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

1001 బ్రహ్మవేత్తల మని పౌరుష మాడేరు Many people arrogantly boast that they are 'knowers of Brahman' (Enlightened ones), but they cannot describe the true nature of the Divine. Vemana challenges them to say if the Divine is white, black, or red—colors symbolizing the three Gunas (qualities) of nature. Since the Ultimate Truth is formless and beyond attributes, those who merely boast do not truly know it; true realization is beyond simple description.
1002 బ్రహ్మవాదు లెల్ల బ్రహ్మంబనంగను Philosophers endlessly debate and discuss the nature of the Supreme Reality (Brahman), often searching for it in distant concepts. However, if one examines reality properly, the Divine is right here, within us. Vemana laments that people fail to see the evident 'seal' or sign of Divinity (the Soul) that is present right in front of them.
1003 బీఱుబోవుకులకు బిరుదు మ్రింగుకులంబు Vemana contrasts useless castes that are obsessed with empty titles and pride against the noble caste (farmers) that sustains all living beings. He asserts that those consumed by vanity and false prestige are distant from God (Hara), while implying that true divinity lies in supporting life. One who understands this distinction between hollow status and meaningful contribution is truly wise.
1004 బాలచనులఁ బూలబంతులఁ బోల్తురు Ignorant and depraved people, blinded by lust, poetically compare a woman's breasts to balls of flowers. However, Vemana questions this delusion, pointing out that they are merely lumps of flesh with nothing else inside them. He urges people to see the biological reality of the body rather than being entrapped by false, lustful metaphors.
1005 బల్లి పలుకులువిని ప్రజలెల్ల తమపనుల్ People superstitiously rejoice when they hear a lizard chirp, believing it signals success for their tasks. However, when those tasks fail, they conveniently blame their fate (karma) rather than questioning the validity of the omen. Vemana highlights this hypocrisy and the irrational nature of blind superstition.
1006 బైలున బంధము గలపక If one fails to merge their worldly attachments (the mind) into the formless Absolute (the Void), the soul remains bound by desires and descends into limited existence. However, if one successfully dissolves these bonds into the Absolute, they attain the highest state of liberation (Mukti). The verse emphasizes dissolving the ego-mind into the universal consciousness.
1007 బాసలాడనేర్చి పలు మోసములుచేసి One who learns to speak glibly and commits various frauds merely to secure food becomes a wretched person on this earth. Vemana questions how such a sinner, who deceives others for basic sustenance, can ever hope to attain salvation. True liberation is denied to those who live by deceit.
1008 బుద్ధియుతున కేల పొసఁగని సౌఖ్యంబు A wise person does not seek happiness that is incompatible with their nature or values. Similarly, one who wishes to accomplish a task should not be overly stubborn or malicious, as it hinders progress. Finally, a wicked person has no genuine use for devotion to God or a Guru, as their deceitful nature makes such devotion hypocritical.
1009 బూతులేని లంజ భూతంబు కూఁతురు Vemana emphasizes that certain essential qualities define the value of people and places. Just as a prostitute is expected to have a specific kind of worldly talk to succeed in her trade, work must be driven by passion to be meaningful, and a community must have charitable people to be livable. Without these core attributes—skill in one's trade, love in one's labor, and charity in society—existence becomes useless or burdening.
1010 బూదిపూఁత లెన్న భుజముల పొంకాలు External religious symbols such as smearing ash, branding shoulders with insignia, wearing Lingams, and following sectarian rituals may be respected and valid for social identity in this material world. However, Vemana questions their utility in the spiritual realm, asserting that such external ostentations are useless for attaining liberation (Moksha), which requires inner purity rather than outer marks.
1011 బొంది యెవరి సొమ్ము పోషింపబలుమారు Neither the body we nourish, nor the life force we protect, nor the wealth we accumulate truly belongs to us, as they are all temporary and perishable. Only the acts of righteousness (Dharma) and charity we perform are our true possessions that accompany the soul beyond this life.
1012 బ్రహ్మఘటము మేను ప్రాణంబు తగగాలి Vemana asserts that the human body itself is the vessel of the Divine (Brahma). The life breath corresponds to the cosmic wind, and the eyes correspond to the Sun, Moon, and Fire. He concludes that Divinity is not external but resides within this very physical form; there is no Brahma apart from this inner reality.
1013 భోగంబుల కాశింపక One who does not crave worldly luxuries and successfully sheds the taint of attachment and hatred from their heart will quickly attain the state of liberation. Such a person is truly a sovereign among Yogis.
1014 భాగ్యవంతురాలు పరులయాఁకలి దప్పి A virtuous and fortunate woman is one who recognizes the hunger and thirst of others and readily serves them to alleviate their suffering. In contrast, a wicked woman is consumed by selfishness, caring only for her own hunger while remaining indifferent to the needs of others. True fortune lies in the heart's capacity to give, not just in material wealth.
1015 భాగ్యహీనులకును వరుసవేది దొరుక Even if an unlucky person finds the miraculous 'Philosopher's Stone' (Parusavedi), it will not remain with them and will eventually be lost. This is comparable to hailstones that fall during a rainstorm; though they appear solid, they melt away quickly and do not last. Without destiny or luck, wealth and opportunities are fleeting.
1016 భాగవతులమనుచు పరగంగనెవ్వరు Many people wander the world claiming to be great devotees. However, unlike gold which can be tested with a touchstone, it is impossible to easily verify the true nature of a person's devotion. Merely dancing, singing, and performing rituals does not make one a true saint; true devotion lies in inner purity, not external exhibition.
1017 భేదాభేదంబులకును People in the world often get entangled in endless arguments regarding duality (difference) and non-duality (non-difference). However, true enlightenment is not found in these debates but in transcending them. When one's internal conflict regarding these differences ceases, one becomes a true meditator of Vedanta and shines with the light of ultimate wisdom.
1018 భయమంతయు దేహముదే Fear and destruction are attributes that belong solely to the perishable physical body. When one transcends this fear, they realize the certainty of the Supreme Soul. Vemana proclaims that while the body is subject to dissolution, the Soul (Jiva) is eternal and ultimately victorious.
1019 భయముసుమీ యజ్ఞానము Fear arises solely from ignorance; once fear is dispelled, the resulting mental certainty leads to the ultimate truth. While the physical body is destined for destruction, the soul is eternal and victorious. Vemana urges us to realize this distinction between the perishable body and the immortal spirit.
1020 భవము సాగరంబు భార్యయౌ మకరంబు Worldly existence is compared to a treacherous ocean where family attachments act as dangerous aquatic creatures—the wife as a crocodile and children as parasitic leeches. Vemana asserts that one cannot cross this ocean of suffering and attain salvation without meditating upon God, the destroyer of worldly bonds.
1021 భూతి దేహమందుఁ బూసిన నాయెనా Merely smearing sacred ash on the body does not constitute true spirituality; one must fix their mind and devotion firmly on God. If external application of ash were enough for salvation, even a donkey that rolls in ash would be considered a saint. True devotion lies in internal focus, not external rituals.
1022 భూపతి కృప నమ్మి భూమి జెఱుచు వాఁడు A person who harms the people relying solely on the protection of a ruler will inevitably fall due to the distress and curses of those people. Just as a ball thrown into the air cannot remain there forever and must eventually return to the ground, borrowed power is temporary, and the oppressor's downfall is certain.
1023 భూమి నాది యనిన భూమి ఫక్కున నవ్వు This verse highlights the futility of human arrogance and attachment to transient things. The Earth mocks those who claim ownership over it, knowing they are but temporary guests. Wealth laughs at the miser who hoards it without giving, knowing it will eventually leave him. Death laughs at the coward who fears battle, as death is inevitable regardless of fear.
1024 భూమిలోనఁ బుట్టు భూసార మెల్లను Just as the earth's yield comes from the soil and wisdom comes from within the body, everything in life is achieved through hard work. Effort is the root source of all success and prosperity; nothing is gained without it.
1025 భూమిలోనఁ బుణ్యపురుషులు లేకున్న The world stands firm and survives only because of the presence of virtuous people; without them, it would surely perish. However, such noble souls are not found in abundance everywhere. They are rare gems found only here and there, yet their existence sustains the universe.
1026 మంచిరుచులను గోరు మంచిస్త్రీలను గోరు Human beings constantly desire sensory pleasures like delicious food and the company of beautiful women. However, their minds are so consumed by greed and attachment that they refuse to part with even a tiny piece of land or property. This verse highlights the inherent selfishness and deep attachment to material possessions found in human nature.
1027 మంచిగంథముగన మనసురంజిల్లును People are easily delighted by the external fragrance of sandalwood and praise it profusely. However, Vemana points out a profound irony using a pun on the word 'Vasana' (which means both 'scent' and 'karmic imprint'). While humans readily appreciate external scents, they remain ignorant of their own 'Purva Vasana'—the latent karmic tendencies from past lives that drive their current behavior and destiny.
1028 మంచివారు లేరు మహిమీఁద వెదకినఁ Good and virtuous people are exceedingly rare on this earth, much like gold which is precious and hard to find. In contrast, wicked and mean people are abundant everywhere, just as dust, gravel, and stones are plentiful and easily found. The verse highlights the scarcity of virtue compared to the prevalence of vice.
1029 మంచిశకునము లని యెంచి పెండ్లియాడు People meticulously look for good omens and auspicious times before getting married, hoping for a happy life. However, Vemana asserts that no one on earth can escape the consequences of their own Karma (past actions) simply by relying on omens. Omens cannot override or withstand the power of one's fate.
1030 మంటికుండవంటి మాయ శరీరంబు The physical body is transient and fragile like an earthen pot, destined to perish, whereas the soul is eternal and indestructible. Just as the space inside various pots merges into the single universal sky when they break, the soul within all different bodies is ultimately one and the same.
1031 మంటలోహమందు మ్రాకులు శిలలందు The Supreme Soul is omnipresent, residing in fire, metal, trees, stones, pictures, walls, and idols. For the seeker who strives to know Him, God is found in all these forms. The verse emphasizes that the Divine is not limited to one place but is accessible everywhere to the enlightened mind.
1032 మంటలోహమునలు మ్రాను చీలలయందు Just as fire is latent in metal, nails are driven tight into wood, and sand is integrated into a wall, the soul is inextricably entwined with the body. Vemana illustrates the deep, firm attachment between the physical body and the life force (Jiva) using these analogies of inseparable union.
1033 మొండివాని కేల ముంజేతి కడియాలు It is futile to provide adornments or tools to those who lack the natural capacity to use them. Just as bracelets are useless to an amputee and beards are irrelevant to a donkey, resources and status are wasted on the unworthy or incapable.
1034 మంత్రమెల్ల మఱచి మధురాధరముఁగోరు A person who abandons spiritual practices to chase after carnal pleasures cannot be a true devotee. By succumbing to physical lust, one forgets the supreme path of Yoga and the ultimate connection with the Divine. True devotion requires transcending base desires.
1035 మంత్రమొకటి చెప్పి మఱి దేవతార్చన Vemana criticizes empty ritualism, stating that people foolishly believe they have attained divine grace merely by chanting mantras, performing idol worship, or reciting the Vedas. Without true inner understanding and purity of heart, these external actions make them fools rather than enlightened beings.
1036 మందుదినఁ బోటు మానును In this verse, Vemana enumerates the efficacy of medicine (herbs/drugs) in the physical world. He states that medicine has the power to cure pain, heal diseases, and provide physical strength (vitality). He also references the contemporary belief in love potions ('Marulu Mandu'), suggesting that herbs were believed to influence even human emotions and attraction.
1037 మేకఁ జంకఁబెట్టి మెలఁగుచు మందలో Just as a shepherd, in his confusion, searches frantically for a goat that is tucked safely under his own arm, ignorant humans search for God in external idols and rituals. They fail to realize that the Divinity they seek resides within their own hearts.
1038 మగఁడు మదనుఁడైన మంచికాఁపురమైన Even if a woman has a husband as handsome as Cupid and enjoys a prosperous family life, she cannot abandon her innate immoral nature if she is unchaste. This is similar to how a dog, even when fed milk at home, will habitually run after filth or hunt because that is its basic nature.
1039 మగనికాలమందు మగువ కష్టించిన If a wife works hard and manages the family prudently during her husband's lifetime, she will reap the rewards of comfort and happiness through her sons later in life. While material wealth and poverty fluctuate for everyone regardless of status, the true and lasting strength of a family lies in the support and capability of its children.
1040 మొగముఁ జూచినపుడె మోహంబు ఘన మౌను Attraction arises instantly upon seeing beauty, and greed attaches the mind upon seeing wealth. However, these bonds are fragile; just as the joints of a structure shatter when it collapses, all worldly connections and 'fair-weather' friendships break the moment one loses their wealth or status.
1041 మేఘ మడ్డమయిన మిహిరుని జెఱచును Just as a cloud obscures the sun, a wavering mind destroys mental stability and resolve. Similarly, attachment to comforts (symbolized by bedding/sleep) acts as a barrier that prevents one from attaining liberation (Mukti). One must overcome these internal and external obstructions to achieve the ultimate goal.
1042 మాట దిద్దవచ్చు మఱియెగ్గు లేకుండ It is possible to correct a slip of the tongue without causing harm, and one can even carve a hard stone into a straight and proper shape. However, it is impossible for anyone in this world, regardless of their greatness, to alter or correct the inherent nature of the human mind.
1043 మాట లెల్ల కల్ల, మన సెల్ల దొంగకె If a person's words are lies and their mind is deceitful, their existence is transient and uncertain, lasting only for the moment. However, if one's speech is truthful, that truthfulness itself grants a full life of a hundred years. Integrity is the foundation of a long and meaningful life.
1044 మాట లుడుగకున్న మంత్రంబు దొరకదు One must cease worldly speech to truly grasp the Mantra. Furthermore, the active repetition of the Mantra must eventually subside into deep inner silence for the mind to become perfectly still. Without this stillness of mind, liberation (Mukti) is impossible.
1045 మాటచెఱపు మూట మర్మము కర్మము A slip of the tongue can destroy one's accumulated wealth or relationships; the true secret of life lies in one's actions (karma). Excessive desire leads to ruin, and debt brings danger. Flawed speech or broken promises pierce like arrows. Unfortunately, people fail to grasp even a little of this essential wisdom.
1046 మాటనిలుపలేని మనుజుండు చండాలుఁ A person who breaks their word is wretched. A king without authority is as ineffective as a person without social standing. A god without power is merely a clay tiger. The verse emphasizes that substance and capability are essential to one's role; without them, the title is meaningless.
1047 మాటలాడ నేర్చి మనసు కరుఁగఁజేసి One cannot expect to receive wealth or favors from others easily without possessing the skill of speech. Unless one learns to speak pleasantly in a way that melts the listener's heart and generates affection, success in gaining support or material wealth is impossible.
1048 మాటలాడవచ్చు మనసు నిల్పగరాదు It is easy to speak, teach others, or hold a weapon, but true difficulty lies in controlling one's own mind, realizing one's true self, and possessing genuine courage. External actions are simple, but internal discipline and self-realization are the marks of true greatness.
1049 మాటలాడ వచ్చు మనసు నిల్వగలేదు It is easy to speak words, preach to others, or hold a weapon, but these external actions do not constitute true greatness. Controlling the wavering mind, attaining self-realization, and possessing true inner bravery are far more difficult and valuable than mere outward displays.
1050 మాటలాడవేఱె మనసుకొలఁదియువేఱె Vemana emphasizes the importance of integrity and 'Trikarana Shuddhi' (purity of thought, word, and deed). If one's speech contradicts their mind, and their actions contradict their thoughts, they live in hypocrisy. Without the alignment of these faculties, attaining salvation (Mukti) or self-realization is impossible.
1051 మాటలోనివాని మహిమఁ దాఁ దెలియక Human beings get entangled in worldly attachments because they fail to recognize the greatness of the Divine Spirit dwelling within the primordial 'Word' (Truth/Omkara). Vemana asserts that whoever realizes the true essence of this Word becomes a self-realized Yogi, transcending worldly illusions.
1052 మాటవిననియాలు మగనికి మృత్యువు A wife who disobeys her husband is as dangerous as death itself. Living with her is akin to traveling in a leaky boat, coexisting with a snake, or living in a lonely, unsafe house. A spouse who is incompatible and hostile is truly a demoness in human form.
1053 మఠములోన యోగి మాయలన్నియు గోసి A true yogi is one who, while residing in the hermitage, severs all worldly illusions and attachments. He realizes that the Supreme Soul resides within his own body (likened to a pot) and constantly meditates upon that Divine Guide without a moment's forgetfulness. This internal realization, rather than external appearance, defines true spirituality.
1054 మేడిపండు చూడ మేలిమైయుండును Just as a cluster fig fruit looks shiny and beautiful on the outside but is filled with worms on the inside, a coward often displays false bravado and arrogance outwardly while being filled with fear internally. Vemana warns us that outward appearances are deceptive and one should not judge strength or character merely by external show.
1055 మతము లెన్నియైన సతముగా నుండవు Vemana asserts that while there are countless religions and creeds, none are eternal; they are merely transient concepts. The only constant reality in this material world is the law of Karma (Action). Therefore, one should transcend these sectarian religious differences and strive to realize the Ultimate Truth (Brahman).
1056 మతముదారి యగుచు మధురాధరముఁ జూచి Even a person strictly following a religious path or spiritual discipline is vulnerable to lust. Upon seeing a woman's sweet lips and beautiful form, he loses his mental resolve. Ultimately, driven by primal desire (symbolized by seeing the vulva), he abandons all his hard-earned yogic practices and spiritual vows. The verse highlights the fragility of human discipline in the face of sexual attraction.
1057 మత్సరంబు మదము మమకార మనియెడి A true Raja Yogi is one who avoids the traps of envy, pride, and attachment. Instead, they dedicate themselves to helping others while maintaining unwavering faith in the Divine.
1058 మాదిగ చెవులను మనసులోఁ బెట్టుక One who harbors lowly instincts or thoughts (associated metaphorically with the 'Madiga' trade) in their mind while outwardly criticizing Madigas is, in essence, a Madiga themselves. Vemana asserts that social status is defined by character (Guna), not birth; without virtue, one cannot truly be a 'Dvija' (twice-born/Brahmin).
1059 మాదిగయనవద్దు మీదిగుణమొనరింప One's greatness is determined by their character, not their caste. Even Arundhati, the wife of Sage Vasishta, is revered despite her humble origins because of her virtue. Therefore, anyone possessing noble qualities, regardless of their birth, attains the status of the highest caste (Dwija).
1060 మాదిగయనవద్దు మఱిగుణ మొనసిన One should not disparage someone based on their caste if they possess noble virtues. Vemana cites the example of Arundhati, who, despite being born in a Madiga (low caste) community, became the revered wife of Sage Vasishta due to her virtue. Conversely, even a Brahmin is not truly noble if he possesses lowly qualities. Thus, character determines one's worth, not birth.
1061 మొదట నతఁడు జ్ఞాన ముద్రాంకితుఁడు గాక True wisdom should be innate or cultivated from the very foundation of one's character. If a person lacks this initial grounding and merely adopts the external signs or methods of wisdom later in life to appear wise, such sudden, superficial knowledge becomes a subject of ridicule. Vemana emphasizes that wisdom must be a deep-seated transformation, not a sudden pretension adopted in the middle of life.
1062 మొదట నాశపెట్టి తుదిలేదు పొమ్మను Those who initially raise hopes by promising help but refuse at the last moment are great sinners and misers. The deep sigh of distress (Usuru) from the disappointed victims will strike these deceivers, leading to their inevitable ruin.
1063 మొదటఁ బోయునీవు మొగిబీజముల కెక్కి Just as the water poured initially enters the seed and causes a small sprout to rise quickly, which then grows into a magnificent tree on earth, so too do great things arise from small beginnings. The verse illustrates the potential hidden within humble starts and the transformative power of nurturing.
1064 మొదటను మతమును వదలక A truly noble person is one who adheres to their own principles without abandoning them, yet refrains from criticizing the faiths of others. By remaining self-controlled without excessive desires and living joyfully, one achieves true greatness.
1065 మదిని గానవలెను మఱిబ్రహ్మమూర్తిని One must perceive the Supreme Divine not in the external world, but within one's own mind. Those who have achieved such inner realization are rare on this earth. He who searches within his own self and joyfully recognizes the Divine presence is truly the greatest of Yogis.
1066 మదినెఱిఁగినవాని మహిఁగాన నెందును It is exceptionally rare to find someone who has truly mastered and understood their own mind. The one who achieves this self-knowledge is the true human being. Instead of looking outward, such a person searches within their own body and joyfully discovers the Divine presence residing there.
1067 మోదమునను గురుని ముఖ్యకరుణచేతఁ Through the supreme grace of the Guru, the limitations and impurities associated with the physical body (the nine gates) are removed. Consequently, the seeker attains the state of non-duality, realizing that they are the universal soul residing in all beings and that they have become one with the entire universe.
1068 మదమువలన కలుగు మాటను మరి పల్కి A wicked person who speaks with arrogance, deceives people with false powers or tricks, and struggles solely to extract money cannot be considered a true Guru. True spiritual leadership requires humility and honesty, not greed and deceit.
1069 మద్యమాంసరుచిని మాదిగె దైవాల Vemana questions the status of those who worship deities that crave liquor and meat, suggesting that eating the 'leftovers' of such impure offerings makes the devotee equally low, regardless of their social caste. In contrast, he asserts that true nobility is achieved not through such rituals, but through pure devotion to God (Hari).
1070 మొదల క్రియను దప్పి మోసంబుచేసియు A person who abandons their primary duties and righteousness, resorting to deceit and compromising their conscience simply to feed their belly, leads a life comparable to that of a wretched dog. Vemana asserts that sacrificing one's integrity for mere survival degrades a human being to the level of an animal.
1071 మొదలమ్రాను నగును తుద పక్షియును గాదు This verse is a riddle describing an 'Arrow' (Banam). The arrow's shaft is made of wood, and its end has feathers like a bird, yet it is not a bird. It has no mouth but possesses sharp points (teeth); though it is lifeless, it has the power to kill living beings.
1072 మొదలు చూచిచూచి తుదిఁ జూడకుండెనా One should not just look at the beginning of an endeavor but must also have the foresight to see the end. When one's capacity or judgment begins to fail, it is wise to withdraw gracefully. Those who overstay their welcome or capacity are treated with contempt by society.
1073 మధురసములు గోరి మక్షికంబులు చేరి Just as flies attracted to the sweetness of honey enter it only to get trapped and perish, humans get immersed in the mire of worldly attachments and delusions (Moham). Once caught in this cycle of desire, man finds it impossible to escape and eventually destroys himself.
1074 మానినీమనోజమంది రానందైక Those who are addicted to carnal pleasures, believing them to be the only joy, cannot comprehend the supreme bliss of spiritual liberation (Moksha). Just as a common dog accustomed to scraps cannot appreciate the taste of refined sweet pudding, a lustful mind cannot grasp the higher happiness of the soul.
1075 మన్ను మిన్ను నంటి మహిమీఁద నొకకోట This verse is a metaphor for the human body, described here as a fortress created from the elements (earth and sky). The 'branches' represent the limbs (hands and legs) extending from the body. The 'light without a lamp' refers to the Soul (Atma) or Consciousness, which illuminates the body from within, independent of any external source.
1076 మన్నును దినమన్న మండేరు జనులార People get angry if asked to eat dirt, yet they forget that the food sustaining them comes from that very soil. Vemana reminds us to recognize the value in the source (soil) and the universal life-force in water, teaching us not to despise the humble origins of the things that sustain us.
1077 మన్నుమెత్తి కడిగి మఱిరూపు గావించి Vemana criticizes the ritual of idol worship by describing the mundane process of its creation. He points out that people take ordinary mud, wash it, shape it into a form, and install it, only to then gather and worship this lifeless lump of earth as the Almighty God. He implies that God is not found in manufactured mud idols but is an eternal truth beyond such material forms.
1078 మనములోనఁ బుట్టు మఱికోర్కులన్నియు Endless desires constantly arise in the human mind, and as long as one is entangled in them, liberation remains unattainable. Caught in the web of these wishes, people fail to realize the profound truth that they themselves are the embodiment of the Supreme Reality (Brahman).
1079 మొనసి యింద్రియముల మొదట నిల్పఁగలేక Vemana criticizes those who fail to control their senses during their youth but turn to renunciation (sannyasa) only when old age renders them weak and incapable of enjoyment. He asserts that true salvation (Moksha) depends on inner purity of the soul (Atma Shuddhi), not merely on adopting the external garb of a renunciate when one has no other choice.
1080 మానసంపురక్తి మసలక యాత్మలో Vemana criticizes false ascetics who shave their heads to look pious and elegant externally, yet retain all their mental attachments and desires internally. Such people are not true renunciates; they wander with a wretched mind solely to fill their stomachs, using spirituality as a guise for livelihood.
1081 మానసంబు మంచిమల్లెపూవులచవికె People often spend their lives daydreaming about future pleasures—building beautiful gardens, arranging romantic bowers, and enjoying life with a partner. However, while they are busy planning and thinking 'I will enjoy this someday,' time slips away unnoticed, and life comes to an end. The verse warns against wasting the present moment in empty fantasies about the future.
1082 మనసనలము రెంటికినిల The mind and fire share a similar nature; both originate from something small but possess the potential to grow immensely. Just as a spark can turn into a conflagration, the mind can expand from a subtle thought to encompass the entire universe in the blink of an eye. Vemana laments that people fail to recognize this volatile and expansive power of their own minds.
1083 మనసు గెలచి పూని మన్నసుజ్ఞానులు Just as planting a tree inevitably yields fruit, wise people who conquer their minds and persevere in their efforts will undoubtedly attain liberation (Moksha). The verse emphasizes that spiritual success is the natural result of disciplined mental effort.
1084 మనసు నిల్పినట్టి మర్మజ్ఞులగువారు Those who have successfully controlled their wavering minds are the true knowers of secrets and attain the supreme state of Moksha. Just as a person who plants a tree does not necessarily do so to eat the fruit himself but for the benefit of others, a wise person performs their duties with detachment, without craving the fruits of their actions (Nishkama Karma).
1085 మనసు నిల్పలేని మాయావిరక్తులు Those who claim to be ascetics detached from worldly illusions but cannot control their own minds, and instead crave for women, lead a wasted existence. Vemana questions the purpose of such a hypocritical life where one professes detachment but lacks internal self-control.
1086 మనసు ముక్తియనుచు మది నెఱుంగఁగలేరు People fail to realize that the mind itself is the key to liberation; instead, they get entangled in the attachments it creates and perish in illusion. Only the Yogi who understands the secret that the mind must merge into the Self (or that the mind is nothing but the Self) truly attains wisdom.
1087 మనసు వాక్కు కర్మ మరి యేమి లేకయు The state where mind, speech, and action are transcended represents a royal path free from the cycle of birth and death. For a Yogi who walks this path and realizes the Supreme Truth, there is absolutely no harm or danger in existence.
1088 మనసుఁ బాఱవీడి మనసుఁ దా మగుడించి One must restrain the mind from wandering towards external objects and turn it inward. By understanding the secret essence within and steadying the mind, one realizes that the mind itself transforms into Brahman (Ultimate Reality). Controlling the mind is the key to spiritual realization.
1089 మనసున నెఱుకను మరుపునఁ The Ultimate Truth transcends the duality of mental awareness and forgetfulness; it cannot be perceived merely through senses like sight or hearing. Even if one feels close to it, any attempt to forcefully grasp or possess it intellectually causes it to vanish right before one's eyes. Reality must be experienced by transcending the ego's desire to control, rather than by trying to capture it.
1090 మనసునందు ముక్తిమలయుచు నుండంగ Liberation is not an external entity to be sought elsewhere; it resides and roams within one's own mind. However, humans fail to realize this internal truth, and unable to master or grasp the essence of their own minds, they perish in ignorance and illusion.
1091 మనసులోన నున్న మమత లన్నియుఁ గోసి A true and superior yogi is one who severs all worldly attachments from the mind, renders it firm and pure, and thereby stabilizes their body and life force. Physical discipline alone is insufficient without mental detachment and clarity.
1092 మనసులోని ముక్తి మఱియొక్క చోటను Liberation and peace reside within one's own mind, not in external places. Seeking salvation outside is as foolish as a shepherd frantically searching for a sheep that he is already holding securely under his arm.
1093 మనసులోని శివుని మానుగాఁ దెలిసిన The one who clearly realizes the divinity residing within their own mind is acknowledged by the world as a true Yogi. The verse teaches the philosophy of non-dualism (Advaita), stating that if one truly understands the nature of their own soul (Jiva), they will realize that they are non-different from the Supreme Divine (Shiva).
1094 మనసులోనఁ దెలిసి మనసులోనే కలిసి The true Yogi is one who realizes the Divine within his own mind, merges his consciousness with it, and restrains his wandering thoughts to focus solely on the Indweller. Only such a person, who has mastered the art of steadying the mind, truly understands the secret of spiritual existence.
1095 మనసులోనివాని మానుగాఁ దెలిసిన Those who clearly understand the inner self dwelling within their mind are recognized by the world as true Yogis. The verse emphasizes the philosophy of non-dualism (Advaita), stating that self-realization is God-realization; if you truly know yourself, you realize that you are non-different from the Divine (Shiva).
1096 మనసుసూచి గెల్చి మనసులో సుఖియించి Just as planting a tree inevitably yields fruit, the practice of introspection and mind control inevitably leads to liberation (Moksha). One who conquers their own mind and finds inner peace will naturally attain the highest spiritual state without fail.
1097 మాయ జగమటంచు మనుజులు చెప్పేరు People commonly dismiss the world as 'Maya' or an illusion. Vemana counters this by asserting that the world is not a mere illusion but is driven by 'Karma' (action and consequence). He questions where else an 'illusory' world could exist if not here, implying that the reality we experience through our actions is the only truth.
1098 మాయ నరకమనుచు మాయ రోయకసాటి People verbally condemn Maya (illusion) as hell, yet they do not discard it from their hearts. In worldly assemblies, everyone poses as a 'great person' (Ghanulu) filled with ego and self-importance. If everyone is so full of themselves, there is no room left for the Divine (Hara). God resides in humility, not in the crowded space of human ego.
1099 మాయను చెఱసాల మనమను గొలుసును Vemana compares worldly existence to a prison of Illusion (Maya), where the Mind acts as the binding chain. The concept of Duality (seeing differences between self and others) serves as the stocks that lock one in place. For a soul so tightly bound by these internal fetters, attaining liberation is nearly impossible without breaking them.
1100 మాయరూపు రూపు మాయ తాఁజేసియు The Supreme Consciousness creates forms out of illusion, makes them appear real, and then weaves them into a vast, dense web of 'Great Maya' (Penu Maya). The true spiritual seeker is one who strives to understand the mysterious power and nature of this illusion that operates within the illusion itself, realizing that the visible world is a construct of this divine play.