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

401 కుక్క తిన్నవాఁడు గురిలింగ జంగంబు Vemana uses metaphorical language here; 'eating' refers not to consuming animals, but to conquering internal vices. The 'dog' represents anger, the 'pig' represents ego or greed, and the 'elephant' represents pride or arrogance. Only the one who subdues these internal enemies is considered a true Yogi and a wise soul.
402 కుక్క యేకతంబు కొక్కెరధ్యానంబు Vemana asserts that physical actions alone do not constitute spirituality. Just as a dog's solitude is not penance, a crane's stillness is not meditation, and a donkey's braying is not music, wearing religious robes or veils does not make one a saint. True spirituality lies in the internal realization of the Self (Atma), not in external pretenses.
403 కుక్క యేమెఱుంగు గురులింగ దేవుని Just as a dog cannot comprehend the sanctity of a Guru or Linga, and a jackal has no concept of holy fasting, a foolish person cannot understand the path to salvation. High spiritual truths are wasted on the ignorant who lack the capacity to appreciate them.
404 కుక్క యేమెఱుంగు గురులింగజంగంబుఁ Just as a dog cannot appreciate the sanctity of spiritual symbols like the Guru or Linga and only knows how to bite one's leg, a person of low character or materialistic mindset cannot understand the spiritual worth of a renounced ascetic. Ignorance blinds one to true greatness.
405 కుక్కతోకఁ దెచ్చి గొట్టంబుఁ జేర్చిన Just as a dog's tail may appear straight while confined in a tube but curls back immediately upon removal, a wicked person's nature remains unchanged regardless of how much good advice is offered. Inherent bad qualities are difficult to alter through external pressure alone.
406 కుక్కతోలు దెచ్చి యెఱుపుబొమ్మను జేసి The verse employs the metaphor of leather puppetry to explain human existence. The Creator fashions the human body out of base material (likened to dog's skin), paints it to look attractive (red doll), makes it dance through life, and eventually casts it aside. The tragedy lies in the fact that the human being (the puppet) never realizes or recognizes the Creator (the puppeteer) who controls their every move.
407 కుక్కరపవనంబు కొక్కెర ధ్యానంబు Vemana satirizes false ascetics by comparing their rituals to animal behaviors—likening their breath control (Pranayama) to a dog's panting and their meditation to a crane's hypocritical stillness while hunting. He wonders if such a degraded state of hypocrisy is a punishment written on their foreheads due to sins committed in past lives.
408 కుక్కల దిని కడుబాపలు Vemana satirizes the hypocrisy of ritualistic animal slaughter. He alludes to mythological instances where great sages like Viswamitra ate dog meat in distress yet remained Brahmins, or others ate jackals and became Indras. Using these precedents as excuses, people today commit excessive animal slaughter under the guise of 'pure' rituals, but in reality, they are merely indulging their insatiable greed and lust for meat.
409 కుక్కలగ కసిరి బాపలు Vemana criticizes the hypocrisy of ritualists who treat their fellow beings with contempt (snarling like dogs) while worshipping unworthy entities (like jackals) for heavenly rewards. They perform excessive animal sacrifices under the guise of purity, yet they fail to conquer their own inner desires and lust. True spirituality lies in inner transformation, not in cruel rituals.
410 కుక్కుటమననంబు కొక్కెర ధ్యానంబు Vemana satirizes hypocritical ascetics, stating that their destiny seems to be filled with the fickle instincts of a rooster and the deceitful meditation of a crane. He suggests that this unfortunate state of being a 'fake saint' might be the result of sins committed in their past lives. The verse highlights that wearing saffron robes does not guarantee purity of thought or action.
411 కురుపులు గండముల్‌ కఠినకష్టపు రోగము లెన్నివచ్చిన No matter how many boils, dangers, or severe diseases afflict a person, death will not occur as long as their destined lifespan remains. Therefore, one should not foolishly grieve repeatedly or deny the reality of physical struggles like hunger. Instead, one must realize that the compassionate Supreme Lord is the only true refuge and protector.
412 కులము గలుగువారు గోత్రంబు గలవారు People may boast of high caste, noble lineage, or great education, but ultimately, they often end up serving those who possess wealth. This verse highlights the harsh reality that in society, money often commands more power and respect than birth or knowledge.
413 కులము లో నొకండు గుణవంతు డుండెనా Just as a single sandalwood tree spreads its fragrance and brings glory to the entire forest, a single virtuous person brings honor and reputation to their entire family or clan. The collective identity is elevated by the merit of one individual.
414 కులము లేనివాఁడు కలిమిచే వెలయును In this world, wealth commands more respect than lineage. A person of low birth is honored if they are wealthy, while a person of high birth loses dignity if they are poor. Thus, wealth is deemed more significant than caste.
415 కులము హెచ్చుతగ్గు గొడవలు పనిలేదు It is futile to quarrel over caste superiority and inferiority. All humans, regardless of caste, share a common origin and are akin to siblings. Therefore, it is impossible to determine high or low status based on birth, as all are fundamentally equal.
416 కులమునీరుచేసి గురువు వధియింప Vemana criticizes Yudhishthira (Dharmaraja), pointing out that despite bearing the name 'King of Righteousness', he compromised his lineage's honor to kill his teacher Drona by telling a lie involving an elephant (Ashwatthama). Thus, despite his noble title, his action proved him to be as bitter and unpleasant as a neem seed.
417 కులమువలనఁ గొంత బలిమివలనఁ గొంత People develop arrogance driven by their caste (lineage), physical strength, and wealth. This pride leads them to pursue immoral or base knowledge ('ranku chaduvu'), causing them to eventually fall into ruin and disgrace. The verse warns that pride based on worldly status leads to moral corruption and downfall.
418 కులుకుగుబ్బచూపి, గొబ్బునవలపించి Women (specifically courtesans) lure men by displaying their physical beauty and quickly enticing them. Once the men are captivated, these women drain all their wealth. Vemana compares such women to sharp swords in the hand of Cupid (Manmatha), serving as instruments of destruction for those who fall for them.
419 కూటికి నెడఁ బాసి కూర్చున్న మనుజుఁడు Even a destitute man who lacks basic food will face destruction if he gets distracted by lust and pursues women, much like a moth that is attracted to the brightness of a fire only to be consumed by it. The verse illustrates that succumbing to desire, especially when one is already in a vulnerable state, leads to inevitable ruin.
420 కూటికి లేనివానివలెఁ గోపములేకయు నెల్లతావుల Vemana wanders the earth appearing like a destitute beggar, yet free from anger and full of wisdom. Constantly reciting poetry with great fluency and appearing like Lord Shiva himself, there is no one who can equal his state of being.
421 కూటికి వగలేక కూర్చున్నవారికి A person struggling for food has no thoughts of lust or romance; survival is their only focus. It is only when the stomach is full (food intoxication) that other vices like lust and arrogance manifest. Thus, the pride of food is the root cause of all other prides.
422 కూటవాసి యగుచు గుణములఁ బచరించి Just as the single Sun appears as multiple reflections in different pots of water, the one Supreme Soul (God) appears to dwell in various bodies with different qualities. However, like the Sun who remains unaffected by the reflections, the Soul remains one, immutable, and detached from the attributes of the bodies it inhabits.
423 కూడ దేమిచేసె గులమేమి చేసెను Food, caste, and land bring no eternal benefit to the soul. The human body is ultimately transient, akin to a lifeless log of wood. It is ridiculous to witness the endless struggles and humiliations man endures for these temporary worldly attachments instead of seeking the eternal truth.
424 కూడు గుడిచి లెస్స గూర్చున్నవాఁడైన Even a man who is well-fed and resting comfortably will immediately feel desire upon seeing a woman. Vemana explains that this is because the essence of the food consumed provides the energy that manifests as lust or intoxication in the body. Thus, diet and physical urges are intrinsically linked.
425 కూడు చీరఁ బాసి గుళ్ళపంచలఁబడు Brahma has written a harsh fate for ascetics, condemning them to abandon food and clothing and sleep on temple porches. However, Vemana questions this suffering by asking if living with women (family life) is truly a sin. He implies that the householder life is not sinful and that the extreme deprivation of ascetics is unnecessary.
426 కూడు! బెట్టకున్న కుక్షిలో జఠరాగ్ని Vemana argues that when one abstains from food, the digestive fire (Jatharagni) turns inward and consumes the waste present in the stomach. Therefore, a person observing a ritual fast is ironically abandoning good food to feed on their own impurities. The verse criticizes blind religious fasting as a physically degrading act rather than a spiritual one.
427 కూడుఁగుడిచియు శతకోటిపడిగ లెత్తి Man eats to his fill and displays immense pride, metaphorically raising a hundred hoods. He spends his life eating repeatedly and burning it up in digestion, but when the final journey to the burial ground arrives, the body he nurtured becomes nothing but useless matter. Ultimately, everyone must cross over to the shore of death, leaving all physical sustenance behind.
428 కూలినాలిచేసి గుల్లాముపనిచేసి A wife praises her husband only when he earns and provides money, even if he has to perform menial or slave-like labor to get it. However, if the same husband falls into poverty, she scolds and abuses him repeatedly. This verse highlights the harsh reality that worldly relationships are often based on material wealth rather than unconditional love.
429 కూళ కూళ్ళు మేయు గుణమంత చెడనాడి A wicked person who lives only to eat like an animal, while reviling virtue, will never be appreciated by the wise. Just as a wooden log cannot acquire wisdom, such a person is incapable of learning or enlightenment.
430 కూళకూళ మెచ్చు గుణవంతు విడనాడి A wicked person praises only another wicked person, ignoring the virtuous, just as people generally appreciate only those who share their nature. The poet illustrates this by asking if a wooden beam can comprehend wisdom, implying that those without character cannot appreciate the value of virtue.
431 గంగ పారు చుండు కదలని గతి తోడ The mighty River Ganga flows silently and majestically, whereas a shallow, dirty canal flows with a lot of noise. Similarly, a noble and generous person remains patient and composed, while a lowly person lacks such tolerance and often makes a fuss over trivial matters.
432 గంగిగోవుపాలు గరిటెడైనను జాలు Just as a spoonful of a sacred cow's milk is superior to a potful of donkey's milk, a small amount of food served with genuine devotion is far better than a lavish meal served without love. Quality, purity, and intent are far more valuable than mere quantity or abundance.
433 గింజఁ జెడగనాడ గీడు తోడనె తాకు This verse highlights the social power of wealth. If one lacks wealth, they face hardship; if they possess it, troubles vanish. A wealthy person commands respect and servitude from people even if he frequents immoral places like a brothel. It cynically observes that society values money over character.
434 గండడైన దొంగ కవులసొమ్మెగ వేసి A ruffian who misappropriates the wealth or rewards due to poets and scholars grows arrogant with that ill-gotten gain. Swollen with pride, he roams about harming and biting others like a ferocious stray dog, losing his humanity.
435 గంపెడంత తవుడు గంపలోఁ బెట్టక Just as a buffalo, even one that you own, will not allow you to milk it unless you feed it a basket of bran, a courtesan will not show affection without receiving money. The verse highlights the transactional nature of certain relationships where material gain is the prerequisite for interaction.
436 గాజు కుప్పె లోన కడఁగుచు దీపంబు Just as a lamp placed inside a glass globe burns steadily and clearly, protected from the wind, true wisdom shines steadily within the bodies of realized souls. The wise man's inner knowledge remains unaffected by the external conditions of the body or the world.
437 గట్టురాళ్ళఁ దెచ్చి కాళ్ళచేతులఁ ద్రొక్కి People bring stones from hills, trampling them underfoot and handling them roughly. Masons then chisel and carve these stones, subjecting them to 'pain' to shape them. Yet, ignorant people bow down and worship these very same stones as gods. Vemana questions the wisdom of worshipping inanimate objects that have been walked upon and battered by human hands.
438 గొడ్డుటావుఁ బితుకకుండఁ గొంపోయిన Just as taking a pot to milk a barren cow results in getting kicked in the teeth rather than obtaining milk, asking a miser for assistance yields no benefit. One risks insult and wasted effort by expecting generosity from those unwilling to give.
439 గాడ్దె యేమెఱుంగు గంధంబు వాసన Just as a donkey carrying sandalwood cannot appreciate its fragrance, and a dog cannot comprehend noble wisdom, a small-minded person cannot understand the true spirit of detachment and devotion required to worship God. One requires inner refinement to appreciate spiritual truths.
440 గాడ్దెమేనునిండ గంధంబుఁ బూసిన Just as a donkey cannot appreciate the fragrance of sandalwood paste applied to its body and might kick in response, extending friendship or kindness to an unworthy or foolish person is futile. Such people cannot understand the value of your affection and may harm you in return.
441 గడనగల పురుషుఁ గనుగొని When a man possesses wealth and earning capacity, women (or family) treat him with utmost reverence, practically worshipping his feet. However, if that same man loses his wealth, they treat him with disdain, calling him a 'walking corpse'. This highlights the bitter truth that social respect and relationships are often conditional upon one's financial status.
442 గతము చేసినట్టి కర్మబంధము లన్ని Just as a blacksmith might toil for a year to shape iron while a heavy mace can achieve the same impact in a single day, the accumulated bonds of past karma are instantly dispelled by the grace of a True Guru. The verse emphasizes that spiritual guidance is far more powerful than prolonged, unguided effort in clearing one's karmic burden.
443 గతము చూతమన్న కలఁగన్న యర్థంబు The past is as unreal as wealth found in a dream; it serves no purpose now. Even the present actions are fleeting and unreliable. Life is momentary, and worldly attachments are nothing but a grand illusion that one must recognize.
444 గద్దె గణము నిద్ర కలలు కోరికలును People anxiously rely on fortune-telling, horoscopes, dreams, and omens hoping for happiness and fulfillment of their desires. They ask countless questions about their future. However, Vemana asserts that upon close examination, these predictions are random—sometimes true, sometimes false—and thus relying on such superstitions is futile.
445 గొప్పపిఱుఁదు గన్న కుచకుంభములఁ గన్న When a man gazes upon large buttocks, full breasts, or the beauty of private parts, the lust that arises within him does not merely exist but intensifies threefold. Vemana warns that visual contact with these physical attributes exponentially increases delusion and desire, making it difficult to control.
446 గోపురములు గుడ్లు కోనేర్లు తేరులు This verse illustrates the overwhelming power of nature and time. When a river floods and changes its course, it indiscriminately swallows everything—from the majestic temple towers and chariots to the humble leaves and bushes. It signifies that neither human grandeur nor simple nature can withstand the ultimate force of fate or destruction.
447 గీము విడిచి సుగుడి గిక్కురుమన కుండు A virtuous person may leave their home and remain silent, meditating on God at the time of death. However, for those sinful people who fail to fix their minds on the divine and instead wallow in worldly illusions, there is no hope for salvation. True liberation requires mental discipline, not just external renunciation.
448 గ్రామము భూముల మానుక It is futile to suffer hardships in the forest for penance if one has not mentally renounced attachment to their village, lands, wife, and children, and lacks love in their heart. True renunciation is internal detachment and compassion, not just physically moving to a forest.
449 గాలి గాలి గలసె గగనంబు గగనంబు This verse describes the dissolution of the physical body, where the five elements (Air, Ether, Earth, Fire, Water) return to their cosmic sources. Just as water merges with water to become indistinguishable and pure, the individual soul sheds its material impurities and merges with the Universal Soul (Paramatma). It highlights the transient nature of the body and the eternal, pure nature of the liberated self.
450 గాలిలేని దీపకళిక చందంబున Just as a lamp's flame remains steady in a windless place and the ocean stays calm without waves or whirlpools, the human soul attains 'Mukti' (liberation) when it becomes motionless and free from emotional disturbances. True liberation is defined as the state of unwavering mental peace and detachment from worldly passions.
451 గుణయుతునకు మేలు గోరంతఁ జేసినఁ If you render even a tiny favor to a virtuous person, they will magnify it and regard it as a mountain-sized help due to their noble nature of gratitude. Conversely, even if you provide immense, mountain-sized help to a person lacking virtue, they will fail to recognize or appreciate its value.
452 గుణవతి యగు యువతి గృహము చక్కగనుండు A home blessed with a virtuous woman is filled with order and beauty, just as a lamp dispels darkness and lights up a room. Her presence transforms a mere house into a sacred place of worship, akin to a temple. The poet emphasizes that the character of the wife is the true light and divinity of a household.
453 గుణహీనజనుని గుణ మెంచగా నేల It is futile to analyze the qualities of a person who lacks basic virtue. Similarly, rituals performed without wisdom and mantras chanted without mental focus are useless. True spirituality lies in the purity of intention and concentration, not in mechanical external actions.
454 గురుఁ డనఁగా పరమాత్ముఁడు The Supreme Soul (Paramatma) is the ultimate Guru, and the individual soul (Jiva) is the disciple. The one who facilitates the profound union of this individual soul with the Supreme Soul is the true Teacher. Thus, a real Guru is one who bridges the gap between man and the Divine.
455 గురుఁడనఁగా మొదలంతకు The Guru is comparable to the root or trunk of a tree, which is the source of everything, while disciples are merely the branches. People in this world are easily distracted by the visible branches (the followers or external forms) and fail to recognize the hidden root (the true Guru or Divinity) that supports them all. Vemana highlights the human tendency to focus on the superficial rather than the source.
456 గురుచరణముఁ బట్టఁ గుక్కలు గఱచును This verse is a sharp satire on hypocritical and unworthy Gurus. Vemana asserts that if one seeks refuge in such a Guru, his followers (likened to dogs) will torment the disciple; if one tries to leave, the Guru himself will attack. Ultimately, such a Guru lacks even the basic sense of gratitude and loyalty that a dog naturally possesses.
457 గురుడనగ ధేనువె తగు The Guru is like a cow and the disciple like a calf. Just as a cow yields milk only when the calf approaches it, the Guru bestows the incomparable nectar of wisdom only when the disciple approaches with humility and devotion.
458 గురుతు గనుచు చెప్పు గురుడెవ్వడును లేడు It is rare to find a Guru who has perceived the ultimate truth (the sign) and a Disciple capable of grasping it. Without this genuine insight, the relationship of Guru and Disciple is aimless and chaotic, comparable to a blind ox wandering in a crop field, unsure of where to go or what to consume.
459 గురుని పరమగురుని గుఱుతుగాఁ దెలియక One who poses as a teacher without realizing the Supreme Teacher (God) is akin to a blind person leading others. The true Guru of all gurus is the Lord of Life (God) himself; without this realization, earthly teaching is incomplete.
460 గురుని శిష్యుని నియతి గురుతుగా మదిలోన An ignorant person fails to grasp the true spiritual connection between a Guru and a disciple, remaining trapped in delusion. The verse emphasizes that the Guru becomes whatever the disciple perceives him to be; the spiritual benefit or result attained is directly proportional to the disciple's faith, attitude, and estimation of the teacher.
461 గురునిందజేసి గుట్టెరుంగనివాడు A person who insults their teacher and fails to grasp the essential truth will inevitably suffer, just as a fly gets trapped and perishes in honey. Disrespecting one's mentor leads to inescapable ruin and suffering.
462 గురునితోడ బొందు కూడియుండినవాడు One who maintains a close association with a Guru attains the Supreme Reality (Brahman) and rejoices in that state. Once the hidden truth of existence is revealed through the Guru's guidance, the mystery of life dissolves, leaving only clarity.
463 గురునిశిక్షలేక గురుతెట్లు కల్గునో Just as a locked door cannot be opened without a key, true knowledge and realization cannot be attained without the guidance of a Guru. This universal rule applies to everyone, even to the highest gods like Brahma and Vishnu, emphasizing that a teacher is essential to unlock the doors of wisdom.
464 గురుల పరమ గురుని గురుతుగా తెలియక It is blind ignorance to pose as a teacher without recognizing the Supreme Guru (God) who is the source of all knowledge. The ultimate Master of all earthly gurus is the Lord of Life (God) himself, and one must realize this humility before teaching others.
465 గురువు చిల్లగింజ కుంభ మీదేహంబు Just as a clearing nut (Strychnos potatorum) placed in a pot of muddy water causes the dirt to settle and the water to become clear, a Guru enters the body to clear the impurities of the soul. When one realizes this and allows the Guru's wisdom to work, one's existence becomes pure and sweet like divine nectar.
466 గురువు తానయైన హరిని తాఁ జూచును A true Guru is one who has attained self-realization and directly perceives the Supreme (Hari) and the highest realms (Brahmaloka). Possessing such vision, he carefully identifies a worthy disciple and takes the responsibility to dispel their ignorance. Only an enlightened master can truly remove the darkness of a student.
467 గురువు శిష్యుడనగ కొసలెట్లు మొదలెట్టు If a teacher lacks the dignity, character, and honor essential to their station, the distinction between the teacher and the student disappears. Just as one must distinguish the root from the branch tip, one must be able to distinguish the Guru from the Shishya; however, without the requisite dignity in the Guru, this hierarchy collapses and becomes meaningless.
468 గురువు సెప్పువిద్య గురువునకును దెలియు The Guru understands the knowledge he imparts, and that knowledge in turn reflects the Guru's nature. However, the true depth and spiritual greatness of a Guru are so profound that they are known fully only to the Supreme Guru (God). This verse elevates the status of the teacher to a divine level, suggesting their true worth is beyond ordinary human comprehension.
469 గురువుఁగూడుఁజేసి గుణము వత్తిగఁజేసి Transform your body into a lamp-niche, your character into a wick, and your accumulated karma into oil. Using these, light the divine flame of knowledge at the root of your being (Mooladhara) and behold the ultimate truth. This verse emphasizes internal spiritual practice over external rituals.
470 గురువుగలుగునాత్మ గురుతెరుంగుదమని People waste their entire lives procrastinating, thinking they will understand the secret of the Self and the Guru later. However, by the time they finally find the Guru or attain wisdom, their body is old and ready to collapse. The verse urges one to seek spiritual realization immediately while the body is still strong, rather than wasting time.
471 గురువునకును పుచ్చకూరైన నియ్యరు People hesitate to give even a worthless vegetable to a Guru who imparts wisdom, yet they readily spend their entire wealth on a prostitute for fleeting pleasures. Vemana sarcastically questions whether this implies the Guru is less virtuous than the prostitute in the eyes of society. The verse highlights the misplaced priorities of humans who value vice over virtue.
472 గురువులేక విద్య గుఱుతుగా దొరకదు Just as knowledge cannot be firmly grasped without a teacher and a kingdom cannot have order without a ruler, a person cannot attain superior status or wisdom without the guidance of a Guru. The verse emphasizes that mentorship and leadership are essential for personal growth and social stability.
473 గుఱుతు తిథులవలనఁ గులమెల్లఁ జెడిపోయె Vemana warns that superstition regarding auspicious dates ruins a lineage, while immoral conduct by women destroys honor. Just as filth and stagnant puddles ruin a home, obsession with women (lust) destroys one's life completely.
474 ఘంటారావము మదిలో The poet describes a profound mystical experience where he heard the inner divine sound (Nada) and saw the pure effulgent light (Jyoti). By ceasing to chase external worldly illusions, he realized the Ultimate Reality (Brahman) within himself. He asserts that this self-realization is an absolute truth and not a mere pretense or act.
475 ఘటము జలములందు గగనంబు కనఁబడు Just as the vast sky is reflected in the water inside a pot, the universal soul is reflected within the human body. If the pot breaks or the water dries up, the reflection disappears, merging back into the real sky. Vemana urges us to gradually realize that the inner light (Atman) within our transient bodies is eternal and distinct from the physical vessel.
476 ఘటముఁగాన్గఁజేసి కామ మెద్దుగఁజేసి Vemana uses the metaphor of an oil mill to explain spiritual practice. One should treat the body as the mill, harness desire (like an ox) to drive it, and process one's accumulated karmas (sesame seeds) through it. The Soul is the master miller who wisely directs this process to crush karma and extract the essence of liberation, rather than being enslaved by the body or desires.
477 చంద్రునంతవాడె శాపంబుచేతను Even the magnificent Moon, despite his greatness, had to suffer the waning of his phases due to a curse. Similarly, the minds and fates of people on Earth are subject to the consequences of their actions; no one is exempt from the ups and downs of life.
478 చంపఁదగిన యట్టి శత్రువు తన చేతఁ Even if a mortal enemy deserving of death falls into your hands, you should not harm him. Instead, help him and let him go; that act of forgiveness and kindness is the ultimate punishment, as it will shame him into repentance.
479 చంపఁదలఁచురాజు చనవగ్గలం బిచ్చుఁ A king or powerful person displays excessive affection towards those he intends to kill and feigns friendship with enemies he plans to destroy. This behavior is akin to a snake that lies perfectly still and motionless right before it strikes. One must be wary of sudden, excessive familiarity from adversaries, as it often signals impending danger.
480 చాకి కోకలుతికి చీకాకు పడజేసి Just as a washerman beats clothes against a rock to remove dirt and make them clean, a teacher's punishment or harsh discipline is intended to remove a student's ignorance and bad traits. Such discipline should be understood as a necessary step to shape the student into a better person, not as an act of malice.
481 చక్కఁదనము లేల సంపత్కరము లేల Possessing beauty, immense wealth, high education, or vast lands is of little use without an heir. The poet asserts that there is no rank or status in this world superior to the blessing of having a son (parenthood), which is considered the ultimate fulfillment.
482 చిక్కియున్న వేళ సింహంబునైనను Just as a mighty lion, when trapped or weakened, can be tormented by a lowly dog, a person stripped of power or strength should not hold onto stubbornness or ego. In times of weakness, arrogance yields no results; one must remain patient until strength is regained.
483 చక్కెర గలిపియు తినఁగా Just as moldy bran tastes good when mixed with sugar, an ugly slave appears as a divine beauty to one who is blinded by infatuation. The verse illustrates that desire clouds judgment, making the undesirable seem desirable.
484 చేకొనుచును తనకుఁ జేరి సాగినంతలోఁ When a person attains wealth and prosperity, if they fail to protect or help those who are destitute and suffering, their prosperity is meaningless. Indeed, such a life itself is futile, for existence without compassion serves no purpose.
485 చచ్చెఁ జచ్చె ననుచుఁ జావుకు వగచెడు Ignorant people lament excessively crying 'He died, he died' whenever someone passes away. They fail to realize that for every living being, death is an inevitable companion. The bond between life and death cannot be severed; understanding this natural law removes the folly of excessive grief.
486 చచ్చువార లెవరు చావనివా రేరి Vemana questions the nature of mortality, suggesting that physical death is not the end for everyone. While ordinary people die and are forgotten, those who attain wisdom (Jnana) or lasting fame remain 'alive' even after death. One must analyze this paradox clearly to understand that true life is spiritual immortality or lasting legacy, not just physical existence.
487 చచ్చువారిఁజూచి చావని పుట్టని Witnessing the inevitable death of others, one should realize the transient nature of the body and turn their focus toward the eternal Truth that has neither birth nor death. By deeply inquiring into this reality and meditating upon it within the soul, one attains liberation (Moksha). True salvation comes from realizing the immortal essence amidst the mortal world.
488 చచ్చువారిని గని చావు నిశ్చయమని Upon observing the dying, one should realize that death is inevitable for everyone. The person who understands this ultimate truth through wisdom and lives their life without fear, trembling, or anxiety regarding death is the truly liberated soul.
489 చెట్టఁబట్టువెనుక చేతాఁకువై యుండు After marriage, a woman often becomes completely submissive, like a fragile leaf in her husband's hand. However, if the husband is a quarrelsome tyrant, he is no better than a strong enemy. Vemana questions the societal expectation that women should remain so submissive even to such abusive partners.
490 చెట్టుచేనుగొట్టి చుట్టుగోడలఁబెట్టి Man destroys nature to build grand houses with high walls and feels arrogant about his possessions. However, he remains ignorant of the inevitable death and ruin that awaits him. The verse highlights the futility of material pride and the impermanence of worldly constructions.
491 చెట్టునందుఁబుట్టి చెలరేఁగి కాయలు Just as unripe fruits born on a tree grow and ripen with luster, human lives produce results. While enjoying these ripe fruits (pleasures or results), one must remain conscious of the nature of the 'Kaya' (the body or the raw state of existence) that produced them. It emphasizes realizing the impermanence of the physical vessel even while experiencing life's rewards.
492 చెట్టునన విత్తును బుట్టెను The seed comes from the tree, and the tree comes from the seed, continuing in an endless cycle of cause and effect. Vemana urges the seeker to look beyond this cycle and understand the ultimate Divine Law or Source (Vidhi) that orchestrates this creation.
493 చేటు వచ్చెనేని చెడనాడు దైవంబు People instinctively blame God when they face misfortune but take full credit for their success. Vemana teaches that both good and bad outcomes are actually the results of one's own past actions (Karma), and one should accept responsibility for both rather than blaming the divine or boasting of oneself.
494 చాడికానిమాట చావడిలో నిక్కు Vemana draws a parallel between the arrogance of a slanderer in an assembly and base biological instincts. Just as a dog struts when following its master and the male organ rises upon seeing a woman, the slanderer's word arrogantly prevails in public. The verse suggests that such prominence is a display of base nature rather than true worth.
495 చెడ్డవాని మిగులఁ జెఱుచును దైవంబు Just as a farmer takes no pleasure in viewing a ruined crop, God does not appreciate the wicked. Furthermore, when danger befalls a bad person, God does not intervene to save them; rather, He allows their ruin to proceed.
496 చెడినమానవులను చేపట్టి రక్షించి Those noble souls who support ruined or destitute people and guide them to safety are truly great. Through such meritorious acts, they purify themselves and attain an eternal place in the holy presence of Shiva. The verse emphasizes that serving humanity is the path to divine salvation.
497 చెడు గుణంబులెల్ల చేపట్టి శిక్షిం One should seek a Guru who identifies and eradicates bad qualities within us and shows the path to the supreme state. By praying to and following such a teacher, one attains direct realization (Aparoksha) of the ultimate truth.
498 చిత్తమనేడి వేరు శిథిలమైనప్పుడే The mind acts as the root for the tree of worldly illusion (Maya). Only when this root is destroyed or conquered does the tree of existence fall, causing its vast branches of desires to wither away naturally. Thus, mastering the mind is the key to eliminating worldly attachments and desires.
499 చిత్తము బుద్ధియు మఱచియు One who cannot transcend the distractions of the mind and intellect, and who fails to merge the clinging ego completely into the inner Self (Atma), is considered intoxicated by ignorance. For such a deluded person, there is no possibility of attaining liberation (Mukti) in this world.
500 చిత్తముగలయోగి శివునివలనే యుండు A yogi with a steady and controlled mind is akin to Lord Shiva himself, embodying stillness and power. In contrast, a false yogi is fickle and restless, jumping aimlessly like a grasshopper. However, the truly eternal yogi who has realized the Truth is indistinguishable from the Divine itself.