Pothana

Pothana was born into a Niyogi Brahmin family[3] at Bammera Village.

Initially, Telugu scholars, and historians had some differences about the exact birth place of Pothana, some claim it is as present day Bammera Village in Jangaon District of Telangana and some claim it as present day Vontimitta in Kadapa district of Andhra Pradesh. But the proper and reliable evidences clearly prove that Pothana is from Warangal and his birth place bammera is near Warangal in Janagama. This is supported by ample amount of historical inscriptions and literature. It is obvious that the Ekasilanagaram mentioned by Pothana is the Warangal city. Moreover, the controversy is purely created due to misinterpretation of Ekasilanagaram by Puranam Hayagreva shastri in 1848. Before 1848, even in local khaifiyats there were recorded during 1800, there was no mention of Pothana belonging to Ontimitta. The local lores of Pothana in Ontimitta, are purely created in late 19th century and early 20th century to win the argument. In 1884 itself, Telugu scholar Gurazada Sriramamurthy tells that Ekasilanagaram is Warangal as per available evidences and he also told that the birthplace of pothana is Warangal. Ekasilanagaram mentioned by Pothana is considered as Warangal since many Inscriptions & literary evidences clearly say that Warangal was termed Ekasilanagaram. Hence, Sriramamurthy said this is fact and there is no need for any controversy on this until Ontimitta proponents come up with ancient authentic evidences about mention of Ekasilanagaram to Ontimitta. This is because, Ontimitta was always mentioned as Vontimitta /Vontimetta in inscriptions. Not even a single inscription or literature before 1848 mentions Ontimitta as Ekasilanagaram. The local folklore about pothana was also absent before 1848, as no evidences exist to show that. Whereas, huge number of inscriptions and literature since 14th century address Kakatiyan capital as Ekasilanagaram. There exists inscription at Guduru near Warangal mention bammera as bammariga during 1124 CE, Kalyani Chalukyan era. And the local lore at Warangal about Pothana descendants was very strong. His father was Kesana and his mother Lakkamamba. He was considered to be a 'Sahaja Kavi' (natural poet), 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.

At an early age he wrote Bhogini Dhandakam, a poem written in the 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 Dhandakam 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, element of Lord Shiva. The main theme was the destruction of 'Daksha Yagna' performed in the absence of Lord Siva by Daksha Prajapathi.

As a young man, he was a devotee of Lord Siva. Later, Pothana became a devotee of Lord Rama and more interested in salvation. In the view of Pothana, there is no difference between Siva and Vishnu and the same was reflected in his padyam "ChethuLAranga Sivuni Poojimpadeni Nooru Novvanga hari keerthi salupadeeni dhayanu satyamulonuga thalupadeni kaluganetiki thallula kadupuchetu". One early morning during a lunar eclipse, on the banks of river Godavari, Pothana was meditating on Lord Siva. At that auspicious moment, Supreme Lord Rama appeared dressed like a king and requested Pothana to translate Bhagavatam into Telugu (Andhramu) and dedicate it to Him. This inspired him to translate Vyasa's Sanskrit Bhagavatam into Telugu as Sri Andhra Maha Bhaagavatamu.

Even people with little knowledge in Telugu can readily quote verses from chapters 'Gajendra Mokshamu' and 'Prahlada Charitra of his work, ‘Sri Maha Bhagavatamu,’ the crown jewel of Telugu literature.

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:

పలికెడిది భాగవతమట

పలికించెడి వాడు రామభధృండట నే

పలికిన భవహర మగునట

పలికెద వేరొండు గాథ పలుకగనేల

PalikeDidhi Bhagavatamata

Palikinchedivadu Ramabhadrundata Ne

Palikina Bhavaharamagunata

PalikedaVerondu Gaatha PalukagaNela

Translated it means : "That which is spoken is the Bhagavatam and the one who made me speak/chant this is Lord Rama. The result of chanting this (Bhagavatamata) is ultimate freedom, the Liberation of soul. So, let me sing it, since there is no other story better than this (Bhagavatam)."

This verse is Prahlada's reply to his father asking him to give up glorifying the One he hated bitterly, Sri Hari.

మందార మకరంద మాధుర్యమునఁ దేలు మధుపంబు వోవునే మదనములకు

నిర్మల మందాకినీ వీచికలఁ దూఁగు రాయంచ సనునె తరంగిణులకు

లలిత రసాలపల్లవ ఖాది యై చొక్కు కోయిల సేరునే కుటజములకు

బూర్ణేందు చంద్రికా స్ఫురిత చకోరక మరుగునే సాంద్ర నీహారములకు

అంబుజోదర దివ్య పాదారవింద

చింతనామృత పానవిశేష మత్త

చిత్త మేరీతి నితరంబు జేరనేర్చు

వినుతగుణశీల! మాటలు వేయునేల?

Approximate translation:

A honeybee reveling in the honey-sweetness of Hibiscus, would he seek grass flowers?

A royal swan swaying in the pure breezes of the Ganges, 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?

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)?

Following is the first verse in his Sri Maha Bhagavatam- The book that explains the nature of the God.

This is the beginning Verse of SriMahabhagavatamu

శ్రీకైవల్య పదంబు జేరుటకునై చింతించదన్ లోకర

క్షైకారంభకు భక్తపాలన కళా సంరంభకున్ దానవో

ద్రేకస్థంభకు కేళిలోల విలసద్ద్రుగ్జాల సంభూత నా

నాకంజాత భవాండకుంభకు మహా నందాంగనా డింభకున్

Approximate translation:

I pray for kaivalya (proximity to god) which is the ultimate wealth, to the God (Krishna),

the one who saves all the universe,

the one who has lot of skill or art in taking care of his devotees,

the one who destroys the anger of the evil people (Daanava),

the one who creates all the universes just by his playful sight,

the one who is the son of (Yasoda) wife of Nanda.

Another verse of Pothana

చేతులారంగ శివుని పూజింపడేని

నోరునోవ్వంగ హరి కీర్తి నుడువడేని

దయను సత్యము లోనుగా తలుప డేని

కలుగ నేటికీ తల్లుల కడుపుచేటు.

Approximation translation in English

Persons who do not Worship Lord Shiva with their hands,

praise Lord Vishnu with their Mouth,

do not have Mercy and do not talks truth,

have no meaning to their birth and vow bad name to their mothers.

ఎవ్వనిచే జనించు జగమెవ్వని లోపల నుండు లీనమై ఎవ్వడియందుడిందుపరమేశ్వరుడెవ్వడు మూలకారణం బెవ్వడనాదిమధ్యలయుడెవ్వడు సర్వముతానైనవా డెవ్వడు వానినాత్మభవు ఈశ్వరునినే శరణంబువేడెదన్

Potana was unique. While other great poets started their works with prayers for God for the welfare of society "లోకకళ్యాణము" or fulfillment of their desires"ఆభీష్టసిద్ధి", Potana asked for deliverance from the cycles of birth and death. "శ్రీకైవల్యపదంబుజేరుటకునై చింతించెదన్." Elsewhere, he stated that the main purpose of human life is not to have another life. "మజ్జననంబున్ సఫలంబుజేసెద పునర్జన్మంబులేకుండగన్."

There is no way to simplify the brilliance of Potana. One has to read and read Bhagavatamu. But Here are a couple of examples of Potana's brilliance. To achieve a desired result, total absorption in what humans do is necessary, including transcendance, like Prahlada's absorption in Narayana.

పానీయంబులుతాగుచున్ కుడుచుచున్ భాషించుచున్ హాస లీ లానిద్రాదులుజేయుచున్ తిరుగుచున్ భాషించుచున్ సంతత శ్రీనారాయణపాదపద్మయుగళీ చింతామృతాస్వాదసం ధానుండైమరచెన్ సురారిసుతుడేతద్విశ్వమున్ భూవరా

The dwarf, వామన, suggested contentment and to be happy.

వ్యాప్తింబొందకవగవక ప్రాప్తంబగు లేశమైన పదివేలనుచున్ తృప్తింజెందనిమనుజుడు సప్తద్వీపములనైన జక్కంబడునే

• P, Chenchiah; Raja Bhujanga Rao. A History of Telugu Literature. India: Oxford University press.

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