167 vichAraparulAla vivEkulAla (విచారపరులాల వివేకులాల)

 PEDA TIRUMALA CHARYULU

167 విచారపరులాల వివేకులాల

(vichAraparulAla vivEkulAla)

for Telegu (తెలుగు) Version press here 

 

Synopsis: You see what you want to see, not what’s there. – Jennifer Hiller

Summary of this Poem:

Chorus: Oh, You wise and contemplative individuals! Purify yourselves and embark upon that righteous path. Implied Meaning: Be wise and find a way to live.

Stanza 1: Righteous deeds can lead to attaining a godly state, while succumbing to sinful deeds can lead to an evil state. Sincere devotion springs from a heart of service. O shrewd minds! Evaluate and take the right course of action to live a meaningful life.

Stanza 2: Fellow humans! The world we inhabit is a product of our engagement and involvement. It mirrors our own nature rather than being naturally ordained. Let us not be diminished by relentless ignorance and darkness. Liberation is attained through gentleness and compassion. Have you truly discerned which paths lead to that extraordinary state?

Stanza 3: The sensation of the body and the world is brought forth by the lesser energy of the Lord. However, it is the benevolent Lady Alamelumanga who instils reverence within us. To choose the right path in life, one must grasp that this world is the manifestation of the effervescence of the Inner Lord Sri Venkateshwara.

 

Detailed Presentation

Introduction: This simple yet elegant poem exemplifies the beauty of poetry. Through its innate qualities, poetry surpasses the confines of time, emanating a timeless fragrance and embracing eternity. Peda Tirumalacharyulu, a worthy successor of a great lineage, showcases his greatness through this verse, offering only a glimpse of his vast talent. 

 

కీర్తన: రాగిరేకు:  66-4 సంపుటము: 15-379

POEM Copper Leaf:  66-4 Volume: 15-379

విచారపరులాల వివేకులాల పచరించి తెలిసి యాపగిది నడవుడీ ॥పల్లవి॥   చేసిన పుణ్యమువల్ల చెలఁగి దేవతలైరి ఆసరి పాపమువల్ల అసురలైరి దాసరితనమువల్ల తగ నారదాదులైరి వాసి నిందెవ్వరెక్కుడో వడి నెంచుకొనుడీ ॥విచార॥   ఘనరాజస గుణాన కలుగు నిహలోకము అనిశము తామసాన నధోగతి మొనసి సాత్వికమున మోక్షము సిద్ధించు అనుపమ పదమేదొ అది యెంచుకొనుడి ॥విచార॥   పరగ దేహమూలము ప్రాకృతమయిన మాయ అరసి ఆత్మ నీడేర్చు నలమేల్మంగ సిరుల నంతర్యామి శ్రీవేంకటేశ్వరుడు సరినిందు మీ బ్రతుకుజాడ యెంచుకొనుడీ ॥విచార॥

vichAraparulAla vivEkulAla pachariMchi telisi yA pagidi naDuvuDI ॥pallavi॥   chEsinapuNyamuvalla chelagi dEvata lairi Asari bApamuvalla nasura lairi dAsaritanamuvalla daga nAradAdulairi vAsi niMdevva rekkuDo vaDi neMchu konuDI ॥vichAra॥   ghanarAjasaguNAna kalugu nihalOkamu aniSamu dAmasAna nadhOgati monasi sAttvikamuna mOkshamu siddhiMchu nanupama padamEdo adi yeMchukonuDI ॥vichAra॥   paraga dEhamUlamu prAkRtamayina mAya arAsi yAtma nIDErchu nalamElmaMga sirula naMtaryAmi SrIvEMkaTESvaruDu sari niMdu mI bradukujADa yeMchukonuDI ॥vichAra॥

Details and Explanations:

విచారపరులాల వివేకులాల

పచరించి తెలిసి యాపగిది నడవుడీ ॥పల్లవి॥

vichAraparulAla vivEkulAla

pachariMchi telisi yA pagidi naDuvuDI ॥pallavi॥ 

Word to word meaning: విచారపరులాల (vichAraparulAla) = men of great thoughts; వివేకులాల (vivEkulAla) = O intelligent!; పచరించి తెలిసి (pachariMchi telisi) =  purify, sanctify, consecrate and understand; యాపగిది (yA pagidi) = that way; నడవుడీ (naDuvuDI) = walk, move along. 

Literal meaning: Oh, You wise and contemplative individuals! Purify yourselves and embark upon that righteous path.

Explanation: Let us examine ‘పచరించి తెలిసి’ (‘pachariMchi telisi') = ‘know by steering clear of the wrong'. What has to be avoided? What needs to be reformed? His thinking? His wisdom? Tirumalacharyulu did not leave us in doubt. "everything that affects man" must undergo a paradigm shift. Is such a purge possible? Let's understand the same through a  discussion on a wonderful painting called "The Last Word".

Le dernier cri (The Last Word) is an emblematic painting by Rene Magritte. The artist's last picture has been named appropriately. It was named accordingly. Magritte implied that the mind perceives the world through a hole called the eye.  In that portrait, the same is depicted metaphorically through right hand edge of the window. Against the backdrop of the rugged mountains, we see a brightly lit enormously magnified leaf floating in the air, which is completely out of place. In the centre of the leaf, we can observe a beautiful natural looking tree with exposed roots. 

A large leaf floating in the air symbolizes the unfounded feelings we harbor. Man's deep love of nature compels him to mask that vision in the realm of his mind. Yet all of these perspectives exist within the confined space, akin to the boundaries of the leaf in the above picture, separate from one's environment. This artwork portrays humanity's inability to recognize what lies before their eyes, avoiding the sight of barren and rugged mountains by constructing their own mental landscapes. Thus, they become attached to their invented spontaneity and artificial naturalness, which embody the most unnatural beings in the universe.

In this manner, humans perceive as natural what is inherently unnatural, and they continue their journey through life. The phrase ‘పచరించి తెలిసి’ "pachariMchi telisi" (= understand and avoid what is not) resonates with the message conveyed in the above depicted artwork. Peda Thirumalacharyulu may have suggested that changing not only our ideas but also the driving forces, structures, and systems that fuel such innovations should be radically dismantled.

Implied Meaning: Be wise and find a way to live.

Explanation:  let me present a beautiful quote from bible below.

He has told you, O man, what is good;
    and what does the Lord require of you
but to do justice, and to love kindness,
    and to walk humbly with your God? (Micah 6:8)

 

చేసిన పుణ్యమువల్ల చెలఁగి దేవతలైరి

ఆసరి పాపమువల్ల అసురలైరి

దాసరితనమువల్ల తగ నారదాదులైరి

వాసి నిందెవ్వరెక్కుడో వడి నెంచుకొనుడీ ॥విచార॥

chEsinapuNyamuvalla chelagi dEvata lairi

Asari bApamuvalla nasura lairi

dAsaritanamuvalla daga nAradAdulairi

vAsi niMdevva rekkuDo vaDi neMchu konuDI ॥vichAra॥

 

Word to word meaning: చేసిన (chEsina) = done, performed; పుణ్యమువల్ల (puNyamuvalla) = due to virtuous acts; చెలఁగి దేవతలైరి (chelagi dEvata lairi) = one may enjoy status of god;  ఆసరి (Asari) = supportive; పాపమువల్ల (bApamuvalla) = due to sin; అసురలైరి (nasura lairi) = may display demonic qualities;   దాసరితనమువల్ల (dAsaritanamuvalla) = be being the servants; తగ (daga) = appropriately; నారదాదులైరి (nAradAdulairi) = may become a devotee;   వాసి (vAsi) = in greatness, in superiority, in measure;   నిందెవ్వరెక్కుడో (niMdevva rekkuDo) = who is of more value; వడి (vaDi) = quickly; నెంచుకొనుడీ (neMchu konuDI) = find out.

Literal meaning: Righteous deeds can lead to attaining a godly state, while succumbing to sinful deeds can lead to an evil state. Sincere devotion springs from a heart of service. O shrewd minds! Evaluate and take the right course of action to live a meaningful life.

Explanation: Let us recall from the great messages of Annamacharya as below: 

‘ఎమ్మెలఁ బుణ్యాలు సేసి యిల నేలవచ్చుఁ గాక / కమ్మి హరి దాసుఁడు గావచ్చునా’ yemmela puNyAlu sEsi yila nElavachchu gAka / kammi hari dAsuDu gAvachchunA (= Through virtuous deeds, one may ascend to the throne of a king. Yet, the path to becoming a devoted servant of the Lord remains elusive to us. (Becoming a true devotee proves more arduous than attaining kingship). And 

'సరిమోక్షము గోరితే స్వర్గము తెరువు గాదు / అరయ స్వర్గము తెరు వల మోక్షానకు’ ‘sarimOkshamu gOritE svargamu teruvu gAdu araya svargamu teru vala mOkshAnaku’ (= A careful examination one can realize that heaven is a lure introduced to attract). 

Based on the above pronouncements, we may conclude that Peda Tirumalacharya has given huge importance to devotion. 

Moreover, what is the tool that man has to determine which of these three (paths) is the best? is It possible for a man conditioned by food, environment, language and memory, to find the right path? Hence the only thing that is suitable to adapt is servitude.

The phrase 'వడి నెంచుకొనుడీ' vaDi neMchu konuDI (= make a choice quickly), suggests that trying to buy more time is a futile effort that won't solve anything and only wastes time.

ఘనరాజస గుణాన కలుగు నిహలోకము

అనిశము తామసాన నధోగతి

మొనసి సాత్వికమున మోక్షము సిద్ధించు

అనుపమ పదమేదొ అది యెంచుకొనుడి ॥విచార॥

ghanarAjasaguNAna kalugu nihalOkamu

aniSamu dAmasAna nadhOgati

monasi sAttvikamuna mOkshamu siddhiMchu

nanupama padamEdo adi yeMchukonuDI ॥vichAra॥

Word to word meaning: ఘనరాజస గుణాన (ghanarAjasaguNAna) = by the mode of material action; కలుగు (kalugu) = happen; నిహలోకము (nihalOkamu) = this world; అనిశము (aniSamu) = continuous; తామసాన (dAmasAna) = mode of darkness;  నధోగతి (nadhOgati) = enter the lower worlds; మొనసి (monasi) = with valour and courage; సాత్వికమున (sAttvikamuna) =  mode of goodness; మోక్షము (mOkshamu) = liberation, salvation; సిద్ధించు (siddhiMchu) = possible; అనుపమ (nanupama) = that incomparable; పదమేదొ అది (padamEdo adi) = that state; యెంచుకొనుడి (yeMchukonuDI)  = find out, explore.

Literal meaning: Fellow humans! The world we inhabit is a product of our engagement and involvement. It mirrors our own nature rather than being naturally ordained. Let us not be diminished by relentless ignorance and darkness. Liberation is attained through gentleness and compassion. Have you truly discerned which paths lead to that extraordinary state?

Explanation: ‘ఘనరాజస గుణాన కలుగు నిహలోకము’ ‘ghanarAjasaguNAna kalugu nihalOkamu’ =  Peda Thirumalacharyulu opines that this world is naught but a mere reflection. It materializes through our active participation, yet it does not spring forth of its own accord. Now see what Rumi has to say:

The world exists as you perceive it.
It is not what you see... but how you see it..
It is not what you hear... but how you hear it.
It is not what you feel..but how you feel it.
(Rumi The Master of Love)

Two unrelated poets Peda Tirumalacharyulu & Jalaluddin Rumi saying the same thing is not only surprising but also thought provoking. In a way, Magritte's "Last Word" can be inferred to be saying the same thing. This is something to ponder!!

‘Moksha’ is a reference to a state of mind that one may come upon but cannot be reached by effort. It is not something like money that can be offered by someone. That is why Tirumalacharyulu left it to our discretion and said అనుపమ పదమేదొ అది యెంచుకొనుడి anupama padamEdo adi yeMchukonuDI (= its in your hands to decide).

పరగ దేహమూలము ప్రాకృతమయిన మాయ

అరసి ఆత్మ నీడేర్చు నలమేల్మంగ

సిరుల నంతర్యామి శ్రీవేంకటేశ్వరుడు

సరినిందు మీ బ్రతుకుజాడ యెంచుకొనుడీ ॥విచార॥

 

paraga dEhamUlamu prAkRtamayina mAya

arAsi yAtma nIDErchu nalamElmaMga

sirula naMtaryAmi SrIvEMkaTESvaruDu

sari niMdu mI bradukujADa yeMchukonuDI ॥vichAra॥ 

Word to word meaning: పరగ (paraga) = appropriately, clearly;  దేహమూలము (dEhamUlamu) = That makes one feel this body;  ప్రాకృతమయిన (prAkRtamayina)  = inferior; మాయ (mAya) = illusion or energy;  అరసి (arAsi) = on examination; ఆత్మ (Atma) = the self; నీడేర్చు (nIDErchu) = make happen; నలమేల్మంగ (nalamElmaMga) = Our lady Alamelumanga;  సిరుల నంతర్యామి (sirula naMtaryAmi) = the effervescence of the inside dweller;   శ్రీవేంకటేశ్వరుడు (SrIvEMkaTESvaruDu) = Lord Venkateswara;  సరి (sari) = equal (not taking side, not oscillating, not changing)   నిందు (niMdu) = in this;  మీ బ్రతుకుజాడ (mI bradukujADa) = your path of life; యెంచుకొనుడీ (yeMchukonuDI) = find, chose, decide.

Literal meaning: The sensation of the body and the world is brought forth by the lesser energy of the Lord. However, it is the benevolent Lady Alamelumanga who instils reverence within us. To choose the right path in life, one must grasp that this world is the manifestation of the effervescence of the Inner Lord Sri Venkateshwara.

Explanation: ‘ప్రాకృతమయిన మాయ’ prAkRtamayina mAya = is said to be the lesser, inferior energy of the Lord. This is inferred from Bhagavad Gita Verses 7-5 अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम् apareyam itas tvanyāṁ prakṛitiṁ viddhi me parām Purport: Arjuna, those mentioned in the earlier verse are my lower physical powers.

Let us find why the word యెంచుకొనుడీ yeMchukonuDI (= weigh and chose) got repeated many times? The readers might have noted that it’s not easy to determine. It questions he basis of our existence. Even Bhagavad Gita verse (15-4) also leaves that matter to the practitioner to decide.

In a way, this poem challenges the practitioner to find a solution. I feel this poem is similar to ఒకటి సుజ్ఞానము ఒకటి అజ్ఞానము okaTi suj~nAnamu okaTi aj~nAnamu (=One thing is Proper Knowledge. The other is ignorance. O prudent!! Declare and adapt one of these). I believe Tirumalacharyulu wrote these poems to kindle thoughts and interest.

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