PEDA TIRUMALACHARYULU
171 కొత్తబంట పాఁతబంట కోరినాఁడు నేఁడు నీకు
(kottabaMTa pAtabaMTa kOrinADu nEDu nIku)
Synopsis: The belief that there is only one truth, and that oneself is in possession
of it, is the root of all evil in the world. - Nobel Laureate Max Born
Summary of this Poem:
Chorus: O Lord Srihari! Just now the new servant (also happens to be your old servant) seeking you to rule his heart; He is serving you this side. Implied meaning: O Lord, now it dawned on me that I am the same entity; only my shapes have changed. I disown my will to serve you. Rule my heart as you wish.
Stanza
1: O Divine Srihari! You reign over us
eternally, holding dominion over the 24 essential aspects of life. Your
presence remains elusive, revealing itself only partially to us. O Lord! Govern
my heart as a token recognition of my devotion and service. Implied Meaning: O
transcendent Sovereign, Lord of all! We are confounded by the mysteries that
govern us. Our lives are entangled in half-truths. I beseech you, take command
of my heart and infuse meaning into these futile pursuits.
Stanza
2: You
engage us in an unending duel, wielding the Lord of desires as your sword. Foolishly,
we continue to battle the six opponents without respite. O Lord of enchanting appearance,
please accept my vulnerabilities, for I am bound by this mortal body and
entrust my heart to you. Implied Meaning: Acknowledge
your weaknesses, as engaging in a fruitless struggle only brings
disappointment. Embrace your imperfections and uncover the hidden potentials
that lie within the shadows.
Stanza
3: In these contemplations, I perceive myself traversing
countless realms, yet you transcend all temporal complexities, O Lord
Venkateswara! In my relentless search, I realize your sole existence. O Lord
Srihari, reign supreme in my heart. Implied
Meaning: O man, do
not tire in your quest for the Lord. Your journey may take you through
countless realms, but remember, there is only one ultimate truth. Surrender
your ego and let the Lord reign in your heart.
Detailed Presentation
Deciphering
this deeply enigmatic poem Peda Tirumalacharyulu is a considerable task. Upon
grasping its central theme, profound revelations emerge within it. It is a
privilege to provide a commentary on such a magnificent poem.
There are poets who wield words like sharp arrows, piercing
our hearts with their impact. Then there are poets who softly serenade us,
lulling us into a timeless lullaby. Yet, it is the rare few who venture into
our hearts to cleanse the accumulated mud. What is the essence of art if it
cannot bring about transformation? Annamacharya clan belong to the that rare
category.
I think,
more and more people should listen, read
and understand these three saints Annamacharyulu, Peda Tirumalacharyulu and
China Tirumalacharyulu. And the world will be a blessed place with such a
tribute to these great men.
The originality of their expression shall be preserved by us to bring the earthly natural fragrance to the poetry. I strongly advocate for greater efforts to offer diverse perspectives on their poetic works. Encouraging coffee table books can aid in conveying their vibrancy and fostering understanding among readers. The vast volume of poetry they have bequeathed should be energetically promoted. Giving prominence to youth participation is vital for sustaining this endeavour.
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కీర్తన:
రాగిరేకు: 7-2 సంపుటము: 15-39
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POEM
Copper Leaf:
7-2 Volume: 15-39
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కొత్తబంట పాఁతబంట కోరినాఁడు నేఁడు నీకు
యిత్తల జీతము సేసే యేలుకోవే శ్రీహరీ ॥పల్లవి॥ యిరువదినలుగురి కిటునే గమికాఁడ
అరిదిదేహపుటూరి అమరగాఁడా
నరయక నరసేటి నల్ల తెల్లజల్లివాఁడ
యిరవై జీతము సేసి యేలుకోవే శ్రీహరీ ॥కొత్త॥ కామునిగరిడిలోని కటారిసామువాఁడ
లేమచూపుల పగలు దివ్వెలవాఁడా
గోమున నేకాంగి నారుగురితో నొఱటువాఁడ
యీమేటినైన నన్ను నేలుకో శ్రీహరీ ॥కొత్త॥ యేడునేడు లోకముల యెక్కి దిగినట్టివాఁడ
మేడెపు సంసారమున మించినవాఁడ
వోడక వెదకితి నీ వొక్కఁడవే రాజ విఁక
యీడనే శ్రీ వేంకటేశ యేలుకోవే శ్రీహరీ ॥కొత్త॥
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kottabaMTa
pAtabaMTa kOrinADu nEDu nIku
yittala jItamu
sEsE yElukOvE SrIharI ॥pallavi॥ yiruvadinaluguri
kiTunE gamikADa
arididEhapuTUri
amaragADA
narayaka
narasETi nalla tellajallivADa
yiravai jItamu
sEsi yElukOvE SrIharI ॥kotta॥ kAmunigariDilOni
kaTArisAmuvADa
lEmachUpula
pagalu divvelavADA
gOmuna nEkAMgi
nAruguritO no~raTuvADa
yImETinaina
nannu nElukO SrIharI ॥kotta॥ yEDunEDu
lOkamula yekki diginaTTivADa
mEDepu
saMsAramuna miMchinavADa
vODaka vedakiti
nI vokkaDavE rAja vika
yIDanE SrI vEMkaTESa yElukOvE SrIharI ॥kotta॥
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Details and Explanations:
Word to word meaning: కొత్తబంట (kottabaMTa) = New servant; పాఁతబంట (pAtabaMTa) = Old servant (actually he meant his former form); కోరినాఁడు (kOrinADu) = sought; నేఁడు (nEDu) = today (used in the sense of just now); నీకు (nIku) = to you; యిత్తల (yittala) = this side; జీతము (jItamu) = renumeration (used in the sense of ‘service’); సేసే (sEsE) = perform, doing; యేలుకోవే (yElukOvE) = rule (his heart); శ్రీహరీ (SrIharI) = O Lord Srihari.
Literal
meaning: O Lord Srihari! Just
now the new servant (also happens to be your old servant) seeking you to rule his heart;
He is serving you this side.
Explanation: This complex chorus is difficult to decode. I deducted this from phrase పర్వి శ్రీవేంకటపతి నీ దాసుల పూర్వమనియెడి బుద్ధి నీ పూజ (parvi
SrIvEMkaTapati nIdAsula-pUrvamaniyeDi buddhi nI pUja) = O Lord being aware
that we are the servants of the lord from the very start of the consciousness
is true meditation. Thus, we may take పాఁతబంట (pAtabaMTa) = Old servant is indicating the earliest form of consciousness.
Thus, Peda Tirumalacharya braves us find
who is the old servant and who is the new servant. What tool do we have to find
the old servant? As we noted we are conditioned by many things including the
environment, language, food and habit. When all these camouflaging the truth,
with our present disposition, there is little chance for us to delve into these
things. Therefore, Peda Tirumalacharya used the phrase యిత్తల జీతము సేసే (yittala jItamu sEsE) = I am offering myself to serve you.
Even Jiddu Krishnamurti felt that way and he wrote: “After 20th Aug I know what I want to do and what lies before me…..I feel once again in touch with Lord Maitreya and the master; And there is nothing else for me to do but to serve them.” (Page 118 of Years of Awakening, Mary Lutyens)
Jiddu Nitya who was deeply affected by what had taken place, he told Anni Besant that ‘the whole world has so changed for me since these things happened. I feel like a bubble which has suddenly become solid…..I feel as if I have never really lived before, and now I could not live unless I served the Lord’ (page 10, Years of Fulfilment, Mary Lutyens).
Therefore,
friends let us understand that all the persons who reach such stage use the
word ‘serve’ in a sense difficult for us to guess.
Let us understand what he means by serving the
Lord. What can man offer to the lord? We know he is being independent does not
need anything from us. In such case what is service to the lord? Obviously, man
cannot do any service to the Lord. However, he can choose to align himself with
the truth. As noted, many times before, this aligning with the truth is not a
part time avocation to go there as we please.
It is a permanent shift and one way journey.
Unfortunately, no specific path and no specific identity to this un-named
journey are available. Even Bhagavad-Gita leaves it to the person to find that
path by stating तत: पदं तत्परिमार्गितव्यं यस्मिन्गता न निवर्तन्ति भूय: | (15-4) tataḥ
padaṁ tat parimārgitavyaṁ yasmin gatā na nivartanti bhūyaḥ Purport: (After cutting off
the ignorance) the practitioner must realise what is important to know. Then Find that path from
which you shall not return. Whence, such man becomes identical with truth.
-x-x-x-
Let us understand the phrase కొత్తబంట పాఁతబంట (kottabaMTa pAtabaMTa): Peda Tirumalacharyulu is trying to express that the yogi reaches a state where he is well aware of the life from the beginning of consciousness.
We
have noted that purity of heart is important. There is nothing else to compare with
it. I chanced upon this swan No 23 by Hilma Af Klint. Request the readers to
have a critical look at the painting below.
Then, it boils down to question of ‘seeing the right’. “Do we really see right?” is not a question of subscription to a method, but the crux of the issue.
From what we understand purity of heart is primary so that no distortion takes place. Even tiniest tinge of impurity is sufficient for dispersion. That is the reason Jiddu Krishnamurti always said one has put in all his energies at his disposal in that single act of meditation. Therefore, there is no wonder that both Bhagavadgita and Bible speak of purity of heart.
When
a person reaches such stage, he no longer records his perception, but clearly conscious
of his entire past. Peda Tirumalacharyulu is aware of his past and present
manifestation is one and the same. Therefore, he used the phrase కొత్తబంట పాఁతబంట (kottabaMTa pAtabaMTa). See its further explanation in first and second
stanzas.
Implied meaning: O Lord, now it dawned on me that I am the same entity only my shapes have
changed. I disown my will to serve you. Rule my heart as you wish.
Word to word meaning: యిరువదినలుగురి (yiruvadinaluguri) = for the twenty four characteristics that are vital for life (See the table below) కిటునే (kiTunE) = this side; గమికాఁడ (gamikADa) = Chief; అరిది (aridi) = rare, seldom; దేహపుటూరి (dEhapuTUri) = the town called the body; అమరగాఁడా (amaragADA) = The one permanently ruling; నరయక (narayaka) = without consideration; నరసేటి (narasETi) = used in the negative sense of differentiation, cheating; నల్ల తెల్లజల్లివాఁడ (nalla tellajallivADa) = Black and white interlaced like a plaits of the hair; యిరవై (yiravai) = firm, suitable; జీతము (jItamu) = renumeration; సేసి= (sEsi) = by providing; యేలుకోవే (yElukOvE) = Rule; శ్రీహరీ (SrIharI) = O Lord Srihari.
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Twenty-four
characteristics that are vital for life |
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Five Basic Elements of
Nature |
5 |
1 Earth, 2 Water, Fire,
4 Air, 5 Space/Ether |
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Five Sense Organs |
5 |
1 Ear, 2 skin, 3 eye, 4.
Tongue, 5 Nose |
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Five Organs of Action |
5 |
1. Speech, 2. Hand, 3. Feet,
4. Anus, 5. Secret organ |
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Five material actions |
5 |
1. sound, 2. Touch, 3. Shape,
4. Taste, 5. smell |
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Three Forms of Ego |
3 |
1 Ego, 2 Intelligence, 3
Glory (unmanifested) |
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Mind |
1 |
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Total |
24 |
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Literal meaning: O Lord! Rule my heart considering as payback to my service. O Divine Srihari! You reign over us eternally, holding dominion over the 24 essential aspects of life. Your presence remains elusive, revealing itself only partially to us. O Lord! Govern my heart as a token recognition of my devotion and service.
Explanation: Peda
Tirumalacharyulu is simply saying that we get bewildered by the appearance of
this world. We tend to believe more a lie told by a beautiful lady to a clear
truth uttered by ugly looking saint.
Let
us understand the phrase: నరయక నరసేటి నల్ల తెల్లజల్లివాఁడ (narayaka narasETi nalla tellajallivADa) = The truth resides in the interplay of black
and white, harmonizing differences and embracing universality. This statement is still confusing. Let understand
it thru a beautiful lithograph titled “The Encounter” drawn by MC Escher.
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The painting showcases Escher's fascination with tessellations and optical illusions. The meticulous attention to detail and precise execution of the patterns create a sense of visual intrigue and complexity. The concept of the encounter between these mirrored figures suggests a meeting of opposites or a reflection of oneself.
M C Escher was so much immersed in his artwork, he hardly had any social life. He led a life more like a saint. Escher's work often explores themes of duality, symmetry, and mathematical precision. "Encounter" is a prime example of his mastery in creating visually stunning and intellectually stimulating compositions. It invites viewers to contemplate the relationship between symmetry and identity, and the interplay of patterns and perception.
In
the lithograph is more or less representative of the phrase: నరయక నరసేటి నల్ల
తెల్లజల్లివాఁడ (narayaka
narasETi nalla tellajallivADa) =
The truth weaves a tapestry, entwining black and white in equal measure,
transcending boundaries. In the picture we
note origins of white lies in the black and vice versa. This intertwining is
seen by many saintly people, world over (not specific to India).
Implied
Meaning: O
transcendent Sovereign, Lord of all! We are confounded by the mysteries that
govern us. Our lives are entangled in half-truths. I beseech you, take command
of my heart and infuse meaning into these futile pursuits.
Word to word meaning: కామునిగరిడిలోని (kAmunigariDilOni) = the one close to Lord of desires; కటారిసామువాఁడ (kaTArisAmuvADa) =a Swordsman; లేమచూపుల (lEmachUpula) = tender looks of a lady; పగలు దివ్వెలవాఁడా (pagalu divvelavADA) = yet we need a torch to find you even in the day = O Dark complexioned Lord; గోమున (gOmuna) = with great affection; నేకాంగి (nEkAMgi) = one hapless beautiful lady (= here he means mind); నారుగురితో (nAruguritO) = six men (These six men are - desire, wrath, infatuation, greed, arrogance, and jealousy); నొఱటువాఁడ (no~raTuvADa) = A foolishman; యీమేటినైన (yImETinaina) = a man with such a body; నన్ను (nannu) = me; నేలుకో (nElukO) = Rule; శ్రీహరీ (SrIharI) = O Lord Srihari.
Literal
meaning: You engage us in an
unending duel, wielding the Lord of desires as your sword. Foolishly, we
continue to battle the six opponents without respite. O Lord of enchanting appearance,
please accept my vulnerabilities, for I am bound by this mortal body and
entrust my heart to you.
Explanation: Peda Tirumalacharyulu aptly conveys the notion that we foolishly engage in
a ceaseless battle against the six adversaries: desire, wrath, infatuation,
greed, arrogance, and jealousy, with no possibility of victory. The essence of
this stanza lies in man's failure to explore alternative possibilities.
Regrettably, we often contradict ourselves in this regard. We readily succumb
to desire, yet we neglect to observe its emergence, impact, and the devastation
it wreaks. The very movement of desire shapes our lives, yet we fail to
comprehend that our sense of "self" is constructed upon the desire
for identity. Thus, this problem is not superficial, but deeply ingrained
within us.
In light of the aforementioned elucidation,
the only viable option seems to be seeking refuge in God, a notion emphasized
by virtually all religions. Yet, humanity consistently veers off the
appropriate path. The visible outcome is the creation of a society that stands
as a testament to our collective actions. Consequently, we find ourselves
rapidly deteriorating. Hence, a paradigm shift becomes imperative.
Let us now direct our attention to the phrase:
"యీమేటినైన నన్ను నేలుకో శ్రీహరీ" (yImETinaina
nannu nElukO SrIharI), which signifies a sincere surrender, acknowledging own weaknesses and
afflictions. O Lord, I humbly request you to accept me as I am. However, this
appears to be the most straightforward option. Yet, we are foolish enough to
think that we can manipulate God. Annamacharya previously portrayed God as ఇంటి బేహారి (iMTi bEhAri)- an astute inside observer. God discerns our lack of genuineness. Thus,
sir, the essence of this stanza lies in the utmost purity of surrender, at the
expense of everything else.
Implied
Meaning: Acknowledge
your weaknesses, as engaging in a fruitless struggle only brings
disappointment. Embrace your imperfections and uncover the hidden potentials
that lie within the shadows.
Word
to word meaning: యేడునేడు (yEDunEDu) =
seven and seven, (indicating many); లోకముల (lOkamula) = worlds; యెక్కి దిగినట్టివాఁడ (yekki diginaTTivADa) = the one climb and dismount; మేడెపు (mEDepu) = war, conflict, group, society; సంసారమున (saMsAramuna)
= this family life called world; మించినవాఁడ (miMchinavADa) = beyond all these; వోడక (vODaka) = without giving up, indefatigably;
వెదకితి (vedakiti) = I searched; నీ వొక్కఁడవే రాజ (nI vokkaDavE rAja) = you are the only king, you are the only ruler; విఁక (Vika, =ఇక= ika) =
here after; యీడనే (yIDanE) = here in this world; శ్రీ వేంకటేశ (SrI vEMkaTESa) = Lord Venkateswara; యేలుకోవే (yElukOvE) = Rule my heart; శ్రీహరీ (SrIharI) = Lord Srihari.
Literal
meaning: In these contemplations, I perceive myself traversing countless realms,
yet you transcend all temporal complexities, O Lord Venkateswara! In my
relentless search, I realize your sole existence. O Lord Srihari, reign supreme
in my heart.
Explanation: Let us explore the phrase: యేడునేడు లోకముల యెక్కి
దిగినట్టివాఁడ (yEDunEDu
lOkamula yekki diginaTTivADa)
is indicating the consciousness from the beginning of life (not of the
individual). When man crosses the boundaries of self, he no longer has the
relationship with his past, he joins the nature in its unbridled creation.
Many great artists when they reach such stages of intensity they get endowed with the energy of the nature. they created many great edifices on this earth. Yet the greatest part of the creation is being on the side of the creator. Not to become a creator. The greatest blessing of human life is awareness, not knowledge. Being aware of the greatest creator at the very moment of creation is the only gift man can receive. However, this gift must be given, cannot be sought. That is the true knowledge. Everything else is ignorance. That is the essence of this stanza.
Implied Meaning: O man, do not tire in your quest for the Lord. Your journey may take you through countless realms, but remember, there is only one ultimate truth. Surrender your ego and let the Lord reign in your heart.
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