286 saṃgarahituṃ̐ḍainaṃ̐ kāka śāṃta mātma kēla kalugu (సంగరహితుఁడైనఁ కాక శాంత మాత్మ కేల కలుగు)

                           TALLAPAKA PEDATIRUMALACHARYULU

286 సంగరహితుఁడైనఁ కాక శాంత మాత్మ కేల కలుగు

(saṃgarahituṃ̐ḍainaṃ̐ kāka śāṃta mātma kēla kalugu)

తెలుగులో చదవడానికి ఇక్కడ నొక్కండి. 

INTRODUCTION 

Pedda Tirumalacharya,
with experiential and everyday analogies,
skilfully reveals the subtle nature of sangam —
the mind’s tendency to get mixed, entangled, and disturbed. 

Through simple rural images —
butter melting, salty water rising from brackish soil,
and an earthen pickle pot breaking at the slightest blow —
he shows how delicate our inner being is
and how instantly it reacts to even the smallest influence. 

He demonstrates that the restlessness within us
does not arise from the external world,
but from the impurities lodged within ourselves. 

He explains that experiences do not “happen to us”;
the mind creates the conditions for them,
and therefore they arise from within. 

A mind filled with weakness and fragility
cannot withstand the pressures and jolts of worldly life. 

Finally, Peda Tirumalacharya points to the only way
to transcend all these impure mixtures —
offering the mind in surrender
to Lord Venkateswara and Alamelumanga. 

Thus, this Kirtana stands as a gentle yet powerful guide,
leading us from the mind’s vulnerabilities
towards the deeper refuge of devotion.

 

Skeletal guide to the poem:

Pallavi: Without dissociation no peace

Stanza 1 = mind changed by the world

Stanza 2 = mind actively chasing the world

Stanza 3: What we know is already polluted. 

అధ్యాత్మ​ కీర్తన	Philosophical Poem
రేకు: 76-4 సంపుటము: 15-438	Copper Plate: 76-4 Vol: 15-438
సంగరహితుఁడైనఁ కాక శాంత మాత్మ కేల కలుగు సంగతెఱుగనట్టివారి జాడ లూరకుండునా ॥పల్లవి॥ వెలయ నగ్ని పొంతనున్న వెన్న గరఁగ కేల మాను పెలుచఁ జల్లతోడిపాలు పేరకుండునా అలరి యరడు వద్ధి తీగె అంటఁబావ కేలమాను చెలులసరస నున్నవారిచిత్త మూరకుండునా ॥సంగ॥ బెరసి యినుముతోడియగ్ని పెట్టువడక యేలమాను విరులతేనె చూచి తేఁటి విడువ నేర్చునా వొరసి యుల్లిఁ గూడి కప్ర ముగ్రగంధ మేల మాను సిరులతోడ మెలఁగువారు చింత లేక వుందురా॥సంగ వూరిచవుటనేల జలము లుప్ప నుండ కేల మాను వూరుగాయకడవ బేఁట్లు వురుల కుండునా కోరి శ్రీవేంకటేకొమ్మ యలమేలుమంగఁ జేరకున్నవారికతలు చెప్ప నెట్టువచ్చును ॥సంగ॥	saṃgarahituṃ̐ḍainaṃ̐ kāka śāṃta mātma kēla kalugu saṃgate\ruganaṭṭivāri jāḍa lūrakuṃḍunā        ॥pallavi॥ velaya nagni poṃtanunna venna garaṃ̐ga kēla mānu pelucaṃ̐ jallatōḍipālu pērakuṃḍunā alari yaraḍu(?) vaddhi tīge aṃṭaṃ̐bāva kēlamānu celulasarasa nunnavāricitta mūrakuṃḍunā    ॥saṃga॥ berasi yinumutōḍiyagni peṭṭuvaḍaka yēlamānu virulatēne cūci tēṃ̐ṭi viḍuva nērcunā vorasi yulliṃ̐ gūḍi kapra mugragaṃdha mēla mānu sirulatōḍa melaṃ̐guvāru ciṃta lēka vuṃdurā ॥saṃga॥ ūricavuṭanēla jalamu luppa nuṃḍa kēla mānu vūrugāyakaḍava bēṃ̐ṭlu vurula kuṃḍunā kōri śrīvēṃkaṭēkomma yalamēlumaṃgaṃ̐ jērakunnavārikatalu ceppa neṭṭuvaccunu        ॥saṃga॥

Details and Discussions:

Chorus (Pallavi):

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సంగరహితుఁడైనఁ కాక శాంత మాత్మ కేల కలుగు

సంగతెఱుగనట్టివారి జాడ లూరకుండునా ॥పల్లవి॥

saṃgarahituṃ̐ḍainaṃ̐ kāka śāṃta mātma kēla kalugu

saṃgate\ruganaṭṭivāri jāḍa lūrakuṃḍunā          ॥pallavi॥

Telugu Phrase	Meaning
సంగరహితుఁడైనఁ కాక శాంత మాత్మ కేల కలుగు	Unless one becomes free from inner attachments and clinging tendencies (saṅga), how can true peace arise within? It simply cannot.
సంగతెఱుగనట్టివారి జాడ లూరకుండునా ॥పల్లవి॥	(జాడ= trace, trail) For those who fail to recognize this truth, will the lingering traces (jāḍa) of their associations ever remain harmless or neutral? Never.

 

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Literal Meaning: 

(Pedatirumalacharya says) “Unless a person detaches himself from the feelings and impressions that bind him, inner tranquility does not arise. And if one does not understand this principle, how can the subtle traces of association ever stop influencing him?”

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Interpretative Notes: 

The poet points toward a subtle but decisive truth:

Man’s suffering does not arise merely from external actions,

but from the impressions those actions leave within.

“The trace is the real bondage;

the event is only the doorway.”

If the incident vanished without leaving a mark,

the disturbance would end right there.

But the mind collects impressions as a pond gathers fallen leaves;

and these impressions continue to

pull, tempt, disturb, and distract

long after the event has passed.

Thus, peace belongs only to the one

who learns to stand free of these inner residues—

not by suppressing them, but by understanding their nature.

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First Stanza:

వెలయ నగ్ని పొంతనున్న వెన్న గరఁగ కేల మాను

పెలుచఁ జల్లతోడిపాలు పేరకుండునా

అలరి యరడు వద్ధి తీగె అంటఁబావ కేలమాను

చెలులసరస నున్నవారిచిత్త మూరకుండునా ॥సంగ॥

velaya nagni poṃtanunna venna garaṃ̐ga kēla mānu

pelucaṃ̐ jallatōḍipālu pērakuṃḍunā

alari yaraḍu(?) vaddhi tīge aṃṭaṃ̐bāva kēlamānu

celulasarasa nunnavāricitta mūrakuṃḍunā          ॥saṃga॥

Telugu Phrase	Meaning
వెలయ నగ్ని పొంతనున్న వెన్న గరఁగ కేల మాను	How can butter placed near a blazing fire remain un-melted? It cannot.
పెలుచఁ జల్లతోడిపాలు పేరకుండునా	When curd culture is added to fresh milk, can the milk refuse to ferment? Impossible.
అలరి యరడు వద్ధి తీగె అంటఁబావ కేలమాను	A tender creeper hanging on the way of a passing palanquin—if brushed against, will it not tear? It surely will.
చెలులసరస నున్నవారిచిత్త మూరకుండునా	And those who dwell amidst ladies and delights their company—can their minds ever remain undisturbed? Never.

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Literal Meaning:

Pedda Tirumalacharya further elaborates on the influence of mental associations:

Can butter placed near fire remain without melting? (It will melt.)

Can milk, when mixed with buttermilk, avoid curdling? (It will curdle.)

Can a tender vine hanging in the path avoid tearing when it strikes a palanquin? (It will tear.)

Can the mind of a person immersed in youthful charm remain still? (It will be stirred.)

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Interpretative Notes: 

These four examples reveal a single fundamental principle:

Where there is contact, change is inevitable —often irreversible

This is not a flaw; it is simply the nature of things.

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The mind is like butter; the world is like fire.

Bring butter near a flame — it melts.

Once melted into ghee, it cannot return to butter.

This stands for the one-way transformations of the mind.

Some impressions, once formed, cannot be undone.

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Our imaginations are like milk.

past experiences are like buttermilk.

When the “buttermilk” of memory

mixes with the “milk” of imagination, curdling is inevitable.

Old impressions accumulate, thicken, and take shape

within the mind —

again, a one-way change.

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The hanging creeper reveals another concealed truth.

A creeper has no independent strength.

It survives only with support.

When a delicate vine brushes a moving palanquin,

it is bound to snap.

This is not weakness;

it is the nature of the vine —

and like the vine, the nature of the mind is to lean on something.

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Finally, the poet speaks of the most subtle idea:

the responsiveness of the mind.

Anything near it — beauty, pleasure, disturbance —

naturally creates ripples.

This sensitivity, this immediate vibration

is its innate property.

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Summary Thought

This stanza illuminates

how the mind undergoes irreversible change through association.

Understanding this natural law of contact helps us see clearly

why impressions form, why they linger,

and how we must live meaningfully despite their presence.

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Second Stanza:

బెరసి యినుముతోడియగ్ని పెట్టువడక యేలమాను

విరులతేనె చూచి తేఁటి విడువ నేర్చునా

వొరసి యుల్లిఁ గూడి కప్ర ముగ్రగంధ మేల మాను

సిరులతోడ మెలఁగువారు చింత లేక వుందురా॥సంగ॥

berasi yinumutōḍiyagni peṭṭuvaḍaka yēlamānu

virulatēne cūci tēṃ̐ṭi viḍuva nērcunā

vorasi yulliṃ̐ gūḍi kapra mugragaṃdha mēla mānu

sirulatōḍa melaṃ̐guvāru ciṃta lēka vuṃdurā          ॥saṃga॥

Telugu Phrase	Meaning
బెరసి యినుముతోడియగ్ని పెట్టువడక యేలమాను	Can heated iron be shaped without striking it? Does anyone heat iron for no reason?
విరులతేనె చూచి తేఁటి విడువ నేర్చునా	Seeing blossomed flowers oozing honey, will a bee or wasp ever refrain from going to them?
వొరసి యుల్లిఁ గూడి కప్ర ముగ్రగంధ మేల మాను	If camphor is rubbed over an onion, will its sharp fragrance disappear?
సిరులతోడ మెలఁగువారు చింత లేక వుందురా॥సంగ	Can those who live amidst wealth remain free from anxiety about it?

Literal Meaning: 

Only when iron is heated can be shaped by hammering as desired. (no one heats iron idly). Can the bees resist flowers full of nectar? (no). By rubbing camphor over an onion can we remove its pungent smell. (no). Will those who deal with wealth can live without worry over its safety. (no). 

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Interpretative Notes: 

In the first stanza, the poet described

how the mind undergoes irreversible change

when it comes into contact with the world.

In this second stanza, he explains something even sharper:

These experiences, impressions, and tendencies

do not pursue us without cause—

we invite them.

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Heated iron and the hammer

An iron is not shaped without heating.

The impressions and traces inside us do not come without invitation

 We are not passive victims.

We prepare ourselves, knowingly or unknowingly,

to receive these experiences.

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Bee- Flower analogy

The world is like the “bee”

our mind like blooming flowers dripping with nectar

bees naturally get attracted

not a problem of the world.

We open the hands in invitation

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Camphor over an onion

Even if we superficially cover the mind with “purity” or restraint,

its native tendencies do not change.

The hidden smell continues.

As the saying goes:

a crooked tail does not straighten.

The external disciplines cannot erase

the mind’s ingrained patterns.

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Wealth and worry

Those wealthy cannot avoid being anxious

as long as we want to remain wealthy the mind continues its worry.

elsewhere Annamacharya said:

“తప్పక ధనమునకు దాస్యము నేము సేసేము

చెప్పి నీ దాసుల మన సిగ్గుగాదా మాకు!”

“Shamelessly we are slaves to wealth.

Yet pretend to be Your slaves”

If we want to be wealthy, will it let us be peaceful?

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Three deep forces at work

1. Experiences that we seek
2. Impressions that stay behind
3. The restlessness of the mind itself

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Conclusion

Pedda Tirumalacharya here

places the real, unavoidable problem before us:

the mind does not merely receive experiences —

it creates the conditions conducive for them,

we run behind them,
and even when suppressed,
its hidden nature resurfaces.

This stanza complements the first by showing

how the inner world perpetuates its own bondage.

AND we simply refuse to notice it.

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Third Stanza: 

వూరిచవుటనేల జలము లుప్ప నుండ కేల మాను

వూరుగాయకడవ బేఁట్లు వురుల కుండునా

కోరి శ్రీవేంకటేకొమ్మ యలమేలుమంగఁ

జేరకున్నవారికతలు చెప్ప నెట్టువచ్చును ॥సంగ॥

vūricavuṭanēla jalamu luppa nuṃḍa kēla mānu

vūrugāyakaḍava bēṃ̐ṭlu vurula kuṃḍunā

kōri śrīvēṃkaṭēkomma yalamēlumaṃgaṃ̐

jērakunnavārikatalu ceppa neṭṭuvaccunu          ॥saṃga॥

Telugu Phrase	Meaning
వూరిచవుటనేల జలము లుప్ప నుండ కేల మాను	the water oozing from the saline soil will be salty. What else it can be?
వూరుగాయకడవ బేఁట్లు వురుల కుండునా	(వూరుగాయ= pickles; కడవ = earthen vessel; బేఁట్లు = blows; వురుల కుండునా = will it not break, will it not give in);  the pickles placed in a brittle earthen pot will break on receiving blows.
కోరి శ్రీవేంకటేకొమ్మ యలమేలుమంగఁ	If willingly not taken up service of Lord Venkateswara and Alamelumanga.
జేరకున్నవారికతలు చెప్ప నెట్టువచ్చును	how can we talk of their (miserable) stories.

Literal Meaning:

The water oozing from the saline soil will be salty. What else it can be? Obviously the pickles placed in a brittle earthen pot will break on receiving blows. How can we talk of the (miserable) stories of those not willing to take up the service of the Lord Venkateswara and Alamelumanga.

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Interpretative notes: 

వూరిచవుటనేల జలము లుప్ప నుండ కేల మాను

(water oozing from the saline soil will be salty)

Here he is hinting the thoughts that generated in our mind are

from the polluted sources like salty water from saline soil.

 

వూరుగాయకడవ బేఁట్లు వురుల కుండునా

(The pickles in a brittle earthen pot will break on receiving blows.)

Our internal mind make up is too fragile

which breaks down on receiving blows of fortitude.

 

“If we take the words

వూరుగాయ (vūragāya) and వూరుట(vūruta) as metaphors —

our experiences, and the memory-cells formed by them,

let their feelings seep out slowly like a brine,

unnoticed they mix into the experience of the present moment

and end up clouding and contaminating it.”

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Pedda Tirumalacharya is making the commentary ever sharper. 

The stanza shifts attention from the mind’s movements

to the very constitution of the mind. 

The problem is not in the experiences themselves—
but in the soil from which the experiences arise.
The memories that remain buried in the inner layers of consciousness
keep releasing their impressions like unseen springs.
Amidst the countless experiences we accumulate,
all these hidden streams flow together,
making it impossible to discern
what exactly is influencing us. 

The flaw lies in the origin of thought.
The mind, whose thoughts trail off in every direction,
is already polluted at the root. 

Therefore, we have no basis or thinking about God

or any other worldly engagement.

They are emanating from the brittle and polluted sources.

Knowing this we must submit to Lord Venkateswara.

There is no other alternative.

For those who do not turn toward Venkateswara,

their inner soil remains salty and their vessel fragile.

What else can their life produce except sorrow?”

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 Central Message of this poem: 

The nature of the mind is to depend on something.

Problem is the ground from which mind arises.

Thoughts emerging from such a mind is polluted.

Thus, we have no basis from which we can understand GOD or WORLD.

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