagu) = Cunning, false, fictitious: Continuing
his assertion, Annamacharya emphasized that distinctions based on high and low
births, or superiority and inferiority among animals, are merely constructs of
the confused mind. While this may seem farfetched to some, a careful reading of
the Bhagavata purana reveals that Lord Srihari assumed various life forms to
safeguard the universe.
అందరికి శ్రీహరే అంతరాత్మ (aMdariki SrIharE
aMtarAtma): Annamacharya
expresses that there exists a universal essence, a thread that binds together
the entire universe. This essence, this rule, is both the creator and the
creation, connecting all aspects of existence—animate and inanimate, life and
non-life, this world and the beyond. Though it is evident outwardly, its vast
expanse requires profound concentration to perceive. Thus, the body serves as a
conduit to join this magnificent symphony.
Annamacharya's message underscores
the need to transcend our superficial differences, however deeply ingrained
they may be, in order to connect with this universal essence. It is not merely
about temporarily setting aside differences for a fleeting experience; rather,
it entails a genuine absence of such divisions, enabling us to live righteously
in harmony with the universe.
Word to word Meaning: నిండార రాజు (niMDAra rAju)= completely satisfied king; నిద్రించు నిద్రయు (nidriMchu nidrayu) = the sleep he undergoes; నొకటే (nokaTE) = is same as; అండనే (aMDanE) = next to the king; బంటునిద్రదియు (baMTunidradiyu) = the sleep experienced by the servant of the king; నొకటే (nokaTE) = is same; మెండైన (meMDaina) = much revered; బ్రాహ్మణుడు (brAhmaNuDu) = person belonging to brahmin sect; మెట్టు భూమి (meTTu bhUmi) = the dwelling place (earth); యొకటే (yokaTE) = is same as; ఛండాలుడుండేటి (ChaMDAluDuMDETi) = person belonging to an low cast / outcast also dwells సరిభూమి (saribhUmi) = on the same earth; యొకటే (yokaTE) = is same.
Meaning: A king, having fulfilled all his desires, and his servant beside him, who may not find contentment due to his limited means, experience the same sleep. Likewise, a respected Brahmin and a low-caste Chandala both inhabit the same earth.
Explanation and Commentary: see next stanza.
Word to word Meaning: అనుగుదేవతలకును (anugudEvatalakunu) = even for important demigods; అలకామసుఖ (alakAmasukha) = those lustful pleasures; మొకటే (mokaTE) = is same; ఘనకీటపశువులకు (ghanakITapaSuvulaku) = greater or lower insects and animals; కామసుఖ (kAmasukha) = the lustful pleasures; మొకటే (mokaTE) = is same; దిన మహోరాత్రములు (dina mahOrAtramulu) = the day and the night; తెగి (tegi) = sort, manner, length; ధనాఢ్యున (dhanADhyuna) = for a richman; కొకటే (kokaTE) = is same as; వొనర (vonara) = fittingly; నిరుఁబేదకును (nirubEdakunu) = utterly poor man; వొక్కటే (vokkaTE) = is same; అవియు (aviyu) = these things.
Meaning: The
pleasures of lust are the same for demigods as they are for the smallest
insects and greatest animals. Similarly, the duration of day and night remains
unchanged for both the wealthy and the poor.
Explanation and Commentary: These stanzas illustrate the
interchangeable nature of life forms and their transient essence. Despite
continuous change, we often overlook subtle transitions, only acknowledging
significant shifts. Consequently, our understanding is fragmented, arriving in
discrete packets.
Annamacharya depicts a profound
metamorphosis in which we all play a part. Each moment undergoes a
transformation, disconnected from its current form, character, and composition.
Despite awareness of our fleeting existence, we humans cling to present
knowledge and ideas, inadvertently erecting barriers against universal forces.
Consequently, life becomes a constant struggle, leading to unproductive use of
time and eventual demise.
Let us understand this thru a
masterpiece produced by Salvador Dali titled ”The Disintegration of the
Persistence of Memory” in this famous painting the artist has revisited his
previous painting “the Persistence of Memory”. The essence of the painting lies
in expressing discrete nature of our understanding.
Salvador Dali consistently
depicted humanity's struggle with time and memory. The distorted, elongated
watches in his paintings symbolize our incapacity to move in harmony with time.
We often become entrenched in the past, clinging to old ideas and concepts,
preventing us from perceiving the world with fresh perspectives. Instead of
seeing reality as it is, we tend to view it through the lens of our desires and
expectations.
The floating trees (in the painting),
represent that nothing can be taken as reference for our movement in the
journey of life. The main object of the painting is vaguely disintegrating
figure. This figure indicates that we know very little about ourselves. A fish
like animal moving past disregarding it, is indication of lack of compassion in
our lives.
Catalonia landscape (Salvador Dali
native place) at the top of the painting is indication of our association with
the known surroundings. We somehow cannot get rid of them.
Inundated water is showing how
conditioned is our outlook. Bullets like things orchestrate ready to violently
defend chosen ideas or ideals. Our animal like instincts can be linked with
this.
Due to our limited capacity to
grasp the entirety of truth, we tend to view the world in fragments.
Consequently, the notion of wholeness isn't merely conceptual but an actual
state of being. Our perceptions are influenced and distorted by the conditioning
of societal norms, language, religious beliefs, education, and national identities.
Metamorphosis of Life
Now, let's revisit the remarkable
metamorphosis mentioned earlier, drawing parallels with the trophic cascade
phenomenon observed in Yellowstone National Park. Request the readers to watch
the attached video carefully. By considering the cascade effect as a process of
degeneration, we can extrapolate to envision an expansive metamorphosis
connecting all elements of the universe. This transformation isn't merely
theoretical but a tangible reality experienced by visionary individuals like
Annamacharya and Jiddu Krishnamurti. We merely have to accept the universal forces (read as diktat of God) without resistance as mentioned
The unity of creation is not a
product of imagination, nor is it a theoretical concept or a misguided
obsession. It is a fundamental reality that exists. This unity must be
discovered within oneself. When an individual fully commits themselves to this
journey, embracing it with all they have, unity becomes achievable. It's not a
part-time pursuit or a leisure activity for moments of relaxation—it requires
complete dedication and immersion.
Self-study holds paramount
importance. To focus on anything else, be it God, society or generosity, is not
a service to the ultimate. Thus, Annamacharya's message transcends time,
offering timeless wisdom. Through this singular poem, he immortalizes
literature, constructing bridges to the unknown. His writings will be etched in
gold. Humanity is blessed to receive his guidance.
As mentioned in Bhagavad Gita verse, न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् | कार्यते ह्यवश: कर्म सर्व: प्रकृतिजैर्गुणै: ||3-5|| {na hi kaśhchit kṣhaṇam api jātu tiṣhṭhatyakarma-kṛit / kāryate hyavaśhaḥ karma sarvaḥ prakṛiti-jair guṇaiḥ Purport: There is no one who can remain without action even for a moment. Indeed, all beings are compelled to act by their qualities born of material nature}. Thus, we must choose the right action leading to బ్రహ్మమొక్కటే (brahmamokkaTE).
Word to word Meaning: కొరలి (korali) = appropriate, useful; శిష్టాన్నములు (SishTAnnamulu) = good food served after offering to Gods; గొను (gonu) = tasting; నాఁకలొకటే (nAkalokaTE) = the tongue is same as; తిరుగు (tirugu) = ఒళ్లు తిరిగు, causing sickness; దుష్టాన్నములు (dushTAnnamulu) = poorly cooked or stale food; దిను (dinu) = tasting; నాఁకలొకటే (nAkalokaTE) = tongue remains the same; పరగ (paraga) = duly; దుర్గంధములపై (durgaMdhamulapai)= stench, foul smelling; వయువు (vayuvu) = the air; నొకటే (nokaTE) = is same; వరుసఁ (varusa) = శ్రేణి, high class; బరిమళముపై (barimaLamupai) = fragrance, perfume; వాయువు (vAyuvu) = the air; నొకటే (nokaTE) = is same.
Meaning: Indeed, it is the same tongue that discerns between appropriate and highly recommended food offered to the Gods, and tastes poorly cooked or stale food. Similarly, the smell of the air is not inherent; it depends on what it passes over.
Explanation and Commentary: How
can we distinguish between what is deemed acceptable and what warrants
abhorrence? These distinctions stem from our current condition, which dictates
our perceptions of what is virtuous. When we label something as good, we
initiate the process of distancing ourselves from what is not good.
Interestingly, this contradicts the essence of the poem. This is the fundamental
separation process.
Word to word Meaning: కడగి (kaDagi) = lastly; యేనుఁగుమీఁదఁ (yEnugumIda) = on the elephant; గాయు యెండొకటే (gAyu yeMDokaTE) = the sun shining is same; పుడమి (puDami) = (implying) low, inconsequential; శునకముమీఁదఁ (SunakamumIda) = on the dog; బొలయు (bolayu) =spreading; నెండొకతే (neMDokatE) = the sunshine is same; కడుఁబుణ్యులను పాపకర్ములను (kaDubuNyulanu) pApakarmulanu) = those great men (who performed virtuous deeds) and the sinners; సరిఁ గావ (sari gAva) = great compassion; జడియు (jaDiyu) = continuous, permanent (ఇక్కడ జడియు లోని జడి = నిరంతరము {జడివాన = ఆగకుండా కురియు వాన) అని తీసుకొనవలెను}; శ్రీవేంకటేశ్వరు (SrIvEMkaTESvaru) = Lord Venkteswara’s; నామ మొకటే (nAma mokaTE) = there is only thing available.
Meaning: Finally,
the sun shines the same on the majestic elephant and the lowly dog. Similarly,
the name of Lord Venkateswara is always available to save both the righteous
and the sinners.
Explanation and Commentary: In our quest for answers from the world
around us, we are often faced with distinct choices. Annamacharya's inquiry
urges us to seek out the unifying essence in this world. When our life's
purpose is focused on uncovering this unity, everything else—including the
distinction between right (punya) and wrong (papam) based on our current
understanding—becomes irrelevant.
Most important
point made here is that both the so called ‘righteous’ and ‘sinners’ can
receive this blessing. These created distinctions make us believe what we are.
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