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

801 నరకులమునఁ దాఁబుట్టియు Born as a human, growing up among humans, and being a human oneself, if one despises humanity and wanders about claiming to belong to the divine lineage of Hara (Shiva), one does not actually become Shiva. Vemana criticizes the hypocrisy of those who reject their own nature and claim spiritual superiority merely through sectarian association or external appearances.
802 నేర్చి నడుతునన్న నేరమి తా వచ్చు This verse highlights the limitations of human will against the flow of nature or fate. Even with the best intentions to be skillful, patient, or constructive, human imperfections and external circumstances often intervene, causing mistakes, impatience, and disruption. It teaches that one cannot completely control outcomes solely through resolution.
803 నిరతం బెడతెగ కుండక While the infinite and complete Brahman is constantly present within one's own Self without any break, the ignorant person wanders in the forests (considered holy) searching for Him. Vemana asserts that seeking the Divine externally when He resides internally is a futile exercise known to the world.
804 నేరనిజనులకును నేర్పు నేరము లెల్లఁ Wicked people corrupt the innocent by teaching them faults instead of correcting them. They do not set things right in the world; instead, they validate other wicked people as being 'right' while dismissing the actual truth or good deeds as 'wrong'. The verse highlights the perverse nature of the wicked who spread corruption and distort morality.
805 నేరనన్నవాఁడు నెరజాణ మహిలోన True wisdom lies in humility; the one who admits ignorance is actually wise, while the one who boasts of knowledge is merely a talker. The highest virtue belongs to the one who maintains silence and observes, rather than engaging in empty speech.
806 నోరెఱిఁగి తాము నేమియు Vemana condemns those who, enslaved by the taste of their tongue, kill innocent animals that know no guile and eat them without hesitation. He questions the fate of such cruel and vile people, implying that their death or destruction on this earth will be unspeakably terrible due to their sinful actions.
807 నీరు కార మాయె కారంబు నీరాయె Water transforms into salt, and salt dissolves back into water; they are essentially one. Philosophically, this represents the Divine (Water) manifesting as the Individual Soul/Matter (Salt). Just as moisture is hidden beautifully within salt crystals, the Divine Spirit resides beautifully within the physical body. It illustrates the non-dual nature of the Creator and Creation.
808 నీరు క్షారమాయె, క్షారంబు నీరాయె, Water evaporates to become salt, and salt dissolves to become water again; this cycle is natural. Philosophically, Vemana uses 'Ksharam' (Salt/Ash) to represent the perishable body or matter, and 'Niru' (Water) to represent the imperishable Soul or Divine essence. The verse signifies that within the perishable material body, the Divine Spirit resides beautifully as the hidden essence that gives it life and value.
809 నరుఁడటు పరమాత్మ గురుని జేరునపుడు When a person humbly approaches a Guru who embodies the Supreme Soul, liberation is granted immediately and easily, as if placed right in the hand. However, a person who is arrogant due to abundant wealth and fails to recognize the Ultimate Truth will eventually fall prey to Death (Yama) without attaining salvation.
810 నరుడయినను లేక నారాయణుండైన Whether one is a common human, the Supreme God, or an enlightened philosopher, anyone who exists on this earth is bound by the laws of Karma. Everyone must inevitably experience the consequences of their actions; no one is exempt from this universal law.
811 నరుడెయైన లేక నారాయణుండైన Whether one is a common man, the Supreme Lord himself, or a realized philosopher, anyone who exists on this earth must eventually face death. Vemana asserts that one must accept this undeniable truth that mortality is the ultimate reality for all beings.
812 నిరుపేదల రక్షించెడు The wise person who protects and supports the destitute is the true donor. Conversely, one who supports the wealthy is not a genuine giver; he is merely a donor seeking praise and social status, lacking the true spirit of charity.
813 నల్లబోడితలలు తెల్లనిగొంగళ్లు Shaving one's head, wearing white blankets, and smearing the body with ash creates a loathsome appearance. Vemana asserts that such ascetic guises are adopted merely for livelihood (to fill the belly) rather than for genuine spiritual pursuit.
814 నీళ్లమీద బుగ్గ నిలచిన యప్పుడు When a bubble on water is struck by waves and bursts, no one grieves for it. Yet, people panic and worry excessively about this body (compared here to a pot) which is equally destined to break and perish. Vemana urges us to realize that the body is as transient as a bubble and not to be deluded by attachment to it.
815 నీళ్లలోన నోడ నిగిడి తిన్నగఁ బ్రాకు A ship sails smoothly in water but cannot move an inch on land. Similarly, a skilled person shines only when they are in their proper place or element. If one loses their rightful position or enters an environment unsuited to their skills, their expertise becomes useless; the power of one's position (Sthana Balam) is crucial for success.
816 నీళ్లలోనిచేప నెఱమాంస మాశకు Just as a fish, tempted by the bait (flesh), gets caught in the hook and dies, a human being is ruined by giving in to desires. The verse illustrates how greed and yielding to temptations lead to one's ultimate destruction.
817 నీళ్ళ మునుఁగనేల నిధుల మెట్టఁగనేల What is the use of dipping in holy waters, visiting sacred places, or bowing to gods if one harbors deceit and impurity in their heart? Vemana asserts that external rituals are futile without internal purity.
818 నీళ్ళ లోన మొసలి నిగిడి యేనుఁగుఁ బట్టు A crocodile is powerful enough to drag an elephant into the water, yet on land, it can be harassed by a mere dog. This illustrates that one's power is often derived from their position or environment ('Sthana Balam') rather than just their intrinsic strength. Being in the right place is as important as having ability.
819 నీళ్ళఁబోసి కడిగి నిత్యంబు శోధించి People spend their entire lives meticulously washing, scrubbing, feeding, and dressing up their bodies. Vemana questions the wisdom of undergoing such immense struggles and hardships for the sake of a transient body that will eventually perish, urging us to realize that physical pampering is futile compared to spiritual awareness.
820 నీళ్ళమీఁదజూడు నెఱయ నోడలబల్మి Just as a ship displays its strength on water and a cart proves its worth on land, a woman's strength is best witnessed in her own domain (implied as the home or her sphere of influence). The verse emphasizes the concept of 'Sthana Balam' (Strength of Location), teaching that everyone and everything has a specific environment where their potential is maximized.
821 నీళ్ళమీదఁ జూడు నెరయ నోడలపర్వు Just as ships leave no track upon the water and birds leave no trace in the sky, the conduct and mind of women are inscrutable and leave no visible trail. The verse metaphorically illustrates the unpredictable and mysterious nature of certain paths, specifically attributing this quality to women in the traditional context.
822 నవ్వును చదువును పాడును This verse poignantly describes the state of senility or extreme old age. The elderly person behaves erratically—laughing, singing, reading, praising without inhibition, and forgetting things immediately—much like a child or a madman. Vemana asks us to observe how old age ('Mudimi') completely transforms a person, stripping away their former dignity and identity to the point where one wonders, 'Who is this person now?'
823 నీవు నిలిచియుండు నిఖిలంబు నిలువదు O Vema! In this existence, You (the Self/Atman) are the only permanent reality and truth. The visible world is impermanent and illusory, appearing real only like water in a mirage. One must realize that the Self is the only certainty, while the material world is Maya (illusion).
824 నీవుగలుగుచోటు నెళువు దెలియువాఁడు The wise one who understands the secret that God resides within oneself never deviates from the righteous path in this world. Without the need for physical travel or pilgrimage ('without moving a foot'), he instantly attains the Divine through inner stillness and realization.
825 నాసికంబునడుమ ననుఁజూచు యోగికి The Yogi who concentrates his gaze on the center of the nose (practicing intense meditation) and realizes the Divine Self within has no equal in this world. Such a Yogi possesses the spiritual power to see the Lord of Kashi (Shiva) directly within himself, without needing to visit external pilgrimage sites.
826 నొసలు బత్తుఁడయ్యె నోరు తోడే లయ్యె It is hypocritical to wear the external marks of a devotee on one's forehead while possessing the cruel speech of a wolf and a mind that wanders like a ghost. Claiming to have realized God with such impurity is a shameful lie; true devotion lies in inner purity, not outer appearance.
827 నూఱుపలుకవచ్చు నొకటి వ్రాయఁగరాదు One may easily speak a hundred words, but one must be extremely cautious when committing even one to writing, for the written word is binding. There is no evidence superior to documentation. In a dispute lacking written proof, relying solely on oral testimony or hearsay is an act of poor judgment.
828 నడుచునిచ్చు నతని బత్తెమిచ్చిన వాని One must show gratitude towards the master or benefactor who provides shelter and food. After having one's hunger satisfied by them, one should acknowledge and proclaim their greatness. A person who eats their food but fails to conduct themselves with gratitude is truly a deceitful rogue.
829 నలుగురు కల చోటను దా In a public assembly or society, if a person wishes to be respected and attain blessedness, they must always speak only truthful and substantial words. Merely making one's presence felt ('showing one's head') is insufficient; true honor is earned through the integrity and validity of one's speech.
830 నిజమాకల్ల రెండు నీలకంఠుడెఱుంగు God (Shiva) is the witness to both truth and falsehood. Failing to speak the truth is a violation of moral law (Neeti). However, when a person adheres to the truth, they elevate themselves to the status of the Divine; truthfulness is, in essence, the form of God himself.
831 నిజము తెలిసియున్న సుజినుడానిజమునె A virtuous person who knows the truth must always speak that truth. One should not compromise their integrity or destroy their moral standing by speaking lies just to please others or for their sake. Upholding the truth is the ultimate duty.
832 నిమిషమైనను మది నిల్చి నిర్మలముగ Vemana asserts that holding the mind steady and pure even for a single minute, realizing the union of the Soul (Jiva) and the Divine (Linga) without distraction, and performing worship internally is the highest spiritual state. For those seeking salvation, this internal mental worship (Manasa Puja) is far superior to external rituals.
833 నీవనినను నేననినను Merely distinguishing between 'You' (God) and 'I' (Self) verbally is not the path of true knowledge. The ultimate goal is to understand the inner essence and realize the Divine in the mind without the dualistic concept of separation (nirbhavam).
834 నీళ్ల మునుగునేల? నిధుల మెట్టగనేల What is the use of dipping in holy waters, wandering over treasures (pilgrimages), or worshipping idols when one's heart is filled with deceit and impurity? External rituals are futile without internal purity.
835 నేయి వెన్న కాచి నీడనే యుంచిన Just as butter boiled into ghee and kept in the shade solidifies like curd, the human mind must be disciplined. Through persistent struggle and effort, one must restrain the wavering mind and hold it firm, preventing it from wandering towards worldly distractions.
836 పంకజాక్షిఁ గన్న బంగరు పొడగన్న When a person encounters a beautiful woman or wealth, their intellect becomes clouded and stupefied by desire. In such a state of delusion, it is impossible for humans to grasp the greatness of the ultimate Truth or spiritual wisdom.
837 పొంకములకు మనసుఁ బోనీక సర్వేశు One should not let the mind drift towards arrogance or empty pride but should instead fix it firmly upon the Lord. Only the person who focuses on God is the true upholder of their lineage and nobility. Without fixing the mind on the Divine, one cannot hope to attain true status or salvation.
838 పంచాక్షరి పూజలచే He who attains omniscience through the worship of the Panchakshari mantra, understanding the accumulated truth, and wanders this earth without a trace of deceit in his heart, is verily Lord Shiva himself. True divinity is defined by wisdom and guilelessness.
839 పంచవర్ణు నెఱుఁగఁ బరము నెఱుంగును Understanding the essence of the 'Five-Lettered One' (Shiva/Self) leads to the realization of the Supreme Absolute. This realization ignites an intense spiritual will or desire for liberation. When this inner fire blazes fully, the individual soul merges with the Divine, becoming the Supreme itself.
840 పంచశత్రుఁ దెగడి పంచబాణుని గెల్చి One who subdues the five senses, conquers lust (Cupid), chants the five-syllabled mantra (Om Namah Shivaya), and seeks the shelter of the five-faced Lord Shiva is truly a supreme soul. Such a person attains liberation and becomes one with the Divine.
841 పిండములను జేసి పితరులఁదలపోసి Vemana criticizes the blind ritual of offering rice balls to crows in the name of ancestors. He questions the logic of fools who believe that a scavenger bird like a crow, which eats filth, can represent or be one's revered ancestor. The verse urges people to question irrational customs.
842 పండువలనఁ బుట్టె పరఁగ ప్రపంచంబు In this verse, 'fruit' (Pandu) serves as a metaphor for Karma (the fruit of action) or Maya (illusion). Vemana asserts that the entire universe, including this world and the next, originated from this cause. Even the highest gods like Brahma are bound by desire for this 'fruit,' highlighting the inescapable nature of Karma and cosmic illusion.
843 పంద నధికుఁ జేసి బవరంబునకుఁ బంపఁ If a coward is given authority and sent to war, he will inevitably flee in fear, causing the entire mission to fail. A person who runs away from their duties is of no use to anyone, anywhere.
844 పంది పిల్ల లీనుఁ బదియు నైదింటిని A pig may give birth to fifteen piglets at once, yet they lack significance. An elephant gives birth to a single calf, but it possesses immense strength and value. Similarly, a multitude of worthless people is incomparable to a single noble person; one person of high character is sufficient.
845 పెక్కుజనులఁ జంపి పేదల వధియించి People commit heinous crimes, killing many and slaughtering the poor, plundering entire villages just to feed their own bellies (sustain themselves). However, no matter where they run to hide from the consequences, Death (Yama) will inevitably track them down and take their lives. One cannot escape the ultimate justice of death after committing such sins.
846 పికము వనములోన విలసిల్ల పలికిన Just as a cuckoo's song in the forest is pleasant to the ear, the speech of a wise person is graceful and soothing. In contrast, the speech of ignorant people (those bound by karma) is harsh and unpleasant, resembling the cawing of a crow. One's speech reflects their inner wisdom and nature.
847 పాగ పచ్చడంబు పైకిఁ గూసంబును Relatives and society only respect and acknowledge those who display visible signs of wealth, such as fine clothing (turbans, shawls), jewelry (rings, earrings), and a well-fed physique (pot belly). People judge worthiness based on external pomp and material prosperity rather than inner character.
848 పగయుడుగుఁ గోప ముడిగినఁ The verse outlines a chain of spiritual purification: controlling anger eliminates enmity, which in turn reduces desires and prevents the cycle of rebirth. Eliminating the sense of duality (difference between self and others) breaks worldly attachments. Ultimately, transcending the three Gunas (nature's qualities) leads to permanent liberation (Mukti).
849 పగలురేయి మరచి భావంబు లోపలఁ A true and supreme Yogi is one who transcends the awareness of time (day and night) and dissolves the dualistic distinction between the Self ('I') and the Divine ('He') within their consciousness. By forgetting these separations, they achieve a state of oneness with the Supreme.
850 పచ్చఁజూచువారు పచ్చ మెచ్చెడివారు People naturally admire and praise emeralds (wealth), but those who become obsessed with them are spiritually ruined. Conversely, the person who conquers the desire for material wealth is revered by society as a true master or divine soul. True nobility lies in renunciation, not accumulation.
851 పచ్చవిల్తుచేత గ్రచ్చఱ జను లెల్ల Manmatha (the god of desire) agitates everyone on earth equally, causing them to wander in delusion. Since all humans are equally susceptible to these primal instincts, distinctions of high birth or low birth are rendered meaningless. In the face of fundamental human desires, everyone is equal.
852 పెట్టి పోయ లేని వట్టి నరులు భూమి People who do not engage in charity or help others lead a useless existence; it matters not whether they are born or dead. Just as termites in an anthill are born and die in great numbers without significance, so too is the life of a selfish person who contributes nothing to society.
853 పెట్టినంత ఫలము పెక్కండ్ర కుపహతిఁ Even if one does not have the capacity to perform charity, simply refraining from harming many people yields a merit equal to giving. Furthermore, if one does not spoil the lives or endeavors of others, that restraint itself earns the great merit equivalent to performing a marriage. Vemana emphasizes that not causing harm (Ahimsa) is as virtuous as performing positive acts of benevolence.
854 పట్టనేర్చు పాము పడగ నోరఁగఁజేయు Just as a venomous snake lowers its hood to deceive, a person intending to harm will act overly friendly, and a king planning an execution may grant sudden liberties. One must be cautious of such deceptive behaviors and hidden intentions.
855 పెట్టిపోయ నొగిని విరుగుఁడు సౌఖ్యంబు Giving charity is the ultimate remedy for suffering and the path to true happiness; a life without it is akin to being dead. The verse reveals a profound spiritual truth that God (Shiva) resides within those who suffer, implying that serving the poor is the direct way to serve the Divine.
856 పొట్టివాఁడు కీడు పొదిలపురుగు కీడు This verse warns against sources of potential harm: petty-minded people, hidden dangers like snakes, vain hopes that lead to disappointment, and cunning individuals (symbolized by the old fox). It also references traditional physiognomy, suggesting that disproportionate physical features (short limbs) can indicate an untrustworthy nature.
857 పట్టుకొమ్మ లేక బలుపాట్ల బడువారు Those who lack the support of faith or God suffer greatly in life. They neither perform charity nor help others, yet they constantly blame people and circumstances. They fail to even initiate sincere worship of the Divine, leading a life devoid of purpose and peace.
858 పట్టుకొమ్ము వదలి పలవింప నేటికి Why do you suffer by letting go of the true spiritual support? Instead, immediately seek a Guru to learn the secret of existence. By achieving a steadfast and upright inner state, one should attain the attributeless and formless Divine.
859 పట్టుచీరఁ గట్టి పట్టె తిరుమణి నిడి Vemana criticizes the superficiality of religious practitioners who focus solely on external appearances—wearing silk robes, broad forehead marks, and prominent hair tufts. He asserts that true Vaishnavism (or spirituality) is not attained through such theatrical affectations and costumes, but requires inner devotion and sincerity.
860 పట్టుపాగఁ జుట్టి పట్టుదోవతిఁ గట్టి Wearing silk turbans and dhotis and behaving arrogantly does not make one a true devotee; such a person is merely an 'empty' Vaishnava. True religion is not found in external signs, marks, or expensive attire, but in inner devotion and humility.
861 పెట్టువార లెవరు పెట్టకుందు రెవరు There is no random distinction between those who give and those who do not. Only those who are born with the merit of past charity (Punya) possess the capacity and strength to be generous in this life. One must contemplate deeply to realize that current ability is a fruit of past deeds.
862 పట్టువస్త్రములను పరఁగ భూషణములు Possessing silk clothes and valuable ornaments serves no purpose if they are pawned or mortgaged. Once they are pledged, even a great or wealthy person cannot enjoy or wear them. Therefore, one should avoid the defect and trouble of pawning one's belongings, as ownership without utility is meaningless.
863 పొట్లకాయ రాయి పొడవు త్రాటను గట్ట Just as a snake gourd grows straight when a stone is tied to it, certain things can be corrected with effort. However, a dog's tail will never become straight no matter how much you try to bind or weigh it down. Similarly, it is impossible to change the inherent crooked nature of a wicked or stubborn person.
864 పాడిగాదు జగతి పంచాంగములు సెప్పి It is improper to practice priesthood merely by reciting almanacs and predicting auspicious times without possessing true spiritual wisdom. Performing rituals without understanding the Supreme Reality (Brahman) is a futile exercise. Vemana emphasizes that external rites are meaningless without internal realization.
865 పడిపడి మ్రొక్కఁగ నేటికి Vemana questions the value of repeatedly bowing to stone idols in temples, noting that their hard, unfeeling nature never changes. He asserts that the human body is the true temple and the soul within is the true God. Therefore, one should seek the divinity within rather than performing futile rituals to lifeless stones.
866 పిడుగును నరచేతఁ బిగఁబట్టి యందులోఁ Just as one might hold a powerful thunderbolt and purify it, a true Yogi controls the volatile mind and removes its impurities. Only such a person, having mastered themselves, can effortlessly save the world with their other hand. Understanding this transformative action is the true secret of Karma.
867 పడుచు పక్వమెన్నఁ బసివాఁ డెఱుంగునా Just as a naive child cannot comprehend the maturity and value of youth, only a divine Yogi truly understands supreme wisdom. Once a wise person realizes the deceptive nature of attachment (Moha), they abandon it completely to attain liberation.
868 పతికి మాఱుపల్కు పడతియే శునకంబు A wife who disrespectfully argues with her husband is comparable to a dog. Living with such a defiant partner brings only great misery and is as degraded as pigs wallowing together in the mud.
869 పతిని విడువరాదు పదివేలకైనను One should never abandon their spouse for the sake of wealth. When giving charity to the poor, one must not boast or reproach them for their poverty. A wife, no matter how beautiful she is, should not let her vanity lead her to disrespect or scold her husband. These are essential virtues for a harmonious life.
870 పతియొప్పిన సతి యొప్పును Vemana asserts that true harmony between husband and wife, where they become united in spirit, is a state of supreme purity. This marital union is not merely social but spiritual, equating to Moksha (liberation). The oneness of the couple mirrors the ultimate union of the individual soul with the incomparable Supreme Soul (Paramatma).
871 పెద్దల వచనములఁ బ్రేమతోఁ జూచి తా It is futile for an ordinary person to blindly imitate the words or actions of the great without possessing their inherent capacity or wisdom. Such an attempt is as ridiculous and useless as a fox painting stripes on itself to look like a tiger; external imitation does not bring internal greatness.
872 పేదరిక మంతదోషము There is no greater flaw or curse in this world than poverty, a fact known even to God. When people see a poor man, they treat him with disdain, looking upon him as if he were a worthless blade of grass or straw.
873 పేదవాని బాధ పెనుభూతమై యుండు The suffering of a poor man is massive like a monster, yet society sees no trace of it and ignores it completely. In contrast, the rich man's suffering, though often invisible or trivial, attracts attention and concern. Vemana satirizes the world's tendency to overlook the genuine agony of the poor while fussing over the wealthy.
874 పదుగు రాడుమాట పాటియై ధరఁజెల్లు In this world, the opinion of the majority (ten people) is accepted as the standard, while the word of a single individual, no matter how valid, often fails to gain recognition. Society values consensus, and a lone voice or a neutral stance is rarely tolerated or effective against the collective will.
875 పనితొడవులు వేఱు బంగార మొక్కటి Just as gold remains the same regardless of the jewelry's shape, and hunger feels the same regardless of the food eaten, the soul (life force) is identical across all different bodies. Vemana emphasizes the underlying unity beneath superficial differences in the world.
876 పనసతొనలకన్నఁ బంచదారలకన్న Jackfruit bulbs, sugar, pure honey, colostrum pudding, and sugarcane juice are all known for their sweetness. However, the kind and affectionate words of a true friend or beloved are far sweeter than any of these material delicacies. The verse emphasizes that emotional connection and love provide a joy superior to physical taste.
877 పాప మనఁగ వేఱె పరదేశమున లేదు Sin is not an external entity found in some foreign land; it is inherent in one's own actions. The wise person realizes this truth and lives without becoming entangled in the binding mechanism of karma.
878 పాపపుణ్యములును పసిమిగా పెఱిగినా Even if sins and merits accumulate like gold or appear superficially valuable, only a Yogi truly understands their nature on this earth. Just as an alchemist or metallurgist mixes metals only after understanding their inner composition and compatibility, a wise person understands the inner workings of Karma rather than being swayed by its external accumulation.
879 పప్పులేని కూడు పరుల కసహ్యమౌ Just as a meal without lentils is unappealing to guests, a life with debt lacks true strength; thus, the one without debt is the strongest. Furthermore, the one who navigates life without inviting danger or calamity through their wisdom is the truly wise person.
880 పాముకన్న లేదు పాపిష్టి జీవము A snake is considered the most wicked and dangerous creature, yet even it submits to the snake charmer's tune. However, it is impossible for anyone in this world to teach wisdom to a stubborn fool or correct their behavior. Taming a venomous beast is easier than reasoning with an ignorant person.
881 పరఁగ జలకమాడి పట్టెనామముదీర్చి External displays of piety—such as ritual bathing, wearing religious marks, and donning ochre robes—are futile without inner self-control. A hypocrite may dress like a saint, but if he abandons his vows the moment he sees a woman, his spirituality is false. True devotion lies in the control of the mind, not in the attire of the body.
882 పరఁగ బొమ్మగుడ్డు పరికించి చూచిన If one carefully examines the Universe (the Cosmic Egg), one realizes that it houses all castes and communities within it without discrimination. When all people set aside their differences and mingle together as one, they are indeed brothers, sharing a common origin and home.
883 పరఁగ ముందఱ తమ బ్రతుకుతె ర్వెఱుఁగక Those who fail to realize the true purpose of life and mistakenly believe that material wealth is permanent will eventually face a helpless end. Just as a fish struggles and perishes when separated from water, such people will suffer with no other refuge when their wealth fails to save them.
884 పరఁగ రాచకులము పాతిన ధనమెల్ల The wealth accumulated by kings naturally supports soldiers who protect them and poets who sing their praises. In contrast, the wealth hoarded by a base or wicked person is wasted, falling into the hands of quarreling relatives (cousins) or mistresses. Thus, the destiny of one's wealth is determined by one's character.
885 పరఁగ లేమిచేత బంధువుల్‌ పగవారు Poverty brings multiple misfortunes to a person's life. It turns relatives into enemies, hinders the pursuit of spiritual salvation (Paramu), and destroys one's social reputation and influence (Parapati). The verse emphasizes that lack of wealth negatively impacts both worldly relationships and spiritual progress.
886 పరఁగఁదానొసఁగక పరులు చెప్పినదైన A miser neither gives charity himself nor listens when others advise him to do so. Just as a wretch who eats husk cannot be expected to serve good food to others, a person of low nature will never perform noble acts of generosity.
887 ప్రాఁతచేసిన నర్తనల్‌ పదటఁగలిపి Just as young men discard old, established practices to chase after new fads, they foolishly abandon the mother who gave them birth to support other women. Vemana criticizes the ingratitude of youth who neglect their primary duty to their parents in favor of romantic or worldly infatuations.
888 ప్రాకటమున నిట్టిలోకములోఁ గుంటి In this world, a lame man named Palle Muttadu became renowned as a supreme guru. Through his consistent donation of food (Annadana) and worship of Lord Hari, he ultimately attained salvation by merging into Lord Hara. This verse illustrates that physical limitations do not hinder spiritual liberation, which is attained through charity and devotion.
889 పరగ చెట్టుఁబెట్టి పాలింప కుండెనా Just as a tree planted without a protective fence will grow wild and cross its boundaries into the street, a woman's mind, if left unguarded or unguided, may go astray. The verse emphasizes the necessity of protection and control (according to the poet's view) to maintain boundaries.
890 పరగ నీవఱకును పడినపా ట్లెఱుగక Man forgets the immense struggles he underwent before birth (in the womb or past lives) and takes pride in his status as a 'great' human being. However, by failing to distinguish between virtue and vice (good and bad), he degrades himself instead of living up to the nobility of human birth.
891 పరగ రాతిగుండు పగులఁగొట్టఁగ వచ్చుఁ It may be possible to break huge boulders or pulverize mountains into dust through physical effort. However, it is impossible to soften the heart or change the mindset of a stubborn, hard-hearted person. Changing human nature is far more difficult than overcoming physical obstacles.
892 పరగనింతవరకు పడినపాటెరుగరు People fail to realize the immense struggle and merit required to attain this noble human birth. Instead of using this opportunity wisely by distinguishing between good and evil, they remain ignorant and degrade themselves, wasting their precious life.
893 పరగనిలను ముందు బ్రతుకుతీరెరుగక Ignorant people fail to understand the transient nature of life in this world. Deluded by the belief that material wealth is permanent, they remain blind to the profound secrets of Karma and the consequences of their actions.
894 ప్రజ యొనర్చుచెడ్డ ప్రభువుకు వచ్చును The sins committed by the people accrue to the ruler, as he is responsible for their guidance. Conversely, the ruler's lack of virtue affects the subjects significantly. Furthermore, any direct evil committed by the ruler inevitably impacts the people. This verse highlights the deep karmic and moral interconnection between the leader and the led.
895 ప్రజ లెఱుంగ బ్రదుకుఁ బట్టభద్రుఁడు గాఁడు Popularity alone does not make a king, nor does a crown make a god, nor does speaking of evil make a yogi. Vemana emphasizes that one must look beyond external appearances and titles to recognize true greatness and spiritual depth.
896 ప్రాణ లింగ మెన్నఁ బ్రార్థించి కీర్తించి Vemana questions the value of external rituals, specifically the practice of wearing a Linga on the body, when one can instead realize the life-force (Prana) within as the true Divine. He asserts that for everyone, the experience of inner bliss (Ananda) is the only authentic proof of spiritual realization, not external symbols.
897 ప్రణవ మరయలేక భక్తుఁడు గాలేఁడు External appearances or rituals alone do not make one spiritual. One cannot be a true devotee without understanding the primordial sound (Om), nor a Yogi without perceiving the inner light, nor attain liberation without realizing the Eternal Truth. True spirituality lies in inner realization and knowledge of the Self.
898 ప్రణవ మెఱుఁగఁ బోఁడు భక్తుఁ డెప్పుడు గాఁడు Mere external appearance or rituals do not make one a devotee or a Yogi. Only he who understands the essence of the primal sound (Om), perceives the inner divine light, and realizes the Eternal Truth can be considered a true devotee, Yogi, or liberated soul. Without inner knowledge, spiritual status is unattainable.
899 ప్రణవమంత్రమహిమ భావింప లింగంబు When one deeply contemplates the significance of the Pranava Mantra (Om), one realizes that the Supreme Being (Linga) pervades the Trinity (Brahma, Vishnu, Shiva). Only those who understand this inner unity can truly worship the Divine; it is impossible for the ignorant, who are caught in external differences, to comprehend or worship Him effectively.
900 ప్రేతయన్న మనుచుఁ బ్రీతితోఁ బిలిపించి Vemana criticizes the ritualistic practice of feeding crows in the belief that the food reaches one's ancestors. He questions the logic of serving birds while ignoring fellow human beings. The true spiritual act, he suggests, is to feed worthy and needy people rather than wasting food on blind rituals.