330 భగవద్విభవపు ప్రత్యక్షం బిది
(bhagavadvibhavapu
pratyakṣaṃ bidi)
INTRODUCTION
The deepest
longing of man is to know Truth and the Divine. From ancient epics to modern
cinema, the antagonist is often shown as powerful in every possible way —
except for one subtle weakness. That single weakness eventually leads him
astray. This composition seems to suggest that human life itself carries a similar
weakness.
The word “దైవికము” (“Daivikam”)
used throughout this poem refers to movements that occur through an order
beyond human control. Birth, death, rainfall, sprouting seeds, the urge for
bodily sustenance, inward restlessness and longing — all these unfold directly
before our eyes. The poet repeatedly reminds us that these are not fully within
human command.
Yet, even
while seeing, hearing, and experiencing all this constantly, man remains
trapped within his own imagination, pride, and accumulated certainties. In that
occupation with the known, he gradually loses touch with the living wonder
unfolding before him.
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అధ్యాత్మ సంకీర్తన
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రాగి రేకు: 278-2 సంపుటము - సంకీర్తన: 3-448
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భగవద్విభవపు ప్రత్యక్షం బిది జిగి నిందొకటియుఁ జేయఁగఁ గలమా ॥పల్లవి॥ దైవికమెపో తతియగు వానలు తావగు మొలకలు దైవికమే కావిరినివెల్లాఁ గంటా వింటా దైవమునేలో తలఁచము మనము ॥భగ॥ జననమరణములు హరి దైవికమే తనుపోషణములు దైవికమే యెనసి యివెల్లా నెఱిఁగియు మరిగియు కొన దైవమునేలో కొలువము మనము ॥భగ॥ యిహపరంబులును యివి దైవికమే తహతహ లుడుపఁగ దైవికమే అహిపతి శ్రీవేంకటాధిపు కృపచే
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PHILOSOPHICAL POEM
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Copper Plate: 278-2 Volume: 3-448
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bhagavadvibhavapu
pratyakṣaṃ bidi jigi niṃdokaṭiyuṃ̐
jēyaṃ̐gaṃ̐ galamā ॥pallavi॥ daivikamepō tatiyagu
vānalu tāvagu molakalu daivikamē kāvirinivellāṃ̐ gaṃṭā
viṃṭā daivamunēlō talaṃ̐camu
manamu ॥bhaga॥ jananamaraṇamulu hari
daivikamē tanupōṣaṇamulu daivikamē yenasi yivellā ne\riṃ̐giyu
marigiyu kona daivamunēlō koluvamu
manamu ॥bhaga॥ yihaparaṃbulunu yivi
daivikamē tahataha luḍupaṃ̐ga
daivikamē ahipati śrīvēṃkaṭādhipu
kṛpacē mahima gaṃṭimiṃ̐ka
ma\ravamu manamu ॥bhaga॥
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Chorus (Pallavi):
భగవద్విభవపు
ప్రత్యక్షం బిది
జిగి నిందొకటియుఁ జేయఁగఁ గలమా ॥పల్లవి॥
bhagavadvibhavapu pratyakṣaṃ bidi
jigi niṃdokaṭiyuṃ̐ jēyaṃ̐gaṃ̐ galamā ॥pallavi॥
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పదం / భాగం
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Meaning
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భగవద్విభవపు
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Belonging to the glory and vastness of the Divine
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ప్రత్యక్షం బిది
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This itself is seen directly; this itself stands revealed
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జిగి నిందొకటియుఁ
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With pride, ego, and the feeling of personal doer ship,
even a single thing within this
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జేయఁగఁ గలమా
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Can we truly do? Can we independently accomplish?
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Literal Sense:
This entire
universe appears as the direct manifestation of Divine vastness. Within this
immeasurable movement of existence, is there even a single thing that man can
completely claim as his own independent action?
Deeper Note:
In this Pallavi,
Annamacharya is not merely presenting creation as something “made” by God. What
he observes is subtler: creation itself appears as the direct expression of
Divine unfolding.
Rainfall,
sprouting life, birth, death, bodily sustenance, longing, and inward movement
are not seen here as isolated events. They appear as inseparable movements
within one living order.
“భగవద్విభవపు ప్రత్యక్షం బిది”
The world
is not presented merely as a collection of material happenings. The poet
suggests that the vastness of the Divine itself stands visibly unfolded as life
and existence. Here, “Divine” need not be understood only as a distant
theological entity. It may also be seen as the living order permeating all
existence.
“జిగి నిందొకటియుఁ జేయఁగఁ గలమా”
This is
perhaps the most penetrating observation in the Pallavi. Man believes himself
to be the independent author of his actions. Yet the poet quietly asks: Within
this vast living movement, is there even one thing that we can perform entirely
by our own isolated will?
This
question does not merely challenge human pride. It unsettles the deeply rooted
assumption of complete psychological and existential independence.
First Stanza:
దైవికమెపో
తతియగు వానలు
తావగు మొలకలు
దైవికమే
కావిరినివెల్లాఁ
గంటా వింటా
దైవమునేలో
తలఁచము మనము ॥భగ॥
daivikamepō tatiyagu vānalu
tāvagu molakalu daivikamē
kāvirinivellāṃ̐ gaṃṭā viṃṭā
daivamunēlō talaṃ̐camu manamu ॥bhaga॥
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పదం / భాగం
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Meaning
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దైవికమెపో
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Truly divine; belonging to the Divine order
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తతియగు వానలు
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Rains that arrive at the proper time
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తావగు మొలకలు
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Sprouts born from those rains
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దైవికమే
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Divine in nature
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కావిరిన్
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Smoke-darkened; reddish-black like a disturbing omen
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ఇవెల్లాఁ
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All these
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గంటా వింటా
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Seeing, hearing, and experiencing continuously
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దైవమునేలో తలఁచము మనము
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Yet we do not truly recall the Divine
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Literal
Sense:
The timely
rains, the sprouts that emerge from them —all these are Divine movements. Yet,
even while constantly seeing, hearing, and experiencing this vast movement of
life, man forgets that he himself too is born within that and continues to be part
of the same living order. Covered by the smoke of pride and self-importance, he
rarely turns toward the Divine.
Deep Notes:
Many
interdependent movements — rainfall, sprouting life, growth, nourishment, and
survival — continue inevitably, and our present life depends upon them
completely. We human beings are able to explain some of these processes
partially. Some appear favourable to us; some do not. Within these
calculations, explanations, and assumptions, we constantly attempt to make life
more favourable to ourselves. Gradually, we begin to believe that maximizing
what appears beneficial is itself the purpose of life. This tendency is not
limited to one individual or one society. It is a universal human movement.
Since everyone participates in it, its limitations rarely become visible to us.
That is why
Annamacharya uses the striking expression “కావిరి” — something
smoke-covered, darkened, and ominous. The poet seems to suggest a state in
which perception itself has become obscured. The phrase “గంటా వింటా” is equally important. Even while continuously
seeing, hearing, and experiencing life, man does not emerge from this
smoke-like covering. What becomes visible through that covering are largely the
projections and conclusions created by the mind itself.
Thus, when
Annamacharya says: “దైవమునేలో తలఁచము మనము” the suggestion
appears deeper than merely “we do not remember God.” Rather, man recalls and
lives through his own imagined constructions instead of directly perceiving the
living movement before him.
Second
Stanza:
జననమరణములు
హరి దైవికమే
తనుపోషణములు
దైవికమే
యెనసి యివెల్లా
నెఱిఁగియు మరిగియు
కొన దైవమునేలో
కొలువము మనము ॥భగ॥
jananamaraṇamulu hari daivikamē
tanupōṣaṇamulu daivikamē
yenasi yivellā ne\riṃ̐giyu marigiyu
kona daivamunēlō koluvamu manamu ॥bhaga॥
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Word / Phrase
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Meaning
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జననమరణములు
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Births
and deaths
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హరి
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That
which pervades and sustains all life
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దైవికమే
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Divine
in nature
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తనుపోషణములు
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Bodily
nourishment and continuation of life
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యెనసి
యివెల్లా
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To
equate all these; to treat them alike
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నెఱిఁగియు
మరిగియు
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Knowing,
becoming accustomed, and accepting as ordinary
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కొన
దైవమునేలో కొలువము మనము
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The
final cause - the Devine, somehow, we do not abide
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Literal
Sense:
Birth and
death belong to the Order of Nature (Hari). The nourishment and sustenance of
the body too arise from that same living order. All these are Divine movements.
Yet, though
we know these things, become accustomed to them, and even speak of them as
equal realities, but inwardly, hardly we accept them completely. Thus, we do
not truly abide in that final Divine Order.
Deep Notes:
Birth,
death, and bodily sustenance do not occur randomly. Every living being in
creation is unique. Yet, we people claim that birth and death are equal
realities as a philosophy. We are more inclined to believe only what appears
personally known and psychologically convincing to us. In the face of death an
irrecoverable process, all our philosophies melt and become void. Therefore, “equal
realities” is merely a stand taken by us, not a lived reality.
That is why
Annamacharya says: “యివెల్లా నెఱిఁగియు మరిగియు
/ కొన దైవమునేలో కొలువము మనము” he is
pointing to our weakness of merely acknowledging a fact more as lip service
than real. కొన (the end) here means beyond all these constructed
layers of imagination. కొన దైవము means the one remaining when all the imagined and
constructed layers are removed. కొన దైవమునేలో కొలువము మనము suggests
that the mind, unable to see clearly, forgets to abide in that Natural Order.
Third Stanza:
యిహపరంబులును
యివి దైవికమే
తహతహ లుడుపఁగ
దైవికమే
అహిపతి శ్రీవేంకటాధిపు
కృపచే
మహిమ గంటిమిఁక
మఱవము మనము ॥భగ॥
yihaparaṃbulunu yivi daivikamē
tahataha luḍupaṃ̐ga daivikamē
ahipati śrīvēṃkaṭādhipu kṛpacē
mahima gaṃṭimiṃ̐ka ma\ravamu manamu ॥bhaga॥
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పదం / భాగం
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Meaning
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యిహపరంబులును
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This world and the beyond
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యివి
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All these
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దైవికమే
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Belonging to Divine Order; determined beyond personal
control
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తహతహలు
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Restlessness, longing, inward burning movement
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ఉడుపఁగ
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When suppressed, dissolved, extinguished, or brought to
stillness
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అహిపతి
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Traditionally Adisesha; here also suggesting that which
pulls downward, afflicts, wounds, or rules over the unknown
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శ్రీవేంకటాధిపు
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Lord Venkateswara
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కృపచే
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Through grace
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మహిమ
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Divine vastness and glory
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గంటిమిఁక మఱవము మనము
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Directly, clearly, unmistakably seen. Hereafter, we do not
forget
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Literal Sense:
Both this
world and the beyond belong to the Divine Order. Even that which quietens and
dissolves human restlessness, longing, and inner agitation is Divine. To wait
for that which man cannot achieve by himself — the Unknown — is also the grace
of Lord Venkateswara, is itself Divine. That is the true Divine Glory. Once
this becomes directly known, it cannot be forgotten.
Deep Notes:
In this
stanza, Annamacharya touches something extremely subtle. Even the dissolution
of human restlessness — longing, agitation, inner burning — belongs to the
Divine Order. This means: realizing deeply that nothing is truly in our hands
and remaining still without any struggle. That may be among the most difficult
things for human beings. A state where thoughts, movements, and projections
lose their compulsive force is not something ordinarily achievable through
personal effort alone.
The poet
uses the word “అహిపతి” in a deeply
suggestive manner. Beyond its traditional meaning, it may also indicate that
which drags consciousness downward, wounds inwardly, or binds man to suffering
and the unknown. This difficult inward movement cannot easily be undertaken
merely through self-will. Therefore, the poet speaks of the grace of Lord
Venkateswara.
Yet the
emphasis here is not passive waiting alone. What matters is inwardly perceiving
the nature of this “అహిపతి” movement.
If the mind remains endlessly occupied in outward and psychological activity,
it cannot receive that grace. When Annamacharya says: “మహిమ గంటిమిఁక మఱవము మనము” he speaks of something directly seen and
therefore unforgettable.
But what is
it that cannot be forgotten? Perhaps it is a state in which the known and the
unknown are seen simultaneously without division. A state that neither leans
toward worldly pleasure nor recoils from suffering but remains without inward
preference or psychological movement toward either side.
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