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

1101 మాయల సంసారమునకు Human beings are entangled in the illusory cycle of worldly life (Samsara), wandering aimlessly while subject to its delusions. However, Vemana asserts that liberation (Mukti) is not found by escaping the world, but by understanding the true nature of these illusions. Once one realizes the truth behind the Maya, one attains liberation right here in this world.
1102 మాయలోక మన్న మర్మంబు దెలియక People, unaware that the world is an illusion, get entangled in it and suffer. However, if one acquires the lamp of wisdom to understand this illusion, the cycle of rebirth will cease, leading to liberation.
1103 మాయలోనఁ బుట్టి మాయలోననె పెరిగి Born and raised within the veil of illusion (Maya), a human life is futile if one fails to comprehend the nature of this existence. Only the individual who pierces through this illusion and understands the ultimate reality is truly blessed and fortunate on this earth.
1104 మ్రాకున ననలము పుట్టును Just as fire is latent in a tree and the tree grows only to eventually be consumed by that very fire, human beings harbor internal enemies like anger and desire. These passions grow along with the person and eventually consume the ignorant man (non-yogi) from within. Few realize that they are nurturing the very forces that will destroy them.
1105 మ్రానుఁ గాలవేసి మహిమీఁద నొకజాణ This verse serves as a philosophical riddle. On the surface, it describes a person wearing wooden sandals walking the earth. However, the deeper meaning equates 'Mranu' (wood) to the inert human body and 'Jana' (clever one) to the Soul. The Soul enters this body, activates it, and roams the world. While animated by the Soul, the body appears beautiful and lively, yet fundamentally it remains as transient and material as wood.
1106 మ్రానులోన నగ్ని మఱియుండఁగా వచ్చు Fire can exist latently within wood, but wood cannot survive inside fire without being consumed. Similarly, a householder (Samsari) lives in the world like the fire hidden in the wood—holding spiritual potential or wisdom within the material life without letting it destroy his worldly duties. He maintains a delicate balance where the inner fire exists but does not consume the outer vessel of life.
1107 మర్మ మెఱుఁగలేక మతములఁ గల్పించి Failing to grasp the ultimate truth that the divine essence is one, humans invent various religions and engage in mutual conflict, causing sorrow to one another. This behavior is likened to a dog in a hall of mirrors that, seeing its own reflections, mistakes them for rivals and becomes needlessly agitated and aggressive.
1108 మర్మమంతగొనకు మనసైన్యమేగాన The active mind, with its army of thoughts and senses, acts as a barrier to understanding the ultimate truth. Therefore, one cannot grasp the supreme secret through mere intellectual effort. The divine reality (Bayalu) is revealed only when the mind subsides or is annihilated, just as the vast open sky becomes visible when obstructions clear.
1109 మ్రుచ్చు తీర్థమేగి ముల్లె విడుచును గాని A thief may visit a holy pilgrimage site, but his nature remains unchanged; he goes there only to steal money bundles from others, never finding time to pray sincerely. This is similar to how a dog enters a house only to hunt for food in the pots, indifferent to the home itself. A change of location does not alter one's inherent character or wicked intentions.
1110 పర్వత వనవాసి పరిణామ వర్తన Just as a frog living in a well cannot comprehend the vast, evolving life of a mountain or forest dweller, a common, unrefined person cannot follow the path or understand the nature of divine beings like Brahma and Vishnu. Limited perspective prevents one from grasping higher truths.
1111 మఱవవలె భావసంగతి O Vema! To attain peace, one should let go of worldly attachments, conflicts, and the faults of others. However, one must never forget the help or kindness received; gratitude is a virtue that should always be cherished.
1112 మాల మాలకాడు మహిమీద నేప్రొద్దు Birth does not determine one's status as high or low. The true 'outcast' is the one who breaks their promises and lacks integrity. Furthermore, the person who discriminates against others based on caste is the lowest of all. Character, not caste, defines a person's worth.
1113 మాల మేలుగుణము మంచిది కల్గిన A person of the so-called lower caste (Mala) who possesses good character is far superior to a high-born man who degrades himself by eating impure food or behaving immorally. Vemana asserts that individual virtue and character are the true measures of worth, not one's caste or lineage.
1114 మొలక చనులనాఁడు మూఁడు కోటులు చేయు This verse critiques the superficial nature of worldly value, specifically regarding women's physical beauty. It illustrates how society places immense value on youth and physical appeal (worth crores), but as age advances and beauty fades, that same value drops to nothing (not even a penny). It highlights the transience of physical attraction and the fickleness of human desire.
1115 మెలత నడవినుంచి మృగమువెంటనె పోయె Rama, despite his wisdom, left his wife Sita alone in the forest to chase a magical deer. Who is more refined or wise than Rama? Yet, the verse illustrates the proverb 'Vinasha Kale Vipareetha Buddhi'—when a time of ruin approaches, even the greatest minds lose their judgment and make fatal errors.
1116 మాలవాఁడయినను మఱియాత్మమీఁదను One's caste or social status is not determined by birth but by spiritual attainment. Even a person born into the lowest caste is noble if their mind is focused on the Supreme Self. Conversely, anyone who cannot control their mind or focus on the Divine is the true outcaste, regardless of their social standing.
1117 మాలవాని నంటి మఱినీళ్ళ మునిగేరు People superstitiously bathe to purify themselves after touching someone from a so-called lower caste, believing contact makes them impure. However, Vemana asserts that a person becomes 'low' or an outcast only through their own immoral actions, not by birth or touch. It is tragic that these ignorant people, behaving like beasts in human form, fail to understand this fundamental truth.
1118 మాలవానినేల మరి మరి నిందింప One should not abuse or discriminate against anyone based on their caste. Biologically, everyone shares the same blood and flesh; spiritually, the Divine Soul that dwells within every being has no caste. Therefore, judging someone by their birth is irrational and unjust.
1119 మాలవానిఁ జూచి యేల నిందింపఁగ It is unjust to blame or look down upon a person simply because of their caste (Mala). Such abuse is merely worthless speech. One must realize that the Spirit (Atma) dwelling and speaking within that person has no caste; the divine spark is the same in everyone.
1120 మాసిన తలతోడ మలినవస్త్రముతోడ Even a person of the highest caste or noble birth will be shunned and told to go away if they appear unkempt, with dirty hair, soiled clothes, and a grimy body. Social respect depends not just on one's background, but also on personal hygiene and presentability.
1121 మహిని దధిని ఘృతము మ్రానులం దనలంబు Just as ghee is hidden in curd, fire in wood, fragrance in flowers, and oil in sesame seeds, the Supreme Soul (God) is latent and omnipresent in this universe. Though invisible to the naked eye, the Divine shines forth everywhere and can be realized through spiritual insight.
1122 మోహము తీఱక యుండిన When desires remain unfulfilled, they transform into a burning thirst that agitates the entire being. Instead of engaging in a futile struggle with the external world (the 'house' of samsara), one should turn inward to realize the Divinity (Shiva) residing within one's own body to find true peace.
1123 ముండమోపితోడ మునుఁగుచుఁ దేలుచు As long as one remains attached to Maya (illusion), metaphorically described here as a wretched companion, one continues to sink and float in the ocean of delusion. It is only when one severs this attachment and leaves this false support that all worldly troubles and fatigue cease to exist.
1124 చెవులు గోరును మంచి జిలిబిలిపాటలఁ - దియ్యని మాటల తెఱఁగు వినఁగ The human body is a vessel for the five senses, each constantly craving its respective object: ears for song, skin for touch, eyes for beauty, tongue for taste, and nose for scent. Vemana advises that one should transcend this 'house' of sensory desires and instead seek to realize the inner Self (Atman). True happiness lies not in satisfying the fleeting demands of the senses, but in self-realization.
1125 ముక్కుత్రాళ్ళ గ్రుచ్చి ముఱికిపోవఁగఁ దోమి Vemana criticizes extreme physical austerities and Hatha Yoga cleansing techniques like threading ropes through the nose or filling the stomach with water. He asserts that merely scrubbing and cleaning the physical body ('the shell') will not lead to the realization of the Ultimate Truth. True spirituality lies in inner purity, not just external or physical cleanliness.
1126 ముక్కుతుదను దృష్టి ముదముతోడుత నిల్పి By fixing one's gaze joyfully on the tip of the nose and looking inward into the heart, one attains liberation. Even if such a person is unaware of the technical stages or ranks of Yoga, this sincere internal focus alone transforms them into a true Yogi united with the Supreme Soul.
1127 ముక్తి యెవరిసొమ్ము ముక్కుమీదుగ జూడ! Salvation, devotion, and power are not commodities that belong to those who simply perform external rituals like nose-gazing, singing hymns, or using clever strategies. Vemana asserts that these high attainments require inner purity and sincerity rather than just mechanical actions or intellectual tricks.
1128 ముగ్గురి నెఱుఁగునట్టి మూలంబు నెఱిఁగియు One must realize the Primordial Source that underlies the Trinity (Brahma, Vishnu, Shiva) and understand the One Supreme Reality that transcends them. Having recognized this Ultimate Truth which stands above the three, one should praise that Supreme Being wholeheartedly. The verse emphasizes looking beyond the functional deities to the single, formless Absolute (Parabrahma) that is their source.
1129 ముగ్గురిలోన హెచ్చు ముందుగా కనలేక People often debate endlessly about which deity among the Trinity (Brahma, Vishnu, Shiva) is superior, failing to recognize the Ultimate Truth. This ignorance leads them to suffering (hell). One must realize that there is a single Supreme Spirit (Mulamurti) that serves as the root and foundation for all three forms.
1130 ముట్టుముట్టనుచును ముట్టరా దందురు People often speak of ritual impurity and forbid touching others based on it. However, Vemana questions the basis of this practice, asking where this impurity truly originates or ends. Since every human body naturally contains nine orifices that constantly exude filth, all humans are physically equal in their 'impurity,' making social discrimination based on ritual pollution illogical.
1131 మునిఁగి బ్రాహ్మణుండు ముందుఁగానకపోయె Vemana criticizes empty rituals performed without inner realization. He asserts that merely bathing in holy waters does not grant foresight or salvation, and wandering to holy places only makes one a vagrant. Loudly chanting mantras without understanding is akin to a dog barking; true spirituality lies in inner purity, not external actions.
1132 మునిఁగి మునిఁగి మునిఁగి ముద్దయై ముద్దయై Mere external rituals like bathing in holy rivers, performing severe penance to the point of emaciation, or wandering aimlessly to shrines do not lead to liberation. Without inner spiritual realization, such actions only reduce a person to a sodden lump, a weakling, or a confused vagabond.
1133 మునిజనములు కలఁగ మునిఁగి వెళ్ళిన బావి Vemana uses the metaphor of a 'well' to describe the female womb or the trap of sensual desire (Samsara). He observes that even great ascetics and the Creator Brahma himself are humbled and entrapped by this force. The verse illustrates that the primal instinct of procreation/lust immerses everyone 'waist-deep,' highlighting the inescapable nature of worldly illusion.
1134 మురియు వాఁ డెవఁడు? మురియని దెవ్వఁడు? The individual who rejoices or grieves is not the ultimate reality. When one examines the nature of the self closely, the ego is revealed to be an illusion, much like the sun reflected in a pot of water. The reflection may shake or disappear if the pot breaks, but the true Sun (the Self) remains unaffected.
1135 ముఱికికొంపలోన నిఱికించి జీవుని The soul is imprisoned within the impure 'house' of the physical body and tightly bound by the ropes of past actions (Karma). Vemana questions how a soul, trapped in such filth and bondage, can possibly attain liberation (Moksha), highlighting the immense difficulty of transcending worldly existence.
1136 ముఱికిలోనఁ బుట్టి ముఱికిలోనఁ బెరిగి The human body is born of and sustained by biological impurities. It is foolish to harbor vanity or arrogance regarding such a transient and physically impure vessel. A wise person who realizes the gross nature of the physical body will detach from worldly illusions and will not be subjected to the cycle of rebirth in this filth again.
1137 ముష్టి వేపచెట్టు మొదలుగా ప్రజలకు Even bitter trees like the Poison Nut (Mushti) and Neem are useful to humanity as medicines. However, a merciless and lowly person is of no use to anyone or anything. Thus, a person without compassion is worse than a bitter tree.
1138 మూఁడులోకములను మొనసి యొక్కటిఁజేసి The true Guru is one who has unified the three states of consciousness (waking, dreaming, deep sleep) and integrated the six internal planes (Chakras), remaining eternally stable in that supreme state. Such a person is the very embodiment of Shiva (Divine Consciousness).
1139 మూఁడువేళలందు ముదముతో శివు నాత్మఁ A person who joyfully worships Shiva within their soul during the three times of the day is truly a virtuous being. Without such disciplined and heartfelt devotion, the ultimate bliss of liberation (Moksha) cannot be attained.
1140 మూఢ భక్తిచేత ముక్కంటి బూజింప Kannappa, a hunter with no knowledge of scriptures, attained salvation solely through his innocent and unwavering devotion to Lord Shiva. This illustrates that external rituals and elaborate worship are secondary; what truly matters to the Divine is the purity of one's mind and the sincerity of one's intent.
1141 మూఢకోపములను మోహలాభంబులు People spend their lives cultivating foolish anger, delusion, greed, and shocking cruelty. However, when faced with the harsh difficulties of life or the inevitable approach of Death, they are forced to humble themselves and finally turn to prayer and surrender.
1142 మూల మెవ్వ రనుచు ముగ్గురిలోపల Ignorant people debate endlessly about who among the Trinity (Brahma, Vishnu, Shiva) is the supreme root or creator. However, they fail to realize that the true root cause determining everyone's existence and experience is their own Karma (actions). It is one's actions, not theological debates, that are the primary basis of life.
1143 మూల విద్యయందు ముఖ్యతేజములోన In the realm of primal spiritual knowledge, the Supreme Consciousness shines resplendently like the sun. That Divine Being stands as the eternal witness to the unfolding of time and the actions (karma) of all beings.
1144 మూలచక్ర మట్టె మొనసి గట్టిఁగ బట్టి The verse outlines the path of Kundalini Yoga: firmly controlling the root chakra (Muladhara), purifying the inner channels, and understanding the flow of energy (Shakti). By differentiating reality from illusion and subduing the mind's desires, one attains liberation (Moksha); this is the true path of a Yogi.
1145 మృగములను, నరులకు మేలుగా పశువులు Cattle are far more useful to humans than wild beasts; they are born to graze, plough fields, and give milk. Despite a life of relentless hard work and service, they do not attain liberation (Moksha) from their karma. The underlying message is that mere physical toil or service, without spiritual wisdom or consciousness, does not lead to salvation.
1146 మఠములోనియోగి మాయలన్నియుగోసి A true yogi, even one living in a monastery, must first sever all worldly illusions and realize that the Supreme Soul resides within his own body (the pot). Instead of mere external rituals, he should constantly remember and proclaim the glory of the Divine Guru in every word he speaks. True spirituality lies in internal realization and constant remembrance of the Divine, not just in occupying a religious seat.
1147 మదము వలన గలుగు మాటలు మఱిపల్కి A person who speaks with arrogance, uses deceitful words to cheat people, and strives solely to extract money from them is a wretched individual, not a spiritual teacher. One who is greedy and manipulative can never be a true Guru.
1148 మది గలిగిన పూజ మదనారి మెచ్చును God appreciates only that worship which is performed with wholehearted devotion and focus. A person's greatness is determined by the steadiness of their mind. Rituals performed mechanically without mental involvement are as worthless as mud.
1149 మనసే మాయా మృగమౌ The mind is like an illusory beast that constantly wanders towards worldly distractions. One should not let this precious faculty wander outwards but instead restrain it. By using one's own will and intellect to conquer the mind's erratic nature, one attains liberation right here in this world.
1150 మంట లోహమందు మ్రాకుల శిలలందు God is not merely confined to fire, metals, wood, stones, pictures, or idols. However, for one who attains self-knowledge (knows himself), the Supreme Soul becomes accessible and is perceived everywhere, even in these objects. The verse emphasizes that realizing the Self is the key to finding God in the universe.
1151 యోగిననుచు గొంత యోగముగూర్చక One who claims to be a Yogi without practicing true discipline, while tormenting the world and exploiting people for money, is not a true spiritual aspirant. Such a person, who quarrels for wealth, is merely a beggar or hypocrite in disguise, not a realized soul.
1152 యోనియందె పుట్టి యోనికి రుచిఁజేయు Vemana highlights the irony and baseness of human nature. Man is born from a woman's womb and nurtured by her breast milk, yet as an adult, he lusts after the very same female forms. The poet condemns this behavior, calling man a shameless creature who fails to respect the source of his own existence.
1153 యుగములఁ జల్లగఁ జూచును The verse describes the state of true self-realization. It states that if one can witness the passing ages with detachment, without getting entangled in worldly bonds, and remains free from both grief (sorrow) and aversion (disgust), then the resplendent divine light of the Self will shine steadily in their heart. This path of equanimity is essential even for great ascetics.
1154 రోగియైనవాడె రోగి నెఱుంగును Only those who have suffered illness can truly understand the pain of another sick person. Vemana asserts that any charity given to the sick, even if it is as small as a copper coin, transforms into merit as valuable as gold. Serving the ailing is portrayed as a highly noble and rewarding act.
1155 రేచకపూరక కుంభక Breathing exercises like inhalation, exhalation, and retention are merely external indicators or physical practices. A true Raja Yogi is one who has attained a steady mind and inner vision. Without experiencing this inner insight, one should not indulge in empty verbal philosophy about the Ultimate Reality (Brahman).
1156 రాజయోగి మహిమ రాజయోగికి గాక Only an enlightened sage (Raja Yogi) can truly understand the state and greatness of another sage; common people cannot comprehend it. Once a person realizes their own divinity and unity with the Supreme (becoming God himself), there is no longer a need for them to worship an external deity.
1157 నియమాది సంగుఁడై నిలిచినఁ దత్వంబు - తామసంబగుఁ నిద్రఁ దలఁగఁజేయు By adhering to yogic disciplines, one dispels the sleep of ignorance and attains a fearless state of bliss where the self and the universe are realized as one. Such a realized Raja Yogi shines with inner glory, wandering the world freely. Though he may outwardly appear like a child, an old man, a possessed spirit, or a madman due to his detachment from social norms, this state represents his true spiritual greatness.
1158 రాజవరుల కెపుడు రణరంగముల చింత A person's thoughts reflect their character and stature. While kings focus on battles and power, and sages contemplate salvation and the divine, small-minded people consume themselves with lust and base desires. One's focus determines their quality.
1159 రాజుమాటవలెను రసికుఁ డాడగవలె O Vema! A wise person should speak with the dignity and firmness of a king. One should not get agitated or lose composure regardless of the situation's magnitude. If one loses their temper and acts wildly, they resemble a possessed spirit. A noble leader should not exhibit such pettiness or lack of self-control.
1160 రాతిప్రతిమ దెచ్చి రాజసంబుననుంచి A man who brings a stone statue, installs it with pomp, and worships it is acting without true wisdom. He focuses on the external idol but fails to recognize or meditate upon the Supreme Divinity that resides within his own heart. True spirituality lies in internal realization, not just external rituals.
1161 రాతిబసవని గని రంగుగా మ్రొక్కుచు People worship the stone idol of the bull (Nandi) with great devotion and pomp, yet they cruelly beat the living bull that stands right before them. Vemana asserts that such hypocrisy makes these so-called devotees sinners, as they revere the symbol while mistreating the living reality it represents.
1162 రతిలేక ముదియు నంగన A woman ages prematurely without intimacy, whereas a fine horse ages quickly if used or ridden excessively. Similarly, man, deluded by constant desire, ages and perishes through excessive indulgence in sensory pleasures. This is the ultimate truth.
1163 రానిధనమునకును దానును కొడుకును It is sheer delusion for a father and son to greedily desire wealth that is not destined for them. If one lacks the fortune or merit (bhagya), simply longing for the result will not make it attainable; such desires remain empty dreams.
1164 రెప్పలు మూసియు మూయఁగఁ When one meditates with half-closed eyes, focusing inward, the ultimate Truth unfailingly manifests within the mind. For the seeker who constantly perceives this inner reality, liberation (Mukti) becomes easily attainable regardless of their physical location or circumstances.
1165 రమణి నవ్వుచుండు రమణుఁడు నేడ్చును This verse uses the metaphor of an illicit affair to explain the relationship between the Soul (Jiva) and Illusion (Maya). The 'woman' (Maya) entices and laughs, while the 'husband' (Soul) suffers in bondage; their interaction is described as 'adultery' because the Soul truly belongs to the Divine, not to Matter. When one realizes that this worldly attachment is illegitimate and false (seeing the 'adultery' for what it is), one attains the Supreme Truth and liberation.
1166 రామనామపఠన మహిమచే వాల్మీకి Valmiki, though born into a hunter tribe, attained the status of a Brahmin (Sage) solely through the power of chanting Rama's name. This illustrates that a person's greatness is determined by their character and virtues, not by their caste or birth.
1167 రామవిభుఁడు పుట్టి రఘుకులం బలరించె Lord Rama's birth brought glory and flourishing to the Raghu dynasty due to his virtue, whereas Duryodhana's birth led to the destruction of the Kuru clan due to his wickedness. This verse illustrates that a person's character—whether good or bad—determines the fate and reputation of their entire lineage.
1168 రాయియై యహల్య రాము పాదముసోకి People say that Ahalya, who was cursed to be a stone, regained her human form merely by the touch of Rama's foot. This illustrates that good deeds (Punya) performed in the past never go to waste. Even if one falls into a wretched or inert state (like a stone), the merit of past good actions will eventually fructify and bring liberation or relief.
1169 రోయవచ్చుఁ బరము రూఢిగాఁ దెలిసిన With firm understanding, one can seek and attain the Supreme. By keeping the gaze steady without blinking and focusing strictly between the eyebrows (the center of focus), one can perceive the ultimate reality. This verse describes the practice of intense concentration or Yoga (specifically Trataka or Shambhavi Mudra) to realize the inner self.
1170 రుద్రరూపుఁ దాల్చి రుద్రుని నిందించి Those who wear the holy guise of Lord Shiva yet blaspheme him and walk the path of ruin are hypocrites. Vemana compares such depraved individuals to unchaste women who may appear respectable but secretly wander seeking adultery. The verse condemns religious hypocrisy where external appearance contradicts internal conduct.
1171 రూఢిగాను భక్తి రూపించి చెప్పిన The one who clearly establishes and teaches the path of devotion is the true Supreme Guru on this earth. The ultimate essence of Vedanta lies in earnestly seeking and attaining the Supreme Reality (Salvation).
1172 రూపడఁగక జీవరూపంబుఁ గనరాదు One cannot perceive the true nature of the Soul without overcoming the attachment to the physical form, yet conquering this attachment is incredibly difficult. Just as the physical form veils the Soul, the active mind (symbolized by Brahma the Creator) must subside for one to realize the Ultimate Reality (Brahman).
1173 రూపవతులు ముగ్గురు రూపవంతులు చూడ The verse critiques the worship of the Trinity (three handsome men) and their consorts/powers (three beautiful women) as mere attachment to forms. Vemana asserts that worshipping these manifested entities is futile without understanding the 'Root' or the formless Primordial Source (Brahman). True liberation (Moksha) is attained only by realizing the ultimate origin, not by getting entangled in the worship of intermediate deities.
1174 రూపు పేరు రెండు రూఢితోఁ గలిసిన As long as one identifies firmly with name and form (body and ego), one remains entangled in the cycle of actions (karma) and worldly bonds. It is far better to transcend or dissolve this attachment to name and form to attain true liberation and peace.
1175 రూపు మాయ చూపు రూఢియై వెలుగొందుఁ Vemana teaches that the physical forms we see are merely illusions, while true awareness is the only established reality. The Divine Self (Kalpataru) is distinct from this perishable body or world of illusion. True happiness is attained not by looking outward, but by suppressing the sensory distractions and turning one's vision inward to realize the Self.
1176 రూపులేని వనితరూఢి పతివ్రత A woman free from vanity regarding her appearance is truly chaste, just as a soldier requires gallantry and style to fulfill his role. However, the highest status belongs to the one who possesses the ability to impart wisdom and truth to others; such a person is the true servant of God.
1177 రూపువంక పేరు రూఢిగా నిలుచును A name is established based on physical form, and actions are attributed to that name. However, Vemana asserts that this triad of Name (Nama), Form (Rupa), and Action (Kriya) is ultimately transient. In the end, all these worldly attributes perish, implying that one should seek the eternal truth beyond them.
1178 లేఁడు లేఁడనినను లేఁడు లేనేలేఁడు The nature of the Divine is a reflection of the devotee's faith. To those who deny God's existence, He does not exist; to those who reject His presence, He is absent. However, for those who seek Him as a companion and support, He immediately becomes their guide and protector. This verse emphasizes the principle that reality is shaped by one's belief.
1179 లంకపోవునాఁడు లంకాధిపతి రాజ్య Even though Ravana was mighty, when his time of destruction arrived, mere monkeys were able to invade and destroy his kingdom. Similarly, when fate turns against someone, one does not need a powerful enemy to bring them down; even an insignificant person or a small mistake is enough to cause their ruin.
1180 లింగ మంగమునను లీలఁ దెలియువెన్క Vemana explains that once a person realizes that the Divine (Linga) resides within their own body, their mind naturally becomes absorbed in it. True spiritual realization is achieved not through external rituals, but by stilling the mind and fixing it firmly upon this inner Divinity.
1181 లింగమందుచూడ లీనమై యుండెనా Merely gazing at an external Linga (idol) does not lead to spiritual merger or liberation. The true Divinity resides within one's own body as the inner self. Those who realize this inner essence and merge their consciousness with it are liberated and do not remain bound to the cycle of birth and death.
1182 లంజ దానియొక్క లాలించిముద్దాడు Just as a paramour is devoted to a harlot out of desire, people in general tend to flock to the woman's (wife's) side of the family. This highlights a social truth that people align themselves where there is attraction, hospitality, or domestic influence, often favoring the wife's kin over others.
1183 లంజ లంజకానిలాగెల్లఁ గొనియాడు A prostitute may flatter a man with the feigned devotion of a chaste wife to entrap him, but her mother (the madam) will strip him of his dignity and honor through exploitation. Therefore, Vemana warns that it is a dangerous error to associate with a prostitute who is controlled by a mother.
1184 లోక మరసినట్టి లోకోపకారులు Those who understand the world and dedicate themselves to helping others are the true benefactors. They not only enjoy worldly comforts as a result of their good deeds but, in the end, shed all karmic attachments to attain liberation in the abode of Lord Shiva, where they dwell in eternal glory.
1185 లోకములకు గురువు లోకులకును గుర్వు The Supreme Spirit is the true teacher for all worlds and all people. Even after knowing this and desiring salvation, if humans fail to recognize and seek this ultimate Guru (God), they are condemned to fall into the pit of hell (suffering). Realizing the divine as the true guide is essential for liberation.
1186 లక్ష్మియేలినట్టి లంకాధిపతిపురి The magnificent city of Lanka, ruled by the wealthy Ravana and blessed by Goddess Lakshmi, was destroyed by an army of mere monkeys. This illustrates that when the time is favorable (destiny/luck), even the insignificant and weak can become powerful enough to defeat the mighty.
1187 లేని కాలమునకు లేమిమనము నొందు In times of poverty, the mind suffers deeply and becomes agitated, behaving ferociously like a tigress that has just given birth. When the mind becomes hard and loses its discrimination due to such distress, one cannot attain prosperity or happiness. True wealth requires a calm and balanced mind, even during difficult times.
1188 లోన బయలుచేసి లోకంబు దెగటార్చి A true Yogi is one who clears the mind of impurities, destroys worldly attachments, transcends caste distinctions, and abandons the three Gunas (attributes). By doing so, they realize the ultimate consciousness or truth that lies hidden within their own thoughts.
1189 లోను చూడఁజూడ లోకాభిరామంబు Focusing on the external world creates attachment and bondage, whereas looking inward reveals the universal delight of the Divine. True liberation (Taraka Brahman) is found not outside, but by realizing one's own inner Self.
1190 లోను బదిలపఱచి లోనివికారముల్‌ Those who steady their minds, reflect upon their inner flaws, and suppress their passions are the truly wise. Such enlightened beings remain in a state of bliss, experiencing the joy of the spiritual self (Chidakasa) rather than worldly distractions.
1191 లోభి వానిఁ జంప లోకంబు లోపల To kill a miser, one does not need to resort to poison or weapons. Since a miser values wealth more than life itself, simply asking him for a donation is enough to cause him fatal shock. The verse satirically highlights that parting with money is a death-blow to the greedy.
1192 లోభమోహములును ప్రాభవములుదప్పు Driven by greed and delusion, man often prides himself on his power and makes elaborate plans, but these tasks inevitably fail. This is because 'Man proposes, God disposes'—while humans plan for one outcome, destiny or the divine will often ordains another, rendering human ego futile.
1193 లలితశివ తత్వపదమునఁ Just as a raindrop, once transformed into a precious pearl, can never dissolve back into the common water it came from, a Yogi who has attained the supreme state of Shiva-consciousness does not return to mingle with the ignorant masses. True spiritual transformation is irreversible; once one attains enlightenment, they are elevated above the mundane and do not revert to their former state.
1194 లోకమందుబుట్టి లోకమందె పెరిగి Man is born and raised in this world, yet he often cannot bear to see the prosperity and success of others around him. Consumed by envy and unable to transcend worldly attachments, he submits to the endless cycle of birth and karma, ultimately ruining his own life instead of seeking liberation.
1195 వాఁత నాకు మేను వలపట మెడవాఁడు This verse is a riddle describing a 'Pen' (Kalam) or 'Stylus' (Ghantam). It characterizes the pen as having writing for a body, being held by the neck in the right hand, standing on a single leg (the nib), and speaking eloquently in royal courts through the written word.
1196 వంటదప్పునపుడు వంటకము విషంబు When cooking is spoiled, the food becomes like poison and creates disgust upon sight. Eating even a morsel of such food with aversion or hatred can become a fatal danger. One should not consume food that is spoiled or eaten in a state of distress/disgust.
1197 వంటవారియింట తిన్నవంటకమును When one eats at a cook's house (or a commercial establishment), the payment should be settled immediately. If the payment is delayed, the debt becomes a source of distress (a thorn) for both the eater (who carries the burden of debt) and the provider (who suffers the loss) eventually.
1198 వెండికొండ పసిడికొండయు తనకుండ Even though Lord Shiva possessed the Silver Mountain (Kailasa) and the Gold Mountain (Meru), he was compelled to beg for alms. This illustrates that the power of Fate (Destiny) is supreme; one's own strength or vast possessions cannot override what is destined to happen.
1199 వండివచ్చునపుడు వంటక మమృతంబు When food is freshly cooked and served, it looks delightful to the eyes and tastes like divine nectar. However, if one consumes it in excess beyond the body's capacity, that very same 'nectar' becomes fatal. The verse warns that gluttony turns life-giving food into a cause of death or suffering.
1200 వాక్కుచేత దప్పు వావులు వరుసలు Speech is a powerful tool with dual consequences. Careless or bad speech can destroy kinship ties and ruin a woman's reputation. However, when used wisely, speech is the source of excellent deeds and success in this world. Therefore, one must exercise great care in how they speak.