175 E vupAyamulu yekkaDi kekkanu (ఏ వుపాయములు యెక్కడి కెక్కను)

                                             PEDA TIRUMALACHARYULU

175 ఏ వుపాయములు యెక్కడి కెక్కను

(E vupAyamulu yekkaDi kekkanu)

ఈ వివరణను తెలుగులో చదువుటకు ఇక్కడ నొక్కండి

Synopsis: “Truth is a pathless land”- Jiddu Krishnamurti, 1929 

Summary of this Poem:

Chorus: Oh Lord Sri Vallabha! Where is the way? Where to climb? But I have realized that serving you is the greatest purpose and fulfilment. Implied Meaning: Hark! Why dost thou seek new paths? Why clamours thee to ascend higher realms? Is it not a befitting abode precisely where thou dost dwell?

Stanza 1: The knowledge I acquired encourages me to search intelligence and knowledge. Though I perform countless virtuous deeds, I am oblivious to the ultimate act of virtue. I rarely pause and reflect on my actions. Implied Meaning: I seek wisdom but ignore my foolishness. Virtues I attempt, yet their essence eludes me. My life unfolds without self-review.

Stanza 2: Our focus lies not on great intelligence but on the latest gossip circulating around us. In this world, we appreciate the feeling of elation and being enraptured in welfare, happiness, and prosperity rather than devotion that transcends earthly or corporeal existence. Implied Meaning: Sir, Gossip attracts us more than wisdom. Comfort outweighs our devotion.

Stanza 2: I don’t find purpose in serving men and gods to absolve sin.  (Therefore, I don’t find any activity worthy of pursuit. I don’t know what to do!). Only Lord Venkateswara, with his compassionate view, can grant us salvation.

 

Detailed Presentation

Introduction: Annamacharya and his clan's poems go beyond simple praise for God. They contain complex and groundbreaking ideas, showcasing their extraordinary talent. 

Peda Tirumalacharyulu claims that learning can impose limitations on us, as the mind becomes conditioned by what it has acquired. A yogi raised in a traditional system would not express such views unless they had discovered something unfulfilled by that very system. 

Consequently, we should consider their artwork to be of the utmost excellence, having been thoroughly examined “what constitutes living” to its limits.

There are people in India who feel much of the western thinking has basis in Indian epics. This poem lends substance to such creed. 

కీర్తన: రాగిరేకు:  16-2 సంపుటము: 15-88

POEM Copper Leaf:  16-2 Volume: 15-88

ఏ వుపాయములు యెక్కడి కెక్కను శ్రీవల్లభ నీ సేవే ఘనము ॥పల్లవి॥   చదివిన బుద్ధులు శాస్త్రపు యుక్తులే వెదకును జ్ఞానము వెదకను తుదఁబుణ్యవిధులు దొడ్డపుణ్యములే యెదుగాఁ జేయించు యెనయదు విరతి ॥ఏవు॥   చెవిలోన కతలు చెప్పినంతవడె తవిలి జ్ఞానము దాఁటదు భువి శివములు వుబ్బులంబరవశములె భవహరమగు నీ భక్తికిఁ జొరదు ॥ఏవు॥   నరసురులసేవ నామధారికమే దురిత హరంబై తూరదు యిరవగు శ్రీ వేంకటేశ్వర నీవే కరుణించి మముఁ గాతువు గాక ॥ఏవు॥

E vupAyamulu yekkaDi kekkanu SrIvallabha nI sEvE ghanamu ॥pallavi॥   chadivina buddhulu SAstrapu yuktulE vedakunu j~nAnamu vedakanu tudabuNyavidhulu doDDapuNyamulE yedugA jEyiMchu yenayadu virati ॥Evu॥   chevilOna katalu cheppinaMtavaDe tavili j~nAnamu dATadu bhuvi Sivamulu vubbulaMbaravaSamule bhavaharamagu nI bhaktiki joradu ॥Evu॥   narasurulasEva nAmadhArikamE durita haraMbai tUradu yiravagu SrI vEMkaTESvara nIvE karuNiMchi mamu gAtuvu gAka ॥Evu॥

 

Details and Explanations: 

ఏ వుపాయములు యెక్కడి కెక్కను

శ్రీవల్లభ నీ సేవే ఘనము ॥పల్లవి॥

E vupAyamulu yekkaDi kekkanu

SrIvallabha nI sEvE ghanamu ॥pallavi॥ 

Word to word meaning: ఏ (E) = What; వుపాయములు (vupAyamulu) = A contrivance, expedient, means, method, agency; యెక్కడి కెక్కను (yekkaDi (kekkanu) = where to climb? శ్రీవల్లభ (SrIvallabha) = O Lord Sri Vallabha; నీ సేవే (nI sEvE) = Your service; ఘనము (ghanamu) = the greatest.

Literal meaning: Oh Lord Sri Vallabha! Where is the way? Where to climb? But I have realized that serving you is the greatest purpose and fulfilment.

Explanation: Two clear statements that there is no means nor is a place to climb to attain God or Liberation.

However, the question “Where to climb?” (యెక్కడి కెక్కను) is perplexing. Despite technological advancements, humanity continues to grapple with age-old issues of food and security, much like in Biblical times.

Building a road or staircase to heaven is not just whimsical but demonstrates extension of our conditioned ideas. We are capable of building ladder, if we know where the heaven is. No one found such a thing. Therefore, యెక్కడి కెక్కను (yekkaDi kekkanu) is indicating impossibility of going anywhere.

Now let us examine a painting titled La legende des siècles (the legend of centuries) by famous surreal artist Rene Magritte. In the picture we see a huge highchair built of rock. Over that we can notice small normal chair.

This picture demonstrates that even when man climbs highchairs (like heaven), still he will remain confined to his personality demonstrated here on this earth. We can now appreciate the title “the legend of centuries” implying that we have been doing like this from time immemorial. Thus, man’s problem is not God or Death, his own conditioning that challenges his thinking.

Similarly, ఏ వుపాయములు (E vupAyamulu) = what is the way? Also yields that there is no way.

Based on previous explanations, it appears that there is great attraction and activity in remaining on the side of the truth which we normal people are unaware. Therefore, description nI sEvE ghanamu (నీ సేవే ఘనము) should be taken on its face value. Thus, the implied meaning is as below.

Implied Meaning: Hark! Why dost thou seek new paths? Why clamours thee to ascend higher realms? Is it not a befitting abode precisely where thou dost dwell? 

చదివిన బుద్ధులు శాస్త్రపు యుక్తులే

వెదకును జ్ఞానము వెదకను

తుదఁబుణ్యవిధులు దొడ్డపుణ్యములే

యెదుగాఁ జేయించు యెనయదు విరతి ॥ఏవు॥

 

chadivina buddhulu SAstrapu yuktulE

vedakunu j~nAnamu vedakanu

tudabuNyavidhulu doDDapuNyamulE

yedugA jEyiMchu yenayadu virati ॥Evu॥ 

Word to word meaning: చదివిన (chadivina) = having studied; బుద్ధులు (buddhulu) = intellect; శాస్త్రపు (SAstrapu) = a sacred precept, spiritual injunction; యుక్తులే (yuktulE) = only stratagem, artifice; a plot, వెదకును (vedakunu) =searches (accordingly); జ్ఞానము (j~nAnamu) = intelligence; వెదకను (vedakanu) = do not look for;  తుదఁబుణ్యవిధులు (tudabuNyavidhulu) = final procedures  for virtues;  దొడ్డపుణ్యములే (doDDapuNyamulE) = great virtuous acts; యెదుగాఁ (yedugA) = to bring up, to nourish; జేయించు (jEyiMchu)= make one to perform; యెనయదు (yenayadu) = to participate; విరతి (virati) = cessation, rest, pause. 

Literal meaning: The knowledge I acquired encourages me to search intelligence and knowledge. Though I perform countless virtuous deeds, I am oblivious to the ultimate act of virtue. I rarely pause and reflect on my actions.

Explanation: Tirumalachayulu is clear that we search for wisdom driven by the knowledge imparted by education and experience. The knowledge we acquire is like a filter. What passes thru it is not known to us. What it retained is known to us. Thus, our learning always remains partial. Awareness of these filters is intelligence.

Annamacharya clan wrote in such way that their songs appear simple and devotional on the surface. Only when delved deep one may get to their true intent. Thus, they avoided controversy.

Implied Meaning: I seek wisdom but ignore my foolishness. Virtues I attempt, yet their essence eludes me. My life unfolds without self-review.

 

చెవిలోన కతలు చెప్పినంతవడె

తవిలి జ్ఞానము దాఁటదు

భువి శివములు వుబ్బులంబరవశములె

భవహరమగు నీ భక్తికిఁ జొరదు ॥ఏవు॥

chevilOna katalu cheppinaMtavaDe

tavili j~nAnamu dATadu

bhuvi Sivamulu vubbulaMbaravaSamule

bhavaharamagu nI bhaktiki joradu ॥Evu॥

 

Word to word meaning: చెవిలోన (chevilOna) = in the ears; కతలు (katalu) = stories (used in the sense of gossip); చెప్పినంతవడె (cheppinaMtavaDe) = as quick as it enters; తవిలి (tavili) = get hooked to; జ్ఞానము (j~nAnamu) = great intelligence; దాఁటదు (dATadu) = does not cross; భువి (bhuvi) = earthly; శివములు (Sivamulu) = (considerations of) Welfare, happiness, prosperity; వుబ్బులంబరవశములె (vubbulaMbaravaSamule) = provide  feeling of high and enraptured, transported, entranced;  భవహరమగు (bhavaharamagu) = decimating Earthly or corporeal existence;  నీ (nI)  = your; భక్తికిఁ (bhaktiki) = devotion; జొరదు (joradu) = does not penetrate;

Literal meaning: Our focus lies not on great intelligence but on the latest gossip circulating around us. In this world, we appreciate the feeling of elation and being enraptured in welfare, happiness, and prosperity rather than devotion that transcends earthly or corporeal existence.

Explanation: chevilOna katalu cheppinaMtavaDe / tavili j~nAnamu dATadu (చెవిలోన కతలు చెప్పినంతవడె / తవిలి జ్ఞానము దాఁటదు): What an incredible revelation! We readily catch even the faintest whispers of gossip, yet we seem to overlook profound knowledge. It seems that wisdom struggles to find its way into our ears. 

bhuvi Sivamulu vubbulaMbaravaSamule / bhavaharamagu nI bhaktiki joradu భువి శివములు వుబ్బులంబరవశములె / భవహరమగు నీ భక్తికిఁ జొరదు: When we look around our world, we find this poisonous truth. The BABAs want AC halls. They want wealthy disciples. They want to be endorsed by cine stars. Where are we heading?

There are others. Absolutely intellectualising the path to God to make it privy to few. Path of truth is not in hiding, rather exposing foolery. One must be brave enough to declare it. Hardly we find who are genuinely interested in God. Thus, Tirumalacharyulu is very observant and critical of our attitudes.

Implied Meaning: Dear Sir, Gossip attracts us more than wisdom. Comfort outweighs our devotion. 

నరసురులసేవ నామధారికమే

దురిత హరంబై తూరదు

యిరవగు శ్రీ వేంకటేశ్వర నీవే

కరుణించి మముఁ గాతువు గాక ॥ఏవు॥

narasurulasEva nAmadhArikamE

durita haraMbai tUradu

yiravagu SrI vEMkaTESvara nIvE

karuNiMchi mamu gAtuvu gAka ॥Evu॥ 

Word to word meaning: నరసురులసేవ (narasurulasEva) = service to the men and gods; నామధారికమే (nAmadhArikamE) = A sect of Vaishnava  (here used in the sense of nominal or not of great value); దురిత హరంబై (durita haraMbai)  = however, it does not absolve from sin; తూరదు (tUradu) = does not penetrate deep;  యిరవగు (yiravagu) = fixed, suitable; శ్రీ వేంకటేశ్వర (SrI vEMkaTESvara) = Lord Venkateswara; నీవే (nIvE) = you alone; కరుణించి (karuNiMchi) = taking compassionate view; మముఁ (mamu) = we; గాతువు గాక (gAtuvu gAka) = will save us anyway. 

Literal meaning: I don’t find purpose in serving men and gods to absolve sin.  (Therefore, I don’t find any activity worthy of pursuit. I don’t know what to do!). Only Lord Venkateswara, with his compassionate view, can grant us salvation.

Explanation: Any engagement other than devotion to God is futile. However, our conditioned perception goads us do the otherwise.  We see great opportunity to serve humanity. However, sir, as mentioned by Bhagavad-Gita and great sages like Tygaraja, this engagement is not the route to salvation.

narasurulasEva nAmadhArikamE durita haraMbai tUradu (నరసురులసేవ నామధారికమే దురిత హరంబై తూరదు):  In the darkness of the mortal realm, a glimmer of hope emerges, revealing the path to the divine. Should our will be strong, and our eyes unshackled, we may discern the ethereal presence of God. Unlock the gates of perception, and the veil shall lift, granting access to great intelligence. Let not the chains of ignorance bind us, for wisdom awaits those who lend their ears. Behold, divine blessings cascade freely, like the celestial rains upon the desolate earth. 

Yet, we must be willing to receive, to embrace the sacred gifts bestowed upon us. Alas, the crux of our dilemma lies not in the divine realm but within ourselves. Our lack of readiness, a self-inflicted wound, plagues us and obscures the path to higher understanding. In the face of such enlightenment, to partake in trivial pursuits is folly incarnate. Cast aside the cloak of ignorance and behold the truth that awaits the vigilant seeker.

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