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

101 ఆత్మశుద్ధి లేని యాచారమది యేల Just as cooking is futile if the vessel is unclean, observing rituals and worshipping God is useless without a pure heart and mind. Vemana emphasizes that internal purity and sincerity are far more important than external religious observances.
102 ఆది నొకటి దెలిసియాదిని మదినిల్పి One must realize that the Primal Source (God) is one and fix their mind steadfastly upon it. By maintaining this connection without separation, one attains liberation from the cycle of birth (becoming 'Abhavudu' or the Unborn). However, he who forgets this Primal Source wanders aimlessly, akin to a blind man.
103 ఆపగాళి వెంట అడవుల వెంటను Why do people needlessly struggle by wandering along rivers, forests, and rocky hills in search of the divine? They fail to realize the ultimate truth that God (Shiva) is not found in external places but resides within their own hearts.
104 ఆపదందుఁ జూడు మారయ బంధుల True character is revealed only during testing times. One can identify genuine relatives during hardships, a loyal soldier during war, and a devoted wife during poverty. Prosperity often masks people's true intentions, while adversity unveils their authentic nature.
105 ఆమడ కామడ కడవులు Just as a traveler inevitably encounters herds, villages, tanks, and rivers every few miles along their journey, one's Karma (fate/consequences of actions) follows them wherever they go. No matter where one wanders to escape, their past actions and destiny accompany them immediately and inescapably.
106 ఆర్తవిద్య లెల్ల యపకీర్తి పాలాయె The noble art of healing (medicine), intended to help the distressed, has become a source of infamy. Even for those who are famous and reputed, this profession brings disgrace because the knowledge has fallen into the hands of scoundrels and charlatans who misuse it.
107 ఆరుమతములందు అధికమైనమతము Vemana asserts that while the philosophy of Shaivism (the religion of the Linga) may be considered superior among the six sects, the practitioners who merely wear the external symbols without inner purity are the worst deceivers. He criticizes the hypocrisy of displaying religious signs while lacking true spiritual integrity.
108 ఆఱుగురిని జంపి హరిమీఁద ధ్యానంబు A true Yogi is one who conquers the six internal enemies (lust, anger, greed, delusion, pride, and jealousy), fixes their mind unwaveringly on the Divine, and realizes the oneness of their individual soul with the Supreme Soul.
109 ఆఱురుచులు వేఱు సారంబు నొక్కటి Just as food may have six different tastes but yields the same nutrition, and just as the methods of practicing truth may vary but Truth itself is singular, so too are the great sages many, but the Supreme Being they meditate upon is One. The verse emphasizes the unity underlying the apparent diversity in the world.
110 ఆఱువేషములను నటుచూడ బహువింత The disguises worn by followers of the six sects appear strange and wonderful, yet true meditation is nowhere to be found in their souls. Their renunciation is terrifying in appearance alone, lacking any genuine merit or validity. Vemana emphasizes that external show without inner purity is meaningless.
111 ఆలి వంచలేక యధమత్వముననుండి Just as one can nip a bud but cannot destroy a fully grown tree by pinching it, one must address issues or correct behavior early on. Failing to guide one's wife (or correct a problem) initially and trying to assert authority after the situation has hardened is foolish.
112 ఆలిమాటలు విని అన్నదమ్ముల రోసి A man who listens to his wife's advice to hate his brothers and separate from the family is a fool. Relying on such advice to navigate life's challenges is as futile as trying to swim across the mighty Godavari River by holding onto a dog's tail. Just as a dog's tail cannot support one across a river, abandoning strong fraternal bonds for fleeting counsel leaves one without support in times of crisis.
113 ఆలిఱంకుఁ దెలుపు నఖిలయజ్ఞంబులు Vemana critiques empty rituals, stating that performing sacrifices and death anniversaries only serves to expose family secrets (like the fidelity of a wife or mother) rather than granting salvation. He asserts that the entire path of ritualism (Karma Kanda) is a useless fabrication, urging seekers to look beyond external rites.
114 ఆలివంకవార లాత్మబంధువు లైరి Vemana observes the reality of family dynamics: a wife's relatives often become one's closest confidants and supporters. Maternal relatives remain neutral or moderate in their affection. However, paternal relatives, despite being blood relations, often turn into rivals or enemies due to conflicts over ancestral property and inheritance.
115 ఆలు పతిసౌఖ్యముల కిల A true wife is one who is the abode of happiness and comfort for her husband. If she fails to be so and instead causes distress, she is not a wife but akin to a messenger of Yama (Death), making life a living hell.
116 ఆలు బిడ్డలు ధన మరయఁ దల్లియుఁ దండ్రి A human being entangled in attachments to wife, children, wealth, and parents suffers greatly due to worldly burdens. However, upon realizing the Supreme Truth (Brahman), one understands that these worldly relations are illusory and that the Self is solitary and identical to the Ultimate Reality.
117 ఆలు మగనిమాట కడ్డంబు వచ్చెనా A wife who constantly opposes her husband's word is not a true partner but a burden, akin to a lifeless wooden leg. It is far better to abandon such a disharmonious relationship and live alone in the forest than to endure the misery of domestic discord.
118 ఆలు రంభయైన అతిశీలవతియైన Even if a man is blessed with a wife as beautiful as the celestial Rambha and as virtuous as can be, if he is addicted to adultery, he will not abandon his immoral ways. This behavior is comparable to a dog accustomed to eating filth; no matter what else is available, it cannot be weaned off its vile habit.
119 ఆలు సుతులు ధనము లరయంగ మీరని Human beings are deluded into thinking that their wife, children, and wealth are permanently theirs, getting entangled in the cycle of worldly actions (karma). However, when Death inevitably arrives, none of these attachments can save them, nor can they escape the final judgment.
120 ఆలుబిడ్డ లనుచు నతిమోహమున నున్న Those who are excessively attached to their family (wife and children) and constantly crave wealth will never attain salvation. True liberation requires detachment from worldly bonds and material desires; without this detachment, one remains trapped in the cycle of worldly existence.
121 ఆలురంభయైన అతిశీలవతియైన Even if a man possesses a wife as beautiful as Rambha and as virtuous as can be, a person addicted to adultery will not change his ways. Just as a street dog accustomed to scavenging cannot easily give up its habit, a person with deep-seated immoral character cannot be reformed by external goodness.
122 ఆశ లుడుగఁగాని పాశముక్తుఁడు గాఁడు The verse establishes a spiritual hierarchy: without the cessation of desires, there is no freedom from worldly bonds. Without freedom from bonds, one cannot become a true sage. Without being a sage, deep-seated delusions (Moha) will not vanish. Thus, conquering desire is the fundamental step toward enlightenment.
123 ఆశ విడక గాని పాశముక్తుఁడు గాఁడు One cannot be free from worldly bonds without abandoning desire. Without freedom from these bonds, one cannot become a sage. Unless one becomes a sage, the deep-seated delusions of the mind will not disappear. Therefore, conquering desire is the fundamental step toward spiritual liberation.
124 ఆశకన్న దుఃఖ మతిశయంబుగ లేదు There is no sorrow greater than excessive desire. Without a steady vision and a controlled mind, one cannot attain happiness or liberation. True peace comes only when one conquers greed and focuses the mind.
125 ఆశచేత మనుజు లాయువుగలనాళ్లు Humans spend their entire lives trapped in the illusion of desire, unable to break free from its grasp. Just as flies swarm around a filthy pot attracted by the smell, people are drawn to worldly pleasures and material attachments (the 'filth'), wasting their lives in pursuit of transient happiness without realizing the higher truth.
126 ఆశలనెడు తాళ్ళ నమరఁ గోయగఁ జేసి Just as a bandicoot is lured into a trap by the desire for food and loses its life, humans are bound by the ropes of worldly desires. Unless one firmly cuts these ropes and discards them, attaining salvation (Moksha) is impossible.
127 ఆశయనెడి త్రాళ్ళ నఖిల జనంబులు All human beings are entangled in the ropes of worldly desires, becoming prisoners who cannot find the path to liberation. Vemana questions why people do not use the sharp sword of wisdom (Jnana) to sever these attachments and attain freedom.
128 ఆశయనెడు దాని గోసివేయగాలేక Those who are unable to sever the bonds of desire and are drowned in delusion will not attain salvation, even if they live in the holy city of Kashi. True liberation comes from internal detachment, not merely from residing in sacred places.
129 ఆసనం బెఱుంగక యామర్మకర్మంబు One cannot become a 'Dvija' (twice-born or spiritually awakened) merely by birth or external rituals. True spiritual status is achieved only by learning the proper yogic postures and secret inner techniques from a Guru, practicing them diligently, and successfully controlling the wavering mind. Without mental discipline and practical realization, external status is meaningless.
130 ఆసనములు పన్ని యంగంబు బిగియించి Vemana criticizes the practice of Hatha Yoga when it is performed solely as a physical discipline without spiritual insight. He asserts that contorting the body into difficult postures is no better—and perhaps even less valuable—than the physical gymnastics performed by wrestlers.
131 ఇంగలంబు తోడ నిల సల్పుతోడను Playing with fire, a snake, another man's wife, or a degraded person is extremely dangerous. Such associations or intimacies are the root causes of destruction and death; therefore, one must wisely avoid them.
132 ఇంచుకంత యోని కెగసెడు జనములు People who debase themselves craving trivial sexual pleasures are comparable to cats waiting desperately near a dinner plate for scraps. Vemana asserts that such individuals strip themselves of dignity, becoming mere slaves in the household of Cupid (Lust).
133 ఇంచుకంతబోన మీశ్వరార్పణ మన్న Offering even a small amount of food with the spirit of dedication to God ensures one attains the virtuous worlds. Vemana asserts that among all forms of charity, there is none superior to Annadanam (feeding the hungry).
134 ఇంటియాలు విడిచి యిల జారకాంతల A man who abandons his devoted wife to pursue fleeting relationships with others is a fool. He is comparable to a farmer who abandons a field full of ready harvest only to scavenge for scattered, leftover grains on the ground.
135 ఇంటిలోనిధనము నిదినాది యనుచును The foolish person who hoards household wealth, possessively claiming 'this is mine,' and buries it in the ground without using it, cannot take any of it with him when he dies. Not even a worthless hollow coin will accompany him in the end. This verse teaches that material wealth is transient and hoarding it is futile.
136 ఇంతి గన్న జన్ను లింతింతలని చూచి Men often gaze at the physical beauty of women and become deluded, losing their intellect and discrimination to lust. The verse highlights how easily the mind is deceived by physical attraction and questions whether one cannot see the folly of those who remain attached to such worldly desires. It serves as a warning against the entrapment of lust.
137 ఇంతి తనదుపేరు నెల్లకాలంబును A woman who attains such glory that people remember her name forever owes it to her devotion. The power and value of a woman's devotion to her husband (Pati Bhakti) is immeasurable and is the source of her lasting fame.
138 ఇంత వగవ వెలసె నేకాంత బుద్ధితా Great grief has arisen in this world due to desires. Therefore, by adopting a mind of solitude, giving up expectations of material boons from Gods like Hari and Hara, and maintaining a peaceful mind, one attains true happiness.
139 ఇంతిఁ జూచెనేని యింతంత యనరాదు The consequences of looking at a woman with lust are immeasurable and destructive. Just as lac melts helplessly in a forest fire, sheer infatuation melts away one's dignity and leads to inevitable public disgrace and scandal.
140 ఇంతికనులు చనులు నెంత లెస్సనిచూచి Men are often captivated by the external physical beauty of women, such as their eyes and breasts, allowing their intellect to be deluded by lust. In this infatuation with the physical vessel (metaphorically compared to a granary or basket), they fail to recognize the divine soul that dwells within it.
141 ఇంతకాలముండి యెఱుకమాలినజీవి The ignorant soul, having existed for ages, undergoes the cycle of birth and death believing it to be merely natural, without seeking the higher truth. Vemana questions how one can possibly realize the Ultimate Reality (Brahman) while living in a state of forgetfulness where spiritual awareness (Eruka) is lost.
142 ఇంద్రియ పరవశుఁ డధముం Vemana categorizes humans into three levels based on self-control. The lowest is one enslaved by senses; the middle is one who struggles but has devotion; the highest (Uttama) is the one who has conquered their senses. Such a master of senses is equated to Lord Shiva himself.
143 ఇంద్రియములచేత నెగ్గొందుచుండెడు It is foolish to search for God while still being enslaved by sensory pleasures that bring only harm. True spiritual realization is achieved only when one rejects the attachment to the senses and looks within to perceive the Divine.
144 ఇచ్చకము భువిని వశ్యము Flattery may easily win people over in this world, but mean and deceitful behavior brings disgrace even to the most learned scholars. Such baseness inevitably leads to harm. Ultimately, the verse warns that envy is a self-destructive force that ruins the person who holds it.
145 ఇచ్చెడి వారలసంపద The wealth of those who give generously never diminishes; it only increases. Just as a fresh water spring in a riverbed oozes more water the more it is drawn and used, the wealth of a charitable person continues to grow as they share it with others.
146 ఇచ్చిపుచ్చుకొన్న హితమయిన మనువులు Marriages entered into with mutual consent and agreeable exchange flourish like a spreading lotus plant. Just as the plant thrives by flowering and fruiting, such relationships ripen with happiness and prosperity, becoming truly beautiful and enduring.
147 ఇచ్చువానియొద్ద నీయనివాడుండఁ If a miser accompanies a generous person, he will obstruct any acts of charity, even if it pains him to do so. This situation is comparable to a thorny bush growing under a wish-fulfilling tree (Kalpavriksha); the thorns prevent seekers from approaching the tree to get their desires fulfilled, rendering the tree's generosity inaccessible.
148 ఇట్టి సాధువిద్య యెందులేదని చూచి Vemana asserts that mastering complex worldly sciences (Gadha Vidya) while ignoring simple spiritual wisdom (Sadhu Vidya) leads to futility. Without the company of the virtuous (Satsang) to guide them to the truth, people—despite their deep learning—will ultimately end up in suffering.
149 ఇట్టికనుల బ్రహ్మ మెట్లు చూడఁగవచ్చుఁ One cannot perceive the Ultimate Reality (Brahman) using ordinary physical eyes. The spiritual vision required to see the Divine is distinct and separate from worldly sight. True realization comes only when one fixes their vision inwardly, transcending the physical senses to perceive the truth within.
150 తమ తలంపులలోనఁ దత్వ శిఖామణిఁ, దలఁచిన వారెల్లఁ దత్వ విదులు True wisdom lies in meditating upon the Ultimate Truth within one's own thoughts and perceiving the light of knowledge amidst the darkness of ignorance. A true Yogi realizes the non-dual nature of the individual soul (Jiva) and the Divine (Shiva). Without this spiritual insight, mere existence is futile, for the physical body is temporary and simply decays once the soul departs; thus, one must strive for self-realization while alive.
151 ఇట్టిపంచజనుని యేష్యము దెలిసిన He who understands the ultimate destiny and nature of the human being—who goes through the cycle of giving, birth, building relations, living on earth, and dying—becomes a perfected soul (Siddha) and attains omniscience. Such profound glory belongs to you, O Vema.
152 ఇదినాకుఁ జాలఁదనుచును The persistent thought that 'this is not enough' and the inability to let go of mental illusions regarding material objects constitute the root cause of worldly bondage. This attachment and lack of contentment act as the seed for Samsara, trapping the soul in the cycle of birth and death.
153 ఇదియ పరమటంచు నితరచింతలు వీడి If one fixes their mind on the ultimate goal, abandons distracting thoughts, and practices unwavering mental discipline, all their desires will be fulfilled. Vemana asserts that the true power to achieve anything lies not in external rituals, but within one's own controlled and focused mind.
154 ఇనుము విఱిగె నేని యినుమాఱు ముమ్మాఱు Iron, even if broken multiple times, can be heated and welded back together by a blacksmith. However, once a human heart or mind is broken (hurt), it cannot be mended or restored to its original state. Therefore, one must be careful not to hurt others' feelings.
155 ఇమ్ముదప్పువేళ నెమ్మెలన్నియు దప్పి When times are unfavorable and one loses their position of power, one should set aside their pride and ego to adjust to the situation. Even the mighty Arjuna, despite his valor, had to serve as a humble servant in King Virata's court when his time was not favorable. This teaches us to remain patient and adaptable during difficult phases of life.
156 ఇరుకువచ్చువేళ నీశ్వరు తలతురు People tend to remember God only when they face difficulties, but completely ignore Him when they are happy and comfortable. Such opportunistic prayer is merely useless strain because it lacks genuine devotion and will not yield God's grace. True faith requires remembering the Divine in both good times and bad.
157 ఇరుగుపొరుగువారి కెనయుసంపదఁ జూచి It is not righteous to feel envious or complain upon seeing the wealth of neighbors. History (specifically the Mahabharata) shows us that those who fought claiming 'Dharma' or rights over wealth and kingdom ultimately perished in conflict. One should avoid envy and be content with what one has.
158 ఇల్లునాలివిడిచి యినుపకచ్చలఁ గట్టి Merely abandoning one's family, wearing severe ascetic restraints, starving oneself, and living in isolation does not guarantee enlightenment. The ultimate Truth is realized through inner wisdom and purity of mind, not through external torture of the body or performative renunciation.
159 ఇసుక బొగ్గు రాయి యినుమును చర్మంబు People use various abrasive materials like sand, charcoal, stone, iron, and bark to scrub their teeth and clean their bodies. However, Vemana questions the utility of such external cleansing, asserting that merely scrubbing the body or teeth does not lead to spiritual purity. True sanctity comes from cleansing the mind and heart of impurities, not just the physical body.
160 ఇహపరాదులకును నిది సాధనం బని Mere reading, writing, and listening to scriptures does not guarantee salvation; often, such learned people remain stuck in mediocre rituals performed with pomp. Vemana asserts that true liberation is accessible even to the poor and simple-minded who possess sincerity, regardless of their scholarly knowledge.
161 ఇహమందు గురుని కీదేహ మిచ్చిన If a disciple surrenders their body and self to the Guru in this life, the Guru, who has already realized the Supreme Truth, will identify the path to salvation and reveal its secret sign to the disciple. Therefore, one must keep their mind firm and unwavering in their dedication to the Guru to attain this wisdom.
162 ఇహము విడువ ఫలము లింపుగఁ గలవని It is a fallacy to claim that one must renounce this world to attain happiness or salvation in the next. Vemana asserts that true liberation and the realization of the Supreme must be achieved here and now, within this very life, rather than waiting for an afterlife.
163 ఇహమునందు నేమి యిడుములఁ బడినను Enduring hardships in this world is not in itself a qualification for supreme spiritual attainment. If one examines the situation with wisdom, one realizes that the causes of suffering are not external agents or others, but one's own actions (Karma).
164 ఇహమునందు బాధలెన్నైనఁ బడవచ్చు One may endure any number of hardships in this earthly life, as they are temporary. However, one must strive to live in a way that avoids the eternal punishment of Yama (hell). To achieve this, O humans, you must live a righteous life without causing pain or suffering to others.
165 ఈ దేహ మన్నిభంగులఁ No matter how carefully one nourishes and protects this body, it is destined to perish and return to the earth. Realizing this ultimate truth, one should cleanse the inner filth of ignorance. True liberation is attained only when one abandons all worldly distinctions and feelings of duality.
166 ఈఁకె లండఁజేసి తోఁక లండలఁజేసి God has provided natural protection and support for every creature in His creation. He gave feathers to birds, tails to animals, and clothes to humans to cover their deficiencies. For all other living beings, He provided leaves (nature) as shelter and sustenance. The verse illustrates how the Creator has thoughtfully equipped every being with what it needs for survival.
167 ఈఁతకంటె లోతు నెంచంగఁ బనిలేదు Just as one who knows how to swim need not worry about the depth of the water, skill overcomes obstacles. The verse contrasts this with the ultimate finality of death, which is the greatest calamity, and the extreme simplicity or poverty symbolized by a loincloth, which is the lowest possession. It highlights the absolutes of capability, mortality, and material status.
168 ఈకపట నాటకంబును The world is a deceitful drama, and all worldly knowledge is part of this attractive illusion. One should realize that a Supreme Illusionist (God) has created this play. Instead of being trapped in the drama, bow to the Creator of the illusion to find true happiness and liberation.
169 ఈతనువునందుఁ జూచిన Upon examining this body and realizing that all physical bodies share the same transient nature, wise ascetics understand the truth. With great eagerness and inner vision, they look within to perceive the eternal Self (Atman) residing in the Divine.
170 ఈదవచ్చు వేరుబాధ లేకుండనే One might be able to swim across physical obstacles (like roots in a river) without trouble, but without the guidance of the Primal Guru, spiritual attainment is impossible. Instead of wasting time on fortune-telling or empty talk, one should look inward at the mind absorbed in divine bliss.
171 ఈశ్వరుని దలంప నేడుపాళ్లుగఁ జేసి A true yogi is one who meditates on God, analyzes his physical existence into its constituent parts (seven elements/dhatus), and surrenders his entire being to the Divine. Having thus offered himself, he remains steadfast in his daily duties, performing them as an offering without attachment.
172 ఈషణత్రయంబు నెడపంగ నేరక Those who are unable to detach themselves from the three primal desires—spouse, progeny, and wealth—and remain submerged in the ocean of delusion cannot attain the bliss of liberation (Moksha). True spiritual freedom is impossible without overcoming these worldly attachments.
173 ఉండడె సుఖశీలి యుండును గొన్నాళ్లు The soul inhabits the body seeking comfort for a while but eventually must depart. However, the wise one who knows the secret of immortality identifies the inner thief—the wavering mind or breath that drains vitality. By rigorously subduing this thief through discipline, one attains the eternal abode of liberation.
174 ఉండియుండు జ్ఞాని యుగములు చనినను A wise man (Jnani) transcends time; he remains eternal even as ages pass and is untouched even by the Great Dissolution (Pralaya). Though his physical body may perish, his soul is indestructible and ultimately merges with the Supreme Spirit (Paramatma).
175 ఉచితవంతుఁడైన నుద్యోగపరుఁడైన A worthy and industrious person, when blessed with prosperity or favorable circumstances, uses that time to help others and protect them. The verse emphasizes that true nobility lies in utilizing one's success and resources to serve and safeguard those in need.
176 ఉచితాహారము వల్లనె Just as consuming appropriate and moderate food leads to physical health and mental stability, receiving proper spiritual instruction enables a person to develop good character and attain salvation. The verse draws a parallel between physical nourishment for the mind's stability and intellectual nourishment for the soul's liberation.
177 ఉడుగక క్రతువుల తపముల One cannot realize God merely by performing rituals, penances, or wandering through forests and pilgrimage sites. The ultimate truth or the Divine can only be realized through the guidance and revelation of a wise Guru.
178 ఉత్తమోత్తముండు తత్వజ్ఞుఁ డిలమీద Vemana categorizes spiritual seekers into three levels. The highest (Best) is the one who has realized the ultimate truth (Tatva). The mediocre (Middle) is the one who distracts people with miracles and magic. The lowest (Worst) is the hypocrite who wears the robes of a saint solely to earn a livelihood and fill his stomach.
179 ఉత్తముని కడుపున నోగు జన్మించిన Just as the appearance of the flower (ear) on a sugarcane plant signals the loss of its sweetness and quality, a wicked son born to a virtuous person destroys the reputation and merit of the entire lineage. A single bad element can ruin the purity and prestige of the whole.
180 ఉద్దరింపగల్గు నుత్తముండు కులంబు A noble person brings honor to their family and uplifts their lineage through their actions. A mediocre person remains indifferent, neither adding to nor subtracting from its reputation. However, a base or vile person destroys the family's honor completely and instantly.
181 ఉన్న సరికి మనుజుఁ డుపకారి గాలేక A person who, despite having the means, fails to help others and instead speaks arrogantly while looking down on the poor, will fail to attain salvation. Blinded by pride and ignoring the ultimate truth, such a person inevitably falls into the pit of destruction.
182 ఉప్పు కప్పురంబు నొక్కపోలికనుండుఁ Salt and camphor may look identical to the naked eye, but their true nature is revealed only through taste. Similarly, all humans may appear alike physically, but the virtuous and noble are distinguished from the rest by their inner character and conduct. One should not judge worth based on external appearance alone.
183 ఉప్పుచింతపండు వూరిలోనుండన Vemana alludes to the secrets of alchemy (Rasavadam) in this verse. He points out that while the necessary reagents like salt and tamarind (acid) are readily available in the village, people remain ignorant of how to combine them with Orpiment (Talakam) and Tin (Tagaram) to create wealth (gold) or medicine. The verse suggests that people suffer not from a lack of resources, but from a lack of technical knowledge to utilize them.
184 ఉపము గలుగు నాత డూరకుండగరాదు A person possessing intelligence and capability should not sit idle; they must seek the association of a Guru. It is essential to follow the Guru's instructions precisely without transgressing the path shown. Only through such disciplined mentorship can one's potential be truly realized.
185 ఉపముతోడ గురుని నొప్పుగ సేవించి One who serves the Guru with the proper method and devotion, and understands the path of internalizing meditation within the heart, is the true Yogi who grasps the ultimate Reality. True enlightenment comes from combining respectful service to the teacher with sincere internal spiritual practice, rather than mere external rituals.
186 ఉపముదోపనట్టి యుపవాసముల లేదు Fasting without perceiving the true path to salvation is futile. One should not become entangled in the mere rituals of penance without understanding. Furthermore, one must never disobey the Guru under the pretext of performing Japa. True spirituality lies in inner realization and obedience to the guide, not in empty rituals.
187 ఉపవసించుచుండి యోగి నీళ్ళలోమున్గి People perform rituals like fasting and bathing to show devotion, then cook food and offer it to God, asking Him to eat. However, knowing the idol cannot eat, they metaphorically 'tie its mouth' and consume the food themselves. Vemana satirizes this hypocrisy, questioning the logic of offering food to an idol only to satisfy one's own hunger.
188 ఉపవసములనున్న నూరపందిగఁబుట్టుఁ Mere physical austerities like fasting and asceticism, when performed without inner wisdom, are futile and may lead to lower births or unnecessary suffering (poverty). Instead of worshipping inert stone idols, one should seek and realize the living spirit or Divinity that resides within oneself.
189 ఉర్వి గురుని వేడి యబ్బురపడువాడు A true seeker who approaches the Guru and is struck with wonder by the wisdom received will never resort to falsehood, even in moments of great anxiety or haste. With a firm and steadfast mind, such a person attains the ultimate state of stillness and inner peace.
190 ఉర్విజనులు పరమయోగీశ్వరునిఁ జూచి Just as the hand that serves delicious nectar does not experience its taste, worldly people cannot comprehend the inner bliss of a supreme Yogi. They judge only by external appearances and criticize what they do not understand, failing to recognize true spiritual greatness.
191 ఉర్వివారికెల్ల నొక్కకంచముఁబెట్టి One should gather all the people of the world, serve them on a single plate (community dining), and thereby destroy caste distinctions. By placing a hand on their heads (a gesture of assurance or oath), one must convince them of the truth of human equality. Vemana advocates for inter-dining as a practical means to eradicate caste barriers.
192 ఉసురు లేనితిత్తి యిసుమంత నూదిన If a lifeless leather bellows, when blown, can generate enough heat to melt the hardest metals, then surely the deep sigh of distress from a noble person carries far greater power. Causing pain to elders or great souls invokes a destruction as powerful as a raging fire.
193 ఊరకుంట దెలియ నుత్తమయోగంబు Vemana categorizes spiritual practices into three levels. The highest yoga is the state of absolute stillness and silence (no-mind). Mental worship or contemplation is considered intermediate, while mere physical postures (asanas) and rituals are deemed the lowest form of spiritual practice.
194 ఊరనూరదిరుగు ఉద్యోగ దారియై People exhaust themselves wandering from village to village for employment and street to street satisfying carnal desires. Vemana questions what they ultimately achieve through this endless physical roaming. The verse suggests that seeking external fulfillment without inner spiritual realization is a futile exercise.
195 ఊరిబావిలోని యుదకమ్ము నిందించి People often despise the clean, life-sustaining water of the village well, yet foolishly crave the dirty water washed from feet (Padatirtha) believing it to be holy. Vemana questions what possible benefit can be found in such superstitious practices, urging people to value utility and purity over blind faith.
196 ఊర్ధ్వలోకమందు నుచితక్రమంబున In the upper realm of the body (Sahasrara Chakra), through disciplined yogic practice, a supreme yogi perceives the formless Divine. Without relying on physical shapes or idols, the yogi firmly realizes the Supreme Soul within himself with absolute certainty.
197 ఊరు ననుచునుండ నొగి సంతసింతురు Common people rejoice in the comfort of society (village) and fear the hardships of solitude (forest). However, the one who views both the village and the forest with equal detachment—treating comfort and hardship as the same—is the truly enlightened Yogi.
198 ఊరునడిమి బావి యుదకంబుగొని తెచ్చి Vemana criticizes the practice of creating false sanctity around ordinary objects. Bringing common water from a village well and deceptively labeling it as 'holy water' (Pada Tirtham) brings no spiritual merit or result. True sanctity cannot be manufactured by mere labels or deceptive claims.
199 ఊరులు పల్లెలు మానుక Vemana criticizes hypocritical ascetics who claim to have renounced the world by wandering in forests, yet remain attached to worldly pleasures like tasty food (curds and curries). He asserts that salvation (Moksha) is unattainable for such fools who physically leave villages but mentally crave their comforts. True renunciation is internal, not just a change of location.
200 ఎంగిలెంగిలనుచు ఆ నోటితోడనే People foolishly obsess over ritual purity, avoiding 'engili' (saliva-tainted food), yet they use their mouths—which are permanently filled with saliva—to chant the holy Vedas. Vemana questions this hypocrisy, pointing out that if saliva makes things impure, then the mouth and the prayers recited through it are also technically impure, suggesting that true purity lies in the mind, not in physical rituals.