Annamacharya

Early life and background

Annamacharya was born on Vaisakha Suddha Pournami in the year Sarwadhari (May 9,
1408) in Tallapaka, a remote village in current day Kadapa district of Andhra Pradesh,
India.[2]

[edit] Literary career

Annamacharya is said to have composed as many as 32,000 sankeertanas on Lord

Venkateswara[3], of which only about 13000 are obtainable today. His sankeertanas (songs)
are of two kinds - spiritual and erotic[4], the majority being erotic in nature. His spiritual
songs are based on the Vishishtadvaita school of thought. Annamayya was educated in this
system of Ramanuja by Sri Sathagopa Yateendra of the Ahobila matham.

He dwells on the subjects of morality, Dharma, righteousness, etc. in his spiritual songs. His
erotic songs worship Lord Venkateswara by describing his amorous and romantic
adventures, a tradition now known as Madhura Bhakti. Most of these songs describe the
adventures of Venkateswara and Alamel Manga, while others describe the Bhakti of
Krishna's devotees.

He was one of the first few who opposed the social stigma towards the untouchable castes
in his era[5], with his sankeertanas explaining that the relationship between God and human
is the same irrespective of the latters' color, caste and financial status, in beautiful yet
powerful usage of words in his song "Brahmam Okkate Parabrahmam Okkate..."

His choice of words gives a mellifluous tone to his songs, charming the listener. His
prodigious literary career that produced about 32,000 songs, many of which were greatly
acclaimed, has earned him a place among the all-time greats of telugu literature.[6]

[edit] Major Events in Life

His meeting with Purandara Dasa in Tirumala. Once when Purandara Dasa visited Tirumala
he heard a great old man singing his composition in front of the Almighty Srinivasa. He at
once approached the old man and said that the song was composed for practising music. At
the same time, Sri Sri Vyasaraya of the Vyasaraya mutt intervened and introduced the great
old man as Talapaka Anammacharya to Purandara Dasa. This is one of the major event in
the history of Music where two great souls met each other and paid due respect to each
other.Purandara Dasa is revered as the Father of Carnatic Music who formulated the music
as it is today. The composition Sri Annamacharya sang is like Padumanabha
Paramapurusha

[edit] Sankirtanas (songs)

An ardent devotee of Lord Venkateswara of Tirupati, AP, Annamacharya (also known as

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 Annamacharya
Annamayya) successfully composed more than 32,000 sankeertanas (Carnatic
compositions) in the Carnatic music tradition. Though a great feat in itself, it still falls short
of the estimated 475,000 sankeertanas composed by Purandara Dasa( known as the
'Father of Carnatic Music' ). While enjoying popularity in his own days, his compositions were
forgotten for over three centuries for some inexplicable reason. They were later found
engraved on copper plates, hidden for centuries inside the Sri Venkateswara temple at
Tirumala.

Annamacharya considered his compositions as floral offerings to God. In the poems, he

praises Venkateswara, describes his love for him, argues and quarrels with the Lord,
confesses the devotee's failures and apprehensions, and surrenders himself to
Venkateshwara. His songs are classified into the Adhyaatma (spiritual) and Sringaara
(romantic) sankeertanas genres.

Tirumala Tirupati Devasthanams (TTD) has been successfully endeavouring to preserve the
rich heritage of his compositions. The sustained efforts of dedicated scholars and musicians
during the last thirty years have also helped revive their popularity among the Telugu people.

The sankeertanas engraved on copper plates were found in the Tirumala temple just
opposite the Hundi, concealed in a very small room. It is said only 12,000 of the 32,000
sankeertanas were found. No leads have been available to trace the remaining
sankeertanas. Some personnel involved in deciphering the plates say that the people of
those days could have melted the copper plates for personal use.

[edit] Popular culture

His sankirtanas are very popular amongst Carnatic singers and connoisseurs, especially in
the state of Andhra Pradesh.

The programme, LakshaGala Sankirthanarchana, some 160,000 people sang seven

Annamayya keertanas in Hyderabad, creating a new Guinness record on May 10, 2009.[7]

[edit] Personal life

Annamacharya lived for 95 years until Phalguna Bahula Dwadasi (12th day after full moon)
in the year Dhundhubhi (February 23, 1503). His wife, Thimmakka[8], was also a poet, and
had written Subhadra Kalyanam, and is considered the first Telugu woman poet. His son
PeddaTirumalacharya is also a well-known vaggeyakari (poet).

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 Pothana
Early life and background

Pothana was born into a Niyogi Brahmin family in Bommera Village, Warangal, Andhra
Pradesh.[3] His father was Kesanna and his mother Lakshmamma. There is a popular myth
that he was related to Srinatha, another famous Telugu poet.

He was considered to be a natural Poet (sahaja Kavi), needing no teacher. He was known to
be very polite and was an agriculturist by occupation. Though he was a great scholar, he
never hesitated to work in the agricultural fields.

[edit] Literary career

At an early age he wrote Bhogini Dandakam a poem wrote in praise of king Sri Singa
Bhoopala’s concubine Bhogini. This was his first poetic venture which had the seeds of his
great poetic talents. Bhogini Dandakam is the earliest available Dhandaka (rhapsody which
uses the same gana or foot all through) in Telugu.[4] His second work was Virabhadhra
Vijayamu which describes the adventures of Lord Virabhadhra, son of Lord Shiva. The main
theme was the destruction of a yagna performed in absence of Lord Shiva by Daksha
Prajapathi.

As a young man, he was a devotee of Lord Shiva. Later, Pothana became a devotee of Lord
Rama and more interested in salvation. His conversion from Shaivism to Vaishnavism was
triggered by an incident. One early morning during a lunar eclipse, on the banks of river
Godavari, Pothana was meditating on Lord Shiva. At that auspicious moment, Lord Rama
appeared dressed like a king and requested Pothana to translate Bhagavatam into Telugu
and dedicate it to Him. This inspired him to translate Vyasa’s Sanskrit Bhagavatam into
Telugu.

[edit] Persecution

The Padma Nayaka king of Warangal, Sarvajana Singha Bhoopaala , wanted Pothana to
dedicate ‘Andhra Maha Bhagavatamu’ to him. The king himself is a scholar and wrote many
works including Rasdrnavasudhdkara a well known Sanskrit drama. [5]But, Pothana refused
to obey the king’s orders and dedicated the Bhagavathamu to Lord Rama, whom he
worshiped with great devotion. It is said that Pothana remarked, ‘It is better to dedicate the
work to the supreme Lord Vishnu than dedicate it to the mortal kings.’ He was of opinion
that poetry was a divine gift and it should be utilized for salvation by devoting it to the God.

[edit] Style

He was quite fond of using rhythm and repetition of sounds giving a majestic grace to the
style of writing. He was very skillful in using alankaras (figures of speech) like similes and
metaphors. Potana imparted the knowledge of the divine to the Telugu people along with
lessons in ethics and politics through Andhra Maha Bhagavatamu. He lived for sixty years.
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 Pothana

[edit] Significance

Even illiterate Telugus readily quote verses from chapters 'Gajendra Mokshamu' and
'Prahlada Charitra of his work, ‘Andhra Maha Bhagavathamu,’ the crown jewel of Telugu
literature.

[edit] God's writing

ala vaikuMThapuraMbulO nagarilO nAmUla soudhaMbu dApala......

This is a verse which describes the palace of Lord Vishnu in his divine abode (VAIKUNTHA), at
the time the elephant king prayed for the Lord's kindness to deliver him out of the deadly
grip of crocodile in a lake.

The story goes that Pothana wrote the first line of the verse, but could not continue (because
he did not know how vaikuntha looks!). So he paused the writing at that point, and went to
farm (he was a cultivator by profession). When he came back in the evening, he saw the
verse completed.

He enquired his daughter about who wrote the other three lines. The daughter replied - "You
yourself came in the afternoon and wrote some thing!". So Pothana understood that Lord Sri
Rama himself came and completed the verse.

In fact, Pothana himself ascribed in the following poem, the purpose of his writing the
Bhagavatam:

palikeDidi bhAgavathamata
palikincheDivADu rAmabhadhrunData
palikina bhavaharamagunata
palikedavEronDu ghAdhapalukaganEla

Translated it means (approx. translation): "That which is spoken is the Bhagavatam and the
one who enthuses this speech is Lord Rama, Himself . The result of speaking which is the
ultimate freedom, the Liberation of life. So, let me sing it, since there is no other story as
great as this (Bhagavatha)."

Sample verses
A honeybee reveling in the honey-sweetness of Hibiscus, would he seek grass flowers?
A royal swan swaying in the pure breezes of the Ganga, would he go to the oceans?
A nightingale relishing the juices of smooth young leaflets, will he approach rough leaves?
A chakora bird blossoming in the moonlight of a full moon, would he go to dark places
with thick fog?

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 Pothana
Minds attention on the lotus-wearer's (God's) divine lotus-feet, a heightened headiness
brought on by that nectar-like contemplation
In what way will it learn to seek another? Listen good one, what is the point of discussing
(it's obvious)?

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 Kandukuri Veeresalingam
Early life

Son of Subbarayudu and Punnamma, he was born on 16 April 1848 at Rajahmundry (now in
Andhra Pradesh). When he was six months old, he suffered an attack of small pox, a killer
disease in those days, but he survived. His father died when he was four years old and he
was adopted and brought up by his paternal uncle, Venkataratnam, as his own son.

After a basic grounding in the Indian classics, he joined an English school and attracted
attention as a keen scholar with an analytical mind. He was unanimously elected as the best
student of the school and was exceptional in his behaviour. He mastered both English and
Sanskrit.

His first job was that of a teacher in Koranki village. After serving as a teacher and later as
the head master for two year at Koranki, he moved on to Davaleswaram as head master in
an English medium school.

In 1861, he was married to Bapamma Rajyalakshmi. He was then 13 and she was only eight
years old. When she grew up, she played an important role in his life, sharing his progressive
ideas and extending support to him in his difficult days.

He was influenced by the Brahmo Samaj leader, Atmuri Lakshmi Narasimha. The ideas of
Raja Rammohun Roy, Iswar Chandra Vidyasagar and Keshub Chunder Sen had a powerful
impact on him. David Kopf says, “The new social conscience and consciousness of
Unitarianism was in Rammohun almost entirely directed to the miserable state of Hindu
women. He found them uneducated and illiterate, deprived of property rights, married before
puberty, imprisoned in purdah, and murdered at widowhood by a barbaric custom of
immolation known as sati. One has only to read Rammohun’s works on social reform to
realize that most of it deals with one aspect or another of man’s inhumanity towards women
in Bengal. The conclusion is that only by freeing women and by treating them as human
beings could Indian society free itself from social stagnation.” [1]

[edit] Women’s emancipation

Kandukuri Veeraselingam Pantulu expressed the opinion, “The denigration of women has
ruined our society,” and dedicated his entire life to the cause of uplift of women in his
society. He started a magazine named Vivekavardhini(Knowledge Improver) at
Davaleswaram, in which he wrote about women’s uplift, criticised superstitious beliefs
among people and rampant corruption among officials. Initially he used to get it printed at
Chennai but when the magazine picked up in popularity, he set his own press at
Rajahmundry. He launched Satihitabobhini, a special magazine for women. Through it, he
enlightened women about their rights.

He organised the Rajahmundry Social Reform Association in 1878. Initially, it concentrated

on the anti-nautch movement to discourage the hire of nautch girls for celebration, but later
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 Kandukuri Veeresalingam
concentrated on widow remarriage.[2]

He organised the first widow remarriage in the area on 11 December 1881. Pyda
Ramakrishnayya of Kakinada extended financial support for it. However, both of them faced
severe opposition from society. He succeeded in bringing about a change in the mindset of
his people and gradually more and more people accepted widow remarriage. His progressive
thoughts brought in severe criticism and opposition but he continued unabated. He fought to
abolish child marriages and Kanyasulkam (a kind of dowry given by the groom to the bride's
parents).

In 1881, his contemporary social and religious reformer, Kolkata-based Sivanath Sastri met
him at Rajahmundry, during one of his missionary visits. About his meeting, Sivanath Sastri
writes, “The next day I went by boat to Rajahmundry, and shall gratefully remember the love
and affection of Veerasalingam and the hospitality of his wife. Veerasalingam’s wife is a
remarkable person. On one hand, she is strong willed, powerful and dutiful. On the other, she
is soft hearted and dedicated to the well being of others. It is because Veerasalingam got a
wife like her that he was able to carry on with his work in spite of social oppression.”[3]

[edit] Brahmo Samaj

In the History of the Brahmo Samaj, Sivanath Sastri writes Kandukuri Veeraselingam
Pantulu, “He constructed the first Brahmo Mandir in the Andhra country at Rajahmundry in
1887, he constructed a Widows’ Home, a two storied building and a similar one for the
Social Reform Association at Madras; he started the first theistic high school, the
Hithakarini School at Rajahmundry in 1908; during the same year he willed away all his
property for the benefit of Rajahmundry Widows’ Home and the school, and placed them
under the management of an association, the Hithakarini Samaj. The movement spread
from Rajahmundry to Coconada (presently Kakinada), Parlakimedi, Palakole, Narsapur,
Vijaywada and Tenali.”

He is also credited with the setting up of Brahmo Samaj at Bangalore.

[edit] Literature

Veeresalingam panthulu is popularly called Gadhya Thikkana.[4] He wrote about 100 books
between 1869 and 1919[5] and introduced the essay, biography, autobiography and the
novel into Telugu literature[6] His Satyavathi Charitam was the first social novel in Telugu.
He wrote Rajasekhara Charitamu inspired by Oliver Goldsmith’s The Vicar of Wakefied. To
him literature was an instrument to fight social evils. He was a poet of considerable
renown.[5]

He was also one of the members of the first Indian National Congress meeting held in 1885.

He died on 27 May 1919. A statue of his has been installed on Beach Road, Visakhapatnam.
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 vemana
Early life and background

There is no consensus among scholars about the period in which Vemana lived. C.P. Brown,
known for his research on Vemana, estimates the year of birth to be the year 1352 based on
some of his verses.

Vemana was the third and youngest son of Kumaragiri Vemareddy, the then king of
Kondaveedu in present-day Andhra Pradesh. He was named Vemareddy after his father.
While his name suggests he belonged to the Reddy caste, some academics believe he was a
Kapu who was born in the village of Mugachintapalli.

[edit] Teachings

[edit] Yoga

Vemana came into contact with Lambika siva yogi in Kondaveedu, who initiated him into the
path of Yoga. After this, Vemana travelled across the state, composing poetry and attaining
success in yoga.

[edit] Poetry and Fame

Vemana composed numerous poems in the vernacular of telugu. His poems are four lines in
length. The fourth line is, in majority of the cases, the chorus Viswadabhirama Vinura Vema -
he thus conveyed his message with three small lines written in a simple vernacular. He
traveled widely across south India, acquiring popularity as a poet and Yogi. People really
took to Vemana's poems owing to their simple language and sweet message. So high was
the regard for Vemana that a popular telugu saying goes 'Vemana's word is the word of the
Vedas'. He is celebrated for his style of Chaatu padyam, a poem with a hidden meaning.

C.P. Brown translated most of Vemana's poems into English, during the British occupation of
India. A large selection of his poems are a part of the present High School curriculum of
Telugu in Andhra Pradesh. In his honor, The Andhra Pradesh government named a University
in Kadapa the Yogi Vemana University in 2006. Vemana was believed to have lived for some
time in the Gandikota area of Kadapa.

[edit] Death

There is a headstone marking the grave of Vemana in kataru palli, a village in Anantapur. It
is believed widely that Vemana died in this village. Being a Yogi, he was buried and not
cremated.

[edit] Poetic Style

Many lines of Vemana's poems are now colloquial phrases of the Telugu language. They end
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 vemana
with the signature line Viswadhaabhi Raama, Vinura Vema, literally Beloved of Vishwadha,
listen Vema. There are many interpretations of what the last line signifies.

Vemana's poems were collected and published by C.P.Brown in the 19th century.[1] His
poems are of many kinds, social, moral, satirical and mystic nature. Most of them are in
Ataveladi (dancing lady) meter.

[edit] Sample poetry

Uppu Kappurambu nokka polika nundu

Chooda chooda ruchulu jaada veru
Purushulandu Punya purushulu veraya
Viswadhaabhiraama, Vinura Vema

Salt and camphor look similar,

but closer observation shows their taste is different
Among men, virtuous people stand apart
Beloved of the Bounteous, Vema, listen!

Gangi govu paalu garitadainanu chaalu

Kadivedainanemi kharamu paalu
Bhakti kalugu koodu pattedainanu chaalu
Viswadhaabhiraama, Vinura Vema

A ladleful of a Sacred cow's milk is enough

Of what worth is even a potful of donkey's milk
Even a little food given with respect is sumptuous
Beloved of the Bounteous, Vema, listen!

Atmasuddhi leni acharamadi ela

Bhandasuddhi leni pakamadi ela
Chittasuddi leni sivpujalelara
Viswadhaabhiraama, Vinura Vema

What is the purpose of custom sans inner purity?

What is the purpose of cooking sans cleanliness of vessels?
What is the purpose of worship of Shiva sans purity of mind?
Beloved of the Bounteous, Vema, listen!

Alpudeppudu palku adamburamu ganu

Sajjanundu palku challaganu
Kanchu moginatlu kanakammu mroguna
Viswadhaabhiraama, Vinura Vema

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 vemana
A mean(low) person always speaks pompously
A good person speaks softly
Does gold reverberate the way brass does?
Beloved of the Bounteous, Vema, listen!

Anagananaga raga matisayilluchunundu

thinaga thinaga vemu tiyyanundu
sadhanamuna panulu samakuru dharalona
Viswadhaabhiraama, Vinura Vema

As you sing (again and again), the melody (raga) excels

As you eat Neem (again and again) , it becomes sweeter
With practice, things become perfect
Beloved of the Bounteous, Vema, listen!

Anuvu gani chota Nadhikulamanaradu

Kochmayina nadiyu kodava gadu
konda addamandu knochami undada
Viswadhaabhiraama, Vinura Vema

When it is not our place or time, we cannot win

You have not become small because of this
Don't you know the hill looks small in a mirror
Beloved of the Bounteous, Vema, listen!

Apadiana velanarasi bandhula judu

bhayamuvela judu bantu tanamu
Pedavela judu pendlamu gunamu
Viswadhaabhuraama, Vinura Vema

In times of distress, observe the attitude of relatives

In times of fear, observe the behaviour of the army
In times of poverty, observe the nature of the wife
Beloved of the Bounteous, Vema, listen!

Chippalonabadda chinuku mutyambayye

nitabadda chinuku nita galise
Brapti galugu chota phalamela tappura
Viswadhaabhiraama, Vinura Vema

The rain drop that fell in the shell became a pearl

The one that fell in water merged with water
If something is yours, you are sure to get it.
Beloved of the Bounteous, Vema, listen!
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 vemana

Veshabhashalerigi Kashayavastramul
gattagane mukti galugabodhu
talalu bodulina talapulu bodula
Viswadhaabhiraama, Vinrua Vema

Knowing external behaviour and language, wearing saffron (renunciate) clothes

That does not lead to mukti (liberation)
Shaving of head (of a renunciate, widow etc) does not shave (unwanted) thoughts
Beloved of the Bounteous, Vema, listen!

Cheppulona rayi chevilona joriga

kantilona nalusu kali mullu
intilona poru intinta gadaya
Viswadhaabhiraama, Vinura Vema

A stone in shoe, a fly near ear

Pollen in eye, a thorn in foot
A quarrel in the house, are unbearable(painful)
Beloved of the Bounteous, Vema, listen!

Tappulennuvaru Tandopatandambu
Lurvi janulakella nundu tappu
Tappu lennuvaru tamatappu lerugaru
Viswadhaabhiraama, Vinura Vema

There are many that find faults (with others)

Every one in the world has faults
The people who count faults do not know their own faults
Beloved of the Bounteous, Vema, listen![1]

Inumu virigeneni irumaaru mummaaru

kaachi yatakavachu kramamu gaanu
manasu virigeneni mari chercharaadaya
Viswadaabhiraama, Vinura Vema

Iron, if broken, can be joined together, twice or thrice

but heart once broken can never be put together again

Medi pandu chooda melimaiyundu

Potta vippi chooda purugulundu
Pirikivani madibinkamilagura
Viswadhaabhirama vinura Vema

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