వేమన శతకం

Timeless Telugu poems by Yogi Vemana — 1,364 verses on human nature, society and spirituality. — ప్రతి పద్యానికీ పదాల అర్థాలు, భావం, audio recitation ఉన్నాయి.

1364 పద్యాలు · Yogi Vemana

1 అంకి లెఱిఁగి మాట లాడనేర్చినపుడె When one knows the nuances of speech and speaks wisely, their age becomes irrelevant. Wisdom is not restricted by seniority. Just as a lamp shines brightly regardless of whether it is held by a child or an adult, truth and wisdom shine forth from anyone who possesses them.
2 అంగ మెల్ల వదలి, యటు దంతములు నూడి Even as the body decays—limbs weakening, teeth falling out, and constant trembling from old age—and one suffers the severe hardships of senility, the human being still refuses to let go of worldly desires and attachments. The verse highlights the irony of maintaining strong desires in a failing body.
3 అంగమందు లింగ మతిశయంబునఁ గట్టి Merely wearing a Linga on the body with great pomp does not guarantee salvation, for liberation cannot be contained within a physical object. If one relies solely on external symbols without attaining true inner liberation, they will ultimately perish as an ignorant fool. True salvation lies in inner realization, not in outward display.
4 అంగమందు లింగ మతిశయంబుగ గట్టి Wearing religious symbols (like the Linga) ostentatiously on one's body without having true devotion in the heart is futile. It is comparable to tying a heavy log to the neck of a rogue cow; the log is a mark of its bad nature and a burden to restrict it, not an ornament of holiness. True spirituality lies in inner devotion, not external display.
5 అంగమందు లింగ మమరంగ మర్దించి By firmly establishing the divine consciousness (Linga) within the body and merging it with the life force (Jangama), one attains a state of perfect inner arrangement. In this state of realization, one can witness the material world (Vasudha) losing its weight and significance, revealing the ultimate truth beyond worldly illusions.
6 అంగము లెనిమిది నరసిన వారికి Those who practice and master the eight limbs of Yoga (Ashtanga Yoga) attain purity of mind (Chitta Shuddhi). With a pure mind, the knowledge of the ultimate reality (Tattva) is grasped with joy, leading to the attainment of supreme and complete bliss (Moksha).
7 అంజనంబు కనుల కంటించిచూచిన Just as applying a special ointment allows one to discover hidden treasures within the earth, placing trust in a Guru and cultivating the quality of compassion enables one to perceive the ultimate spiritual truth. The Guru acts as the lens through which the hidden wealth of wisdom becomes visible.
8 అంటుముట్టునెంచి యదలించి పడవైచి Ignorant people obsess over physical impurities like touch and menstruation, keeping others at a distance and abusing them in the name of purity. Caught in the endless cycle of birth and death, these people focus on superficial rituals and fail to recognize the 'Purnam' (the Absolute Divine) that exists beyond such physical distinctions.
9 అండదప్పిన నరుఁడతిధార్మికునియిల్లు A person who has lost their support or shelter should seek refuge with a very righteous person, for such a virtuous soul will surely protect and sustain them. This is illustrated by Lord Rama, who on this earth gave great honor and protection to Vibhishana when he lost his brother Ravana's support and sought refuge.
10 అండములో నాకాశం In this universe (and the body), the element of Akasha (Space/Consciousness) pervades everything. By observing closely, one realizes that all existence rests upon this subtle foundation. If one understands this truth, then whichever way one looks or proceeds in life, it results in auspiciousness and liberation.
11 అండములను బుట్టు నలరు ప్రాణులు కొన్ని Vemana illustrates the diverse origins of life in nature. He observes that some beings are born from eggs (oviparous), worms and insects arise from bubbles or foam, and other creatures are born from sweat or moisture. The verse highlights the varied and sometimes humble sources from which life emerges.
12 అంత కొఱత దీఱి అతిశయకాముఁడై One should remove all inner deficiencies and develop a strong desire for the Divine. If one trusts God completely and worships Him with unwavering dedication, salvation is guaranteed.
13 అంతరంగమందు నభవు నుద్దేశించి True spirituality lies in internal meditation rather than external rituals. Focusing the mind on the formless, eternal God (Abhavu) within one's own self leads to steady concentration and realization. Seeking the divine solely in external objects or idols results in a wavering mind that cannot find permanent stability.
14 అంతరాత్మఁ గనక యల్పబుద్ధులతోడ Brahmins (twice-borns) who live on this earth with petty intellects, failing to realize the indwelling Supreme Soul, will inevitably go to the hells of Yama. Their very lack of spiritual wisdom serves as the witness and cause for their suffering.
15 అందరాని పదము ఆ బ్రహ్మమందురు Common people believe that the state of the Supreme Reality (Brahman) is unreachable and impossible to attain. However, Vemana asserts that with the compassion and guidance of a true Guru, even the seemingly unattainable spiritual goal becomes easily achievable.
16 అందు నిందుననక యన్నిటఁ బరికించి God (Vishnu) does not distinguish between 'here' and 'there'; He is omnipresent and observes everything clearly. The Lord moves within the entire earthly cycle, signifying His active presence and watchfulness over the universe.
17 అంధులైన వారు నందు నిం దనకుండు Ignorant people, like the blind, fail to see the divine and instead find faults or blame. However, just as God (Hara) is omnipresent, to the wise who possess true knowledge, God appears in everything and everywhere. One's perception of the world depends on their inner wisdom.
18 అక్షమాలపూని అలసట చెందక Those who tirelessly hold rosary beads and chant are often doing so merely to fill their bellies, finding no shortage of food through such displays. Just as a crane stands still appearing meditative but is actually looking down for fish, these hypocrites lack true upward spiritual vision and focus only on material survival.
19 అక్షరపుట మిట్టి యండంబులోఁ గూర్చి One who transcends the mere study of scriptures (bundle of letters) and focuses on the inner self (body/universe), experiencing the single divine sound (Omkara) that resonates within—for such a person, salvation exists as that very Imperishable (Akshara) reality. True liberation comes from inner experiential realization, not just external learning.
20 అక్షరపుటడవిఁ బొరలక One should not get lost in the dense forest of scriptures and bookish knowledge. Instead, one must seek the Primal Truth on this earth. By meditating on the single Imperishable Syllable (Om), one attains the eternal state of liberation; mere intellectual study without this practice is futile.
21 అక్షరపుటడవిఁజొర వే Why wander aimlessly in the dense forest of scriptures, reading thousands and lakhs of verses? Simply chanting the two syllables 'Shi-va' with grace and direct realization is enough to bring us purity and salvation.
22 అక్షరాసివెంట అడవులవెంటను Why wander aimlessly through forests and suffer the hardships of rocky mountains in search of God, or get lost in the heap of scriptures? One should realize that the Divine (Shiva) resides within one's own heart. True spiritual realization comes from looking inward rather than seeking it in external pilgrimages or bookish knowledge.
23 అగ్ని చేతఁబట్టి యాపరమేశుని Merely holding the sacred fire and performing rituals is futile if one harbors arrogance and insults the Divine. Daksha Prajapati, despite performing a great sacrifice (Yajna), perished along with his followers because he insulted Lord Shiva. This verse reminds us that external rituals cannot save one from the consequences of arrogance and disrespect towards the Supreme.
24 అగ్ని శిఖలయందు నమరంగ మమకార One must burn their attachment and ego (mamakara) in the fire of knowledge and fix their meditation firmly upon the Eternal Lord (Shiva). When the ego is thus sacrificed, the self becomes a true offering to God, leading to liberation.
25 అగ్నిబాణముచేత అంబుధింకినపుడె Vemana questions the logic behind Rama's actions: If Rama possessed the 'Agneyastra' (fire arrow) capable of drying up the entire ocean instantly, why did he forget this easy solution? Instead, he chose the laborious path of having monkeys carry mountains to build a bridge. This highlights how even the capable sometimes overlook simple solutions due to illusion (Maya) or how divine actions (Leela) often defy human logic.
26 అచరచరసమూహ మంగము లింగము Vemana asserts that the entire universe, comprising both moving and non-moving entities, is the physical manifestation (body) of God. Shiva is described as 'Ashta Murti,' existing as the eight elemental forms (earth, water, fire, air, space, sun, moon, and soul). The poet questions the value of ritualistic Shaivism that fails to recognize this omnipresent divinity in nature and existence.
27 అజ్ఞానమె శూద్రత్వము Caste is defined by one's state of mind, not birth. Ignorance constitutes the state of a Shudra, while true wisdom makes one a Brahmin. This is proven by the example of Sage Valmiki, who, despite being born in a hunter tribe, shed his ignorance and attained the highest status of a Brahmin sage through wisdom.
28 అట్టినికృష్టుని బ్రతు కగ్ని పాలైపోవు The existence of a wretched person is consumed by fire, the life of a merciless soul washes away like water, and the life of a cruel doer falls prey to thieves. The verse illustrates that lives lived without ethics or compassion end in destruction and loss, yielding no lasting value.
29 అడవి దిరుగ లేదు ఆకసమున లేదు God is not found by wandering in forests, searching the skies, or visiting pilgrimage sites. Instead of seeking the Divine externally, one should purify their own body and mind to realize the Lord dwelling within. True spirituality lies in internal realization rather than external rituals.
30 అడుగ దగువారి నడుగమి It is a wicked practice to fail to ask the worthy for help, to haggle or ask for more when something is given, and to stubbornly demand with greed even when refused. Vemana condemns these entitled and ungrateful behaviors in seeking assistance.
31 అణువులోన నుండు నఖిలజగంబులు The entire universe is contained within a minute atom, and that atom is hidden within one's own self. By realizing this connection and steadying the wavering mind, a human being attains liberation. Vemana illustrates the concept that the macrocosm (universe) exists within the microcosm (self).
32 అతిథిరాకచూచి యదిలించిపడవైచి Those who scold and disrespect guests upon arrival reveal their hard-hearted nature and inability to perceive spiritual truth. Bound by their karma and selfish attachments, they fail to perform charity or righteous duty, thus missing the path to salvation.
33 అద నెఱిఁగిన మగువ యనువెర్గు చనువెర్గు A devoted wife who understands the right timing knows how to act suitably and affectionately, joyfully fulfilling her husband's wishes. In contrast, a courtesan, driven solely by monetary gain, lacks the depth to recognize or appreciate the noble character of a man.
34 అదిఁజూచుచుండ నన్నిటఁ దా నుండు The Supreme Divine is omnipresent and exists in everything when observed with wisdom. Since God is infinite and without beginning, no one can physically show or define His origin. He resides within one's own Self (Atma), revealing the path to ultimate liberation.
35 అదయ హస్తమందు నభయహస్తంబీయ It is futile for a merciless person to offer a hand of protection, just as it is ironic for a wretched, inauspicious person—vainly thinking himself beautiful as Cupid—to attempt to bless others. True auspiciousness and protection cannot come from those who lack inner compassion and humility.
36 అధిక భుక్తిచేత మొదటి సొమ్ముకుహాని Greed for excessive interest or returns puts the principal capital itself at risk. Similarly, dealing in mortgaged or disputed property inevitably leads to losses. In the case of such greed, the original owner (the lender) ultimately brings harm upon himself by losing his own wealth.
37 అధిక సూక్ష్మమైన యానంద మెఱుఁగక One who studies endlessly without experiencing the subtle inner bliss of the Self merely drowns in words and ignorance. Such a person, lacking true wisdom, can never comprehend the ultimate secret of existence. True knowledge comes from realization, not just rote learning.
38 అధికజనులతోడ నాప్తులతోడను When speaking with superiors, the public, or close friends, one must carefully maintain dignity and understand the weight of the situation. Failing to speak with such decorum leads to a loss of reputation and destroys one's personal dignity and majesty.
39 అధికమైన యజ్ఞ మల్పుండు తాఁ జేసి A person of low character may perform elaborate rituals and claim scriptural authority, but he gains only vanity, not true spiritual merit. Just as a dog trained for tricks cannot perform the heavy labor of carrying pots like a beast of burden, an unworthy person cannot uphold the true weight of dharma simply by imitating rituals.
40 అధికుడైనరాజు నల్పును చేపట్టు Just as worthless cowrie shells become valid currency if accepted by merchants/appraisers, the word of a lowly person becomes authoritative if backed by a powerful king. The verse illustrates that authority and patronage can validate even the unworthy in society.
41 అనఁగ ననగ రాగ మతిశయిల్లుచునుండు Just as a melody is refined through repeated singing, and even bitter neem becomes palatable with constant consumption, so too are all difficult tasks in this world accomplished through persistent practice. There is nothing that cannot be achieved with sustained effort and dedication.
42 అనఘ పురుషుండు నొక్కఁడు The verse elucidates a profound philosophical truth: bondage is not external but is created by one's own 'Sankalpa' (volition, desires, or mental constructs). Conversely, the ultimate Reality or Liberation (Tatva) is simply the cessation of this mental activity. A truly pure soul is one who understands this distinction between the self-imposed bondage of thought and the freedom found in its silence.
43 అన్ని దానములను నన్నదానమె గొప్ప Among all forms of charity, feeding the hungry (Annadanam) is supreme because it sustains life. Similarly, no one is superior to one's parents who gave that life. Finally, upon reflection, nothing holds a higher status than the Guru who imparts wisdom and awareness.
44 అన్నదానమునకు నధిక సంపదగల్గి Performing Annadanam (donation of food) bestows the highest merit and wealth upon a person, making them worthy of worship even in the celestial realms. Food is not merely sustenance but the very form of the Supreme Reality (Brahman), a profound truth that many fail to recognize.
45 అన్న మడుగనతని కన్నంబుఁ బెట్టిన Serving food to someone who is not hungry is as wasteful as throwing it in the dust. Similarly, giving charity to a wealthy person serves no purpose. True charity lies in helping those who are genuinely in need.
46 అన్న మధికమైన నది తనుఁజంపును Food acts as a double-edged sword in human life. Excessive consumption leads to physical destruction (death/disease), while a complete lack of it causes the soul to suffer from starvation. Thus, food alone is a sufficient instrument to either kill or torment a person, emphasizing the critical need for moderation.
47 అన్న మధికమైన నరయ మృత్యువు నిజం Eating too much food leads to death through disease, while eating nothing causes the soul to suffer from starvation. Food alone has the power to both kill and nourish a person. Therefore, moderation in diet is the key to life, rendering other explanations unnecessary.
48 అన్నిగోసివేసి యనలంబు చల్లార్చి A true Yogi is one who has severed all worldly attachments, extinguished the burning fires of physical needs and desires, firmly controlled their senses, conquered anger, and abandoned all hope. Only such a person who has mastered their internal state is considered a genuine ascetic.
49 అన్నిజాడ లుడిగి యానందగాముఁడై One who abandons all distracting worldly paths and attains a state of inner bliss, trusting the Divine with unwavering discipline, will undoubtedly attain liberation. Vemana asserts this as an absolute truth, swearing by the Divine itself.
50 అన్నమదమువలన నతివలు పురుషులు Men and women, intoxicated by the energy derived from food, become arrogant and blame Cupid for their lustful torments. However, once that food is digested or when hunger strikes, that lust disappears. Vemana questions where Cupid goes in that absence, implying that desire is merely a biological product of sustenance, not an external divine force.
51 అన్నమునకు నంటునైన నాత్మకునంటు Impurity in food affects the soul, as the mind is formed from the essence of food. However, the true impurity lies in the soul's entanglement with material desires (food). Vemana asserts that internal purity of the soul is the only true purity of the body and matter, a truth as evident and eternal as the sky and earth.
52 అన్యులకును వచ్చునాపదఁ దనదిగా He who regards the troubles of others as his own is a true human being on this earth. Among such noble people, the one who realizes the well-being of both the material world and the spiritual world is truly the greatest.
53 అనలంబున జనియించియు This verse is a riddle describing Rain or Hail. It is born from heat (evaporation), turns back into water through atmospheric processes (heat/fire), appears in the sky, and manifests naturally without a biological father. Philosophically, it alludes to the Supreme Spirit (Brahman) which is self-born (Swayambhu) and has no creator.
54 అనుకూల్యముగల యంగన కలిగిన If a man has a compatible and agreeable wife, their domestic life is filled with supreme happiness for both. However, if the partner is hostile or incompatible, renouncing that bond or situation is the only path to peace and happiness.
55 అనువు గాని చోట నధికుల మనరాదు One should not flaunt one's superiority in an unsuitable or unfavorable place. Remaining humble in such situations is not a sign of weakness or defect. Just as a massive mountain appears small in a mirror without losing its actual grandeur, a wise person retains their worth even when keeping a low profile.
56 అప్పుదీయ రోఁత హరిహరాదులకైన Borrowing money is a humiliating act that degrades even the highest gods like Hari and Hara. Friendship with a fool is repulsive from the very start. Speaking lies and being forced to mortgage one's possessions are equally shameful acts. One should strive to live a life free of debt, deceit, and bad company.
57 అభిజాత్యముననె ఆయువున్నంతకు People who spend their entire lives obsessed with the pride of their high birth or caste wander in delusion, failing to recognize the truth. Vemana compares such people to flies swarming around a pot of filth, implying that caste pride is as worthless as dirt and those attached to it are spiritually blind.
58 అమ్మసుమీ యా లనఁగా Vemana asserts that a truly wise person sees no distinction between 'wife' and 'mother' in the spiritual sense, viewing all women with the same reverence. One who understands this non-dual nature and realizes the Supreme Soul with a peaceful mind is the true expert in life.
59 అమలమైన పలుకు లభిషేకవారిధి True worship does not lie in external rituals but in internal purity. Pure speech is the true sacred water for worship, and the body itself is the temple where patience resides. The one who unites their inner soul with the Divine (Shiva) is the true Yogi, surpassing those who merely perform outward rites.
60 అమృతసాధనమున నందఱుబలుతురు People thrive on food and worldly comforts, considering them 'Amrita' (the nectar of life) because they sustain the body. However, upon closer inspection, no one attains true immortality through these means. It is a paradox that the very things we consume to live can eventually turn into poison (causing disease or death) if misunderstood or abused.
61 అయిదు నక్షరముల యంగంబు దెలిసిన This verse extols the power of the Panchakshari Mantra (the five-syllable mantra 'Na-Ma-Si-Va-Ya'). Vemana asserts that understanding the true essence and form of these five letters leads to salvation, which is inherent within them. The Supreme Reality (Brahman) is not distant but dwells within these five syllables; realizing this leads to liberation.
62 అర్థవంతుల సొమ్ము నాసింతు రర్థులు Those in need naturally look to the wealthy for help. If a rich person refuses to give to the needy, their hoarded wealth becomes purposeless and is essentially wasted. Ultimately, such unshared wealth ends up in the hands of the wicked or undeserving, rather than benefiting society.
63 అరయ కర్మమునను నాహరిశ్చంద్రుండు Fate is powerful and inescapable. Due to the influence of past karma, even the great King Harishchandra was forced to sell his wife and son, and eventually became a servant to a graveyard keeper. This verse illustrates that no one is immune to the turns of destiny.
64 అరయ నాస్తి యనక యడ్డుమాటాడక True charity consists of giving without saying 'no', without making excuses, and without any hesitation or regret in the mind. Giving that comes from a place of self-realization and sincere willingness is the only true giving.
65 అరయ లజ్జజూడ అందరు యుందుండు While everyone in the world seems bound by shame and social inhibition, only the one who discards such constraints finds true happiness. There is no profit or gain for the one who remains trapped by shame; true liberation and joy come from transcending the fear of public opinion.
66 అరయఁ దఱచుకల్ల లాడెడు వారిండ్ల Wealth does not reside permanently in the homes of those who frequently tell lies. Just as water cannot be retained in a leaky pot and inevitably drains away, prosperity will eventually desert a dishonest person.
67 అరయఁదోచునాఁడు గురువని తా నెంచి Vemana criticizes the hypocrite who claims to be a Guru (teacher) without having attained self-realization. Such a person, who wanders in ego thinking he is wise but does not know his own true self, is deemed worthless and compared to a 'son of a slave' (implying a birth in ignorance and servitude to the senses).
68 అరిషడ్వర్గంబులచే Humans are exhausted and trapped by the six internal enemies (lust, anger, greed, etc.). They spend their lives lamenting this helpless state, yet they do not make even the slightest effort to inquire into the ultimate Truth which could liberate them from this suffering.
69 అరుదుగా నడిగిన యతఁడర్థిగాఁబోడు A person who asks for help only rarely retains their dignity and is not considered a beggar. Conversely, a person who does not give frequently cannot be called a true donor. The distinction between a donor and a beggar lies in the frequency and habit of their actions, not just a single act.
70 అర్ధ యంకణమున కాధారమైనట్టి This verse metaphorically describes the human body as a small house supported by the pillar of the spine or life force. In this house, there is only one master or husband (the Mind/Soul), but he has to manage five wives (the Five Senses). It highlights the struggle of the single mind trying to control the divergent pulls of the five senses.
71 అఱుతలింగ ముంచి యదిగనఁజాలక The ignorant person wears the Linga (symbol of God) around his own neck but, failing to realize the Divine presence within, travels to distant mountains and pilgrimage sites seeking God. Such a person cannot attain salvation and remains merely a fool. True liberation comes from realizing that God resides within oneself, not in external places.
72 అలను బుడగపుట్టినప్పుడే క్షయమౌను Just as a bubble in the water bursts the moment it forms, and wealth seen in a dream vanishes upon waking, the luxuries and fortunes of this world are transient. Vemana urges us to realize that earthly pleasures are temporary and fleeting, not permanent truths.
73 అల్పబుద్ధివాని కధికార మిచ్చిన If a person of low intellect or mean nature is given authority, they will inevitably drive away all the noble and virtuous people, feeling threatened or unable to appreciate their value. Just as a dog accustomed to chewing on leather shoes cannot comprehend or enjoy the sweetness of sugarcane, a mean-minded person cannot appreciate the company of the wise.
74 అల్పసుఖములెల్ల నాశించి మనుజుండు Human beings constantly crave trivial and fleeting worldly pleasures, which inevitably lead to abundant sorrow and suffering. In this pursuit, they fail to understand how to attain the supreme, everlasting bliss of spiritual realization and live a truly fulfilling life.
75 అల్పుఁ డెపుడు బల్కు నాడంబరము గాను A low-minded person always speaks pompously and arrogantly, whereas a virtuous person speaks calmly and with dignity. This is illustrated by the fact that bronze, a base metal, makes a loud noise when struck, while gold, a precious metal, remains relatively silent. True worth does not need to announce itself loudly.
76 అలయఁజేసి మలఁచి యడిగండ్లు మలిగండ్లు Those cruel wretches who harass beggars by making them wait and wander wearily, only to finally give them worthless dregs and stones as alms, will surely be reborn as earthworms that feed on soil.
77 అల్లుఁడైన నేమి యన్యుఁడైన నేమి Vemana asserts his impartiality, stating that he has preached the ultimate truth equally to everyone, whether they are close relatives (like a son-in-law) or complete strangers. The truth he conveys is that without God's will and knowledge, not even a leaf can move, signifying that the Divine is the ultimate doer and human agency is limited.
78 అల్లువాని మృతికి నాత్మఁ జింతించును One feels sadness at the loss of a son-in-law, but is utterly devastated and shaken to the core by the death of one's own son. However, when a truly virtuous and noble soul passes away, it feels to the entire world as if an age has ended or the earth itself has collapsed. The verse contrasts personal grief, which is limited to family, with the universal grief felt at the loss of a great humanitarian.
79 అవని వేమన్న చెప్పిన యాత్మబుద్ధిఁ Even if a person possesses great status or brilliance, if they lack the self-knowledge taught by Vemana, they are as insignificant as a hair fallen from the head. Without this wisdom, an ignorant person loses both the enjoyment of worldly life (Bhukti) and the possibility of spiritual liberation (Mukti).
80 అవుటఁగా మెఱుఁగని యజ్ఞానజీవులు Ignorant beings, unaware of the true nature of existence and the Primal Source (God), are driven by impurity and attachment. By creating karma daily without realizing the Self, they remain trapped in the perpetual cycle of birth and death in this world.
81 అష్టకష్టు బ్రదుకు నగ్నిపాలై పోవు The wealth accumulated by a wretch through immense struggle ends up consumed by fire. The wealth of a merciless person is washed away like water. The wealth of a cruel person falls into the hands of thieves. The essence is that wealth acquired or hoarded through misery, lack of compassion, or cruelty will inevitably be destroyed or stolen rather than enjoyed.
82 అసలఁ దెగఁగోసి యనలంబుఁ జల్లార్చి One who severs worldly desires, extinguishes the fires of passion, practices strict celibacy, and subdues anger is truly great. Such a person, who maintains their inner poise and dignity without transgression, is considered a master even to the masters.
83 ఆఁకటికి దొలంగు నాచార విధు లెల్ల Hunger compels one to disregard orthodox rituals and social rules. The cover of darkness often tempts one to abandon mental purity and commit immoral acts. Similarly, pregnancy naturally removes the physical firmness and pride of the body. The verse illustrates how natural instincts and biological realities inevitably override human ego and artificial social constructs.
84 ఆఁకలన్నవాని కన్నంబు పెట్టిన Feeding a hungry person is equivalent to offering food directly to Lord Shiva; the act of satisfying hunger is a divine offering. Similarly, charity given to the destitute or poor is as sacred as an offering to God. The verse emphasizes that serving humanity, especially the needy, is the highest form of worship.
85 ఆఁడు దానిబొంకు గోడపెట్టినయట్టు Vemana observes that women are far more skilled at deception than men. A woman's lie is constructed so solidly that it resembles a wall, impenetrable and believable. In contrast, a man's lie is like a flower screen—fragile, porous, and easily detected. The verse highlights the profound and often mysterious cleverness of women.
86 ఆకాశంబున వాయువు Just as wind is invisible in the sky and fire is latent within wood, the Supreme Spirit pervades the entire world. Though not immediately visible to the naked eye, God dwells within the mind and shines forth spontaneously when realized.
87 ఆకు కానవచ్చు హరిహరాదులకును The external world and physical bodies (likened to leaves) are visible to everyone, even to the gods. However, the underlying support or Divine Source (likened to the branch) remains hidden from view. Once a person realizes this ultimate Truth, they cease to be enamored by the external world and go beyond superficial praise.
88 ఆకు చాటునుండు నన్నిలోకంబులు The entire universe is hidden behind a single 'leaf' of Maya (illusion). The 'branch' (the Divine Source) that supports this leaf remains invisible even to great beings like Brahma. Only when one transcends the illusion and realizes the supporting Branch (God) can they attain true bliss and salvation.
89 ఆకులెల్లఁదిన్న మేఁకపోతుల కేల Vemana questions the efficacy of mere dietary restrictions or external penance for spiritual attainment. He argues that if eating leaves led to salvation, goats would have attained it long ago; yet people blindly follow such foolish rituals without true understanding.
90 ఆకృతి యనఁగను నిరాకృతి యనఁదగు The distinction between form (Saguna) and formless (Nirguna) is ultimately illusory. What appears as form is essentially formless, and the formless manifests as form. The Ultimate Reality transcends this duality, existing as a unique, singular consciousness that is beyond both definitions.
91 ఆడితప్పువార లభిమానహీనులు Those who break their promises lack self-respect, and those who are insensitive to the suffering of others are small-minded. Furthermore, anyone who befriends another only to cause them harm is truly cruel. These are the characteristics of dishonorable people.
92 ఆడు పాపజాతి యన్నిటికంటెను The verse asserts that the temptation of lust (personified here as woman) is the most dangerous trap, capable of deceiving even disciplined ascetics. True spiritual purity belongs only to those who recognize this danger and successfully renounce such desires.
93 ఆడు వారిఁ గన్న నర్థంబు పొడఁ గన్న When confronted with attractive women, wealth, or delicious food, it is natural for the mind to waver. Vemana asserts that these temptations are so powerful that desires will arise even in 'great men' or masters who claim self-control. The verse highlights the universal difficulty of conquering sensory cravings.
94 ఆత్మ దేహమందు నతిసూక్ష్మముగఁ జూచి One must keenly observe the soul within the body and realize that the body is merely an appearance contained within the soul. He who transcends body-consciousness and perceives the omnipresent Soul in everything is verily the Supreme Brahman (God) himself.
95 ఆత్మబుద్ధివల్ల నఖిలంబు తానయ్యె When one attains the wisdom of the Self (Atma-buddhi), one realizes that the entire universe is an extension of oneself. However, if one remains trapped in body-consciousness (Jiva-buddhi), one remains a limited individual. Therefore, one must first recognize the nature of this delusion (Moha) to transcend it and realize the ultimate truth.
96 ఆత్మయందు జ్యోతి యెఱుగుట లింగంబు Vemana asserts that true worship lies not in external rituals but in recognizing the divine light (consciousness) within one's own soul, which is the true Linga. While this truth becomes clear upon deep introspection, the verse emphasizes that such profound self-realization is difficult, if not impossible, to attain without the guidance of a spiritual teacher (Guru).
97 ఆత్మయందు ధ్యాస అమరదెందు విరక్తి Vemana critiques the hypocrisy of spiritual practices. He observes that true focus on the Self and genuine detachment are rarely found; instead, people put on terrifying displays of asceticism that lack real merit. He satirically notes that even grand Vedic sacrifices are reduced to absurd rituals of exposing domestic scandals (like a wife's infidelity), implying that external rituals are devoid of true spiritual sanctity.
98 ఆత్మలోని జ్యోతి యమరుగ లింగంబు The divine light shining within one's own soul is the true representation of God (Linga), not merely external idols. This profound truth remains obscure until one looks inward with awareness. However, such self-realization is difficult to attain without the guidance of a spiritual teacher (Guru).
99 ఆత్మలోన నాద మాలించి మాలించి A true Yogi is one who listens intently to the inner mystic sound (Nada) and remains unentrapped by worldly desires. The ultimate Truth (Tattva) lies in realizing and touching the inner effulgence or phases (Kala) of the soul.
100 ఆత్మలోని శివుని ననువుగా శోధించి Instead of seeking the Divine externally, one should methodically search for the Shiva (Consciousness) residing within their own self. If one fixes unwavering devotion upon this inner divinity, they will be liberated from all worldly bonds and realize the ultimate truth of non-duality—that they are one with the entire universe.