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

501 చిత్తవాజి నెక్కి శిక్షింప నేరక One who cannot control the wavering mind (likened to a horse) gains nothing by traveling to holy places. Without inner discipline, a pilgrimage to a sacred city like Varanasi is futile; it becomes nothing more than a casual physical excursion or a pleasure ride, yielding no spiritual benefit.
502 చిత్తశుద్ధిగల్గి చేసినపుణ్యంబు Just as a tiny seed has the potential to grow into a massive banyan tree, a good deed performed with a pure heart, no matter how small, yields immense results. The value of an action lies not in its size or scale, but in the sincerity and purity of the intention behind it.
503 చేతస్సంకల్పంబులు Yogis, who often wander the world appearing like madmen or spirits, declare a profound truth: one attains the highest, spotless state of liberation with true delight only when the mind's resolutions completely abandon worldly calculations and conventional morality (nīti). True spiritual freedom lies in transcending the rigid rules and strategies of the conditioned mind.
504 చదివి చదివి కర్మసారమ్ము గనలేక Mere accumulation of knowledge through endless reading is futile if one fails to grasp the true essence of action and duty. Such a person wanders aimlessly, becomes confused, gets addicted to worldly desires, speaks nonsense like a barking dog, and eventually dies in arrogance without achieving liberation. True wisdom lies in understanding the essence, not in empty rituals or roaming.
505 చదువు చదువ నేల సన్యాసి గానేల Vemana questions the value of mere bookish knowledge, external renunciation (sanyasa), and getting trapped in the dogmas of the six religious sects (Shanmatas). He asserts that true liberation does not come from external rituals or sectarian beliefs but by worshipping the Supreme and realizing the divine truth within one's own self.
506 చదువు రాదటన్న సామాజికమదేల Seeking social status is pointless for one who lacks true knowledge, just as external elegance is useless for one with an unstable mind. However, for the one who attains the guidance of a Guru, liberation becomes as obvious and easily graspable as a fruit in the palm of one's hand.
507 చదువులఁ జదివినవారలు Scholars may study countless scriptures, but mere bookish knowledge does not grant the ultimate spiritual status or liberation. True greatness and the essence of Raja Yoga lie in controlling the senses, keeping the lips still (silence), and focusing the mind inward.
508 చదువులందు రాజపదవులందును పాడి True liberation is not found in academic learning, royal power, material wealth (cattle), or sensual pleasures. Only those men who can let go of the desire and attachment towards these worldly enticements are the truly liberated souls.
509 చదువులందు లేదు శాస్త్రంబులను లేదు True liberation is not found in academic learning, scriptures, Vedas, or in arguing over religious differences. Salvation exists openly in the simple truths of life and self-experience, yet people fail to recognize and practice it, getting lost in texts and dogmas.
510 చదువులన్ని చదివి చాలవివేకియౌ One may study all scriptures and become intellectually wise, but if one harbors hypocrisy, salvation remains unattainable. Just as a dog sleeping in a pit of ashes might delude itself into thinking it is in a state of comfort or grandeur while remaining in filth, a learned hypocrite remains bound by their deceit despite their education.
511 చదువులెల్ల చదివి సర్వజ్ఞుఁడై యుండు Even if one studies all scriptures and becomes all-knowing, succumbing to lust renders that wisdom useless, like mixing it in dust. Vemana asserts that the moment one is trapped by physical desire, they abandon their supreme spiritual path, proving that lack of self-control destroys the value of education.
512 చదువువానికన్న చాకలి తా మేలు Vemana asserts that practical utility and loyalty are superior to empty status or rituals. A washerman who cleans filth is better than a scholar who merely reads; a loyal dog is better than a silent idol; and worshiping the one Supreme Lord is far superior to worshiping a multitude of lesser deities. The verse emphasizes substance over form.
513 చనువారెల్లను జనులం We should listen to the inspiring stories of noble souls who have passed away, understand their virtues, and emulate their lives. However, despite all wisdom, the ultimate end—the time and manner of death—remains a mystery unknown to mortals (or is something that should not be predicted).
514 చన్నులు పరసతి కొప్పిన When one sees another woman, before allowing lustful thoughts to take root, one should remember that they too were nourished by a mother's breasts as an infant. By realizing this maternal connection, one should view women with respect rather than lust.
515 చినుఁగు బట్ట కాదు చీనాంబరము గాని One should not judge a supreme Yogi by his external appearance. Though he may wear tattered rags, they are as valuable as fine silk; though his body may appear unwashed, it is the very vessel of liberation. It is rare and difficult for ordinary people to look beyond these external signs and recognize the true spiritual greatness of an enlightened soul.
516 చిప్పలోనఁ బడ్డ చినుకు ముత్యం బాయె A raindrop falling into an oyster shell transforms into a precious pearl, whereas the same drop falling into water merely merges with it. Similarly, when one has 'praptamu' (destiny, luck, or merit), success and positive results are inevitable. The verse emphasizes that the value of an object or person depends heavily on the context and destiny associated with where they land.
517 చెప్పులోని రాయి చెవిలోని జోరీగ Just as a stone in the shoe, a fly in the ear, a speck in the eye, or a thorn in the foot causes persistent and nagging pain, domestic quarrels create unbearable suffering. While physical irritants are localized, strife within the home destroys one's entire peace of mind and is far more painful to endure.
518 చమురు గలుగు దివ్వె సరవితో మండును Just as a lamp burns only as long as there is oil and extinguishes without it, human consciousness and thoughts exist only as long as the physical body survives. When the body perishes, all thoughts, desires, and worldly attachments cease immediately along with it.
519 చీరగట్టి రాత్రి సిగ్గును నెఱిఁగుండు This verse is a riddle by Vemana describing a pair of scissors. He personifies it as someone who wears a saree (remains closed/modest) at night but removes it (opens blades) during the day to work. He clarifies that this 'immodest' actor is not a woman, but simply a tool—a pair of sharp scissors—highlighting the contrast between its idle (closed) and active (open) states.
520 చరణంబులు పదితోఁకలు This verse is a riddle describing a farmer ploughing a field with two oxen. The 'ten feet' refer to the eight legs of the two oxen plus the two legs of the farmer. The 'three heads' belong to the two oxen and the farmer. As they plough, the earth 'trembles' or is churned. Solving this riddle requires keen observation of rural life.
521 చిరుతనాడు నీవు చేసిన కర్మంబు One might suppress and forget the deeds or sins committed in the past (youth). However, one cannot escape them forever; when death eventually chases and confronts a person, the consequences of those past actions must be faced. Karma is inescapable.
522 చెఱకులోననైనఁ జెడ్డగుణం బున్నఁ Just as one cannot enjoy sugarcane without removing the knotted or rotten parts, one cannot allow a traitor to remain within a palace or trusted circle. A defect, whether in food or in a person within an organization, must be removed to ensure safety and well-being.
523 చెవిని నిలుగట్టి చెప్పెను వేమన Vemana emphatically proclaims that the Divine (Brahman) is not hidden but exists openly everywhere. He urges seekers to use their wisdom to recognize this evident truth, unite with it, and attain state of eternal bliss.
524 చావు వచ్చినపుడు సన్యసించునదెట్లు Taking up renunciation (Sanyasa) merely out of fear when death is imminent is futile. By doing so, one loses their social identity and lineage (caste) but fails to gain spiritual liberation because the detachment is not genuine. Ultimately, one is left with nothing but sin and no spiritual merit, having lost both their worldly standing and their spiritual goal.
525 చూచువారికెల్లఁ జూడ వేఱైయుండు To the superficial observer, the divine reality appears separate from oneself (duality). However, those who investigate the nature of their own consciousness (the 'sight') realize that the observer and the observed are one. Upon this realization, the seeker merges with the divine, becoming the pure vision/consciousness itself (Advaita/Non-duality).
526 చూపు వెలయఁజేసి సూక్ష్మంబు వత్తిచే A true guru must use the wick of subtle intellect to light the lamp of the mind and dispel the darkness of sin. A teacher who fails to remove this ignorance and sin is of a wicked nature and is no better than a beast.
527 చూపులోనిచూపు సూక్ష్మమౌఁ దెలియంగఁ Vemana distinguishes between physical sight and inner vision (insight). He explains that this inner vision is subtle to grasp and, once realized, is incredibly pure and clear. This spiritual insight is the ultimate goal, revered and sought after even by the highest divine beings, signifying it as the path to liberation.
528 చూపువలనఁ బుట్టు సుఖదుఃఖములు రెండు The verse illustrates the cycle of worldly attachment. It states that happiness and sorrow originate from sight (sensory attraction), which leads to the union of husband and wife and the birth of a son. The wife then finds joy in the son, highlighting how deep familial bonds and their associated emotions stem from initial sensory perceptions.
529 ఛాత్రధర్మ మెరిగి చక్కని భక్తితో When a student fully understands their duty and serves the Guru with sincere devotion, all the hidden mysteries of knowledge and life are naturally revealed. It is through such dedicated service and humility that the knots of ignorance are untied.
530 ఛాయనొసగుఁజెట్లు సాధువు బోధలు Trees naturally provide shade and saints offer wisdom, but one must actively approach and seek them to benefit. If a person wavers indecisively or fails to stay committed (crossing back and forth), they will lose both the potential benefit and their current stability. Steadfastness is essential to receive knowledge or comfort.
531 జంగమాఖ్య భక్తి సంధివేఱుగలేదు The devotion known as 'Jangama' is essentially Saguna worship (worship of forms/attributes) as prescribed by scriptures. However, the one who is stuck in this path fails to understand the way to the Nirguna (the Formless Absolute). Vemana emphasizes that true realization lies beyond rituals and attributes.
532 జ్ఞానమెన్న గురువు జ్ఞానహైన్యము బుద్ధి True wisdom acts as the Guru, while the ordinary intellect is often clouded by ignorance. When delusion (Maya) operates, they appear distinct and conflicting. However, once this delusion is dispelled, one realizes that the individual intellect and supreme wisdom are ultimately one and the same.
533 జ్ఞానముద్రచేతఁ గానవచ్చెడితళ్కు Through the meditative gesture of wisdom (Jnana Mudra), a divine flash of light becomes visible to the inner eye. Sages declare that focusing on this inner light is the best practice for the mind, and realizing it constitutes the ultimate truth (Paramartha) and goal of life.
534 జ్ఞానవంతుఁ జూచి సహకర్మబుద్ధులు People bound by worldly rituals and karma often mistake the enlightened wise man for a madman because they cannot transcend their own attachment to worldly nature. However, if one truly examines the nature of the wise man, one will find no madness there; rather, it is the critics who are trapped in illusion.
535 జ్ఞానుల మని యెంచి చపలాత్ము లగువారు Those who are fickle-minded yet arrogantly believe themselves to be wise lack true discernment. Because of this ignorance, they fail to realize their true selves and consequently remain entangled, suffering in the dense forest of worldly difficulties. True wisdom lies in self-realization, not in false pride.
536 జాణలనయట్టి చపలాయతాక్షుల One should not be deluded by the attraction of clever women with fickle eyes, mistaking their love for something permanent. Their physical beauty and affection are merely illusory forms (like forms in a void). Having understood their transient nature, it is unwise to continue examining them and getting trapped in that delusion.
537 జాతిమతము విడిచి చని యోగిగా మేలు To become a true yogi, one must transcend the boundaries of caste and creed. While society often tethers morality to caste duties, it is a profound spiritual deficiency to adopt a religious path without shedding the attachment to one's caste. True spiritual elevation requires the complete abandonment of such social divisions.
538 జాతివేఱు లేక జన్మక్రమంబున True spirituality is not determined by caste, race, or the circumstances of one's birth. Whoever firmly establishes God within their heart with a peaceful and steadfast mind is the greatest Yogi among all humans. Inner devotion transcends social distinctions.
539 జాతసూతకములు సత్యమై యుండంగ Physical impurities related to birth are an inherent reality of the body, but true spirituality lies in cleansing the mind. If one does not destroy the negative qualities (vices) clinging to the soul, there is no purpose in merely becoming an ascetic or monk externally. True renunciation is the removal of inner impurities, not just a change of attire or social status.
540 జాతులందు నెట్టిజాతి ముఖ్యముచూడు Vemana questions the obsession with social stratification, urging us to discern what truly constitutes 'high' lineage. Wandering through life without self-realization is futile. A person possessed of true wisdom ('Eruka') transcends all caste distinctions; their wisdom itself makes them supreme, rendering their birth caste irrelevant.
541 జాతులందు మిగుల జాతి యే దెక్కువో It is futile to debate which caste is superior among the many that exist. Living without spiritual wisdom or awareness yields no benefit. True nobility lies not in one's birth, but in the possession of wisdom; he who has knowledge is the truly high-born person.
542 జదలుదాల్చు టెల్ల జగము ఛీయను టెల్ల Wearing matted locks, enduring the scorn of society, and contorting the body in difficult yoga postures—all these hardships are undertaken for a single purpose: to embrace the maiden named Salvation (Mukti). Vemana illustrates that the intense struggles of ascetics are driven by their passionate desire to attain the ultimate state of liberation.
543 జననమరణములకు సంధ్యత్రాడును లేదు Vemana challenges the basis of caste superiority by noting that no one is born or dies with a sacred thread. Furthermore, the mother who gives birth never wears a sacred thread and is thus technically 'uninitiated' or a Shudra by rigid standards. If the source (mother) is a Shudra, the poet questions how the son can claim to be a pure Brahmin by birth, implying that caste is a social construct rather than a biological reality.
544 జననమరణములకు సరి స్వతంత్రుఁడు గాఁడు Human beings have no control over their birth or death; they are neither the creators at the beginning nor the controllers at the end. Therefore, it is foolish and laughable to claim independence or mastery during the brief interval of life. One should shed ego and realize that true control lies beyond human agency.
545 జనన మరణములన స్వప్న సుషుప్తులు Birth and death are merely transient states, akin to dreaming and deep sleep. The world itself is an illusion, existing only like a mirage in the sunlight. Yet, it is the peculiar nature of man to remain attached to this temporary world, mistaking it for reality.
546 జన్మమరణ సుషుప్తుల జనము లెల్ల While all humans undergo the inevitable cycles of birth, death, and sleep, they fail to realize the higher truth that the human self is the 'Jangama'—the living, moving divinity. Ignorant of this spiritual reality, the people of the earth live their lives without true wisdom or purpose.
547 జనుఁడు తెలివినొంద చంచలింపదు మది When a person attains true wisdom, their mind loses its wavering nature and becomes stable, naturally fixing itself upon compassion and the Divine. Just as darkness cannot survive in the presence of the shining sun, ignorance and mental instability vanish instantly when the light of knowledge dawns.
548 జాణలమని యంద్రు చపలాత్ములగువారు Fickle-minded people often boast of their own cleverness, yet they lack the true wisdom to understand themselves. Without self-realization, they are merely wandering and suffering in the dense, difficult forest of worldly life.
549 జాతి, మతము విడిచి చని యోగికామేలు It is commendable to renounce caste and religion to become a yogi. However, if one chooses to remain in society, adhering to morality is indispensable. Furthermore, claiming to follow a spiritual path or religion while still clinging to caste distinctions is a significant flaw and hypocrisy.
550 జార పురుషుమీఁద సద్భక్తి నిలుపుచు Just as an unfaithful wife keeps her true heart focused on her lover while outwardly pleasing her husband to maintain appearances, a true Yogi keeps his inner focus entirely on the Supreme. He maintains his physical body not out of attachment to it, but purely as a necessary instrument to attain salvation.
551 జాలినొందరాదు జవదాటి కనరాదు One should not grieve over the difficulty of realizing the Truth, nor can it be seen by transgressing moral limits. It is the primal secret of the Self. Only by fighting against internal enemies (senses and ignorance) and steadfastly reaching the goal can one attain the state of Perfection (Moksha).
552 జీవి జీవిఁ జంపి జీవికి వేయఁగా Killing one living creature to offer it to another (be it a god or oneself) yields no spiritual merit. Salvation cannot be attained through violence or cruelty towards life. True liberation comes from compassion and non-violence, not from ritualistic slaughter.
553 జీవి పోక ముందె జీవ వస్తువు లిచ్చి One should provide food and support to a person while they are still alive and in need. Offering food or essentials after the soul has departed (in the form of rituals or offerings to the dead) is futile. True charity lies in serving the living.
554 జీవిఁజంపుటెల్ల శివభక్తి తప్పుట Killing any living creature contradicts true devotion to Shiva because, upon deep inquiry, one realizes that the individual soul (Jiva) is none other than the Divine (Shiva) himself. Recognizing this established truth—that the soul and God are one—is essential, implying that harming a living being is equivalent to harming God.
555 జీవగుణము గల్గుజీవుండు బ్రహ్మంబు An individual soul bound by worldly qualities and ignorance cannot be equal to the Supreme Brahman. Just as a common village dog can never be made equal to a majestic lion, a person with lower attributes cannot compare to the Divine without shedding those limitations.
556 జీవభేద మెఱిగి చెడిపోనివారికి Those who understand the distinction between the eternal soul and the transient body, remaining uncorrupted by illusion, find no pleasure in the company of worldly people. A person who has realized the Divine Truth ceases to be attached to or influenced by the material world.
557 జీవభావ మెఱుగఁ జెడ దెన్నటికి మది Just as darkness vanishes instantly upon the rising of the sun, ignorance is dispelled when one realizes the true nature of the Self and the Divine. When the mind grasps the essence of the soul and God, wisdom shines forth, and the intellect remains uncorrupted forever.
558 జీవమేడ నుండు భావమెక్కడ నుండు People often wonder where the life force (Jiva) and thoughts (Bhava) reside and where they unite. Vemana questions why humans fail to realize that the dwelling place of these two flourishing entities is within the self (the body or consciousness), urging a turn towards introspection.
559 జీవలింగపూజఁ జేసినవారికి Those who worship the living divinity within themselves (the soul) have no need for stone idols. Just as someone tasting sweet honey would not find bitterness appealing, one who has experienced the bliss of the inner self finds no satisfaction in external rituals involving inert objects.
560 జీవిలోననుండు సిద్ధునిగానక Failing to recognize the Eternal Divinity residing within oneself, man wanders aimlessly, placing his trust in the transient material world. True liberation (Mukti) is attained only when the soul learns to discriminate between what is Permanent (the Divine Self) and what is Impermanent (the worldly illusion).
561 జీవసంజ్ఞ గలుగు జీవుని తత్వంబ The true knower of reality is one who understands the essence of the individual soul, unites it with the Supreme Lord through the guidance of a Guru, and firmly establishes himself in that state of union.
562 జీవుని దెలిసిన దనుకను As long as a person does not understand their own Self (Jiva), they remain trapped in the illusion of seeking God externally. However, once one realizes that the Divine is not different from the inner Self, liberation (Mukti) ceases to be a mystery and becomes a self-evident truth. Vemana emphasizes the Advaita philosophy that the individual soul and the universal spirit are one.
563 తండ్రికన్న సుగుణి తనయుఁడు గల్గెనా If a son proves to be more virtuous than his father, his youth should not be considered a flaw or limitation. Just as the world worships Lord Krishna (the son) over his father Vasudeva, true merit and virtue are superior to age and lineage.
564 తండ్రిసొమ్మునైన దాయాదిసొమ్మైనఁ It does not matter whether the wealth belongs to one's father, cousins, or even others. The person who, having acquired wealth, gives it to the poor with compassion is the one who truly attains great merit. Vemana emphasizes that the act of charity and the spirit of compassion are far more important than the source or ownership of the money.
565 తంత్రవాదు లెన్న తఱచుగా నుందురు The world is filled with people who rely on tricks, schemes, and superficial technicalities (Tantra), yet those who possess true wisdom or the genuine secret to life (Mantra) are incredibly rare. Without this true guidance, human existence has become as artificial and manipulated as a puppet in the hands of a puppeteer.
566 తగినకులజుఁడైన తలయెత్తు ధనమైన Even if a man is of noble lineage or possesses immense wealth, a truly chaste woman would never desire him over her husband. A virtuous woman remains faithful and does not let the status or riches of other men tempt her or lead her astray.
567 తగులుసతిని గూడి బిగువుగా రమియింప If a man unites with a suitable wife and engages in intimacy with vigor, a very strong child will surely be born. However, if the father himself is weak and lacks vitality, his offspring will also be weak. This verse emphasizes that the physical strength and vitality of the parents directly influence the health and strength of their children.
568 తా నొకటి దెలియునన్నది The human who realizes that the Supreme Reality is one and transcends their limited identity to perceive themselves in all places attains true liberation. By transforming their consciousness to become one with the universal existence, they find salvation right here in this world, without needing to wait for an afterlife.
569 తా నగుట యెఱిఁగి సర్వముఁ The human who realizes that they are the Self, that the Self is everything, and who embodies all principles of existence through this transformation, is no longer bound by the power of Maya (illusion). For such a realized being, the binding forces of the material world cease to exist.
570 తాతఁ గన్నతల్లి తనతండ్రిఁ గనుతల్లి Vemana questions the logic of caste superiority based on birth. He points out that everyone—grandfather, father, and oneself—is born of a mother. If orthodox tradition categorizes women (mothers) as Sudras (due to lack of sacred thread or ritual status), then every man is born of a Sudra. Therefore, how can any man claim to be a pure Brahmin by birth? Vemana exposes the hypocrisy of the caste system.
571 తాతజనించెఁ గన్యకకు తండ్రులు తామును కుండగోళకుల్‌ Vemana highlights the irony in religious worship by pointing out the unconventional origins of the revered Pandavas. Their grandfather was born to an unmarried woman, their fathers were born to widows, and their wife had five husbands—all acts considered taboo by strict orthodox standards. Yet, society worships them as paragons of virtue while preaching strict morals to commoners, exposing the hypocrisy and 'madness' of blind faith.
572 తిట్టికొట్టిరేని తిరిగి మాటాడక If one remains silent when scolded or beaten, does not retaliate despite seeing the aggression, and stays unagitated by realizing that the abuse does not touch one's true self (soul), such a person attains the state of the Divine (Brahman). It emphasizes the power of stoicism and detachment.
573 తిట్టికొట్టిరేని తిరిగి మాఱాడక If a person remains silent and does not retaliate even when scolded or beaten by others, that person is equal to the Supreme Soul on this earth. The greatness of such a self-controlled individual is beyond description.
574 తిట్టెనేని మొట్టు మొట్టినఁ గొట్టును Vemana illustrates the dangerous escalation of anger: verbal abuse leads to minor physical aggression, which escalates to severe violence, eventually resulting in death (Yama's intervention). Thus, harboring anger is morally equivalent to committing murder, as it is the root cause of such tragedy.
575 తొడలమెఱుపుసొంపు తోరంపుకుచములు When a man prone to desire sees a woman with shining thighs, full bosom, and beautiful hair, it is impossible for him to remain steadfast. He inevitably loses his self-control and succumbs to the burning fire of passion and longing.
576 తొత్తు తొత్తెగాని దొరసాని గాఁబోదు A servant maid remains a servant and cannot become a noble lady, for her nature is prone to hiding things and petty deceit. Similarly, a wretched thief who steals even the food offered to the dead cannot learn virtue. The verse emphasizes that inherent low character is difficult to change.
577 తొత్తుతోడి పొందు దోషంబు దోషంబు Vemana warns against three types of illicit relationships: intimacy with a servant is a moral defect; association with a prostitute destroys one's dignity and reputation; and an affair with an adulteress (another's wife) invites mortal danger. One must avoid such immoral associations to preserve character and life.
578 తొత్తుతోడిపొందు తొఱ్ఱిపెసలమూట Vemana warns against associating with the wrong people. Friendship with a loose woman is wasteful like a leaking bag of grain, friendship with a thief brings disgrace, and intimacy with an executioner endangers one's life. One must choose friends wisely to avoid ruin.
579 నేమమునను నుండ నిల్చును చిత్తంబు - తామసమున నుండ దలఁగిపోవు Discipline steadies the mind, removing fear and weakening worldly attachments. This detachment leads to equanimity, which reveals the ultimate Truth: that the individual self is one with the entire universe. This realization conquers the senses, and such a knower of Truth shines in the world as a Raja Yogi.
580 తత్వ మెఱుఁగువాడు దైవంబు నెఱుఁగును He who knows the ultimate Truth knows God. Such a wise person renders all worldly attachments insignificant, mastering them completely. However, this does not mean he performs physical miracles like swallowing poison as if it were a banana. True spirituality lies in internal realization and detachment, not in the display of supernatural feats or impossible physical acts.
581 తత్వము తిరమైన తావుల వెదకుచుఁ A seeker initially searches for the Ultimate Truth in various external places, but eventually realizes that he himself is that Truth. When all mental agitations and thoughts cease, the distinction between the seeker and the sought dissolves, revealing that the Self is indeed the Ultimate Reality.
582 తత్వహీను లుండ్రు తఱుచుగా భువిలోన In this world, people ignorant of the ultimate truth are abundant, while those who truly understand the essence of reality are scarce. It is even rarer to find those noble souls who, despite possessing great wisdom or wealth, remain completely detached and humble, living as if they possess nothing (Jivanmuktas).
583 తన కేనాఁడు సుభిక్షము Human beings constantly torment themselves with anxieties about the future—worrying about when they will gain wealth, when they might face ruin, or matters concerning their children. Instead of living in the present, man allows his mind to rot away with perpetual worry about his status and future uncertainties.
584 తన గుణము తనకు నుండఁగ A person who ignores his own faults but intently counts and criticizes the faults of others is truly a fallen or depraved individual. True wisdom lies in realizing and correcting one's own nature before judging others.
585 తానె తత్వమనుచు తన్నెఱుంగక లేక Merely chanting 'I am the Truth' without self-realization is futile; such a person remains trapped in delusion (Maya). True realization of the Ultimate Reality (Tattva) comes only when one deeply investigates and understands the essence of one's duties (Dharma) and actions (Karma), rather than performing them blindly.
586 తన నిజరూపముఁ జూడఁగ When one seeks to realize their true self, the power of Maya (illusion) creates obstacles. Even accomplished Siddhas often get trapped in the illusion that their austerities are the ultimate goal. No matter how great a person is, if they become self-satisfied or complacent with their spiritual progress, they cannot perceive the ultimate truth in this world.
587 తానే నేర్పరియయినం Even if a person is highly skilled, they cannot escape the influence of destiny (the stars). No matter how many worldly methods one tries, true liberation comes only from realizing that one's own self is the Supreme Soul (Paramatma), thereby transcending the cycle of fate.
588 తేనె పంచదార తియ్యమామిడిపండు The sweetness of honey, sugar, or mangoes can only be realized when one actually eats them. However, the pleasure derived from a woman's lips arises merely by seeing them (or is self-evident and superior). Vemana contrasts the tangible sweetness of food, which requires consumption, with the potent, immediate allure of romantic desire.
589 తన మదిఁ గపటము గలిగిన The world is a reflection of one's own mind. If a person harbors deceit within, they suspect everyone else of being deceitful; but if they cleanse their own mind of hypocrisy, they see no deceit in others. We perceive the world not as it is, but as we are.
590 తనకు ప్రాప్తిలేక దానమియ్యరటంచు Blaming donors for not giving charity, when one actually lacks the destiny or luck to receive it, is a sign of a faulty intellect. It is comparable to a person with a crooked nose blaming their nose-ring for the ugliness. One should recognize their own limitations rather than misplacing blame on others.
591 తనకు ప్రాప్తిలేక దాత ఈలేదంచు It is a wicked mindset to blame a donor for not giving, when one actually lacks the destiny or merit to receive. Suffering and difficulties seem to exist only because of the cycle of wealth and poverty; one should understand that attainment depends on one's own fortune, not just the giver.
592 తనకు బ్రాప్తిలేక దానము చిక్కదు One cannot obtain anything without destiny or deservingness. It is foolish to blame God when desires are not met. Humans fail to understand that their current state is a result of their own past actions (Karma), not the whim of the divine.
593 తనకు లేనివాఁడు దైవముందూఱును When a person lacks wealth, they blame God for their misfortune; yet when they acquire wealth, they arrogantly question the need for God. Vemana asserts that true peace does not depend on material status but lies in the constant spiritual bond between the individual self and the Divine.
594 తనకుఁ జేయుమేలుఁ దాఁ దెలియగ నేర్చు Even a dog recognizes the help done to it and remembers it with affection and loyalty. However, a human being who fails to acknowledge the help they have received is truly a wicked and ungrateful wretch, worse than an animal.
595 తేనెతెరలజాడ తేనెటీఁగ యెఱుంగు Just as only a honeybee knows the secrets of the honeycomb and a bumblebee knows the location of flower nectar, only a true devotee can understand the nature of the Supreme Soul. The verse emphasizes that deep spiritual truth is accessible only through devotion and specific aptitude, not just casual observation.
596 తనదు తల్లి లంజె తనయాలు మాదిగ Sage Vasishta was born to a courtesan (Urvashi) and married a woman of the Madiga caste (Arundhati), yet he became the revered Guru to Lord Rama himself. This proves that one becomes a 'Dvija' (noble/Brahmin) through penance and personal merit, not by birth or caste lineage.
597 తనదు కర్మచేత తాను లోకములోన A human being is born into this world through a mother's womb solely as a result of past Karma (actions). Having taken birth due to this cosmic law, it is foolish to forget the consequences of one's actions and engage in unethical or inappropriate deeds in the present life.
598 తనదు దేహమందు తనకున్న పరివార The truly superior human is one who controls the 'retinue' of senses within the body with joy, understands the transient nature of mortality, and comprehends both this world and the spiritual realm. Such a person knows the right way to conduct their life.
599 తనదుదత్తము పరదత్త మొకటిగాగఁ Treating gifts given by oneself and gifts given by others as one's own property to be enjoyed (or resumed) is a foolish and sinful act. Vemana compares this folly to the absurdity of selling one's worthy wife to purchase a lowly slave, highlighting the loss of dignity and value in such an exchange.
600 తనదుదాన మవనిఁ దనకూఁతు సమమగు Charity performed by oneself is as meritorious as giving away a daughter (a highly sacred act). The charity and good deeds of a father serve as a protective support for the son. The charity of others should be viewed as one's own (or receiving it makes it like one's own). The verse emphasizes the merit of personal charity and the protective power of ancestral virtue.