289 ఏ యాజ్ఞ అయినఁ బెట్టు యిదివో నా దుర్జనము
(ē yājña
ayinaṃ̐ beṭṭu
yidivō nā
durjanamu)
Only
on dissolving inner pretence
Freedom
reveals itself.
for Telegu (తెలుగు) Version press here
INTRODUCTION
Annamacharya
said, “క్రూరత్వమునకు కుదువ యీ బ్రదుకు” —
we trade cruelty as the price for living.
Cruelty is not only what weapons do;
even the way we twist words, hide faults, or avoid responsibility
is a quiet form of violence we commit against ourselves.
The
straight, clean path is always available,
yet our mind hunts for the crooked lane called
“How do I escape this?”
That very impulse is the cruelty we barter away life for.
Peda
Tirumalacharya, true son of that lineage,
faces this truth without the usual human camouflage.
“Lord, this is my nature,” he says —
not as justification, but as naked acknowledgment.
No excuses, no hiding.
Today,
we hide behind new shields —
“No time,”
“Data wasn’t clear,”
“There are others – Shared responsibility,”
“Team constraints,”
“System issues”…
Countless modern masks for age-old evasions.
But
five hundred years ago,
Peda Tirumalacharya had already diagnosed
this habit with startling clarity.
All we need is the courage to admit the truth.
Honesty alone breaks the cycle of inner cruelty.
Skeletal
guide to the poem:
Pallavi: “This is the wickedness in me, O Lord – I accept any punishment.
Stanza 1: Hiding behind “I am Gods servant” has no benefit.
Stanza 2: Following scriptures blindly is worthless without
understanding.
Stanza 3: Knowing Venkatesha alone is the Master and dissolving every other
thought — that is true devotion.
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అధ్యాత్మ
కీర్తన
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Philosophical Poem
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రేకు: 5-5
సంపుటము: 15-30
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Copper
Plate: 5-5 Vol: 15-30
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ఏ యాజ్ఞ అయినఁ బెట్టు యిదివో నా దుర్జనము యే యపరాధమో కాని యింతేసి సేసితిని ॥పల్లవి॥ ఆముకొని నీ దాసుఁడ ననేటి సలిగలను వేమారుఁ బాపములకు వెరవ నైతిని నీ మఱుఁగు చొచ్చినట్టి నిజగర్వమే నమ్మి నేమపు పుణ్యములు మానితి నేను ॥ఏ॥ తగిలి నీ ముద్ర మేన ధరించిన చనవున పగటున దేవతల పంపు సేయను నగుతా నీ నామము నాలికనున్న బీరాన జగతి నిత్య కర్మము జారి పోఁదోసితిని ॥ఏ॥ హత్తి నాకుఁగలవు నీ వంతర్యామి వనుచు వుత్తమోపాయము లెల్ల నొల్ల నైతివి యిత్తల శ్రీ వేంకటేశ యేలికవు నీ వని మత్తుఁడనై అన్యచింత మఱచితిని ॥ఏ॥
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ē yājña ayinaṃ̐ beṭṭu yidivō
nā durjanamu yē yaparādhamō kāni yiṃtēsi
sēsitini ॥pallavi॥ āmukoni nī dāsuṃ̐ḍa nanēṭi
saligalanu vēmāruṃ̐ bāpamulaku verava
naitini nī ma\ruṃ̐gu coccinaṭṭi
nijagarvamē nammi nēmapu puṇyamulu māniti nēnu ॥ē॥ tagili nī mudra mēna
dhariṃcina canavuna pagaṭuna dēvatala paṃpu
sēyanu nagutā nī nāmamu nālikanunna
bīrāna jagati nitya karmamu jāri
pōṃ̐dōsitini ॥ē॥ hatti nākuṃ̐galavu nī
vaṃtaryāmi vanucu vuttamōpāyamu lella nolla
naitivi yittala śrī vēṃkaṭēśa
yēlikavu nī vani mattuṃ̐ḍanai anyaciṃta
ma\racitini ॥ē॥
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Details
and Discussions:
Chorus (Pallavi):
ఏ యాజ్ఞ
అయినఁ బెట్టు యిదివో నా దుర్జనము
యే యపరాధమో
కాని యింతేసి సేసితిని ॥పల్లవి॥
ē yājña
ayinaṃ̐ beṭṭu yidivō nā durjanamu
yē
yaparādhamō kāni yiṃtēsi sēsitini ॥pallavi॥
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Telugu Phrase
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Meaning
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ఏ యాజ్ఞ
అయినఁ బెట్టు యిదివో నా దుర్జనము
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Give me any
order or punishment — but this is who I am. This is my flawed nature
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యే యపరాధమో
కాని యింతేసి సేసితిని
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I don’t even know what crime it was — but I must have done
many without knowing.
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Literal Meaning:
Give me any
order or punishment — but this is who I am. This is my flawed nature. I don’t
even know what crime it was — but I must have done many without knowing.
Interpretative Notes:
Poet
admits that he does not even know the full extent of his wrong. Some wrongs are
committed knowingly (sins). Some unknowingly (faults). Whatever it may be, Peda
Tirumalacharya refuses to justify or hide. This is radical honesty — the
gateway to inner purification.
First Stanza:
ఆముకొని
నీ దాసుఁడ ననేటి సలిగలను
వేమారుఁ
బాపములకు వెరవ నైతిని
నీ మఱుఁగు
చొచ్చినట్టి నిజగర్వమే నమ్మి
నేమపు పుణ్యములు
మానితి నేను ॥ఏ॥
āmukoni nī dāsuṃ̐ḍa nanēṭi
saligalanu
vēmāruṃ̐ bāpamulaku verava
naitini
nī ma\ruṃ̐gu coccinaṭṭi
nijagarvamē nammi
nēmapu puṇyamulu māniti nēnu ॥ē॥
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Telugu Phrase
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Meaning
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ఆముకొని నీ దాసుఁడ ననేటి సలిగలను
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(ఆముకొని = taking up intentionally; సలిగ = support,
asylum) by taking up your service, I hid behind that support/asylum thinking
it gives me protection
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వేమారుఁ బాపములకు వెరవ నైతిని
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I resorted
to many sins assuming impunity
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నీ మఱుఁగు చొచ్చినట్టి నిజగర్వమే నమ్మి
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Taking the pride associated with you being my
shade
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నేమపు
పుణ్యములు మానితి నేను
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I stopped
performing good deeds.
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Literal Meaning:
Thinking “I
am Your servant” and assuming refuge, I committed many wrongs without fear. Trusting
that “You are behind me,” I even abandoned virtuous actions.
Interpretative Notes:
Peda
Tirumalacharya warns:
Merely
claiming “I am God’s servant”
does not wash away faults.
Divine
refuge (bhagavad-āśraya) is not a license for careless living.
It demands responsibility.
It demands restraint.
It demands dynamic alignment with Dharma —
a living, uncontaminated Dharma
cannot be captured in a single definition.
One cannot
hide behind God and indulge in negligence.
Bhagavad
Gita 5-15 says:
नादत्ते कस्यचित्पापं न चैव सुकृतं विभु: |
(nādatte
kasyachit pāpaṁ na chaiva sukṛitaṁ vibhuḥ)
The Lord does not take into account our sins or merits
So,
invoking God’s name without self-discipline is not devotion
— it is adharma.
Second Stanza:
తగిలి
నీ ముద్ర మేన ధరించిన చనవున
పగటున
దేవతల పంపు సేయను
నగుతా
నీ నామము నాలికనున్న బీరాన
జగతి
నిత్య కర్మము జారి పోఁదోసితిని ॥ఏ॥
tagili nī mudra mēna
dhariṃcina canavuna
pagaṭuna dēvatala paṃpu sēyanu
nagutā nī nāmamu nālikanunna
bīrāna
jagati nitya karmamu jāri
pōṃ̐dōsitini ॥ē॥
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Telugu Phrase
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Meaning
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తగిలి నీ ముద్ర మేన ధరించిన చనవున
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I took liberty by wearing (like a tattoo) your symbols on my
body
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పగటున దేవతల పంపు సేయను
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(పగటున= declaring) disowned
great commands of the gods
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నగుతా నీ నామము నాలికనున్న బీరాన
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I became proud that I take your name all day
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జగతి నిత్య కర్మము జారి పోఁదోసితిని
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Out of the conceit thus generated, I stopped following regular
duties.
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Literal Meaning:
Wearing
Your marks on my body, I stopped following even the basic divine mandates. Proud
that I chant Your name all day, I neglected even my daily duties.
Interpretative Notes:
Here
Peda Tirumalacharya sharpens his self-critique.
Wearing
sacred marks, chanting divine names —
these are good, but they are not substitutes for integrity.
If we become proud of these acts, they lose their value.
It
is like saying:
“I completed a degree, so I no longer need basic arithmetic.”
Scriptures
give guidelines,
but their purpose is not blind obedience —
only by appropriate understanding
one
can practice Dharma diligently.
But
one who only performs rituals becomes arrogant:
“I wear the marks.”
“I chant every day.”
“I follow the rituals.”
This
pride makes a person spiritually shallow.
Third
Stanza:
హత్తి
నాకుఁగలవు నీ వంతర్యామి వనుచు
వుత్తమోపాయము
లెల్ల నొల్ల నైతివి
యిత్తల
శ్రీ వేంకటేశ యేలికవు నీ వని
మత్తుఁడనై
అన్యచింత మఱచితిని ॥ఏ॥
hatti nākuṃ̐galavu nī
vaṃtaryāmi vanucu
vuttamōpāyamu lella nolla
naitivi
yittala śrī vēṃkaṭēśa yēlikavu
nī vani
mattuṃ̐ḍanai anyaciṃta
ma\racitini ॥ē॥
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Telugu Phrase
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Meaning |
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హత్తి నాకుఁగలవు నీ వంతర్యామి వనుచు
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(హత్తి = by putting together) I know you are the my inner dweller for all beings. Gathering
courage borne of that knowledge,
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వుత్తమోపాయము లెల్ల నొల్ల నైతివి
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I distanced myself from all the paths considered good
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యిత్తల శ్రీ వేంకటేశ యేలికవు నీ వని
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O Lord Venkateshwara, for the beings of this world, you
are the Lord
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మత్తుఁడనై అన్యచింత మఱచితిని
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In that awareness, I lost interest in everything else.
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Literal Meaning:
Believing
“You are within me,” I abandoned all the noble paths. But when I realized that
You alone are the true Lord, I became absorbed in You and forgot all other
thoughts.
గూఢార్థవివరణము:
హత్తి నాకుఁగలవు
నీ వంతర్యామి వనుచు
(“You
are the indwelling presence in me…”)
This is not
a devotional statement; it is an existential insight.
But he confesses that he misused even this truth —
he used it as an excuse to abandon responsibility.
This is a
hard observation about the human mind:
When the idea of “God within” becomes a consolation,
it becomes another route to pride or indifference.
వుత్తమోపాయము
లెల్ల నొల్ల నైతివి
Peda
Tirumalacharya demonstrating
the ways of
the engagement with the world.
Once a
person is entangled in worldly duties and identifications,
the mind sees endless lists of:
“things to
do”
“things
left undone”
This is the
mirage. Chasing it only wastes time
Any number
of lifetimes of such activity do not reveal God.
Then comes
the turn:
యిత్తల
శ్రీ వేంకటేశ యేలికవు నీ వని
“Venkatesha
alone is the Master.”
When this
truth settles deeply, irrevocably
All other paths lose meaning.
The need
for outward justification disappears.
From that deep absorption
naturally thoughts
begin to fade.
This is the
real supreme path
He is
describing a natural inner shift —
not forced meditation,
not ritual control,
not willpower.
When the
center becomes clear, the periphery loses its pull.
This is
devotion stripped of superstition.
Philosophical
Summary
The first
twelve lines highlight:
‘Ideal
conduct’,
‘The ethics
of responsibility’,
and ‘the decay
produced by dependence on authority’.
These are
demonstrating the limitations of
Organized beliefs.
In this stanza, the poet shows the only real solution:
God is not
a policeman guarding Dharma from the outside.
Dharma
protects itself by refusing to reveal.
Practicing Dharma comes with responsibility and clarity.
Dharma is
not rigid.
It is dynamic, subtle, and hard to follow.
Those who
do not cultivate this living Dharma
fall into confusion and remain stuck in this world.
As long as
we expect someone else to grant,
liberation will not appear.
Only on
dissolving inner pretence
Freedom
reveals itself.
Freedom is
not granted.
one come upon such state.
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