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20.వేమన - పద్యములు - సి - పి - బ్రౌన్ - Digital Vemana Padyaalu CP Brown PDF

This document is a translated collection of verses by the Telugu poet Vemana from the early 17th century. It contains a preface by the translator Charles Philip Brown providing context on Vemana and the collection. Brown explains that Vemana's verses were collected from various manuscripts as they were full of errors, and he organized them into categories of religious, moral, satirical, mystic and miscellaneous verses. The collection contains around 2000 verses in total. Brown provides some background on Vemana's life and the uncertainty around details, but indicates he was likely from a farming family in southern Telangana and followed the Shaiva faith. The verses themselves cover topics like wisdom, morality and satire.

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0% found this document useful (0 votes)
3K views182 pages

20.వేమన - పద్యములు - సి - పి - బ్రౌన్ - Digital Vemana Padyaalu CP Brown PDF

This document is a translated collection of verses by the Telugu poet Vemana from the early 17th century. It contains a preface by the translator Charles Philip Brown providing context on Vemana and the collection. Brown explains that Vemana's verses were collected from various manuscripts as they were full of errors, and he organized them into categories of religious, moral, satirical, mystic and miscellaneous verses. The collection contains around 2000 verses in total. Brown provides some background on Vemana's life and the uncertainty around details, but indicates he was likely from a farming family in southern Telangana and followed the Shaiva faith. The verses themselves cover topics like wisdom, morality and satire.

Uploaded by

Hari
Copyright
© © All Rights Reserved
We take content rights seriously. If you suspect this is your content, claim it here.
Available Formats
Download as PDF, TXT or read online on Scribd
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�మన పద� �� (�.�.

్ర�న్) — �ఖప్రతం

�మన
�మన పద� ��
THE VERSES
OF
VEMANA
MORAL, RELIGIOUS, AND SATIRICAL

Translated
BY CHARLES PHILIP BROWN
OF THE MADRAS CIVIL SERVICE.

MADRAS :
V. RAMASWAMY SASTRULU & SONS.
1911

Audi Saraswaty Nilaya Press,


Tandaiyarpet, Madras.

�షయ��క.

PREFACE
..............................................................................
........................................................................
1 �పథమ �గ�
..............................................................................
........................................................................
1 �� �య �గ�
..............................................................................
........................................................................
58 �డవ ఆ�� స�
..............................................................................
........................................................................
120 INDEX
..............................................................................
........................................................................
202 ఇతర �ల ్రప��

ఆం�ధ �ప�శ్ ఓ�యంటల్ �� �� ��� ప్ � ��బ� అండ్ �సర్� ఇ�� �� ట్


��� ట్ � �మన పద� ��
�రత ��టల్ ��బ� � 1911 �స�క �ప�.
��ల్ �క్� � 1829 �స�క �ప�.

This work was published before January 1, 1923, and is in the public domain worldwide
because the author died at least 100 years ago.
PREFACE

WHEN commencing the study of a language, we are naturally led to enquire for works
popular among the natives themselves, but composed in a style easy enough to be comprehended
without difficulty by a foreigner. Such an enquiry in the year 1824 regarding Telugu made me
acquainted with the verses collected in the present volume. Several manuscripts of VEMA, or
VEMANA, (for both names are used) were put into my hands, which I perused and translated in
such hours of leisure as my public employments allowed. They proved to be full of errors of
every kind, in orthography, metre, and meaning ; no two copies followed the same arrangement,
and they varied in extent from two to eight hundred epigrams. After collecting such copies as
were to be found at Masulipatam where I was then stationed, I gradually procured others from
Vizagapatam, Nellore, Guntoor, Cuddapah, and Madras. I then caused an index to be drawn up,
wherein nine columns exhibited the places at which the verses appeared in as many manuscripts,
which I thus was enabled to collate. The number of stanzas I found amounted to about 2,500 ; a
comparison, however, showed that the total was little more than 2000.
It next became necessary to reduce the verses to some regular arrangement. Each
transcriber had evidently selected such as he preferred, and no order was any where preserved. I
at length formed the whole into five tolerably consistent divisions; religious, moral, satirical,
mystic, and miscellaneous. The two last of these form more than half the work, but are omitted in
the present volume because devoid of interest and utility. The student will perhaps find the
second and third chapters easier than the first, which may, therefore, be read afterwards.
A system of obscure and unprofitable doctrines regarding mysticism in much studied
among the Telugus ; in such reveries VEMANA has indulged at great length, and there his
meaning is often doubtful. Of such verses I have retained only a few of the easiest. Among the
satirical epigrams I have omitted several wherein railing was substituted for just remarks; and
should perhaps have excluded yet more, but that I observed these to be remarkably popular
among the Telugus.
A few others are left out as more properly belonging to the collections known by the
names of Bha'scaha and Sumati: while some were rejected as being riddles attributed not to
Vemana but an epigrammatist named Tiromale'sa.
A miscellaneous collection of unconnected verses, like the present, is generally
denominated a satacam, which answers to the Garlands or Centuries composed by English poets
in old days; being a series of verses which are similar in metre, subject, and chorus. These are
generally numbered in separate hundreds, but it appeared unnecessary to retain either that
arrangement, or that title, in the present volume, which more nearly resembles the Anthologies
collected in Greek and Latin literature.
It is not easy to ascertain any thing regarding the history of Vemana, which is the
personal name of the author, and sometimes occurs, though rarely, among the Telugus of the
present day. His family name he never discloses, and I hence imagine him to have been a
Zangam: the sect of Sudras known by this name are seceders from the common religion ; they
Worship Siva alone, and, on embracing the Zangam sect, they give up their family appellation,
and are then usually called by the name of the sect alone. Their creed also corresponds with that
taught by Vemana, and this is the only one not satirized by him.
Of his birth-place and circumstances very slight traditions have been preserved. He was
by birth a capu or farmer. Some assert that he belonged to the family of Ana Vema Reddi, a chief
in the candanul (or Curnool) country ; and the brother of the poet is said to have commanded the
fort of Gandicota. Some believe him to have been a native of Crishtipad in Candanul; others, of
Inaconda in Guntoor : and I have also heard it said, that he was born at Chitwel in the Cuddapa
district; but I have had opportunities of enquiring at all these places, and have after all gained no
information whatever. Yet his dialect in a few passages renders it probable that Vemana was a
native of the south-western parts of Telingana, where these towns are situated : and it is believed
that he lived about the beginning of the seventeenth century of our era.
This author is in Telugu literature what Lucian is in Greek - a familiar writer, useful to a
beginner, though neither poetical nor classical. Very different indeed from the numerous refined
compositions that adorn the language, yet far more profitable to those who do not as yet attempt
higher branches of reading. The terse and condensed style used in the proverbs and maxims of all
languages, cannot be expected to exemplify every form of the verb or every intricacy of syntax.
For these the reader must resort to compositions more polished and more diversified.
---

NOTE.

Most of the verses in this author are, like the first twenty, composed in the Ataveladi
metre, and have one uniform chorus;
Viswad abhi rama vinara Vema,

the first syllable of which, (�.) placed at the end of such verses, denotes the repetition.
For " Viswad abhi" some copies have "viswat abhi" and others "viswat obhi." The import of the
chorus is obscure, but the sense of each verse is complete without it. Some believe that the
"Vema" so addressed, was the elder brother of the moralist.
The notes and the indexes will, I hope, furnish every information required by the reader.
---

PREFACE.
VARIOUS READINGS.

I. 20 line 3, ���� ��'న �ట� � �శ�?


II. 101 line 1, ��� �వక�'న.
Most of the manuscripts of this author commence with one of the following verses, which
belong rather to the mystic chapter.
క. �వ క�ల� నవ క�ల�,
�వ భ��� తత� �న�, �ం�మ��న్,
�వ �క �పమ�ల��,
��న� ���న� శర� �యర ��.

�. � �కరం�గ �మన ��� న��


పద� �ల �వ� � �� పఠన ��
న'�� ����, మన �న�' �ద � ' ��
�ప� � న �� వ��� �� �మ.
To the auspicious Bards, to the Nine Poets, to the Siva creeed, to his Essence, to the boon
- granting gem, to those who attend in thi presense of Siva, to the God himself, and to thy teacher
- pray for aid, O Vema ǃ
Whoever shall study the verses composed by the propitious Vemana, that man shall attain
to That Object which is in its nature indescribable.
�మన పద� ��.
�పథమ �గ�.

�మన' నగ �� �ల� �క��న;


�జ�' �ఁ�, �ణ� - ����ర;
�జ�' �న యంత, �� � ��� ల �' ��
�శ� ���మ �నర �మ. 1

ప��మ' న� �' ల ప�కక ��� �;


ప��మ' య� , �� �పబల�గ�;
ప��మ' య� ! �� ప�� ��'��ద. �. 2
___________ The VERSES OF VEMANA.
TRANSLATION.
BOOK I.

1. The Yogi named Vemana hath shone forth in the world ; bow to him, ye men of virtue!
while ye reverence him he will bestow on you sustenance and perfection. Listen O Vema, dear to
the Lord of all ǃ
2. When I cry "Speak, O God," why speakest thou not ? O speak to me, and powerfully ! Speak,
O father, surely I shall recognize thy voice ! ఆత� - ��� �� ��రమ'�
�ల ?
�ండ - ��� �� �క�'ల ?
�త� - ��� �� �వ �జ�' ల� ? �. 3

�క� �' న మం� �ల�'క� � ��;


త�� ��� � �� త�� � 'ల?
చ�వఁ పద� మ'రయఁ �ల�' �క� � ? �. 4

��� ���'� త�� � మర��;


త�� ���'� ��� మర� ;
�' �ధ�న జ�ఁ� ���, ��� � ద�� ? �. 5

��� ��' వం�? ��య��' వ� ం�?


�� �� �డ' బట � బయ� ;
��� జల - ఘట�న ��� � - చందం�. �. 6
_____________ 3. Observances void of purity of heart ! to what end are they ? to what end
is the preparation of food without cleansing the vessel ? void of purity of mind, to what end is the
worship of God ?
4. One real and good sapphire is enough, why collect a basketful of glittering, sparkling
stones ? consider then, is not one verse, if worth reading, sufficient ?
5. While he looks to thee, O God, he forgets thee. How shall a man learn to know himself
and thee ?
6. Who is the joyful man ? who is the unhappy ? if thou seek to know this, this is as evident as
the sun shining down into a vessel of water. �� ��� �న కడ�� �పం�

� ��ం�, � నమ' � � ��ం�

���న' � �� �హం�లం�ల. �. 7

కల � - ��� గ��, �'ల � కర� ం�ల;


మధ� - ��� గ��, మం�త - చయ�;
ఉత��ం� క��, �గ - ���జ� ం�. �. 8

��� �య� �� వ�� న�� ��;


�ట�
� ' �? �� �ట � ��?
�ట�� న �ద� �ట� � �ట�
� ? �. 9

�� గన� - �� త� గన� - ���


చ�� �' ల,� తమ� �� ��?
�బ���' ల � తమ� �బహ� - కల� ం�� ? �. 10
______________
7. Even as a lamp shines in a glass vase, thus shineth wisdom dwelling in the bodies of men of
understanding.
8. A false teacher restrains us in all our acts. The middling, ordinary teacher, makes a
multitude of senseless spells. But the good one combines the whole power of excellence.
9. Profitless are those men, who will bestow neither meat nor drink : what though they be
born in the world ? what though they die ? are not the white-ants of the hillock also born ? and
do they not die also ?
10. Is not the dying of all those we bring forth and of those who bring us forth, an evidence to
us ? Shall our life be to us as the eternity of God ? ఎ�క �� �� ��' �
చ��న ;
చ��నంత �� స��� య� ;
కద� �మరం� కప� ��� న� ��. �. 11

����' డ �� ��� న మ��ఁ� ;


�ల�ల గ��న� �తల ��� ;
�లఁ� య�� �� శలభం� ��� న. �. 12

క�� బ��ఁ��, �� ఫ�� �� ;


మ�� ' రల� ��, మరవ�' �� ;
�ం�� బ�ల�� �డ'�� ��� ? �. 13

ఎవ� � �ణ��� �మ' న� �న� ;


చక� �య ��, �క� �క ;
గ���� మగ� గంప �ట'� �� �. �. 14
11. Whatever he may read who is devoid of understanding, his virtue continues only so
long as he is reading; even as a frog is dignified only so long as it is seated on a lotus leaf.
12. At the sight of women the cupidinous man quits his meal, being stricken with the pain
of desire ; even as the grasshopper delights in viewing the fire that will destroy it.
13. Grass he created for cattle : wind as food for the serpent : and earth for the
earth-worm, forgetting none : behold how he hath prepared food for all the inhabitants of the
globe !
14. No man's disposition will alter, say what we may ; neither can a dog's tail be made straight :
the stubborn woman will even put her husband in a basket and sell him. �� - ���
��, వృ�ం� ���� ;
�డ - ��� ��, ���ఁ ��� ;
��� �ం� ��, �ణవం�ఁ ����. �. 15

ఉ�� క�� రం� �'క� ����ం� ;


�డఁ �డ ��ల �డ ��;
���లం� �ణ� - ���� �ర�. �. 16

�� �క �ం� �వ - వ����'�� ,
�� ��ప వల� �వన�గ ;
�� �లఁ� �నక �వ - వ����'ల ? �. 17

కల � �జ� �ం� కర - కం�ఁ�' ���,


�� పల� � ' �� �జ��� :
తన�� జననం� త�ఁ� ��' ���. �. 18
_________ 15. The root-worm destroys the tree ; the sap.worm destroys the herb ; and the
backbiter ruins every good quality.
16. Salt and camphor are of one semblance ; but if you examine and try the flavours, their
tastes are diverse : thus do the excellent differ from other men.
17. Before the spirit depart give vital medicines and stay the soul in life ; but when the
soul hath departed, to what end are reviving remedies ?
18. Truth and falsehood the Great Spirit alone knows : water alone truly knows the declivity and
the rising ground : and the mother alone knows the generation of her son and also it his father.
అంగ�' ల � వద�, య� దంత�� �' �,
త�� ����త ద�� వడక ;
��� - �ప� ల బ� �హం� ��వ�. �. 19

ఆ� �� గన� న' ర �ం� �డ గన� ;


�ర�' న ��ల చ�� గన� ;
యయ� �ండ ��' న�' శ� �ట� � ? �. 20

అ�� �� �టన' ��లమ'న�� ;


�ం��ం��' ల � ��వ �� ;
�ండ యదమ
� ం� �ంచ�' �ండ� ? �. 21

తన - మ� కపట� గ��న ;
తనవ�� కపట�ం�, తగ ��ల�న్
తన - మ� కపట� ���న ;
తన�' వ� � కప� ��, ధర� �� ! 22
__________ 19. Though the limbs all wither, the teeth drop out, and the body tremble greatly
with decrepitude ; though they be infirm with age, cupidity will never leave man.
20. If they see women, view wealth, or taste delicious sweets, will not desires be
produced in all, even the best of men ?
21. In an unsuitable place never let us hold ourselves superior. To be low is no
humiliation. Small is the image of a hill in a mirror.
22. If thine own mind contain duplicity, others will, like thyself, use craft towards thee : but if
dissimulation leave thy heart, none in the world will be deceitful toward thee. ౘంప
ద�న య�� శ��� తన - �త
��� �' � �� �య ��.
�సగ �� �� �మ� ' ��' �� ! �. 23

�మ�ం� �య తగ�' �� � ర� ం� :
���ంపన' �� �షమమ' �� -
ప�� - �య ��� ' పడ - �య' ఫల�' �? �. 24

�ళ � �న �డ ��� �న� గ ���;


�ట ���' న��క �� :
�ల� ద�� �ట �ర� � �ర �� ! �. 25

�ళ � �న �స� ��� ��ఁ�ఁ బ��;


�ట �క� �త భంగ ప��;
��న - బ�� ��' తన - బ�� �ద' � ; �. 26
________ 23. Though a foe worthy of death fall into thy hand, afflict him not : Conciliate
him by goodness and bid him depart. This is death to him !
24. It is fit to perform no act tardily ; if thou hurry it, it will itself become evil. If thou
take and cast down a raw fruit, will it ripen ?
25. In the waters a ship will float and swim smoothly : But if out, it cannot crawl even a
cubit. Thus where he is not at home, the skilful is of no avail.
26. A crocodile while swimming in water will seize and destroy an elephant ; but out of the
stream it is discomfited even by a dog. Its might then is local, not individual. �ల�
� �కం� �ణవం��ం�� ?
�ల� �ల�, �� �ణ��త.
�ల� వన� �న మలయ - జం�' న� ' ��. �. 27

పం� �ల�
� ' �, ప���' �ం�� ;
�ంజరం� ��, �దమ�' క�.
�త�మ - ���ం� �క� � �ల� ? �. 28

ఎ�ఁ� �� ��ప�' వ� �' న�ఁ �� ;


�'�ల వశ� �� �� �ల� ;
�� వంక �ర� �' వ� � తరమ' � ? �. 29

అ�� ఁ�'�� బ�� �' డంబర� ��,


సజ� � ం� బ��, చల � ��.
కం� ��న' �� కనకం� ��� ? �. 30
________ 27. If there be in a tribe one of excellence, the tribe becomes illustrious by reason
of his virtues, as the grove is distinguished for the sandal tree therein.
28. A pig will bring forth young at five or ten at a time ; an elephant produces but one. Is
not then one man truly excellent, enough ?
29. Any one can instruct a man of understanding, but it is not in the power of others to
teach the vile : Is it possible for any one to straighten the bend of a river ?
30. The light man will always talk big, but the excellent speaks coolly. Consider, will gold ring
like bell metal ? ఓ� �' � ��� �' నరంగన' ���
�వ�' చ� , ��� పరమ ��� :
పం� �రద ��� , ప�� � ��� � ? �. 31

గంగ ���ం�, కదల� గ� �డ ;


��� ���ం�, ��ఁత �డ ;
�త��� న' ట� ధ��' ర� ఁ� ��. �. 32

�� - �� �త �� �స��' ��
�ంటఁ ����' ల � ���తన� :
�� � బట � �� ���న ప��� ? �. 33

��� - �� �ంట ��ఁ� �డ�న,


కట� - �లల�� ���' �� ;
�చ� �' �నం� ��� - ��� �� �. �. 34
________ 31. The vile countehances (or applauds) the vile, and agreeably to this does the
hard miser laud the mind of the fools : the swine delights in mud, will it take pleasure in rose
water ?
32. The Ganges flows with a tranquil course, but a foul stream rushes with a roar. Thus
the base can never be mild as the noble.
33. If you have given your money[1] to an evil man to follow him about is all folly. If a
cat has seized a fowl will it answer to your call ?
34. If a corpse leave a miser's house when he has given the money for the shroud and bier, "alas
for the fees !" cries he, sobbing and sobbing as he weeps ! కష � - �� �� క����'
�ం�,
బ�� - �ఁ� ��� ప�ణ�ం� ;
తగ� �ంట నక� ద��న చందం�. �. 35

�� - ��ఁ జంప �కం� �పల


మం� వల�; �� మత� గల� :
�కమ'�గ, �ల భ��న ప� చ�� . �. 36
�ట�' ల � కల,� మన�' ల � �ంగ��
�;' � ��ణ�ంక�' � �బ��?
�ట సత� � - � మ� శ� - �ష� ం�. �. 37

క�� �ఁ� న�ఁ� �నఁ� మద�న ;


�� �ఁ� �ద� �� �ట � :
క�� �� �� �లం� గ��� ? �. 38.
____________ 35. Coveting the gains of the hard miser the poor man follows him and
bends humbly : this attachment is like that of the fox to the ram.
36. Would you kill a miser : no poison in the world is requisite : there is another mode ;
ask him for a penny, and he will instantly fall down dead.
37. All their words are a lie, their whole heart is set on fraud. To what end then is the soul
any longer ? of what good is life I If thy word be truth, this is a hundred additional years of life.
38. In the day of wealth a man is puffed up, and cannot see others ; when in poverty, he has
nothing left to bestow : Is there any season free from the ills both of riches and those of poverty ?
క�� �న �� కద�ంప�' �� :
��� �నగ �� �స� య�న ;
సంపద గల �� స�� �తకమ' �. �. 39

�ర� �' ర� �� �ర� � - తన�' ల ?


�ర� �ప� �ప �ర� �' ల?
��� �య� �� వ�� �ర��' ల ? �. 40

�� ��వ �క, తగ �' � ���ల


�ర�' వ� డ', �� �న��� ;
�� �న �మ� �� క�న � య��. �. 41

�ర� - జన� మం� �ణ� ం� �య�


�� ధన� �శ ప�ట �ల �
�త� మర� �య �ద�న చందం�. �. 42
_______ 39. Seeing he cannot see, he will not open that mouth of his. Hearing he heareth
not, through arrogance. Such is the disorder[2] of the man of wealth !
40. To what end is an authority that can neither decide nor determine? of what use is a
genius who neither can join nor loose? What good is there in the empty bragging of those who
give neither meat nor drink?
41. He who neither eats for himself, nor will let his friends approach, the vicious brute, is
like to a lifeless image (scarecrow) made and set up in a field.
42. If a sinner in his former birth performed no virtue, all his longing for wealth is like seeking
to reap when you have forgotten to sow. చ�� గ�� ��� సర�� మం��;
చ�� �� ��� సమ� ��;
త�� ���'� తల� �డ� ��. �. 43
�ప� - కృప న�� �� ��� ��,
�పజల ��� �� ప�� �దప;
�గర �య బం� �ం�క ��� �. �. 44

�పమ'నగ �� పర�శ�న ��
తన� కర� �ల� ద���ం�;
కర� - తం�� �క, గ�క� �ం�'�� . �. 45

నక� - �నయ�ల� నయ�ర�� బ��


��వ�ల � - ధన� �డ ���
��� - �� - �త �� చ�న � ��. �. 46
________ 43. A lamp, if supplied with oil, flames meetly: a light devoid of oil expires. Thus
when the body ceases to live our thoughts perish with it.
44. He that, relying on the prince, ruins the land, the sorrows of the people shall reach
him, and at last he shall fall. How long shall the bounding ball retain its elevation.
45. What is called sin does not pertain to any peculiar place ; it is attached to (or mingled
with) our own acts. It is better, then, to keep one's eyes open, than to be a laborious performer of
meritorious works.
46. Practising the humility of a fox, and talking obsequiously, he heaps up all his wealth, and
does not use it: thus is rice sprinkled at the mouth of a bandicoot trap. �� � వ��
�� మ� � �� �� ;
�ంట ��, ధన� �ంట �� ;
�� �డ �� ధన�' డ ��� ? �. 47

��� - �త�� వ� �� - �త�� వ� ;


��� - �త�� వ�, �� ధర�
�న� ��'�' న�' ప�� ���. �. 48

�� ��న' �� గడకట� � �' ల ?


�� - �ర ��ల� వగవ�' ల ?
�ష���' �� ���� ���' �. 49

ఇ�� ����' � ���� ��� �


�� యతక ��� కమ� �� ;
మన� ����' � మ� యంట ��� � ? �. 50
________ 47. When he departs this life his riches follow him not, neither when he returns in
another transmigration ; when he again dies he carries not his wealth with him : where does he
go and where does his wealth go ?
48. Naked was he born and naked does he depart. He that is in the body wanders the earth
as though naked : Long as he live he cannot become a doer of good.
49. Why make projects, saying, I will go to Casi (Benares)? why long after the noble holy
springs? How shall that Benares (heaven) be attained by the evil doer?
50. Though iron break twice or thrice, the smith knows how to heat and weld it. If the spirit
break who shall restore it ? పర�� - �ర�� ;
పరధన�ల�' స పడక పర�త�� ;
ప�ల' ��న �న' �గక
ప��' న� గ �బ���ఁ� ���� � ��. 51

అ��న� ��దత� � ;
���న� �బహ� �' ట ���ల� �న� !
య��న�' �� ��� �
���న� - �బహ� �ం' � �డర �� !. 52

�ళ ��� - �ప �� �ంస�' శ�
�లమం' � ��� ��న' ��
�శ ��� మ���' �� ���� ; �. 53
_______ 51. He who keeps himself afar from another's wife ; who desireth not another's
wealth, but is benevolent ; and though others be enraged, is not worth ; and who lives in the
esteem of others, is the wise Man.
52. Listen to the scriptures, that declare ignorance to he the servile (Sudra) state, and
wisdom to be (Braminship) the priestly rank. Behold Valmiki the bard (who was once a
highwayman) when his ignorance ceased, attained the Braminical rank.
53. Like as the fish in the waters, through desire of the delicious bait, is fixed on the hook and
perishes : so a man if seized with desire is also ruined. �ం� �వ� ��� ��ంప
ప��� !
��ణ�' వ� ��� భ� � �య !
ధన� �వ� ��� ! ధర� � తన ��� . �. 54

�ర యన' నవ�� , నమ�వ యనవ�� ;


�� - �� న�� �చ� వ�� ;
�ం� - �� ��� ��� న �' ��. �. 55

�� - పం� �డ ���' �ం�� ;


�ట� ��� �డ ����ం�;
��� �� మ�� �ం��' ���. �. 56

ఉ�� �� ��� ��మం' త ��న


పంచ - �హ��� భస� �' � ;
�ద� � ' ��మం' � �� మంట�' గవ� ? �. 57
_______ 54. Whose is the body, that we should continually nourish it ? whose is the soul
that we should devout to save it ? whose is our wealth? virtue alone is ours !
55. He may ejaculate Nara ! (Arjuna) or Namasiva ! (a name of the deity) and we may, in
seeing him, say, Good ! Admirable ! and laud him; but he is in no hurry to open his purse and
bestow a farthing.
56. If you behold the fig (ficus glomerata) it is like pure gold ; if you open its belly and
look in, it is all worms. Such is the ostentation of a reserved man.
57. By the groaning of a buffalo hide bellows (in the world)[3] the five metals are calcined :
when good men grieve, will not a great flame arise to heaven ? మం� �న ��
���;
మం� �నగ �య �ల� మ�� వల�న్;
మం� �న ��� �గ�;
మం� �నం గల�, �� � మ�� ��. 58

తల� �గ �� త� - పచ� డ� �జ �
��ల ��ల' ర� ��న'� �;
�ద� - ప���'ట ���
� �' �గక. �. 59

���ల �ఖ� �� �త�ం� ��కడ


�య� మ��ం� �� �జం�;
�� - గ�� - ���'�� � చలనం�? �. 60
________ 58. If the medicine is taken the wound will be cured. There is also a medicine
which, if thou give it to her, a woman will love thee : there is a medicine by which disease is
cured : if thou take a certain medicine, it causes fatness.
59. When he beholds a turban on the head, a well fitting coat, a fair belly and rings in the
ears, the beggar approaches him, little supposing what a mere brute the miser really is.
60. He who being given up to the pleasures of women, cannot exercise firmness of mind, verily
shall be ruined. Like as a tree on the river bank is ever unstable. ���� ��, ���
�ప� �� ;
��� �ట� �� �చ� ��� ;
�� - ��� - ��� ��� ����. �. 61

ఇం��య పరవ�డ' ధ�ం


�ం' ��య పరవ�� భ��డ
� మధ� �� ;
�ం��య జ��' త��� �
�ం��య సమ� �� �న మ��� ��. 62

తన �ణ� తన��ండగ
�నయం� ��� - �ణ��ం' ��, మ��
తన�ణ� �� ��యక,
పన� ��� న' �� �� �భ��ఁ� ��. 63
______ 61. If thou wilt work for hire, and slave, and gain, and give it to thy wife, she
knows to applaud thee: but a thousand-fold will she revile her husband, if he falls into poverty.
62. He that is given up to his senses is the lowest. He that is delivered up to his lusts shall
through devotion become medial. He is the best who hath conquered his lusts. He who hath
subdued his passions and commandeth himself is (hear me) the mighty lord !
63. His own disposition remaining, unaltered in him, he concerns himself to weigh in his mind
the temper of another ! He who, himself yet ignorant of his own nature, laments only for his
neighbour, is a fallen creature 0 Vema ! ��� - ���' న �ష - ����' న,
���' న పరమ - ���' న,
���లఁ ��న' �� �త�ం� రం���. �. 64

�వ�ం� - �ట తగన' ల�
� ' �� ?
�ఖ� � గల �� జ�ద వల� ;
�ల��ం��' � �ంగలం�ం�� ? �. 65

���న �ణ� - ���� ��' న�


జగ��' ల ��� ��� �క
నం' త త�� �రక�' డ�డ� ��. �. 66

�త� - ��� గ� � ��న �ణ� ం�,


�ం��' నన' �� ��వ ��;
�త�నం� మ�� - వృ�ం�న��ం' త. �. 67
______ 64. Whether he be a fool, or a fop, he he a patient or a pre-eminent ascetic,
instantly on beholding women is the heart of a man delighted.
65. If the place where you are is troubled, you should pass to a more comfortable land. If
the pond dry, will the cranes remain in it ? (An allusion to a fable in the Hitopadesa).
66. Were the earth void of the excellently virtuous, how should the world stand nor be
burnt with fire ? They are not so very frequent : but only here and there.
67. A good work performed with a pure heart, though small, is not trifling. How large is the
seed of the banyan and the mustard tree ! �డ� �� ��లఁ ���� �వం�
అడ� పడ� ���' ప�'న;
��న - ��ఁ�� �డయ� ��� � ? �. 68

ఎ�� �' న - �శ�' �మ� �ండఁ�;


�క� బ�� న�� ����ం' � ;
�క� వం� - �శ ��� ండ�' వ� �. �. 69

అరయ త�� కల� � ' �� - ��ం' డ �


�డల�' ల ల�� ��శ�ం� ?
ఓ� �ండ �� ��న చం�న. �. [4] 70

�ణవ� య� �వ� గృహ� చక� గ�ం' �,


�క�ం' ట ��� �ల� ��;
�� �న� ��� ��ర� న - గృహం�. �. 71
______ 68. Utterly does the Deity destroy the wicked. God does not interpose if evil
befall him. Will the king be pleased at seeing a barren field ?
69. When his passions are redoubled, a man is seized with madness and roams the earth.
Cupidity makes a man as restless as a dog.
70. How should fortune dwell in the houses of those who perpetually tell lies ? It is like
drawing water in a leaky vessel.
71. The house of a virtuous young woman is orderly, she is like as a light shining in a dark
room : The house in which a first wedded wife dwells, is like as the place of divine worship.
ఇం� �� ��� �ల �ర - �ంతల
�ంట ��� - �� ����� ;
పంట �� ��� ప�� ��న య��. �. 72

�జ - వ�ల�' �� రణ - రంగ�ల �ంత ;


పరమ - ��ల�' ల � పరమ�ంత ;
యల� - న�ల�'లన� ' ��ల��ంత. �. 73

త� � - దం�� �ద దయ �� ���ం�
�ట� � ' � ? �� �ట� � '�?

� � � న �ద� � �ట � �ట�� ? �. 74

�ంద� ��� �న� �


మం�ం�' �� గల�' మ� �పల� ;
�ందల - �ట� ��� �
�ం �ం' �' �� గల�? మ�� �� 75
______ 72. He that leaves his wife at home, and roams after incontinent women in the
world is a madman. It is like leaving his fruitful field, to go and gather mere gleanings.
73. The thoughts of kings is perpetually on the battlefield. Eminent saints are constantly
thinking on the Most High. But light men are always thinking on women alone.
74. The son who hath no regard for mother and father, what matter though he be born,
what though he perish ? Do not the white-ants in a hillock come forth and perish as well as he ?
75. A medicine may always be found somewhere in the world, to heal wounds received in front.
But hath any remedy been found to heal the wounds of slanderous words ? తత� �'
�� - �� �వం� �' ��� ;
సర� - �ర�ల� జంప �� ;
కద� ��ం� �� గరళం� ��ం�� ? �. 76

�ళ � �ద �గ � �ల�న య�� � ;
త�� �గ వ�� �� �క ;
��� - �ండ�ంత ���ం� ప��� ! �. 77

�మ�ర - �ద� �' ��న ��' ల �


�తలఁ బడ� య�� �ద� �త
తత� �' �� ��క తన� �ం�' ల� ? �. 78

�వ - �వ�' �గ �డ�' న� �� మ� ;
�వ���' �ంగ దన� �ద్ �;
�జ�' దయమం' ద ��రం� ��వ�. �. 79
______ 76. He who knows the truth knows the Divinity, and this will enable him to slay
all his lusts. Will he who has swallowed a delicious plantain, swallow bitter venom?
77. When a bubble stands on water, a rapid rush in passing destroys it. Alas ! what
affection men feel for the frail earthen vessel of the body.
78. Like as all those who comprehend the science of alchymy by reason of that skill
suffer no more sorrows, so when thou hast learnt the truth, thou shalt no more grieve.
79. If thou knowest the nature of life, and that it consists in the temporary union of soul and
body, never shall thy mind perish in delusion. If thou knowest the Deity, -wisdom shall shine
within thee; after the light hath arisen darkness shall no more remain. ఆశ�త
మ���' �� గల � ��
����ం�� �భమ' ��ప� �క ;
��� �ండమం� �స� �గల భం�. �. 80

పర స�' �� �� బం�ర�' న��;


క�� రం� �� � గల�న' ��;
�ష� మం� �� �స�న' ట'� �, ��.� �. 81

�ండ ప���' � �త�� [5]�నవ�� ;


� - తలం�నం� �ం���
�ల బ�న న�ఁ� ���ట య�ద�! �. 82

జప� �హ� - �జ �ల �� �దప


కపట� �డ �క కష � - న��
���ం' � ద �క ���� తమ�న. �. 83
______ 80. Through strong desire do men wander all the days of their life, unable to rid
themselves of delusion; like to flies that settle on a vessel defiled with wine.
81. As iron by touching the Philosopher's stone becomes gold ; like as camphor unites
with the lamp, and both become fire ; or like as the odour in a flower is united therewith, such is
absorption : it consists in the uniting of our soul with the Divinity.
82. Though a vessel be broken, a new one is easily procured. Is it then marvellous that
after a man's death he should acquire a new body?
83. After much meditation and external worship, wicked men, who cease not from hypocrisy,
are unable to attain beatitude, and sink into darkness. ఊర �� - �కమం��' �త
�కమం�న ;
�ప�' � �క ���న ;
పరమ - �� ��, పర��� �' తడ' �. �. 84

సత� మ' మ� �ండ, ��నమ' మ� �ం�,


��నమ' మ� �ండ సత� �ం�
��న సత� ��� సమ� - న �� �ఁడ' �. �. 85

�న�' సఁ� కన� , �సం� * [6]మ���� ;


�స�' సఁ� కన� , ��� ��� ;
��� కన� �సఁ †[7] �గ ��న � ��� . �. 86

�ంగ �ట�' డ ���� ��ం� ?


�త �� �త�ల� � ' ��?

��� ప � ��, �ణ�న మ� ‡ [8] �క. �. 87
______ 84. In the world above, after finishing his holy course, the perfected saint shall in
reality behold the Great Spirit, devoid of all form, and say, This is He !
85. If thou be endued with truth, thou shalt attain wisdom ; by gaining wisdom, thou shalt
attain the truth. He is the regenerate, who possesseth wisdom and truth in an equal degree.
86. Meditation is of superior merit to the bestowing of gifts; as understanding is superior
to meditation ; and to cut off our lusts, is superior even to understanding.
87. If thou use the words of hypocrisy, how shalt thou attain beatitude? thy vain babbling shall
never pass as good : this is no dignified undertaking, but only a fruitless inclination.
�� �� �ప - క�క చందం�న,
ల� స��� �� జల� ��;
�శ� �త� �న� ��� �రం�న
�ం��'�, ��యం�� � �మ. 88

మంట �హ�ల� �� �లలయం�


బట� �డలం�, బరగ ��కఁ
�టన
� ం�న'ట,� �నఁ� �హ� ��. �. 89

క�ష�'ల � (��య), దల వం�ల� �ల


మ',రయ తత� �' ల�
� 'త� ఁ���;
���నం�� మ� ��ం� �వ�! �. 90

అనగ ననగ �గమ �శ���� �ం�


�నగ �నగ �� ���ం�
�ధక�న బ�� సమ�� ధర�న. �. 91
______ 88. Like to the flame of a lamp that is placed out of the wind - like to the ocean
free from defiling whirpools - is the unagitated soul when free from change. This is named
beatitude.§[9]
89. As metals unite with flame, and a spike with wood, and figures with the walls on
which they are painted, so are the body and living soul united.
90. Know that sin is always the cause of drooping the head ; that all true good originates
in the spirit, but to comprehend this requires much firmness.
91. By talking and conversing affection increased : as you continue to eat even the bitter Nimba
leaf, it becomes sweet ; so by practice may we succeed in any art whatever. ��ల�
క� ���' ��� ం� క�� ప'
కం��ప�ం� �రణం�.
�రణ�న �బహ� - కళ ��ంగ వ��. �. 92

�� �రల �డ �� �గ ��ం�
�మ - రసం� �డ �భమర �' �ఁ� ;
పరమ - �� �డ' భ�� ం�' �ం��. �. 93
అడ� ��ఁగ ��' �కస�న ��,
అవ�ఁ �ర � - ��తలం� �� ;
ఒడ� ��ఁ� ��' �డయ� �డ� ! �. 94

క�� రం� మన� �ం�ం� ���


��న - �ప - �ఖ�ఁ � న�ం� ;
�న వ�� �' త� - �కమ�ణ�' �చ� . �. 95
_______ 92. Large is the eye-ball, minute is the pupil ; yet in the pupil alone exists the
source of vision : such are the mediums through which we view the Deity.
93. As the bee knows the direction of the hive ; and as the humble bee seeks where the
sweetest sap is found : so does a devoted spirit seek after the perfected saint.
94. Though we roam the wilds, sanctity is not in them ; nor is it in the sky ; nor on earth
in the confluence of holy streams. Make thy body pure and thou shalt behold the king.
95. The devout man who longs for a heart pure as camphor, shall himself shine as the flame of
the lamp of wisdom. By the gradual progress of his soul shall he attain his desire. ��'
�న ��' �� ;
��ం�న �� �ం' �, ��� �� డ� ;
�� దలం�నఁ దల��
�� న�న �� న�� ! �జ�గ ��. 96

�� �ర�' �, �రం� ��' �;


�ర�న �� �ర�' �
�రమం� �� క� రమ� �' �ం�. �. 97

��� య�భవం� సృ�� � పల �క,


సంశయం� �డ� �ధ�ల�;
�ల� ��� �క �క� ��� ? �. 98

ఇం��య�ల �త�' �ం � ��ం��


���[10] మ���' ల �ద� ��� ?
ఇం��య�ల �� ��� ���. �. 99

96. What thou sayest, O God, I will say ! where thou dwellest I will remain enwrapt; my
thoughts shall be like to thine ; and when thou smilest, I will also smile.
97. Water becomes saltpetre, and saltpetre turns into water ; nitrous water is converted
into nitre : so strong is the attraction between a salt and a fluid.
98. If, while on earth he attain not the enjoyment of God, never shall the aspirant be freed
from doubt. Can a house be luminous devoid of a candle ?
99. Why should the fool, who is still agitated by his lusts, seek after God ? Forsake your
passions, and ye shall see him. క�� �ండ �ధ� �గమ� �ఁ ���న
�ల �ఁద�' ల �� మన�?
తత� �' �గ ��క తత� ం� ��� ? �. 100
ఉత�� - త��ం� తత� ��
� ' (ల �ద)
మ�మఁ �� �� మధ� �ం�.
�ష��, �దర - �ష�డ' ధ�ం�. �. 101

హృదయమం� �న� ��� ��యక,


�లల�' ల � ���� ���ర !
�లల�' � �ం�, ��లం� �క? �. 102

గం� - �� �� గం��' న� �� ;
క��' �న �' � ఖర� �� ;
భ� � గ�� �� ప�� � ' న� ��. �. 103
______ 100. If one have drunk his belly full of nectar, how should his mind run upto
milk? When we know the divine essence, to what end are other things ?[11]
101. The best of the excellent on earth is he who knoweth the truth ; he who displays his
own greatness is in the middle state ; and he who wears a religious garb to nourish his belly is the
lowest of all.
1.2 O ! ye who, ignorant of the God who dwells in the hear, bow down to all stones, ye
mere animals ! what is there in a stone superior to what is in a lining body !
103. A single spoonful of milk from a good cow is enough ; of what use is pailful of ass's milk ?
a single handful of food given with faith (zeal or affection) is enough. బండ �ద
�లమ ��ం� త�� న,
నల��' �� �' �, ఆశ ��;
�ంట ప�� �లమ �ల�' ద� � ం� � . �. 104

�� - �� �న ��లమన� ' ��
�భమరమ' �� ��� �బ��న' ��;
��� ��� �నక, ��� ��' న�. �. 105

�ట �ద� వ�� ' మ� ��� ��ండ,


�ద� వ�� ��, �న� ��;
మన� �ద� ��, మ��ంత ���. �. 106

మన�నం� �� � మల���ండంగ,
మన��' �గ �క, మ���' ల,�
మన�నంట �క, �య� ���. �. 107
_______ 104. If you painfully dig a well in a rock devoid of a spring, you will suffer great
weariness, but not gain your desire : but a pit dug in low ground will support a tribe.
105. Like a cuckoo lives in a crow's nest ; like the worms live that are hidden by a wasp ;
*[12]is he who honours a teacher : he shall himself become a master.
106. Speech may be corrected so as to be without irregularity ; a stone may be carved into
a fine form ; but the mind can never be altered, no, not in the best of men.
107. Though the principles in wich beatitude originates exist in our heart, all men who are
unable to know their hearts, and to restrain their minds, vanish in death. మన� �� �
య��, మ��' �ంగగ ��,
మన��త ద�� �య�' �;
మన� �న �న మర� �డ � ' � ��. �. 108

మ��' ��న �� మ� �న�ం��,


మ��' �ం� న�� మ�� న��;
�ద� త���న �డ� � ��ఁ ��. �. 109

�బహ� �� ��గ� �వ�ం�ం��,


త�� �� - గఁ ��, త�� ���,
�క - ��� ���, � - �� �డ �. �. 110

��� ఁ ���ండ �ం�� దత� ం�;


త�� ఁ ���ండ త�� �య
��� �'� �న �� త�� ��' �ఁ��. �. 111
______ 108. They cannot learn that the heart is the source of perfection ; they are
entangled in their lusts and perish ; he who is converted into pure mind is the saint who knows
the great secret.
109. No where do we see one who knows his own heart ; he who knows his heart is rarely
found. If he search, he shall with joy find Thee, O God even in the body.
110. The mind cannot see God as long as it is in this life : but convert thy body into a
temple, and restrain thyself : give up all worldly thoughts, and see him with thy internal eye.
111. By looking to Thee, is wisdom *[13] perfected ; by looking to ourselves, we fall into
delusion ; when we know Thee, we shall know ourselves. �� ��ఁగల�, గగనం�
గగనం�,
మ�� మ�� ఁ గల�, మంట మంట;
�� �టఁ గల�, �ర� లం�' �ం�. �. 112

��క ��క ��� ��ంత ��� ం� ;


��� ��ఁ �� �ద��ం�;
��క ��� న' �� �రవ�� గలర� ? �. 113

త� వల�న � వల��
త� వలవక �న� ద�� ఁ� వలవ� ('లన్.)
తన� ప��పం��
తన �య� ప�� �� (ధర� ��) ! 114
______ 112. In the dissolution, at death, of the five corporeal elements air returns to air,
ether to ether, earth to earth, flame to flame, and water to water ; thus does the spirit attain purity.
113. By searching and seeking, he who knoweth the scripture *[14] is found : he seeketh
the man who seeketh him; alas ! are there any who are wise and seek him ?
114. If we love him, he will love us ; if we love not him, never will he love us : all our display,
all our hypocrisy, will be of no avail [in the world]. �� ��� �క, ��స� - �సనల �,
సంశయం� �డ� �ధ�న�;
��త - �ప�న� �ఁక� �డన'��. �. 115

�ంత�న సకల �ర� �


సం�షం�న� �ం�; సత� � జయ�;
పంత� ����; ధర� �-
�ం�'� �ప�స�ల జ�ం��, ��! 116

ఉ�� - జ��, పరమ - ��శ� ��ఁ ��,


�గ� �� ��, ��య ��
అమృత�'� ��ల హస��' �'���? �. 117
_______ 115. Without personal experience, the mere savor of the scripture will not remove
the fears of the aspirant ; *[15] as darkness is never dispelled by a mere painted flame.
116. By gentleness is every object pleasantly obtained: truth shall become victorious : our
vow shall be accomplished. How great were the difficulties overcome by the gentle
Dharma-Raz ! †[16]
117. When the sons of earth see the holy saint ‡[17] they revile him, but cannot understand him.
Can the hand discern ambrosia from other tastes ? ����'�� గ�లఁ ��ం � �,*[18]
�ద�గ,
�ప �ంతఁ �� �మర�న
మ�� �ం� �క� �ంస� �న� ��. �. 118

అం��' �� �ట�' డ ��� న' ��,


�న� �ద� తన��, న� �ల' ల?
�న� �� ��� �ద�
� ��గ�? �. 119

�దటఁ �� �� [��] �జ�ల�' �� ,


�ద��' �క �గ �లక�' ��;
�లక పృ�� ��� �ల�� వృ�ం�. �. 120
________ 118. However often he be re.born in the human form, stupidly does he meditate
on sin alone: like a lame dog who in imagination eats flesh.
119. When one has learnt to speak prudently, why should we think of his youth or age?
May not a lamp burn bright though held in the hand of an infant?
120. The water at first poured on the seed affects it, reaching the root; soon it raises a sprout j
the shoot grows in the soil; and the tree comes to light. మగ� �లమం� మ�వ
క�ం � �న,
��ల �లమం� �ఖ�ఁ �ం�.
క�� �� �ం� గల�ంత ���.
బ��, ��త బ�� బ��, �మ. 121

ఆ� ��� �� �రం� ఒక� �;


సత� - �ష� �� సత� �'క�;
పరమ ఋ����, ��� ం� ఒక� �. �. 122
�రకం� �� �� �� క��;
సమ� �� �డ, జక� ఁబ��;
����� �డ, ���'ల � ���! �. 123

సజన� �ల ��� ��ంపఁ� ��;


�పకృ��'�గ�'న� , భ� ���.
ప�వ�'�� �� భ� � ��� �ర'�? �. 124

121. If in the time of her husband's life a woman labours, she shall enjoy comfort in the time of
her sons; all, however great, participate in wealth and poverty. The strength of strong sons is the
greatest of all.
122. The six flavours *[19] are diverse, but taste is one ; various are the creeds regarding
truth, but truth is one: and saints differ among themselves, while he on whom they meditate is
one.
123. If thou look to God through the appointed means, there is a certain; method of
attaining t» him: if thou look steadily to him, it shall become straight 5 but if thou look to him as
a fool, all his light shall depart.
124. Cease not from friendship with the good: till we understand our fallen nature, we have no
faith; how shall a sinner attain firmness in faith? ఇ�� క�ల �బహ� �'�� �డఁగ
వ�� ?
�� క�� ��, �� ��.
�� �న�ం� �డంగ వలవ�? �. 125

�ల�ల� �� �రవసల � � ఎల �
��, �సల'�� ����
�సన� ���న �ఁ�� �బహ� ం�! �. 126

మ�� � ��మం�, మం�� జ��ర?


మం� �� �� మ�వ�'ల?
�ళ � �� ��, ��ల� �ం��! �. 127
_______ 125. With such eyes as these how can we view the Deity? the eyes that see him
are different, the vision is diverse. Must not we look to him with an internal eye?
126. He who hates all these evil periods of life that are burthensome as a beam; and who
cuts off all his passions ; who knows the true value of his feelings, he, (go to) is become endued
with the divine spirit.*[20]
127. If it is said "Eat earth"†[21] ye flame with rage; why do ye forget the good ye derive from
the soil? The benefits of water pervade the world without acknowledgment.
�వ�'డ�ం�? �వ�'క� డ�ం�?
��రం� �డ గ�� �ం�?
తన��'న� �ం� సల � �'ల ��య�? �. 128

ధన� �డఁ ��� ధర� ం� �యక,


�� �నక �స� ���క,
���'గ ��� �రవ��' య� �? �. 129

ఇ�� �రల సంపద


��� �' ��, �� �� క��న్?
అ�� లమ ��� చ�న � ,
�చ� ల���' ��ం �, �న� ��! 130
______ 128. Where does life reside? where does thought dwell? what place is their
habitation? why can ye not perceive the evident*[22] abode of these two principles.
129. He heaps up wealth, and gives none in charity he consumes it not himself, but hides
it! Will not the bee that stores up honey yield it by force to the traveller?
130. The wealth of liberal men shall always increase; poverty shall never befall them : when
that †[23] well has ponied forth its waters, again'shall they be plentifully produced.
�లఁ గల� ��' ��� ����,
న�� �ంబ �గ� �'న య��'
�� సజన � �ల �ంగత� �ల �త,
�ఢ జ�� �� � �న� �మ! 131

��న �న�ల� �ప�� ర�ం�,


కడ� ��� న'�� ఘ��, తలప,
కడ� �ణ� �'న క� �� - స�� �,
�డ �గకయ �ం��'�� �మ! 132
________ 131. Water mingled with milk bears the appearance of milk; and thus becomes
acceptable in sacred rites : thus, by intercourse with the pure and excellent shall even the foolish
attain perfection.*[24]
132. The rich man who takes the destitute by the hand and rescues him, shall ultimately, in the
presence of the glorious Siva, †[25] shall unceasingly dwell in happiness. ఒక� ��ఁ
��,� �క� భ�ం��,
�� �� ��� వ�స ���;
�ఁప �ం��'ల �ఁప� చం��?
జ�� �ప �ం�ఁ జం� �మ! 133

క�� �� �� � �� ��న ��
ఉభ�ల'రయఁ, �� �ం�న'��,
�ద �దఁ �� �న�� �ం��. �. 134

పరగ �� �ం� పగలఁ �టగ � వ�� ,


�ండల'�� �ం� �ట � వ�� ,
క�న ��� మన� క��ంపఁ� ��. �. 135
______ 133. They will strike a man on the face, *[26] and devour his substance ; they in
turn shall be smitten on the mouth by the goddess of death : as fishes, preying on the fishy tribe,
are destroed by man in just retribution.
134. He who has lost his eyes, and he who has lost his legs, unite to aid one another; so
the beggar unites with the poor man.
135. A stone ball may be broken, the very hills may be reduced to dust; but the heart of the
cruel man can be melted by nothing! అంత �రత �� య�శయ ���
��� న�� �ల � � �డ, ష
��� ఁ �ల� �� � �శ� య�గఁ గ��. �. 136

తత� � �ర�'న, ��ల �ద��,


�� తత� మ��, తత� - ��
తల�ల'�� ��గ, ��,�, తత� ం�! �. 137

�ట�'డ �� మన� �ల� ��;


�డ� �ణ� �� �జ ��;
��� గ�� �� � ��� తన��? �. 138
______ 136. He who, free from fault, and full of love, believeth on Thee and with all
austerity worshippeth Thee; he shall certainly attain release (mucti: see v. 88, n.)
137. When he is well grounded in the truth (tatwa) he searcheth it in every place, and,
united with holiness, shall be transformed into it; all his vain thoughts shall be done away; and
he, (go to) shall be perfect.*[27]
138. Talking is one thing, and the temper of the mind is another; the qualities of the body tend
one way, and our intention another! How shall we attain salvation! and what path is this we are
pursuing? �ల� చక� దన� �ర�'న ���
��� క�ణ �క �తగ�ం�;
�� క�ణ �క ��� � �ర ��! �. 139

ఎంత కష�
� ం�నంత �ప� �ంత;
�ంత �త ��లఁ ��� మన�;
�ంత �క �'న� �డ� సంపద ��. �. 140

ఎ�� ��� ��ం��


��� ��� �� ��� ��� ట �ల�న్;
��� ళ ��ఁ �ఁ జన� � *[28]
మ�� '�� �ద� �'ల!� [మ��] ��. 141

ధన�'�� న� మన�'�� �,
మన�'�� న ���ణం� �నక �'�� న్;
ధన�'��న మన�'� ��;
మన�'��న ���ణం� ��� ��! 142
139. As the beauty of a woman, and her lovely bloom, if devoid of grace in her husband's
eyes, are all unprofitable; so devoid of Thy grace, all our skill is fruitless!
140. In proportion to a man's difficulties are his wicked devices; by such thoughts the
mind is much weakened; if devoid of anxiety, he possesses an imperishable treasure.
141. However many days he livps,. however long he is learning, and however he is
distinguished, in a few days he dies, and is turned to earth, with all his skill.
142. As wealth increases, inclinations increase; with our inclinations, our evil nature fails not to
be aggravated ; when wealth ceases, our lusts leave us; and with those lusts are our bad
dispositions diminished. �న వ��'వ� � ��� న;
��నంత� తమక - పడక �వ�ంప వ�న్:
�� క� �వర� ���న
మ��� � �� - ప��, మ�� ��. 143

ఈ కపట �టకం��,
ఈ కపట� చ��ల'�� �ం� ద�ర� న్
ఏ కప�'�� � ���,
� కప�'�� న� ���� , యల�� ��. 144

ఎండ �ళ �క�' క� �న� ��,


�ం� �ండ �� ���న'��,
దం�� బర�'త� తత� ం� ��య�! �. 145
________ 143. Whoever speaks, hear him; while listening, be not wroth, but examine it
well, with discrimination:*[29] if, by listening and viewing, he discover the truth, (go to) a man
shall become excellent in wisdom.
144. Him, the hidden spirit, who created this well contrived mystic dance, and delights in
these recondite studies;†[30] worship that inscrutable spirit, and rejoice in him, O Venus !
145. Like as when the sun shines clearly, and darkness hides itself;‡[31] and as when clear water
fills a vase; so fully and clearly let us com prehend the essence of the supreme spirit.
ఎం�న ��' కట'డ��
ఉం�ననంద�� ��� ��� � �టన్ � ;
దం� గల వంశ � � ల �

చం��ం�'క� � � చ��� ��! 146

�ష� - వర ��న� �� �ప �రక


�� మత� �న గ�� న��
��� ��కన', రయ, ���'�� �న� , �. �. 147

ఇం� �� ధన�, "����" య���,


మం� �న ��, మం� ��!
�ంటఁ �� �ంట �ల � ��� ��. �. 148
______ 146. If there be one dry tree in a forest, it will produce flame by friction and
sweep away all the rest: thus if a base wretch *[32] be born in a noble race, he will destroy it all.
147. The teacher†[33] who is unable to shew the path of holiness to his disciples, and
plunges them in an evil creed, his wisdom is like that of a bullock entangled in a field of
maize.‡[34]
148. The wicked wretch §[35] considers the wealth in his house as his own for ever, and hides it
in the earth; yet he cannot carry a cauri or a farthing with him when he dies. �శ
�ష�ల� �ట �యక ��
�'త� �న�ండన' న� �న�;
�సమ'ర� �డ, ��సం� �రక�! �. 149

�రప �ంజఁ �డ �ద నలగ


� �ం�;
��� �డ, �న ���మ' ��;
సజ�
� ల� �� �ర�,��ల�ం�. �. 150

పర� త - వన - ��, ప��మ వరన,



�ప - ���'�� ��� ప��?
�బహ్మ - ��� �ంట ��కృ�డ'���? �. 151

149. God regards not *[36] our country or our garb; he dwells in the soul, intimately entwined
therewith; an assumed garb †[37] is merely worn for the rake of the belly.
150. If you look at a grain of pepper, it is externally black; if you bite it you perceive ‡[38]
that internally it is pungent. Thus imperceptible is the worth of the excellent.
151. How can the conduct,—so different from his own§[39]—of the hermit who abides in the
mountains and wild, be comprehended by him who dwells in the pit of secularity? will the
natural man follow after him whose practice is godlike? క��� యట �డ, �ం�
నలగ � �ం�;
ప�మ�ం� �� ప�మళం�;
��� �న �� �ణ��' ��, �. �. 152

�ంగతన� రం� �ర� �ం� జగ�;


రం����ంత శంక ���;
�ంగ�('న� ) � - ��ం�' �� �న'��. �. 153

��� �క �ద� ���� �రక�,


నృప� �క �� తృ����;
��� �ద� �క ��తర - �� �ఁ�'�? �. 154
____ 152. Look closely at musk; its hue indeed is dark, but its fragrance perfumes all things.
Thus hidden are the virtues of men of weight.
153. Theft and whoredom are alike in the world; the adultress is full of apprehensions;
like the thief, who dares not View the beauty of moon, light.
154 Without a teacher, learning cannot be accurately gained ; as, with, out a ruler, the earth is
not nourished: without a teacher, and learning, how can one become distinguished among the
twice-born ?*[40] అల� - �ఖ��'ల� � ' �ం� మ��ం�,
బ�ళ �ఃఖ�ల� �ధప��;
పర - �ఖం� �ం�, �బ�కంగ �ర�. �. 155

�ల - వశ�ఁ బ�,� కర� - ��ల �ం� *[41]


మ��ల' ��� మద - మ���' �;
����న జ�ల మన�'� మ�స�? �. 156

[కడ� †[42]] వ�� �స కడ�ర �వ� �


ఇ��లం�ఁ ��� ��� ��;
�డ� జ�ల భ� � �డమంగ �య� �. �. 157

�ల �న ��� �ల�ఁ గ��న,


��� ��కల'��, �����;
��� మన� �న �వ� తత� � ‡[43] �ట. �. 158
_______ 155. The man who longs after trifling comforts, suffers the grief of many
sorrows ; it is out of his power to attain the highest of bliss, and live for ever.
156. Sinful creatures are all subject to time; they are intoxicated by the lusts they delight
in; ah, what kind of heart is the heart of a drunken man ?
157. Vain desire suffers not to attain our end; it only plunges us in troubles, and drags us
along; it prevents faith from being born in men.
158. If you mingle an acid with milk, it will separate, cracking into . pieces; thus does the divine
influence divide the understanding heart. �హ� �స� గ�ం�న,
�షణ - తత� ం�ల'�� �ం�గ ���న్;
�హ� బడ�క బ�న�,
�షణ - తత� �� [వ�� ] �ంద�, ��. 159

అ���'న �� *[44] య�� �ఁ �పట,�


�� �ట ��� వ�ధ�న
గణ��'�� �'న� గవ� � �ల� � ? �. 160

ధర� మ' †[45] ర� �� ధర� ��'��,


�ర� లం� ��� ‡[46] ��� ���;
ధర� � నృ�ల� �రక §[47] - �గం�. �. 161
______ 159. If the body be well, the real. nature of our course is clearly seen; but when
the body falls into weakness we cannot perceive the truth of our state.
160. If it mighty prince takes a light man by the hand, his word will pass current in the
world; if merchants own them, are not even shells accepted for money ?
161. By practising; what was right, † did Dharma Raz and other warriors maintain their spotless
heroism. Righteousness is to all rulers the means of attaining salvation.§ �న�ల�
�య ధర ���'డక,
బ� ధనం�ఁ ��� �ఁ� ��,�
�ద� దం�గ�'� �ద� �� న��. �. 162

�త� ం� �� �డ��,
�త� � �ఃఖం�ఁ బ��, [�రత� ధర�;]*[48]
��� 'నంద� పద��
�త� ం�� �ఃఖ పడగ �ర�, ��! 163

�� ��కమ �� �ంత �డ�


� �త,
వ'లయ �ద� య�� నడ� న��,
��� య�� �ప� �పం� �ప�,�
��ఁ� �డ వ�� , �న� �మ. 164
______ 162. He will not move his hands to bestow gifts; he collects much wealth, and
buries it; ultimately he shall pay the penalty; the man shaft be ruined root and branch.
163. For this body, devoid of perpetuity, they bear perpetual pain; but never will they
take any pains to attain the abode of eternal bliss.
164. Hear ! if with the admirable axe of discrimination, thou cut down the forest of ignorance,
holding in thy hand the great lamp that is called understanding, then shalt thou see †[49]
perfection. ఎక� � ���'? క� � ప�.
�?'క� � బం���, స��? �క� � భృ�� ల్?
��� బ� �� �ళల,
చక� ��� �వ� ��, సహజ� ��. 165

�ల �� �కమ� పరగ హంస ��ం�;


�� �ల �కమ� �మ��'ల?*[50]
అ��� న �ఁ�న'ల ���'���? �. 166

క�� లం� మద� గ�� �న� ��,


��� మంద�'� �న� �న� ,
ద���,న �� తమకం� త�� �? �. 167
165. Where are sons or wives; where are relations; where are friends or servants †[51] at
the time when we perish? none of them will approach us:this is their nature.
166. The swan alone can distinguish water when mingled with milk: ‡[52] how should the
peacock distinguish these fluids? and how shall the ignorant man discern the deity from his own
works?
167. They cover their eyes with fatness, and cannot see: but are those who were burnt on the
funeral pyre (last year, or the year before; yesterday, or the day before) inferior to these, so blind
in their pride? �పం� �� �ంట�
�పం�లఁ ��య ��, ��గ తమ�;
�పమ'� ��� గ���,
�పం�ల మ�� ��వఁ బ���, ��.[53] 168

ఏ� �� �ట� � '�న ���ం�,


��� స��ఁ�నక ��న'��
�గ - ����'ల �డ�ఁ ��ం��? �. 169

మం� �ండ వం� �య శ�రం�


చ�� �;న� �నఁ �వ' �త� ;
ఘట��'�� �న గగనం� �క�. �. 170

�య'� �ర - �ల, మనస'� ����;


�దమ' �� �ండ �ర� �ం�;
��� బద� - ���'న� � ��ం�? �. 171
168. In a house without a lump they cannot clearly perceive each others countenances; if
you possess the light of understanding, why do you fall into the dark path of sin ?
169. The man who has crossed a river and reached the shore cares no longer for the
hide.sewn boat; why should the man who has attained happiness trouble himself about the body?
..
170. This false body, like an earthen vessel, will die: never shall the soul die; however
many vessels there be, there is but one expanse into which they are ultimately resolved.
171. We are imprisoned in delusion; our inclinations are as chains, empty distinctions are the
shackles attached to us: when shall be the deliverance from this life of bondage? ఎ�క
కన� � �ఖ�' �క�న ��,
��క ��గ �వ'��' �క ��;
��క �� ��క ��క� తత� ం�. �. 172

క� �ం� �న �ర ట
�� �ం�� �నగ �� �స� య� �
"క� ���
� �� ��డం"
చ'�న'��జ'మ�� జగ�నం�న, ��. 173

ఊర�ంట ��య�' త�మ �గం�,


�నసం� క�� మధ� మం�;
�స�'� ���న'ధమ �గం�,�. �. 174

మన�ఁ �� ��� మన�� ���ం�


కడ� �� పద�ఁ గ�� ��;
���ఁ �ట� ఫల� ��ర�ం��? �. 175
172. In no world is there a blessing greater than wisdom: none possesses wisdom but he
who recognizes its value. Knowledge is comparable to itself alone, Wisdom is (tatwa) the chief
good.
173. Seeing they cannot see; hearing they cannot hear! what pride is this? the saying is
verified, that "blind is his sight, and deaf is his hearing."
174. Quietism is the highest means of attaining absorption : the possession of intellect is
the middle grade: postures, and other superstitious rites are the lowest degree of worship,
175. He who undertakes to subdue his heart shall find comfort therein: at last he shall see the
abode of beatitude (mocsha) shall not he who plants a tree obtain its fruit? �ట
�డ వ�� మన� �ల� గ ��;
��ప వ�� ఁ ద�� ఁ ��య ��;
��యఁ బట� వ�� ��� ���. �. 176

�� �లయఁ ��, ��� ం� వ���


�త�మ' �� ��� , ��� పర�,
�పమ' �� ��ర �' �ర �ప�
�ప �� ���, ప�� �మ. 177
��� �ల � - �ంజ; '�ంభ�' �హం �;
ఆత� - క�ష - పంకమ' ��ఁ బట,�
��� ����'� ��� - మృత� ��. �. 178
176. It is easy to talk, but hard to the mind; we may teach others, but cannot ourselves
understand : it is easy to lay hold on the sword, but hard to become valiant.
177. The teacher,*[54] of sinful nature, who cannot clear thine eyes, and with the subtle
flame †[55] illumine the lamp of thy heart; who cannot dissipate the darkness of sin, this teacher is
no better than a brute.
178. The teacher is the clearing nut; ‡[56] the vessel is this body ; if the impurities of thy soul
sink like mud; through this separation, caused by wisdom, shall divine nectar§ be produced.
��డ న� �దలంత�;
�� - ��� ల'నంగ�'ల � �మ� � ��
���� �నగఁ �ల�
ధర �పల మ���'ల;� తలప�, ��. 179

��డ న� పర�'�� �
పరగం� ��� డ'నగ ప� ��డ' �న్
�� - �ష� - �వ - సంపద
�� తర�గఁ ��� నత�, ��వ'� ��. 180

�క�ల� ���, ��ల�� ��,


వ��ఁ ��� '��మంద�' �
���ఁ గనక నరక �ప� �ం��. �. 181
179. The teacher is the root of all; the disciples of a teacher are the branches:*[57] men can
seldom discern the really excellent teacher in the world.
180. The great spirit is our instructor; the intelligent living creature is the learner: he is
the real teacher who duly applies to each other the qualities of the preceptor and learner.
J81. Know him who is the teacher of the worlds, and the instructor of the people; hereby shall
ye attain release (mocsha): by not looking to the teacher, they have fallen into the pit of hell.
�� �న�ం� �ర � �� �నక,
���న'�ర � ం�, వ�స న�� ,
�ర � � న�ర � �� ��య ��� ��.� �. 182

గత� �తమం�, కల గన� యర �ం�;


న�� �ల�'� నమ� ��
�ణ� �� �బ�� సం�ర - ���ం�. �. 183

�న నంగ�'వ� తన - �ర'న �వ�


��� ��య ��, �క� న��!
అ�� ��� - �య ��� పద� � �ఁగ! �. 184
182. Unable to perceive the immortality of the soul that is within the living body, he
wanders, trusting to that which is unstable ; our final happiness (mucti) depends on knowing
what is eternal and what is temporal.
183. If I say, " Let me view the past" it is like a thing seen in a dream: neither can I rely
on the time now passing: our attachment to our earthly connections lives but for a moment.
184. What mean we by "self", or " our own people"? knowing-, they know not, the madmen!
they live like a silk worm in a cocoon, seemingly secure, but in reality helpless.
భయ� �� య��న�
భయ�'��న �శ� యం� పర�'ర �ం�;
లయ� �� � �హ�
జయ� �� ��డ'��ఁ, �టర ��. 185

చ�� చ�� న'�� ��� వగ��


�న - న�ల ��� ��ప ��
��ణ�న� మృ�� - బంధం��ం��? �. 186

జనన మరణ�ల� స� స� తం��� �ఁ�


�దట కర � �ఁ�, �ద� ��
న�మ కరన'�ట � న��� �ద'�! �. 187
185. Lo, all fear is ignorance: when fear leaves us, the divine spirit shall become our
own: surely*[58] this body is perishable; proclaim O Vema, that the living soul alone shall be
victorious.
186. He grieves for death, crying, "He is dead! He is dead!" the folly of miserable men
cannot be told: what, is the soul subject to the bonds of death? †[59]
i87. Neither in his birth or at his death is he free; he is the disposer ‡[60] neither of his origin or
his end. Is it hot ridiculous to talk of lordship in his intermediate life? �బహ� �'డద'
��, ప��� ���,
��� �ర � - జ�ల �ధ�ఁ �డ;
�బహ� మ'�� టం�, ప��ర �� �ం�. �. 188

ప�ల - వ�� �� ��ల�� 'క� �;


�ష� - �� ��, �జ �క�;
దర� నం� ��, �వం� *[61] �క� �. �. 189

ప� �డ�� ��, బం�ర�'క� �


పరగ ఘట� �� ��ణ�'క�
యరయ �ం�� ��,†[62] �క� �క� �. �. 190

�న �� ���' కర ��ల్, ���,


��� �న �� ����ఁద,
త�� �న �� తత� �'�'���? �. 191
188. Mad and idiotic are those who perpetually enquiring where the deity resides: God
dwells in all things in his complete fulness.‡[63]
189. Kine are of divers colors, but all milk is alike; the species of flowers vary, yet all
worship *[64] is one; systems of faith are different, but the deity is one.
190. Worked chasings are various, but all gold is the same; these earthly tenements vary,
but the soul is one; viands are many but hunger is always the same.
191. We cannot see our own forehead, our ears, or our backs ; neither can we know the hairs of
our head; if a man knows not himself, how should he know (tatwam) the deity? ���
��� న�� మ�����' �క,
నం� వలన�'� �స ��;
అంత� - త� ��� నత� � �బహ� ం�! �. 192

�త�మ' �� �� ��ల�'న�� �
�పకృ� య�� ��� ప�� �దప,
��� ల �� �ద� �మ� �ం�� గ�. �. 193

��� ���
� � ��� ��' డక,
�ర�న� ఁ �డ�'�� �ద,
�డ'� పర�త� ' వ� �ంప శక� �? �. 194

కల� షం� �క క��ంచ�ం��,


�ప�' వ� ��� �� �డ;
�మసం�' ��న దగఁ గ�� ��నం�. �. 195
_______ 192. A man roams and rambles, and turns back unsatisfied; he has therein
obtained nothing his heart desires; he who has fixed unlaterably his inmost heart, go to, he is the
divinity.
193. When the mind, which is the root, decays, the tree of our mortal nature falls; then
are its great boughs, the affections, dried up *[65]
194. He who, though reviled or struck, returns it not but remaineth unagitated; behold, on
earth he is already become the great spirit; can we fitly describe his perfections?
195. Unless impurity be removed, to no one can the divine image become truly visible; when
passion leaves thee, wisdom shall be thine. �� �� ��త, ��వక �న� '��
�� జగ� ��, పర� ��;
�ట �ట�'ల � మన� ���'�ం�? �. 196

�ంగ ��� �త, �ర�� ��ం�?


�తఁ �� ప�లఁ �య ��;
��డ' నంగ వల�, �ణ ��డ' నవ�. �. 197

ఆశల �గఁ �� యనలం� చ���� ,


�� ��య ��� �పమ' డ�;
��� �� �� ���� ��� �. �. 198

ఆశల' �� �� ళ � నమర �యగ ��,


�ర �వ �� పర� ��
��� �ం� �స ��� చ�� న య��. �. 199
_______ 196. Like as what is written in water ramains not, so are all the blessings of this
life unstable : why does the empty heart desire word upon word ?
197. Can salvation be attained by him who is false hearted? labour not in works that are
fruitless; the fool that thus acts shall never be called a teachter.
198. He who has cut off his desires, who has quenched the fire of passion, who has bound
up his loins, and crushed all anger; he who has attained to the great secret is the teacher of
teachers.
199. Unless thou cut away the cords of desire, and cast them off, there i» no heaven fur thee;
thou shalt perish like a mole ensnared by the love of food. ��� ��� మం�
���� �టల,
�య� � �టల �ర� �నగ
చర� ం� ��� సర� ��త �త
మృ�ల సంస� ర� సంపదల� ��
క�� � ��� కమ�య వర �ం�
�' న�� �పం�ల �� �డ
��క ���, నయ� ��త, ��,
�గ�, �ర�� , ��'�� , ���,

��� ��� సదం � ధ�ల� �లఁ�,


��� చర� ం� క�� �, �హ� ��� ,
��� �� ��న�వం� ��� ��,
త�� గ��� ���ంప ద�� �మ. 200
______ 200. The ears delight in gentle harmonious songs and sweet words well ordered:
the skin in like manner is gratified by coolness, and soft touches: the eyes desire forms adorned
with lovely hues and delicately proportioned: the tongue naturally is pleased with tastes
astringent, pungent, bitter, salt, and acid: and the nose takes pleasure in grateful scents. But let us
abhor the corporeal mansion that renders us subject to the five feelings perceived by the ears,
skin, eyes, tongue, and nose. See that thou art a being distinct from these earthly ties: and thus
shalt thou be happy, O Vema !

END OF BOOK I.

_______ _______ ↑ Literally, pence and farthings.


↑ Sannipat, nearly answering to cachexia, is a term applied to many diseases arising from
no definite cause and admitting no specific remedy.
↑ The words �ల, ���న్, మ��, or ��, are often used in this author to fill up
the metre. So also the words మ�, �న�, �డర, &c.
↑ The rhyme in this line is evidently wrong. Possibly the author wrote �న� ఘట�
�� చన� చందం�న. Yet many similar blemishes in the present volume must be attributed
to the author himself.
↑ Several manuscripts read ��� న �నవ�� .
↑ * �వ� for �� న� ; a Tadbhava form.
↑ † ఆస for ఆశ.
↑ ‡ మ� for మ�.
↑ § Release, freedom, perfection, or salvation ; absorption in the Deity.
↑ In the present volume I have excluded the letter ఱ for reasons given in "Telugu
Prosody Explained." Thus ��� is printed ���. We may be sure that Vemana never used the
letter ఱ
↑ See not on verse III.
↑ * It is imagined in India that the caterpillars placed by a wasp in its nest, themselves
turn into wasps.
↑ * The word tattwam is extremely indefinite and is translated in various modes, as the
import of the passage requires ; It may be often rendered "That which is "(the highest of
blessings or wisdom); the obscure "To ev" of Socrates ; "The truth," or true goad in general.
Elsewhere, it is equivalent to Nature; or, to Essence. See verse 100.
↑ * God, the Supreme Teacher.
↑ * The three terms Sadhaca, Sadhana, and Sadhyam in Indian philosophy signify the
agent, the instrument, and the object of any act ; as mind-deliberation, and execution; or the
thinker, his hand, and the work produced. The relative senses of the three words (with their
numerous derivatives) may be recollected by the following hexameter : Sadhaca, Sadhana,
Sadhyam, Ego, calamusque, liberque. Or we might read, Sadhaca, Sadhana, Sadhyam, Scriptor,
penna, libellus.
↑ † An allusion to a tale in the Maha Bharata.
↑ ‡ Lit. The Lord of consummate devotion.
↑ * For ��ం � � a form of the verbal noun which belongs to the ��మ� ం or colloquial
dialect, we might substitute (���క), as a more poetical ��ం�క form: it would not, however,
be expedient to alter the text wherever the metre, the grammar, or the style may have been left
imperfect by the author. Verse 122 contains two errors in elision: which indeed might be
remedied by reading "�ర�క� �య�, and ��� �క� ండ�; but critical exactitude is not
to be expected in an author who disregarded elegance of style.
↑ * Viz. Salt, acid, sour, svteet, bitter, astringent; uppu, pulusu, saram, Opi, chedu, ogaru.
↑ * The versification. in this author (as here exemplified) is sometimes prosaic; the
thought obscure; and the mode of argument inconclusive ; some of these defects evidently
originate in the ignorance of transcribers: with others, the author mmthimself be charged. The
elision (snndhi) in the first line (see note on verse 118) being omitted, �రవస� � 'ల� � might be
adopted as a more grammatical form.
↑ † A common curse; a pun is here intended. మం�� is gramyam for మం���. see
note on verse 118.
↑ * The verb తన� is here only a �ద�ర �క. being inserted merely to fill the metre: it
usually signifies to be manifest, to appear; and, hence, to be, to exist. ఏడ also is gramyam for
ఎక� డ The elision is here neglected, which ought to take place in the second line; via.
��రం�' క� డ.
↑ † The author perhaps wrote ఆ�లమ : but the uniformity requisite in the prasa syllable
demands this alteration in spelling.
↑ * See note on verse 88.
↑ † The term Siva is generally used in this author for God; but in several passages he
derides the personages of the Hindu triad; and evidently believed in one God alone. There is a
�స� ం�� in the third line; also in verse 134. The reader will perceive such flaws as he
proceeds without their being pointed out.
↑ * That is deprive him of his rights; the word ocaru here implies generality; indefinitely,
one or another. ��� is written for మృత� Thus verse appears to be translated from the
following, in the Naishadham. (Viyogini metre.) అబల స� ��� ���న్ �జ�డ��మ
�డనః ఖ�న్ అనవద� తృ�� �మృ�న్ మృగ��యన �భృ�ంఘ� �ం.
↑ * The word tatwam (see note on verse III) is here used in the three senses translated by
truth, holiness, and perfection. �ర� is written for �ర � �.
↑ * జ�� � for చ�� to preserve the metre.
↑ * The sense would appear to require ��క�� if the metre admitted instead of
vivarimpa; but the verse appears in only one of my manuscripts. The last line was written thus :
మ��డ���, &c., which gives no clear meaning.
↑ † Perhaps we should read �షల � �� for చ��ల�� .
↑ ‡ See the Vasu Charitra; book 4. verse 6.
↑ * Lit. a Chandala, which answers to "heathen," and is generally applied to outcasts.
↑ † Guru, a teacher, doctor, or precepter in religion.
↑ ‡ Also called cbolumn the stalk of which is sometimes ten feet high.
↑ § �� literally, an animal or brute; a common expression of Vemana in such pages.
↑ * �ట�యక would appear erroneous ! but the correct reading is not easily
conjectured.
↑ † As that worn by hermits and religious beggars. In this line �ప is written for �ష to
preserve the prasa-yati rhyme.
↑ ‡ To see : cucu is applied to the perception of all the senses.
↑ § Lit. of diverse conduct.
↑ * Dwija : generally translated, a Bramin; because supposed to be regenerated by the rite
of wearing the scared thread. Vema uses this word in a more extensive sense.
↑ * For ����ల � as it stands in the M.S.
↑ † కడ� merely fills the verses.
↑ ‡ Tatwam. See on verses 111 and 137.
↑ * Error in Sandhi : see on 132.
↑ † Dharmam : that which its particularly right, due, or befitting; as an imperative duty :
righteousness; duty; id quod fas. It is thus distinguished from punyam, which implies merit
acquired by the action.
↑ ‡ Praudhi : maturity, well grounded confidence, or just pretensions.
↑ § More literally " the ground or basis of attainment " mystic writers, of whom Vemana
is one, use this word (taraca) for the "attainment or enjoyment of the deity after absorption."
↑ * The words bracketed merely fill up the measure.
↑ † Or, attain. On mucti. v. n. v. 88.
↑ * False elision: see on verse 132.
↑ † i.e, What have they to do with us.
↑ ‡ This is the common idea regarding the hamsa: often translated famingo and goose;
but it is acknowledged to be a creature no longer to be found; and may be best translated the
phanix, being a fabulous bird to which all that is superlatively excellent or beautiful is compared.
↑ * The creed in which Vama believed teaches that all things are in common as beings,
whether human or divine (to use the words of pope).
"All are but parts of one stupendous whole,

whose body nature is, and God the soul."


↑ * Guru or Master, v. 147.n.
↑ † Lit. The wick.
↑ ‡ The nut called strychnos potatorum-in Sanskrit calaca-which has the property, here
alluded to, of cleansing water, if rubbed in the verssel. Amrit: signifying nector as well as water
↑ * I have ventured to substitute �మ� ��� for the commomn reading �ం�ంబ��
which gives no clear sense.
↑ * �� or ��� with �� and ��� are contracted for ��� the imperative of
�� to see: the plural is �ం� for �డం�, behold ye; equivalent with verily or surely.
Perishable and victorious might be more literally translated perishablity and victory.
↑ † The ordinary reading is ����'క� � మృ�, బంధం�'���.
↑ ‡ Carta, a lord, agent, or disposer, signifies the responsible person on Whom a matter
rests; one who has authority: Matt. vii. 29 in the tale of Saranga Dhara, the verse
"ధనఋణం�ల కర � తన�ం� ��" must be translated "Is not a son the person chiefly
concerned in our gains and losses."
↑ * In which flowers are always used.
↑ † Here the elision is omitted.
↑ ‡ Lives in all life, extends through all extent, spreads undivided, animates unspent.
↑ * The whole of this passage, in Pope's Essay on Man, conveys the precise ideas
entertained regarding the deity, or ruling spirt, by those who hold the Vedanti creed.
↑ * Some copies add ��బయ� � �ర� �న�, �మ.
�మన పద� ��.
�� �య �గ�.

��� - �ప�'��, �ఖ�ంద� �క


బ�ల�గ� జ�� బ�� న��;
�� ��'�గ� చ��'ల చ���?
�శ� ���మ�నర�మ. 1

ఉత��� క��న�'� జ�� ం�న


�� ��� �� వంశ�'ల;�
��� ��� ��� �రచ� ��ల?� �. 2
_____ BOOK II.

1. A young man who is unable to see the recondite form of God can enjoy no comfort,
but studies excessively; why does he study that which would teach him how to die.
2. If a wicked son is born from the womb of the excellent, he will destroy his entire race; as an
empty ear growing on a sugarcane destroys all its sweetness. త�� �వ� ���
తనద'� ��ంప?
ధన� �వ� ��� �� �నగ?
��ణ�'వ� ��� �య�ండగ �ల� ? �. 3

��ఁ జం��'ల � �వభ� � ద�� ట,


��న'ర� �డ ��� ��?
��� ��డ'��, �దం � � ��య�? �. 4

పరగ �ట� - బ�� ��ంప�ం��,


��గ �� �� �ళ � ��,
ఆ��� �త�మ'�వ��ం� �. �. 5
3. To whom does your body belong which you nourish so carefully? whose is your
wealth that you should hide it ? to whom does the soul appertain that it should not leave the
body. *[1].
4. All killing of animals is a sin against Siva: consider all animals as forms of the deity;
indeed every living creature if sinless is as a god. †[2]
5. If after marrying her you do not treat her with kindness, she will cross the fence and run off
down the street: such is the temper of women. ‡[3] �ంకణఁ�ఁ�వ, �క� �ంహ�
��,
��ఁ�వ పం� గజ� ��,
�� �� �� ���� �డ'�. �. 6

ఇ�� �� �ద� � '� ��ం�న,


చ�� �� �� �గ�'�;
కల� త�� �ంద, గచ� ���'న� ��. �. 7
అల� - ��� ��క'��ర�'�� న,
�డ� ���'లఁ� �లగ ���;
��� �న� �క� ��� ��'���? �. 8
____ 6. Though he roam to Concan, * no dog will turn into a lion; going to Benares *[4] will
make no pig an elephant ; and no pilgrimage will make a saint †[5] of one whose nature is
different.
7. If a covetous man ‡[6] dwell near the liberal, he will die rather than endure to see his
benevolence ; as the thorn bush perishes if planted near the tree of desire.§[7]
8. If authority be given to a low minded man, he will chase away all the honourable; can a dog
that gnaws shoes taste the sweetness of the sugar-cane? ఆపదం�ఁ ���'రయ
బం�ల
భయ� �ళఁ �� బం� �ణ�
�ద పడ� ��క, �ం��� గ�ఁ ��! �. 9

మగఁ� మద��'న మం� ��ర�'న,


సహజ�'ల ��, �ర�ంత?
�� ��� �క� బ�బ� �వ�? �. 10

����'�గఁ జం�, �ప� �నఁ, ��!


అ�ల �ంద�'ల� � లయం�,
పర - ��ష - గమన� �పత� � - నరకం�! �. 11
______ 9. In adversity observe well the behaviour of your relations: in the time of fear
observe the worth of your soldier; and when you fall into poverty, look well to your wife's
steps.*[8]
10. Though her husband be Cupid himself, and her home be agreeable, how shall the
slippery footed woman change her nature? Though a dog be tamed and reared with milk, will it
not still rove from place to place?
11. "If my husband knows it, he will kill me: if the king hears it, it will be terrible." To go astray
with a strange man is the greatest†[9] of infamy: it is hell open before her eyes. ఆ�
వంచ �క యధమత� �న�ం�,
��క వం�న'�ట ���తన�;
��� �దర��� , ���నఁ ���? �. 12

��� �� ��� , �ం�క ���న,


న�� �క �ల ��� గ��?
�య� �మ� ��� , ���
� ����? �. 13

�క� �క ��� , �టం


� � ��� న?
��� �ంత�ం� �ంత దడ�
�ంత �ప� ��� పంతం� ���?*[10] �. 14

ఆ� మగ� �టక' డం
� � వ�� �?
�� �� �� ��� ��
య�� �� ��� యడ��ం�ట �� �. 15
12. If through the baseness of your spirit you fail to subdue your wife in the first instance,
it is vain to think of afterwards governing her. If you let a tree grow up, will it move for a pinch
13. If you take a bear-skin, and wash it ever so long, will it instead of its native blackness
ever become white? If you beat a wooden image will it hence acquire any good quality?
14. If you take a dog's tail and put it into a bamboo tube, it will remain straight but for a
while; say what you will, a bad man will not lose his crooked disposition!
15. Has the wife opposed her lord's commands? she is no longer his mate bat his fate.†[11] To
such a wife, a dwelling in a -wilderness is preferable. �ట �న� �� మగ��
మృ���* [12]

�ర పడగ సర� �ం� �గహ�;


తన� �� �� �న� �ల�! �. 16

ఓజ �� �ల� �� �డల ��,


�� �'డ� బం� �� ��;
ప�� �� ��� బ��ం� �� �! �. 17

త�� �'�� �� తం�పతండ�;


�';�� జ�ల�'ల�
� ం� త�� ;
త�� ��� �� తమ త�� �'�గ�. �. 18

��� ��త �� �� � ��� ��,


��క� - ��� �� �న� ���;
�క� ��� ��� , �ండ� ���? �. 19
16. A disobedient wife is as the goddess Death to her husband, a springing hooded
serpent ; a very demon; a wife at enmity with you is a fit wife for a demon?
17. Upon a wife devoid of consideration †[13] the money of the dowry is wasted: if a
soldier will not meet the battle, his subsistence is thrown away; and board is wasted on an
unprofitable wench.
J8. There are crowds upon crowds of those who reckon the faults of others: yet every one
in the world has his failings. Those who look to the faults of others are often ignorant of their
own.
19. A thief, if he goes to a holy place, will only pick the pockets of the comers; he has no leisure
to draw near and bow to the god. If a dog enters a house will he tend the hearth?
కల� � '� �� ��మ - కర � ��ం�;
సత� �'� ��, �� ���:
��� �ం��� �ం���'�ం� �; �. 20

�గ, పచ� డం�; �� �సం��,


���ంగర��, �జ � క��,
గ��న'�� ��ఁ గం�� ����. �. 21
ఈత కం'� ���ంచగ ప� ��;
�� కం� �� జగ� ��;
�� �తకం'�, �ం�ం� మ� ��. �. 22

�ణ�న య�� చప�య�'�ల,


వల�ల' ర� ��, �బమయ�' ల?
బయ� ���'ల � ప��ంప��'ల? �. 23
______ 20. He that is a liar is known to the lord of the village: the Lord knows him who
speaks the truth: but the vile glutton is known to his wretched wife alone.
21. A turban, a quilted dress, and a fine coat, *[14] necklaces, rings, and a fair round belly.
He that has these virtues is looked to by all his kin.
22. If you know how to swim, there is no necessity to sound the stream: if you know how
to die there is no grief in the world from which suicide will not release you. If you are content
with a girdle no poverty will distress you.
23. Why, at viewing the charms of the roguish swimming eye, do we become enamoured of its
light? why should we so delight to view all external beauty J ఇం�ఁ ����,
�ంతంత యన ��,
�ల వ�� లక� గర�న'��
వ�� �హ�'�� ర��లఁ �� �! �. 24

క�� గ���'� ���ఁ ���,


�� �తఁ �క� , �వ ��
మద� వం� �� �ల�ఁ ���! �. 25

క��న మ��ం� ��� ���


��ల �జ�న� �ర��ం�
�త� - ���ంత �త�� ���! �. 26

��ల క�ల�ంత ��భమ�' �ం�,


�� �� �ల� చక� ఁదన�
కం��� �ప �ం�న �డ�. �. 27
______ 24. When he beholds a woman, he is deprived of power to estimate her justly; and
is consumed with love as resin would be in the hottest fire: into what follies are we led by empty
desire!
25. If one be possessed of wealth they look upon him as the god of love; but if he falls
into poverty, and is unable to rise and help himself, be he Cupid himself they look upon him as a
Pariar.
26. The man of wealth is considered fair as Cupid or the regent of the moon; he shines
illustrious by his possessions: but if he loses his riches how vile he becomes!
27. How strong a charm cast on the eye of the lover is the form of a matchless beauty: surely the
pupil of her eye is the go-between! ���న�� �చ� ��' న �వ� �,
అరయ �శ� � ��ర ర ��'ల �
��� �శ� కన� �ల���' మ�? �. 28
�� �న �� ��యంగ ��ణం�
��ణ �త� కన� ప�� ��;
ప��కన� ��ల పడ� �ట� ��. �. 29

పనస �లల కన� పంచ�రల కన�


�ం� �� కన� ��� కన�
��� రస� కన� �� �ట ���! �. 30

�మ� �మ� �' న �మ� �ల�' వ�� ;


సరస ��ల�'ల సమ� �ం�?
�డ �న� ��� �ల� � �'���? �. 31
28. To the teacher they will not give even a mess of stale food; but on a courtezan they
will bestow their whole wealth: ah! is the doctor more degraded than the dancer?
29. What is dearest † [15] of all things? life: but gold is dearer than a thousand lives: and
dearer than gold are the words of a maiden.
30. Sweeter than the core of the jack- fruit, than refined'sugar, than the honeycomb, than
thick cream, ‡ [16] and than the juice of the sugar cane; sweeter than all these are the words of a
beloved damsel• [17]
31. A Woman who is a rover loves none but roversː how should she be pleased with a delicate
lover ? The dung-bettle cares not for the sweetness of sugar ఆ� వంక �ర�'త్మ
బం���'�;
త� � వంక �� త�న ��;
తం�� వంక �� ��� శర� �. �. 32

�క� �� ��� ���ంగ - జంగం�?


�క� �డ� ప�� �� �క
సంత �క ��� స�� � �'���. �. 33

��� �� �ం� ��� �సల �ట


��� �� �ం� వ�� �ంద
తలవ�ం� �ం� తల�� ���? �. 34
32. Tour connections on your wife's side or your most intimate relations; those of your
mother's kin are but so and so; but your connections on your father's side belong to the side of
your enemies. *[18]
33. Will a dog recognize the linga zangam ↑ [19] priest; it will only snap at him, seize, and
tear the calf of his leg, And equally little does the prostitute who lives in a booth at a fair care for
the santly palmer.
34. Intimacy with a callet ‡ [20] is like a hole in a bag of grain ; connection with a rouge leads to
infamy ; and to associate with bailiffs will be paid for with your head. తన� నృప�
�డ తన ��ధ� �డ,
న�� �డ, ప�ల �� �డ,
�స� �' ��'ల,� ���ంత� ��� . �. 35
మం� ��ల ��' మం� ���ల� ��,
మ���ంత �డ� మన� �డ;
�ం�కంత �న �ల'� ��వ�. �. 36

త�� �గ�ఁ గన� తన�ల గన� �,


మ�� కళల �ం� మన� ��;
�ప - �� మన� బటం � గ �ద �! �. 37
35. If you sport with your prince, with weapons, with fire, or with a strange woman ; this
will lead to destruction ǃ *[21]
36. He desires pleasant food, and he longs for fair women ǃ behold the evil heart of man !
He †[22] cannot for an instant relinquish these temptations and reflect that they are unprofitable.
37. Gazing on the beauty of his wife, and on his sons, the affections ‡[23] of love increases
and his heart runs on them. How difficult is it to curb the sinful mind !
��, పంచ�ర, �య� ��� పం�,
�న� �� �� ��య ��;
కన� �ం'� _ ���ఁ��� యధరం�! �.౩౮

ఎ��కన� �న� ��� త�� వ?


��� �క �� త�� ��వ [24]
��� �గ� �� �ర �� యం��? [25]

38. Whether it be honey, sugar, or a luscious mango, unless we taste it sweetness is not
perceived ; but at merely seeing the lip of a lovely maid, we feel its sweetness.
39. In what respect is it that buffalo is so inferior to the ox; what is its price lower
because it is not red but black? Then let no one be called wise who is devoid of understanding :
his intrinsic value alone should be considered.
three terms thus signify ideas received through the ears, the eyes, and the feelings of the
body. Thus among the erotic works, the Cala-sastra is a Treatise on Feelings; the humour or
disposition of the body being imagined to vary daily.
In Telugu Grammar the term Cala is applied to sixteen classes of words, the last of which
is very dubious." The reason for using this title is given in none of the grammars, but I imagine it
is borrowed from the calas or phases (so to call them) of the moon of which fourteen are
reckoned in each lunar fortnight, while the fifteenth is considered apart, being either new or full
moon. In my opinion the Cala in the grammar are all easily reducible to four or five classes
instead of sixteen.
ప���'� �ట ��� ధరఁ ���
�క� �'� �ట �క� �ం�;
�ర�'� - ����ల� � 'ప� *[26] �. 40

�ణ - ��న� �� �రంతఁ ��న,


�ండ �� �� �ణ� �త;
�ండ ��� �� �ణ���'���. �. 41
ప�� ��వ ��, ప��ల�న�,
��� �ప� ��, �ద�'న;
ప�� �ట� ��, స� �పవ� �న. �. 42
40. What ten men affirm passes current in the world; is the assertion of a single witness
ever valued? the whole town detests the mere interminable talker.
41. If you do the smallest †[27] service to a worthy man, his worth makes it in his eyes a
mountain of benefits: but will the unworthy acknowledge even the heaviest obligations ?
42. Desert not the king, even for a thousnnd ‡[28] others: when you have, given a man food, tell
it not, however poor you are ; and however fait the wife be, let her not scorn, her husband. $[29]
��� స�� �య; �ఖ �ఃఖ�� �య;
సంస� ృ��� �య �� �య*[30]
�య �బ���ంత �య గ�� ' ���! �. 43

�ట ��ప �� మ��ం� చం��


�' జ � �� �� ‡[31] �� �ండ
మ�మ �� ��� మంట ��న ��! �. 44
43. Sons and wives are a mere delusion; pleasure and pain are a deception; a family, and
affections we feel, are unreal: thou hast filled this delusive life with empty forms.†[32]
44. The man who cannot keep his word is vile as a pariar: a king devoid of authority is as a lone
widow woman; and a god not acknowledged in the land is no better than a clay image of a tiger.
��� �రలమ'� సృ� � �ప� ��
��� �మ� గ� ��� ప��;
తన� గ�� ��� �వ �'�ం��! �. 45

��వ ��వ �క, ��వ కటగ � �క;


�ర� �క, �ద� �' రయ �క;
�డల �� �� న� ��గం ��. �. 46

�� �ల�న�, �� మన��ం�;
��న �� �� �'�గ�ం�
క�న ��� � ,�� క��'� గ���. �. 47
45. Those who consider themselves decent and reputable, look 'upon the mad *[33]
Vemana with astonishment; ah, the deity knows his real humility, while he appears only to
deride others!
46. He who can neither loose nor close his purse, who will neither feed nor clothe
himself; devoid of genius and un-polished by learning; he who thus walks, is like a walking
corpse.
47. In time of poverty, the heart itself becomes poor; and senseless as a cubbed tigress ;†[34] how
should any good accrue to one so base-rainded? ఇం�కంత �న�'శ� �' ర� ణమ'
న� ,
�ణ� �క�న�ఁ ��న' త� *[35]
అన� �న�న� న�క �న� ��. �. 48
��య� �� �ం� �ం� - వంటల ��,
భ���
� �జ, ప�� ��,
��త�' �గ�'�' †[36] బం�� ���. �. 49

త�� ��' �గ� ��'వ� �� ��� ?


���� ��� ప�� ���!
��ల �ర� � కర� �ల్ గ���! �. 50
48. If he offer ever so little of his meal, to the Lord, he shall go to the blessed abodes ‡[37]
in heaven. Thus no charity is superior to that of bestowiug food.
49. A feast given without kindness is a mere waste of flour.cates; worship devoid of piety
is a waste of the sprouts 'used in sacrifice ; ₴[38] and gifts devoid of charity are a mere waste of
gold.
50. Being ignorant of himself, how shall he instruct others? he reams about idly, no better than a
brute, ¶[39] and performs religious ceremonies for the sake of pitiful fees. ��ల �త
�ణ� - �ఖ� �ం�దమ'�,
మ���ం� కర� - మత� ద��;
�� � ప� �న� �',��� మశకం�? �. 51

ఎంత చ��ఁ జ�� �',�� �న� ���,


��డ' వ�ణం� �న ��
��� �ల గ�గ, ��� మ�నం�? �. 52

�దల తన మత� వదలక,


�ద� వ� � మత��' న ��ంపక�న్,
బ��డ'�, ��� �రక,
�ద�న జ��ం� ��, ��� � ��! 53
51. Imagining that by acquiring some he will attain the happiness that is the reward of
merit, *[40] a man remains entangled in the creed of works. If an elephant fall into a pit, how can
a gnat extricate it?
52. Let him study what he will, or listen to the holy texts, the sinner will not relinquish
his vile nature. Though you wash a coal in milk, will its blackness be removed?
53. He who, in the first place, swerves not from his own religion; who In the second place
reviles the creed of no other man; and who cautiously refrains from forming any evil desire: he
shall live in happiness: he is the first of men.' ����� ��ల ��ంచ� ��,
��� �� �ట �నగ ��,
��� �క� బ�� ��డ వ�� �? �. 54

ఆ� �డ� � , ధనమ' రయ త��


� ఁదం��,
�,* మ��� ��ల కష � - ప��
[41]

తన� �వ� ��, �� �బహ� � గన� . �. 55

�స ���' న �టం� �, ��యం�,



�య - � � ��ల గ�� �న� ,
�న ���న�ం� రమ� ం��. �. 56

��న ప� �డ, మ�న - వ�స�� �డ,


�డల��� �డ�ం��' �
య�గ' - జ�� �న, �� �మ� ం��. �. 57
54. Why utter benedictions on a worthless wretch? why listen to the words of a fool? who
can pursue the chase with mad dogs?
55. A man labours to gain wealth for the sake of his wife, his child, his mother and his
father. But if he looked to God, these should no longer exist so as to agitate him.
56. If they see a man wearing beads, earrings, and a vest with a roll of betel, and
plumpness of body, be his caste what it may, they invite him to sit by them. †[42]
57. But if unshaven, with soiled garments and a foul body, like a hermit, be his birth what it
may, they bid him begone. �ం��� �వ �ంప ద�క ��,
వం� �ం� �� వగ� ��
�ంకనక� �వ ����' ���'�� ? �. *[43] 58

�డ� �� ���, వలద'న� �ర ���;


�ం� మగ�ఁ ��� ��� ���;
గ���� మగ� గంప �ట'� �� �. �. 59

ఆస �ప - �� య�� �కం��
ఆస �త య�� �స ��
�� ��� �� ����� �ం��. �. 60

�జ��' � �� �ం�ం�జగ�'ల �
�జ��' డ�� �� ��
�జ - మ��� �� �జ�'డ వల��. �. 61
58. When a backbiter dies, you should go to the funeral at his house, but merely for
decency's sakeː it is impossible to grieve in realityː can the sheep lament the death of the wolf>
59. She runs rangling down the street ː if you check her ; she screams, she first scolds her
husband, and then hides her face in a fury ː the shrew is ready to sell her husband in a basket.
60. Covetousness is a sin of the worst nature ː through lust have not even hermits been
deluded? he who hath viewed and relinquished all this is the pure spirit ǃ
61. He who speaks rough plain truth is reproached by all the world. Truth should not be
declared to the vile; but if you meet with a truly great soul, declare the truth to him.
��వ వ� �ప�న��,
��వగ వ� మరణ�న�, �శ� � �నన్
మ�వగ వ� సంగమ�ల,
మ� మ�వగ వల� ��, మ�� ��. 62

ఇచ� క� ��న' వశ� � *[44]


��� త� �క �ంద ���న��,
�చ� �న, �� వ�� �;
మచ� ర� త�� ���, మ�� ��. 63

�� బ�� ��� , �త� �ట� � గ�� †[45]


�ండ��� �'ల � ���' న��,
�� ���' ద� ��� �� �ం��. �. 64
62. Let us fear to sin, and stand in awe of death. Let us forget the ties of earthly
affections; but never let us forget kindness that we have received.
63. Civility is indispensable in the world; but hypocrisy is a disgrace to the most
sagacious of men: baseness leads to ruin; and malice towards others leads to our own
destruction..‡[46]
64. If you catch a monkey and dress it in * new robe, the hill apes will all worship it. Thus are
the luckless subject to the senseless. ��� �� �ండ గంధం� ��న
�� ��గ �క �గ� త��
�� �� ���' ష� � ' ��, �. �. 65

��వ వల��' � ���ం� ��న� ,


��వ వల��' � �ధ� ���
��వ వల� �� �తర� ��న� . �. 66

అ�� �య �త హ� హ��ల�' న *[47]


��� �డ ��� �ద� �త
త�� బ�క �త �క�'� �న �త. �. 67

ఎ�� ��ప వ�� ����న�,


�� ��ప వ�� �ర � �న�;
��� ��ప�� �ప� �ండ� � �'న. �. 68
65. Though you anoint an ass all Over with perfumes, it feels not Your fondness, but will
turn again and kick you : and equally fruitless is love shewn to a young girl.
66. You should go from a town where you are not at ease; quit a wife whose temper you
have found out; and leave a prince who is devoid of liberality.
67. To fall in debts is vile even to the noblest: intimacy with fools is an utter
abomination: a lie is disgusting; and to give a pledge is intolerable. †[48]
68. A blockhead may be taught in a year's time; a silent recluse may be led in the path; but an
idiot can never be instructed, no, not by thirty year's teaching.. �� *[49] వలన
����ఖ �:ఖ�� �ం�;
ప�� స�� ��� పరగ ���
స�� ��� వలన �ఖ� ం� గ���. �. 69

�ళ � �ద �� �రయ �డల ప�� ;


బయ� �ద �� ప� ప�� ;
�� �� గమన�' �� �ం� �. �. 70

ఆ� రంభ�నన' � �ల వ��న,
�ర - ����' ల �డ ��?
�ల �డ �క� మర�న చందం�. �. 71
69. From our offspring originate both pleasure and pain; the son is born equally of the
husband and the wife j and the wife derives comfort from the son.
70. Like the course of ships on the Sea; like the course of a bird in the sky; such is the
conduct of a woman, that leaves no traces behind it. †[50]
71. Be his wife Venus, and full of fidelity, how shall the fickle husband cease from his habit of
rambling; he is like a dog that delights only to roam the Pariar-Street. �� �� �క
��� - పడ ��,
మ�ల ��� మం� మ�� ��,
��� ��� �� ��న � �' మ�? �. 72

క���� మగ� ��� ���,


�� ��� �� �వ�ం�
మ�న మగ��'న మ�యంగ ���. *[51] �. 73

�� పంచ�ర �పర పండ � �


�ల �� వండ చ�� ��
��ల �న�న� �ణ�'ల క���. �. 74

�� �� యన� �� ప�� న న��


�న�� �� ధన� న�� †[52]
కదన �� �� ��ం� న�� �. �. 75
72. The washerman torments a cloth to take the stains out; and then folds it properly;
what then though he who teaches thee chastise thee.
73. In the time of his wealth the wife looks with kindness on her husband; when he falls
into poverty she will not even rise to meet him; she looks then upon her living husband as though
dead.
74. Though you pour milk and sugar over bramble berries, and boil them, they will
acquire no flavour; how then can good qualities be produced in the crooked heart, by any
kindness.
75. If he says, this ground is my own, the field laughs at him. His wealth derides the miser who
never bestows a gift ǃ and death ‡[53] laughs at him who is afraid in battle. తన�
��త�'ల � �నం� �యంగ,
తన� గల� టం�' మనగ ��;
తన� �� �య, తన త�� �' �� �? §[54] �. 76

పంక�' � గన� బంగ� �డగన� ,


��� బ�� �ం� ��� �ల;� *[55]
మ��ల�� తత� మ��'�� గ���? �. 77
76. If your elder brothers by charity become doers of good, do not suppose that the
reward of this will accrue, to you; the younger brother might as well feel a wound inflicted on
the elder.
77. When we behold a bright eyed †[56] girl, or gaze on gold, every one's mind is seized with
wavering thoughts; how then can the power of truth ‡[57] be felt by men? �త �� ��
త��� ��న,
�� �త �� వ�ధ �న?
న' �� దర� �� య�� � �ం�న? �. 78

�ం� ���' ల �ం�� క���?


��� ���'ల క�ర పం��?
��దల��'ల గడ� � ల్ �స�ల్? �. 79

�డ� �ండమ � '��, �వ �ంక� క�,�


యడ� � 'న జ�లనంటఁ గ�;� *[58]
���న� న�� �ష�'క� డ ��? �. 80
78. However importunately you pray relief of an illiberal man, will he ever become
bountiful? Will plunging them in sacred sea convert bulrushes into darbha-grass ? †[59]
79. What has a criple to do with bracelets? of what advantage are wooden teeth to the
harelipped? will an ass be the better for assuming a beard and whiskers ? Mere pretensions are
wholly fruitless.
80. You think yourselves brave men, when you obstruct a road with bushes, bind the people
who come up, and plunder them: how shall the guilt of robbery be removed from you?
పట� ��� �� పడగ �రఁగఁ ��;
��పఁ �� �� ���ఁ ��;
చంపఁ దల� �� చ��'�� �ం�, �. �. 81

ఎంత �వఁ �� ��� బ�న�,


�చ �క నమ� �� ర'న� ?
�� �� �ం� ప��ల�న�? �. 82

�దల ��య� ద�� �సం� ��క,


�ట�
� ర� మన� �ం� పర�
�ద�క� �� ���� మ��ం�. �. 83

క� ���తమ' రయ ��� యం�తం�; *[60]


��� �� �క� ��� గన� ;
�ం� - �ళ� †[61] గన� క� ��� ����. �. 84
81. A serpent when ready to strike, sidles its crest: he who seeks to destroy you, contracts
friendship with you; and the prince who meditates your destruction allows you every freedom.
82. Whatever obedience you use, whatever toil you undergo for them, never, O my
brother, trust the assembly of kings; it is always ‡[62] hazardous as intimacy with a serpent would
be.
83. He who neglects the highest end of his being, practises guile, and who restrains his
inclinations merely for the sake of his belly; such a man lives like a miserable dog.
84. Singularly fancitul is the talisman of Cupid to behold; the spot §[63] in the forehead of the
rosy nymph; at the glance of her waist is the heart agitated. చ�� ర గ��క�ం�
��� న త��'న �స� ; �హ� గల�
��� � ��� *[64] �నన్
మ�� వ� �వ� �మ; మ�� ��. 85

ఎ�� ���'నఁ ���� �హం�,


��� �హ�'ల � �డ ���� ,
గ�� �� �డ, గ��ం� �బహ� ం�. �. 86

ప�� �మ� �క బ��� బ� ��


��� �య్య �క ��� ��,
��� ��� �జ �ద� �యగ��. �. 87
85. If you mix sugar with it, even mouldy chaff has flavour; so wherever there is
inclination, the most unpalatable hussy is loved as a divine angel.
86. Love is produced in the heart of every man whomsoever; but if thou bury and trample
upon desire whenever it is produced, and restrain it, then, behold, the deity shall be displayed to
thee.
87. Those on the one hand who are without sustenance and suffer distress; and those on the
other who will give neither meat nor drink, but only revile others; are equally incapable of
performing the worship of Siva. ఆత� �న ���న'��� ��ం�,

�శ� ల�గ భ � �����,
సర� - ��� �'� సర� ం�ఁ ��'�. �. 88

ఎ��న �వ - �జ �న� � �� ��,


�దల బ�� ప�� వదల ��,
�ద� ��� �డ ��ఁ �ట� గ���? �. 89

�� వ�� �� �డ�� �వం�,


�� వ�� �� ��� ద�� ,
�� �� తలప ��న కర� �.*[65] �. 90

క�� ��� �త, ��' నల� �త,


��ధ - వ�� �త ��ల పడక,
�క� మన� �డ�ం�న'�� � ��.� �. 91
88. He who seeks aright the God who dwells in the heart, and fixes unalterable faith on
him, he shall attain utter absorption; he shall be resolved into the universe. †[66]
89. Worship of God, performed according to knowledge, shall never perish fruitless;
never let a man leave the hold he first takes ; can a wall be completed if the foundation be
neglected?
90. If misfortune befall him, the sinner reviles the deity; if he meets with good, he lauds
himself for it: but evil and good are the result of his own acts.
91. Be not ensnared by the fire of hunger, by the flame of desire, or the heat of anger. If thou
maintain one changeless disposition, this is freedom. ‡[67] ఏవంక మన� క��న
�వంక��ం��యం�ల'�� � ��న్;
�వంక మన� గ��న
�వంక��ం��యం��'గ�, ��. 92

�� ��� �న� *[68] �య� న� � ���


��� ��� �న �డ ��
�లవం� �ల� †[69] �బహ� ం� �న�. �. 93

చ��లం� �జ� - పద�లం��, ��


�ద�లం�, ���ల �ద�లం�
�' శ�'��న'�� యయ� � ��� �. �. 94
92. Whatever be the inclination of the heart, to that side do all the senses turn; if the heart
be once turned to Thee, the passions will never wander in any other direction.
93. Plain milk, or curds; butter, or rice-milk; neyi ‡[70] or beestings.; however many
shapes it may assume it is still milk: men cannot perceive that the deity is thus also capable of
various appearances.
94. Those who no longer delight in reading, in royal mansions, in milch kine, and in the lips of
women — these venerable men ¶[71] are the free. క���' ల మనస కళవళ
ప���
క���'డ తృ�� క���ం�?
క�� ���� కప� � గ�గ�? �. 95

��దతన���, ���డ �న�,


�� �డ'����'ల � ��� �� *[72]
ఇత��' న� ప�� �డ'న వ�� �? �. 96

అ�క�న యజమ � ' �� ం� �ఁ��,


�న� ��స�� �� ��� ద��
�బ� ��� �క� �త�� ���? �. 97
95. Why suffer anxiety, O my heart, for the belly? either here or there the belly will be
filled. As to having a belly, the frog that lives iu a rock is thy equal.
96. To say, " Sudraism has left me, I am no Sudra, I am a Bramirt" †[73] is all folly;
though brass resemble gold, can it be esteemed its equal?
97. If a light man perform the dignified yagna sacrifice, departing from the prescribed rule, he
shall miss the enjoyment of good: a dog will merely push down the cup it attempts to lift
�ంత �నస�న జల� � �తల,
���' న� �� పరమ - ��
య�� �� ��న'� � �గ ���. �. 98

కనక�' డల, మం� �ంతల �డల�,


వల� �ం��ంత �ర�' న
�య �� �� �ర�' వ� �� ��. �. 99
మ� - రసం� ��, మ�కం�� ��
��� �డల �క ��� న' ��,
��� �డల �� ��ం� ���. �. 100

ఒడ� �ం� లం� �బ� సం�న�' న,


�గ, ��� �ద ����' �
పం���� �ద, బం� గల్ * [74]పడ� � �. �. 101
98. The man of calm mind, whose disposition is benign as a cool temperature, he is the
perfect Yogi. Such a man shall ?ery soon attain to holy liberty.
99. All men, be they who they will, desire gold and fine women. Not the mightiest of
lords can relinquish a fair eyed †[75] maiden
100. Like flies that longing for honey, approach it, enter, are intoxicated, and unable to
extricate themselves, so, plunged in a multitude of passions, a sinner perishes without escape.
101. If It prostitute with a well-nourished body and puffed up, suddenly fall on a paramour,
rushing on him; he perishes like a dormouse under the wheel of a cart." �ల��
వలన ���
క�గ�, మ�, క���' �, కడ�ర� �
ప��� న��� ���న,
�� *[76] �లవ�; ����' � �దల�; ��. 102

��� �� �ం� �షం� �షం�;


లం� �� �ం� లజ � ���:
�ర �� �ం� ��� �ల�. �. 103

�బహ� �'న� �� పరగంగ ��యక,


�ం� ��క �బహ� �' ల క��?
నంజనం� �క�'��� �రక�? �. 104
102. She who sells herself has n» real affection for you; or, should she have any, it will
not last. In a path trodden by many, no grass will grow; or, should it spring, it will never thrive.
103. To associate with a slut, is ruin upon ruin; he who has to do with a whore, loses all
shame; and joining with an adulteress is the source of utter death.
104. If we know not truly the abode of the . deity, how should we discover it, search as we
may ? that object cannot be traced without the requisite divining rod. †[77] ��� ��� � 'ల
�ద ��స�ం��?
������'ల �స� మగ�?
స�� ��ల�ంట సం�ర�'ల �? �. 105

�� చ�త �న, స� స�త� వరన,



�ర ��'�ం� ���న?
�బహ� �ష్ఠ' ��� ��కృ��'���? �. 106

���'�� �ద� �'లన'భ� �ం�న,


ఘ�� ��, �న - జ�� ��
ప�మళ�ల గర �భ� �య ఘన��? �. 107

చక� దన��'ల, సంపత� ర��'ల,


�ద� �' ల' �� ��� �ల?
��త - పద�కన� ���� పద��? �. 108
105. What has a stupid fool to do with an old husband ? and what sort of family is that,
where nothing is kept for the morrow? *[78]
106. As the inconstant woman comprehends not the faithful wife's vir. tuous conduct; so
the natural man cannot understand steadfastness in religion, when he sees it.
107. Though the man of base heart have learnt all the sciences in the world, he does not
thereby become noble, but is a depraved being. Will rubbing perfumes over an ass, at all alter its
nature?
108. To what end is gracefulness of form, or the acquisition of riches, or the knowledge of arts,
or extent of landed possessions t can any gain equal that of having offspring?
�గ� వం��� ప�ల �క� ద�� ,
���, �ట � ��� ఁ' �ర� ��� ,
తన� �ష � - �ర� తన �క�� �� *[79]
ప�ల �క�' �గద' రయ �మ. 109

మన� �న�'న� మమతల'�� �ఁ ��,


దృఢ� �� మన� �ట పర�,
ఘట� ��� ��, ఘతనర - ���. �. 110

పచ� ����త �గచ� ర జ��'ల �


తచ� �' డ బ�� ధర� �న,
�ల��'వ� �ం�ఁ �ల - ���'వ� �? �. 111

�గల ప��'ల � ��' � ���!


�� ప�� �� �� ���,
మ�మ �� �ండ మన�డ�'న� �? �. 112
109. A lucky woman perceives the hunger and thirst of others; she helps them to food and
satisfies them ; but your unlucky senseless wife considers no one's hunger but her own.
110. He who understands all the secrets of his heart, who has cut off his passions, and
purified himself; he, who restrains his body, this is the true saint.
111. By Cupid, the green-bowed god, are all men in the world suddenly deluded, who
then in this respect is the noble, who is the abject?
112. How should all that is destined to happen, fail of occurring? that which is not doomed to us
shall never befall us? The ruling power is independent of ourselves.†[80] శ���ల�
��ం�, �ంతం� వ��ం�,
కృత� �ల� న�� ��� �'��,
సత� మ' ణగ�ండ *[81]��ం�న'�వం�
����'� �ణ� ప�� �మ! 113
తన� �హమం� తన�'న� ప��ర
మంద� ���ం�, హర ��'సగ,
�ల � �� ���, �ందం��'���
న�వ ��� �'తడ' �� �మ! 114

�దట�' స ��,� �ద "�� �మ� "న


పరమ ���'న ��ల��;
�� ��� �� వగ �� �వ�? �. 115
113. He who has quelled his foes the passions; who has put on patience; who recognizes
the eternal agent in all that happens: and, without failing in the truth has attained to it,—this man
shall become a holy saint.
114. He who willingly summons the passions his servants in the body; wb» knows they
shall all perish in death; who knows this world and the next : †[82] he who thus walks is rarely to
be found.
115. Those who first excite hopes in the poor, and at last say "Go, I have nothing for you;" those
sinners, the hard misers, shall ultimately feel the effect of the sighs ‡[83]of men, shall lose their
hopes and perish. బ���'�గ �� ��భవంబ'� �ల?
��� �డ�బం� - �� �ల?
�� � ��య �� ��� ఁ� మ� �ల? �. 116

�ంట �ం� �� ��ల �త�


�ంట మంట న�మ ��కఁ దర�?
�ం� �� ���, ���ండ వ�� �. 117

��కన� �� *[84] ��� � మ'� ��


య�� �� ��� 'న�� ���;
[�ల�] �� �ల� �'వ� � వశమ�. �. 118
116. To what end is wealth if unknown to the poor ? of what profit is the prosperity of a
relation who shows no liberality ? and of what good is a physician unknown to the sick ?
117. There is no livingbetween earth and sky for the pain of the wounds inflicted by
Cupid. †[85] How can a man live who deserts the wife of his home ?
118. No animal is more vile than the serpent, yet the serpent will obey that which is said to it ː
but in whose power is it to teach mildness to the lustful man ? ఎవ� �'
�గ�ండ�'�� � ���?
�� �వమ'ట � �ం� ���,
యంత ��త�న�న'ప���' � �గక,
�రగఁ బ�� న�� ��� �మ? 119

త�� ��� �� త� � ��� �ళ,


తన� �ర� ��� త�న �ర
�'క� �న�గ�' �� ��త� ��,
తన� మం� �� తన�, �మ. 120
�ర� �సన గల ��� - �� � క��
�ట �లమ �� �����
�ంద��� సంగ�'ప� � య��ం�. �. 121
119. This soul *[86] will depart ; it will pass away, and leave the body one day or other
unknown to any one ː he is a madman who, unconscious of the degradation he shall meet in
death, is puffed up with pride.
120. When he quits the body and departs, neither his wife, sons nor connections will one
of them follow him; nothing but the soul †[87] will then remain; and the good he has done will be
his only possession.
121. The wealth of him who is virtuous, and retains a consciousness of his former births, shall
flow continually like a wellspring. To how many soever he gives, he shall still remain wealthy.
ఆ� త�� �రల' ��న ���
��'�గ� ��, ��� ��.
�� �� �య ���ం� దల��. �. 122

�న �కడ మ� ��ణం� �కడ


�న బడ� ఘ�న�' న ��
�న బ�న �ద క� ��� న���. �. 123

త�న �ల��'న, తల ��� ధన�న,


�గ� - ����' ల పట�
� ం�
పరమ - ��� �డ, ప�లనంట� ��. �. 124

ప�ల దత��' �� �లన ��న,


�ల స� దత��న��' �మ�ం�
నవ� ప�ల దత�మ' పహ�ం�న స� ద
త�ం� �ష� లం�; ధర� �మ. 125
122. Those who give their word, and break it, are lost to all shame: he who disregards
distress is vile: and cruel is he who, after contracting friendship, grieves his friend.
123. The coming of rain and the departing of the spirit, are not to be foreseen even by the
wisest. Could we perceive the future, surely this iron age (Cali yuga) would not proceed as it
does.
124. Though he see wealth heaped as high as his head, the man of pure birth, *[88] rich in
himself, will not touch it; and a chaste, virtuous wife will regard no strange man. . .
125. If thou duly guard the benefaction of others, thy ancestors, such as charitable institutions,
this shall double the merit of thy own charitiesː but if thou embezzle the aims of others, thy own
charities shall become fruitless. తన� �నమ'వ� తన ��� సమం�,
తం�� �న�'లఁ� దన� ��
అ�� �'�� �నమ'� త� � వం��*[89]. � 126

గత� ��న' �� కర� బంధ�ల' �� ,


ప�� ��, సత� - ��� వలన;
�మ� ��'క ��, ��య�, �క��. †[90] �. 127

��లం� ��ల �� ��'�� �?


��క �క ��గ�'� ఫల�?
��క గ�� ��, ��� న �ల�ం�. �. 128
126. Consider the gift made by thyself, such as endowments for charitable uses, granted
in life time, as thy daughter: thy father's bequests, as thy sister; and those of thy elder brother, as
thy mother.
127. All the bonds wherewith our former actions, in an earlier transmig ration, have
bound us, shall be done away by a teacher of the truth; as they say "a year to a potter and a day to
a cudgel." ‡[91]
128. Which is the chief caste among all the sects? what is the use of - going on without
sense ?§[92] He who has understanding is of the noblest tribe. ��� వగ �క
��� న� ' ���,
�' � �� �� �స గల�?
యన� - మద� �తన'�� మదం��. �. 129

అ�� �డ�' �� �నంద ���


��� నమ� ��, �ష� �డ,
��� నమ� �� � �క� ం�, ��స. �. 130

ఒ�� ��� గ��, గడం


� � ���న,
�న - �ణ� �క �త య��?
��� �ప� �' న, ��� ���? �. 131

స�ల ��, న�� �ఖ� ం� ���;


గ�ల �న ��, కర� మం�
గ�ల స�ల వలన �నంగ �ర�. �. 132
129. Can they who have no means of subsistence, feel any desire for women? all our lusts
originate in fulness of meat. *[93]
130. He who gives up every other object, and seeking happiness alone, trusts in Thee
with full reliance; by that faith shall (I protest by Thee) gain perfection.
131. Be he stout or tall, or wearing a long beard, devoid of liberality he is no noble:
however large a buffalo be, it cannot compare with an elephant,
132. Looking on women, a man desires happiness, but cannot foresee what will thereby befall
him; by reason of women they are blinded to their destiny. †[94] ఆ� �ట� ��,
యన� ద�� ల ��,
�� బ�� ��, ��� ��;
�క� �క బ�� ��వ� ��; �. 133

���� గ�� �ట, ���ట��*[95] గ��;


���� �� �� �న� ��;
���ల�త న�� ��� � �� ర�. �. 134
�ల �ల ��, మ� �ద�' ����;
�ట ��� �� �ల �క;
�� �ల యన� - �� (�) �� �ల. �. 135

�ప� �� బడ� ��� �త� ం�'�


�ళ � బడ� ��� �ళ � గల�;
��ప�� గల �ట ఫల�' ల త�� �? †[96] �. 136
133. He is a fool, who listening to his fractious wife, quits his brothers and separates
himself from them. Can a man swim in the Godaveryi by holding on to a dog's tail?
134. Where there are Women, there is sportː the town would be ruined but for women ;
men are indeed in the hands ‡[97] of women.
135. Consider not him a Pariar of degraded rank who is so by birth ; he who breaks his
word is far viler. He who reproaches the Pariar is (go to) worse than him.
136. The drop that falls into the oyster-shell becomes a pearl, while the drop that falls into the
wave turns to water ː if the situation be suitable, the fruit shall not fail. �ల�
గ�� ��, ��తం� గల��,
�ద� �త ��ర�� ��,
ప�� గ�� �� ��� ����. �. 137

�� �� �� కల� వ�ం��

�� వ�� �ంత ���'న,
�� ��ంద �� ��న చంద�. �. 138

కరగ కరగ ��� కనకం�న� వ�� ;


�నగ �నగ ��� ��మ స��;
��య ��య ��� �హం�, �భం�. �. 139

ఎ�క �� �రల�'�� �� ���న,


�బ�� ��, వ�� ��ం� ��
����'� �� ��� ���? �. 140
137. Men of pure caste, and of high descent, and those who overflow with learning, are
after all esteemed less than the sons of the handmaid of the rich man.
138. If he joins himself to the vile, and associates with him, he will be ruined, whoever he
be. It is like drinking milk under a palm-tree. *[98]
139. By melting and fusing, the huge of fine gold is produced: by embracing and
clasping, is love produced in a woman ; and as we grow older and older, cupidity and avarice are
produced.
140. However long you serve a prince void of sense, you will gain no living, but mere
expectations; if you stroke a dry cow's udder, will it produce milk? �����
��క �ండ �ం��న,
పం���' డ ద�� �� ��,
�� ��న' �గ �భం� �' ద�. �. 141
�ల� �� ��, క��� �ల��;
క�� �� ��' �ల� ���;
�ల�'కన� ��ల క�� �ప�నం�. �. 142

��� �� ��, (��న) క�వ'�


�ర �� �ం� �క� �ం�
��య� �� �� �ండ� �� �! �. 143
141. If you go with a pail to milk a dry cow, it may kick your teeth out, but you will get
no milk. Such is all that you will gain by begging of a miser!
142. The man of no birth is still honoured for his wealth ; and he who has nothing, sinks
in caste. Thus is wealth honoured above birth.
143. Rice dressed without neyi *[99] i* is, I protest to thee, †[100] mere grass; a dinner without
herbs is only fit for dogs; unapalatable meats are at vile as funeral oblations. ��
��� �'ల� � �� ��ండ�
�'� �క �న� �'షధం�
�ట� � ం��'� �� �త ���! �. 144

అన� - మద�వలనన'�వ�' న�ల'��


�' � ��, మద��'�నం�
ర;'న� �'�� ��క న'త�ం� ���! �. 145

ఎ�ర���� ��'ర ��న,


�� ��� �ల ��� బ��,
ప�� �ర� న�న, బ�� ��� తం�. �. 146

�న - �� ���' � �ర ��� �
�� వ�� �ంత ���న;
�గ క�� ��� , �ట'� �� �య�? �. 147
J44. Paun, areca, and chunam, serve as a medicine against decay of the teeth; and not to
use this is very uncleanly.
145. When women and men are heated by fulness of meat, they say that they are
tormented by Cupid. But when they hare no food to eat, what becomes of that god's power.*[101]
146. When we ardently behold a fair female, we feel n thrilling fever we are seized with
madness; if she smiles and shows her bright teeth, the great devil seizes us.
147. If you suffer a low-minded wretch to creep into your house, you will lament it who ever
you be. If a fly enter the stomach, will it not torment you? అ�� �న
��క'��రమ'�� �
��� �ం�మ'నక �ల, బ�� ,
��� ��� �క� ��� చ�' �'��? �. 148

ఎ�� ���ల గ�న�ంతంత యన ��,


�లవ�� లక� గర�న'��,
��� �డ �హ �ం�న ���? �. 149

�ంత �ంక�న �� �లం�న,


�య �క ���* �భమ� �ం�
మర� ��� �క� �ంసం� గన� ��. �. 150

ప�� �� �� ప�లక, సహ� �;


న'�� �� �� య�క బ��;
��� �� ��, �దల �����. �. 151
148. If a light man gain authority, he will not inquire who is worthy or not, he will
overthrow all: what should the shoe-gnawing dog kuow of the sweetness of the sugar cane?
149. We admire all women without discrimination, whoever they be;†[102] we melt as
gum would do in the flame of destruction: this strong cupidity plunges us in unspeakable
troubles.
150. Though a woman be a widow, or of a degraded tribe, her spark * [103] doats upon her,
uuable to quit her, like a blind dog that pines after flesh.
151. Rice without herbs is ungrateful to the guest; one who is out of debt is thereby the more
powerful; aud he who is free from death, is the noblest of the wise. �ద�క మంత
�షం
�' � � జగ��న�'శ� ��'�గన్
�ద� �డగ� ��న్,
�ద� శవమ'�� ��: గద� ��. 152

��� �న� �� ధర� ం� గన ��,


కష � ���'�� �న బ��,
�� �రక �� �జ�� ��య�. �. 153

�గ� ��న��, �హం� ఘన��,


ధన� *[104] ��న��, ద�� మన�,
��న �� డ, రయ ���ల � ����. �. 154

ఎ�� మత��'న, �'మం�త�న�,


సత� �ంత �క �డ �డ�
సత� � గ��'న� , జగ��' �� �డ'�� . �. 155
152. The misery of poverty is known to God alone. He who views the poor man and
holds him as nought, is no better thup a corpse.
153. A good deed is valued by the good alone; how should the vile sinner perceive its
excellence? unless you enter the water (I protest to thee †[105]) its depth cannot be known.
154. At beholding her face, love arises in the heart; at viewing money, we are ensnared;
we fall into the snare and all our joints are broken!
155. Be thy creed or thy prayers what they may, unless thou have a little truth thou shalt not
attain the path to happiness. He who possesses the truth is the twice - born saint.‡[106]
ప�ల �స��� , ధర ధన�'� �ం�,
క�� �ం���ట �� వ��,
ఋణ� �� మ���'�� వ �'�� �? �. 156

�ర
� � �� ��ద - పర - �ట�ల ��,
��� త�� �ం� �న మ��
��� �లల
� ' �� �గ�� న ����. �. 157

ధర� మ న� �న�, త� న�� � - న�ల్


య�� �� వ�� యడ� �ం�
��� �ట� తమ� �ర�ర గలర'�. �. 158

�నమ'�� - �� ధర�నన' ధ�ం�


�నమ'�గ �'�, �వస��;
�న�'� �� ధ�� ం� �డ �. �. 159
156. To deceive your neighbour, heap up wealth, and so fill your belly, is infamous. He
who is free from all debts, shall rise higher than all others in distinction.
157. The base wretch who forms criminal connections, equally unstable and infamous,
and plays fast and loose with others, shall, like a young ass, suddenly be destroyed.
158. The men of the earth trust to themselves, and will listen to no teacher of
righteousness:*[107] but the messengers of Pluto †[108] come, and fill them with horror, rushing
upon them to destroy them: ah! how shall they escape ?
159. He who sues for charity, is the lowest cf men: he who refuses to ask for it, if independent
as a god: and he who bestows nothing, is no rich man. తన� ���� �క, �త�'
వ్వర' టం�,
�ష - ��� � త �� �'ల �
��� వంక ��, ��రం� ��ట. �. 160

��� జ�ల జం�, �దల వ��ం�,


�క� �ర��' �� �ం��ం�,
�క� ��� �వ�' �� - య�� జం�. �. 161

తం��కన� ��� తన�� గ�� � ,


�న� �దత� న� �'న� దగ�,
���� ���, వ� �� �ం��? �. 162

�ల�'��ంట �����ం��,
మ���' ల � ��, మద� మం��,
��వ దగ� �ట ��వ �ంద� వ�� . �. 163
160. If by your own misfortune the patron bestows nothing on you, to revile him out of
an evil heart is like abusing the mirror because it reflects your own crooked nose.
161. He who kills many men, and slays the poor, and plunders the villages to fill his
belly, go where he will, Yama will find and destroy him.
162. If the son be more excellent than the father, why should we consider which is
younger and which is the elder; who would esteem Vasudeva higher than his supposed son
Crishna ?*[109]
163. Were you to drink milk at a tavern, all would imagine it to be wine: so he who stands
where he ought not, will inevitably incur reproach. కన� - ����' స కనకం� ��'
స,
���ల �� �స, �త��'డ�,
�భమ� ��వ�'న� , �బహ� ం� �న�? �. 164

��� �మ*[110] ��,� ��� �డల ��,�


���న' �� �ద� ��� గ�,�
��� ప�� న�� �� ��'�గక? �. 165

†[111] వ�� �� ��� ��


చ�� �� గనగ �క సహజ�ల' ��న్;
�చ� ల ��� ���ట
��� న బ�న'�� ��త ��వ�, ��. 166
164. Unless thou free thy mind from the love of thy own ‡[112] son, or of gold, or of
women, and free thyself from such delusion, thou shalt not see God.
165. After felling the trees, and walling in a spot, and building so large a house, a man is
puffed up with pride; and forgets the ruin that awaits him.
166. We reflect not on our coming and going, or on dying; these we consider inveitable; we
rove at random; like grasshoppers we leap into the flame. ఒక� �� ��� �ర�
�మ� � ��,
�� న�� ��, య�� ��;
త�� ��� �� ��'ల �న�? �. 167

పర - బలం� ��, ��ణ - ర�ణ�న


�' �� ���� ��� న��,
య�� ����' ననడ� � ' వ� ండ' �? �. 168

త� � దం�� �వ, తన�� ��' �� ,


మగ� �వ�'� వగ��ం�,
�ర� - వశ� �� క�గ� �హం�? �. 169

మన� �� �� � మ� �'క� �ట�


��క �� - �� ��� ��,
��� జంక ��� �ల � ��� ��. �. 170
167. We take a skin, and form it into an elegant puppet; We make it play, and then throw
it away. But who can see Him who that plays with us as puppets?
168. When the coward beholds the enemy's army he flees to save his life. But if Yama be
enraged who can oppose him?
169. When his mother or father dies, the son weeps; when the husband dies, the wife
laments. This, however, is selfishness,*[113] not real love.
170. The source of final happiness is inherent in the heart: he is a fool who seeks it elsewhere as
at holy places and pilgrimages: he is like the shepherd who searched for the sheep which was in
his bosom. ఆశకన� �ఃఖమ' �శయం�గ ��,
�� ��ప�'న� �ఖ� ��
మన� ��ప�' న� మ��� � �ద�. �. 171

తత� ���ం�� త��� ���న,


తత� �' �� �� త�� ��
క�� �� �� క�� ంప �ర' య! �. 172

�� �ం��య�ల దనర జ�ం�న,


తత� మ' ర� �డ �న య��
�జ - �� ��� �జ�����ం�. �. 173

���ల �య�త ��� � ��� ��,


త�� ��న' �� ద�� ��,
త�� ��� �� �వం� � ��. �. 174
171. There is no torment greater than that of our lusts: unless thou fix thine eye upon it,
thou shalt attain no ease: and unless thy heart be fixed, there is no salvation for thee.
172. Numerous are those who are ignorant of tatwam the truth; and few are those who are
aware of it : and it is difficult to perceive -who they are that know it.
173. He who has truly vanquished his lusts, shall, by knowing the truth, be converted into
truth. Thus shall he shine illustrious as the exalted Yogi.
174. Being for a while entangled in the delusions of women, he longs to be united to them, and
is ensnared. He grows aged, and dies, and is destroyed by God. *[114] ��� ��
��, ���� ��గ,
కం��� న��, �� ���,
�ం��� ��, �ంతంత �ద' �. �. 175

�ర �ంత�'ల � వల� � �ం��?


�ం� �� ధన� ��� �ర�,
�రకమ� ��� , మ� ��� ����? �. 176

�ర� *[115] �� ��, �ణ� వ��గ ��,


సర� కర� - స�� జ�� ��,
�ల�'క� �� � ��ం � � �డ�? �. 177

ఎ�� ��� �జ�'�� ��న�' �?


భ� � �� �జ ఫల� ��!
భ� � గ�� �జ బ�ళ - �రణ� �! �. 178
175. A stone in the shoe, a gadfly in the ear, a mote in the eye, a thorn in the foot, and a
quarrel in a family-however small in themselves are unspeakably tormenting. †[116]
176. Is it through affection thai courtezans draw near to men? they approach you to
plunder your property. If you suffer the goddess of death to enter your house, will she again quit
it?
177. Convert thy corporeal dwelling into a candlestick, and the properties of thy nature
into a wick; let thy acts be instead of oil; and finally, be illuminated with a certain divine flame.
178. However many modes of worship we reckon up, no adoration devoid of faith, is of avail.
Faithful homage is the only trust means of attainment. �� - ��� �ప�' �న�,
�� మం�ర�'ల � ��గ ��ట య��!
�వ - �� ��న �ప�
�వనం�ల ��గ �'�, ���గ ��. 179

ఆప�� �ంటన' డ�ల �ంట�,


�ండ � ళ � �ంట, �డవ� ల?
�, లమ
� ం� ��డ' �ం�ట ��య�! �. 180

ల�త - �వ - తత� - పథ�న


గల�న �వ - �� �ల గల�� జ�లన్
జల �ం�� ���య�,
కల�� ��ం � � �ట గన� ��? 181

���'��'�ం�, గంధం� �సన?


�క� ��'�ం� �ప� ��?�
య�� ���ం� హ�� ��� �ర�?� �. 182
179. If a lamp be lighted in a temple, is it wonderful that its brigntnf'S should fill the
whole dome? Thus shall the light of wisdom, shining in the heart of a saint, illuminate the whole
world.
180. To what end is this toil of pilgrimages to the confluence of rivers, to holy streams,
and round the rocks of the mountains? They know not that God dwells in their own body.
181. How should the holy saint, who is become united with the divine abode, again be
mingled with men? When a drop of water is converted into a pearl, will it again unite with its
former wave?
182. Can an ass comprehend the fragrance of perfumes? does a dog know good from bad? can
the light fool understand the holy separation of him who serves God? ��
�ళలం� �ద�� ���'త� ,
�జ �� - �� �ణ� - ��!�
�జ �క, �� - �గం� ����? �. 183

��ద - �� ��� , ���� �ం�ం�,


�భ�� ��వ ��� �భష � జ��,
రం�� ���� రమ�ల వ��ం��. �. 184

ఒడ� బడల ��, ��లమ'� �� †[117]


మన� కల� షం� �న� ��,
�ట � �ద �ట� �జగం� చ�� �. �. 185
�ల - �� �� �ల �ం�ంపంగ?
�� - �� �ట ప���'క�,
�� - �న బ�� �� �లం�'�? �. 186
183. He who at the three times of morn, noon, and night, delights to worship God in
spiritual adoration, he alone is absolutely holy: devoid of worship can we attain the enjoyment of
sacred freedom ?
184. The fallen wretches who walk in a depraved path, who wear the form of Rudra,*[118]
and still dishonour him, are like fair women who live in adultery.
185. Those who mortify their bodies, calling themselves saints, are yet unable to cure the
impurity of their hearts. If you merely destroy the outside of a white-ant hill, will the serpent that
dwells therein perish?
186. Why should you revile a Pariar when you see him? this is merely unmannerly language. Of
what cast is He who speaks in the Pariar? ‡[119] �క� �కతం�, ��� ర
�� నం�;
��� �గ�,'న� గప� ���?
ఆత� �' �� * [120] �వమ' �� ల �య�. �. 187

సకల ��స��ల� జ��� ����


��య గల� �� ��య ��,
�� ��య �� చ��ల'�'ల�. �. 188

�డం� �� ��� , ��క గ�న � ,


�ళ � �న ��� �ళ ��' ల?
�య�� ��� ���� �ండంగ. �. 189
187. The recluseness of a dog ! the meditations of a crane ǃ the chanting of an ass ! the
bathing of a frog! ah, why will ye not try to know your own hearts !†[121]
188. They read the entire (sastras) institutes, they transcribe them; these they can
understand; but of death they know nothing ǃ To what end is study that teaches us not how to
die?
189. Why should you collect stones from the hill and build fine temples to walk about in them?
Why torment yourselves so, while the god as a living being, constantly dwells within you?
�ల� వలన �ంత, బల� వలన �ంత,
క�� వలన �ంత, గర� �న�,
రం� చ�� జ�� రం�న బ���. �. 190

�శ� �� న��� ��� ' శ� �ం�ం�,


�బహ� ల�� �ల �� ద�� ?
వన��� �� వ�మ� న���. �. 191

చ�� ��క' న� , �క� ���,


�ర�*[122]��� కన� , �క� ��,
సర� �రలకన� , స�� శ� �� ��. �. 192
190. Through pride, arising partly from birth, partly from power, and partly from wealth,
men follow licentious studies and fall into sin.
191. There is but one Lord of the universe who rules the world; is honour due to the rest
of the Bramhas ? †[123] an ape of the woods might as well govern the earth
192. Better is the humble washerman, than the empty student; better is the house dog, than the
inanimate household goddess; and better than all demigods, is the Lord of the universe.
�� �త�'న� , �జ�ల �ం��,
��� �ంగ��� వ�స మత�,
�'క� డ ద� �క, నక� డ దగ�' ��. �. 193

అ�గ ద� ��న' ��న,


�'�న �డన్, �సర �సర�' �న' న� *[124]
గ�� - ప�, �స �, �
న, ��న, ��� ర � - వృ��ల'� �, ��. 194

అద�' ��న మ�వ, య��' ��, చ��'��;


�ద� �డ మగ� �హ�' ��,
��� ��ష� - �ణ� �శ� ��'���? �.†[125] 195
193. All this smearing your bodies with holy ashes, these sectarian decorations on your
shoulders, and images dangling from your necks; in short, your entire creeds, are of avail in this
‡[126] world alone, not in the next.
194. If you ask aid of one whom it is fit to solicit, and, on his granting it, if you redouble
your importunity, and he say I can give no more ; if then you be still obstinate in solicitation
through cupidity, such conduct is utterly vile.
195. A woman who knows the right time for this and that duty is aware of what is proper and
what is convenient ; and with joy she recognizes the love of her lord. But how can a courtezan
rightly value the virtues of a husband ? ఆక�� �లం� ��ర - ���' ల!�
�క�� �లం� �త� - ��!�
�క�� �లం� �నక� ���'ల.� �. 196

����, ప�� లంజ�


��ర గ��'క� �� ప��ంపం�
�సంబ' �కం�' న �,
�సర�న �క� వంక ��ర ��. 197

�� �దల ర�ం�
సర�� �ర �త, �క, సంప�� ల �
భ��ం� - �� �త�?
�ర - ��� ల - �త యత�, ���, ��. 198

త�� ��, ��� [దగ] �చ� - వ�న'�,


��� �' ల� ���, ��� �ర;
��ల �ర� �న, ��� � �ం��,
త�� ��య ��, ధర� �మ. 199

196. He that is hungry forgets every religious tie, all purity of heart disappears in the dark, *[127]
and pregnancy destroys all former plumpness of body.
197. Why is courtezan like a pair of scales ? Because she balances daily in favor of those
who will give her a penny more. † [128]
198. He alone can be called beneficent who relieves the poor and miserable ; but is he
liberal who merely gives to the ruch ? He is liberal merely for the sake of applause.
199. He wears many ornaments and is puffed up with delight that others gaze at him. Surely he
is onable to know himself ǃ ధన� �క �న� , �ర� ం� ��వ�;
�ర� �' దవ�'�, ధన� ��;
ధన��ర� మ' రయ, ద� �� - ప�ల�. �. *[129]. 200

ఇ�� ��� - �న్న �త�న మ���


త�� - �క, న'��, �మర వ�;
��, ��, పం�, క� రమ� ��ం�. �. 201

స�� ప�� �న, సంపద సంప�?


��త - సంపద�� ��� ��,
స�గ ��� �బ��, సంపద సంపద. �. 202
200. If wealth leave us, resolution will not remain ; and if spirit be wanting, wealth is
nothing . Possessions and valor united constitute a King.
201. Marriage contracts, given and received with friendship, shall not lead to decrease,
but shall flourish, spreading as a lotus plant does over the water, blossoming, budding, and
bearing abundant fruit. †[130]
202.Are riches the real wealth of either the wife or the husband? Surely the possession of a son
is the first of blessings, and to grow old together is the greatest of all riches. కడక
�ం��య�ల గ�� - �య - గ �క,
�� వ�� న' ��, సన� �ం�
�త� - �త� �క, నం�� ���. �. 203

అ�క ��� �'న �నంద�'�గక,


మ�� �క చ��, మ�� డ'�� ;
న� - రహస� �'ల � � జ��'���? �. 204

కడక న'�ల�న� న� �ళమం�'న� ,


�� - �క� వం�, ���, ���
��� కన� ��� ��'వ� �'�� �? �. 205

�మ - �మ - పఠన�' మ� ��� �,
పరగ �య య�� , �పడ'�� ;
�ల� ఘన� ��, �ణ� ఘనం��. �. 206
203. During life he restrains not his lusts ; but when death approaches he turns recluse:
unless thou subdue thy heart, how shalt thou attain release.
204. Reading without understanding, or feeling that delight in wisdom which is the most
refined of all, he is plunged in ignorance. How should this man know every recondite mystery.
205. That light, like the morning star, that dwells in the inmost heart of every man, is our
refuge. What asylum is there superior to this illumi. nation ? * [131]
206. By devoutly repeating the sacred name of Rama, Valmiki the savage †[132] became a
Bramin. Eminence depends not upon birth but virtue. క�� గల� � '�, క�ణ
��ం��,
క�� �ల ���, క�� ల��?
�� ��� �గ ���న �వ�? �. 207

చ�� - గవ ��, సంపద,


��� ళ� � ��� ��, ��� న ���న్,
��� ల �క� స� య�
న�� �వ - �ంగ - �యల'�� �, ��. 208

ఆ� ప� - �ఖ� �ల�'[ల]
�'�యం�'న �� �ల'న వ�� న్,
ఆ��న ��ం�న,
��� �� �త గదర, క�యగ ��. 209

�మ� �ట� �ం�� �డ� ����,


��� �న�ం� �డ�న'��,
���న�� ��� �ం�� ����. �. 210
207. If after acquiring wealth he use it not with liberality, how shall the sinner preserve
it? does not the bee, after storing up its honey, go its way, and leave it to others?
208. Riches flourish, like the charms of women, for a season, but rapidly fade away; as
moonlight dies when a cloud passes over the sky.
209. If a woman be as a dwelling prepared for her husband's enjoyment, she is justly
called a wife: and if not so, she is but the chief messenger of death.
210. As thorns are produced along with the mimosa tree, springing from the same seed ; so does
the evil mind of the stubborn fool grow up along with him. "�� �� ��, క� ��,
ర� ��?"
�� ��, �� - �� ��;
�� �న ��, క�'య�, ర� య�. �. 211

�క� �� ��, �ం�� �� ��;


�మ గజ� ��, �డ�� 'న
�� �త ��, �కం� �పల. �. 212

�� ��� �స� ��� న� ��న *[133]


�� �� గన� న'�� త��,
న'న� రసమ, �డ�క'� మదంబ'� ��. �. 213
211. "What poet or what god is there, free from the darts of love ?" this is mere desire,
not love of wisdom. Poets and demigods are all mere libertines. †[134]
212. What comparison in the world is there between a dog and a cow; a hare, and a tiger ;
or a gnat and an elephant, be it as large as it may; or between a miser and a liberal man?
213. When a man has feasted and sits at his case should he see a woman, he is touched with
love ; the vigour given by food fills the body with cupidity. �వ - �జ �య,
�వ� - �గ� గ��,
తత� �'���'�, �వ - స��,
�� �� న�న�'గ� �� ర. �. 214
�ండవ ��� స� సం�ర ��.

214. Through the performing of divine worship is divine enjoyment attained. He who
knows the truth is verily [135] as a god. But he who has nothing, shall attain to nothing.

END OF BOOK II.

↑ * In another MS. the third line is equivalent will the first, viz- �ం� �వ� ���
��ండ �ల� �. In the first two lines there are two errors in elision.
↑ † See note on I, 126.
↑ ‡ Verses containing illiiberal notions regaring the female sex are but too frequent in
Vema and other Hidu authors. See on this subject Colebrooke's Digest of Hindu Law.
↑ * Two holy cities.
↑ † Vipra, generally translated a Bramin. See on Dwija, Book I., 154.
↑ ‡ Lit. The no-giver.
↑ § The wishing tree that grows in paradise.
↑ * The second and third lines I have corrected, both in sense and metre, from the old
reading. �� భయ� �ళ �� బం� �ద�క�న గ�, �ం��� �డల, �.
↑ † Lit. The home or abode of shame.
↑ * In another copy the third line is. ��� �య �నక �ంక�� ���?
↑ † A play upon words is intended in the original.
↑ * Other manuscripts read మగ�� మగ�� and మగ�� మ���.
↑ † O'za appears to be from yachana.
↑ * For "pai ki cusambunu," which also means a snake's skin; some read "paicambu
sanculu," or bags of money.
↑ † Lit. Sweatest.
↑ ‡ Lit. Beestings, the first milk given by a cow after bearing a calf.
↑ • Dus-Sandhi.
↑ * Dayadi, paternal relations here used for "enemies". We find the same idea in Latin
attached to the term patruus. In some copies the first line is thus, neglecting the requisite elision
ఆ� వంక �� �పద బం��ల్.
↑ ↑ A class of the priests of Siva. Several verses in this author appear like this one, to
have a orginated in some casual occurence that the poet happened to witness.
↑ ‡ See Shakespeare, Othello, Act iv, scene 2, The word also occurs in chaucer ; and I use
it rather than more common modern synonyms.
↑ * In other copies సరస ���ల � ��కం �గ�..
↑ † Lit. He cannot even in the least say Why these ?
↑ ‡ Cala. A word used in many different senses ; which however, may, I think, be all
resolved into "Degree, grade, shade, tint." It is particularly applied to degree of light, whereby
the moonlight of one night differs from that of the next ː applied to the mind it denotes feeling or
affection on ; to natural objects, the effect or AFFECTION produced on one body by another. In
mystic philosophy, Vemana and other authors seen to use the term for feelings that affect the
nerves. It is there used in conjunction with two othet words ː "nadem" sound and "belucu"
radience ; the
↑ In most copies this line stands thus, iluva being, for the sake of rhyme, put for the
viluva--

��� �క �� ��వ ద��

Were w e to write ��వ as the rhyme would be defective, as is explained in Prosody under the
title Akhanda yati అఖండయ�.
↑ Here అం�� is for అ���.
↑ * In general written �ర�ం� ���'�ల � �ప�.
↑ † Lit. A nail-full
↑ ‡ A common intensive phrase.
↑ $ The second line might also be interpreted "however poor he be;" the carelessness of
style in this writer often leaves passages thus doubtful, and has led to the erroneous idea
entertained among the natives that his verses are all riddles, conveying a different meaning from
that which appears.
↑ * This I conjecture must have been What the poet wrote. The verse occurs only in one
manuscript, and there the line stands thus.

సంసరణ� �య, �ల� �య.

Where �ల� would seem contracted for ��� gold, a word that does not admit of such a
change.
↑ ‡ Dus-sandhi.
↑ † Maya, "unreal ; because things which are always changing have no real existence.
The doctrine of Plato, who calls God TO" "ON, and describes material things as scarcely really
existing." (Stillingfleet on paradise Lost, X, 471.) Thus the Param-A'tma, or Great Spirit, is
described as "That which supremely exists." (Compare Exodus, lit, 14).
↑ * Vemana has, in many passages, called himself a madman, with a view, we may
suppose, to securing himself from the vengeance he was likely to incur by his unsparing safires
on I finduism and the Braminicalːhierarchy.Thus, also, Lucian Rabelais assumed the garb of
fools and madmen. While the arguments conveyed in their writings were undermining the
polytheistical systems of their times. Erasmus, too, in his book entitled Laus Stultitia, has
adopted this method with a like object.
↑ † Which is imagined to lose sight and sense, and even to devour its cubs.
↑ * Dus-sandhi
↑ † ����� ��� in another MS.
↑ ‡ Punya. Blessed or holy. Holy acts are explained to bethose which cause actual merit
in the performer ; they are thus distinguished from Dharmam (already explained), which confers
no merit, but to omit which is sinfulː While punyam is that which is voluntary or spontaneous,
without any immediate hope of rewardː being a work of supererogation, or Which is gratuitous
and uncalled for. In this sense it is even applied to evil acts. (compare note on Carmam, v. 51.)
↑ ₴ See note on I, 189.
↑ ¶ For ప�� one copy has పనస. The sense of the third line is not clear.
↑ * See note on II, 48, on punyam here opposed to Carmam, Which forms the lowest
grade in the scale of merit. See the proceeding verses.
↑ * The Syntax is here imperfeet.
↑ † Campare verse 21. Sometimes in this author we meet (as inMartial and the
Authologia) with the same epigram in different forms ; and it is not always easy to decide which
the poet ultimatly preferred.
↑ * In the original ��ల' �� � వ� ��� ��� �, a line is every point wrong ; here
todelu becomes a dactyl. I have, therefore, corrected it from conjecture.
↑ * This would more correctly be thus ఇచ� క� వశ� -కరమ�, but in the original it is
ఇచ� క� �కవశ� �.
↑ † A1. (�ండ పట� � గ�)� "constitute it king of hills."
↑ ‡ Maccaram appears to be derived from the Sanscrit matsaram. The prasa in the third
line is not accurate
↑ * Lit. "To Hari, Hara, and the rest; "that is, "to Vishnu, Siva, &c."
↑ † The word rota, vile, is here translated in four different ways; as the reiteration of the
same word is not in English approved as it as in Telugu.
↑ * I have substituted �� for �� which would seem an error of the transcriber.
↑ † Compare proverbs, XXX.19. Another copy reads in the second and third lines. బట �
బయ� �� బం�� � ఆడ�� బ�� �డ� �డ�
↑ * మ�యంగ. In some copies �య�, and �ల��గ��.
↑ † A1. ధన� �� యన� ధన� న�� .
↑ ‡ Cala is Time or Destiny.
↑ § In another copy a more apt expression is introduced by sacrificing metre.

తన యన� ���' య తన �� ��� �.


↑ * For ��� �ల � some copies read �మ� �న, or బమ� �న (derived from Bramha),
while others have త�� ���. Possibly the allusion to Bramins is what the poet intended; as the
Hindu authors constantly represent their gods as subject to every human passion.. In such
passages the name Brahma may well be translated as Jupiter.
↑ † Lit. Lotus-eyed; allusions to the lotus (padma)' or water-lily, per" petually occur in
the Sanscrit and Telugu authors. In their poetical use we may always translate the pundaricam, or
white species, as the lily and the red lotus, or ken-damara, as the rose, a flower apparently little
known to the poets of India. The utpalam, or blue lotus, may thus be rendered the violet.
↑ ‡ Tatwam. See on I, 137.
↑ * A1. అడ� � న ప�ల నంటగ��

���
� �న
� '�� ��హ �క� డ�� !
↑ † Which is used in sacrifice.
↑ * A1. ���యంగం�.
↑ † A1. �ంచనం�.
↑ ‡ Lit. For ten thousand; a common intensive. See on II, 12.
↑ § The tilaca, or beauty spot; an ornamental patch worn in the forehead.
↑ * A1. క�� ర� ��� which gives asimilar sense.
↑ * A1. గ�మ �� �� �వ� �ండ�.
↑ † On Siva, see I., 133. n. On mucti, see I., 88, n. On Sarvam, I., 171, n.
↑ ‡ Mucti. Liberty. See verse 94.
↑ * A1. చల.�
↑ † A1. �ణ�.
↑ ‡ Clarified butter, called in Hindustani ghee.
↑ ¶ Ayya, Sir. A father or master. A wife calls her husband Swami, my Lord, but never
Ayya.
↑ * Substituted for ����క.
↑ † The sons of Bramins are considered to be by birth Sudrasː the ceromony of
upanayanam or initiation, performed at about six years old, confers the name of Dwija, or Twice
Born. జన� � �య� ��ద:, కర� � �య� �� జ:, ��' �� �చ ��ప: �� త్,
�బహ� -���చ ��హ� ణ:. "By birth he is a Sudra. by religious rites he becomes a Dwija; by
reading the (Veda) Scripture, a (Vipra) perfect priest; and, by a knowledge of rahma, a
(brahman) divine.
↑ *కల్ for క��. A stone. The wheels of carts are sometimes formed of stone.
↑ † Lotus eyed. See on
↑ * �� for ���.
↑ † Anjanam. A spell, or more properly a collyrium; a salve which, applied to the eyes,
was supposed to give the power of discovering mines or buried treasures. It is alluded to by
Milton, Paradise Lost xii., 415.
↑ * Litː for breakfast స�� being probably contracted for చ��; cold food prepared the
preceding day and eaten in the morning by children before the regular hour at which grown
persons eat.
↑ * A1. తన� �ష � �ర� తన�క�� ��:
↑ † A paraphrase of a verse difficult to translate literally, but useful as exemplifying
various forms of the verb agu to become.
↑ * A1. అడగ�ండ which gives the same sense. The fourth line is commonly thus
��� �ం��ణ� ���మ.
↑ † Indu. Andu answering to the Sanskrit Iham and Param, literally signifying here and
there, but imply the present and a future world.
↑ ‡ B. 1., 44.
↑ * In the original the verse stood thus. with an error in clision ��ష� �వ� య�,�
&c. In several other passages I have made similar comjectural emendations without pointing
them out to the reader.
↑ † Lit. Him of the sugar cane bow.
↑ * Jivi is properly the living body. Perhaps the poet wrote bratucu
↑ † Lit, breath, usuru.
↑ * Or, The fortunate man.
↑ * Borrowed from the Sanskrit verse.

స� ద�� ���� ���, �తృ - ద�� స�ద�.

అన� - ద�� స� యం ��, ��ప - ద�� - వ�ంధర.


↑ † A1. �క �త a single blow.
↑ ‡ Which can easily destroy his year's work. pettu, a blow.
↑ § Here, as in many other prosaic passages, fidelity of translation requires the use of
very unpoetical (gramya) language.
↑ * See 1., 12
↑ † Or, To salvation ː gati being equivalent to mocsham.
↑ * In another M S. �ం� �న పడ� �డ� � �ట� � .
↑ † A1. �ర� for �త.
↑ ‡ A1. ��టం.
↑ * Where, however innocently, it would be suspected he was drinking wine. Some
copies read �గక�� ��� �ట� � � �య�.
↑ * See on verse 93, Book II.
↑ † Ni ana, a form of adjuration, as in Romeo and Juliet. "Swear by thy gracious self."
This phrase is supposed to come from అ�ట because the swearer laid his hand on the object
sworn by. In the tale of Saranga-Dhara, we meet with the word in this coupletː �� . ��� �
�ష � వర� � �వ � �ద �న, � నయనం��' న. "Cease, O lady, from these evil
thoughts, by thyself, by thine eyes I adjure theeǃ"
↑ * See.II., 129.
↑ † Lit. Whatever (qualescunque) women we see, we cannot esteem them such or such.
↑ ̈* Vitudu or vitaca a bean, rake'or gallant; a paramour or lover; an "amoris or amoroso,"
words by which the Latin term procus is explained in Ainsworth.
↑ * AI. భగ�.
↑ † See on verse 143.
↑ ‡ Dwija. See on verse 96.
↑ * Dharmam.
↑ † Yama.
↑ * Here called by vriddhi, vasudeva. Some copie's read. వ�ధ కృ���వ� వ���
�ం��.
↑ * Chema is a mere expletive, or anucarana, and may be translated by "and the like" or
etcetera.
↑ † The forms of the verb here used are unpoetical, and belong to the colloquial style. We
may, therefore, substitute వ�� న���న ��� చ�� న�� or else
వ�� ట����ట��, చ�� ట�� or else వ�� న�, ��న���
చ�� న��.
↑ ‡ This expression, canna, prefixed to the words father , mother, son, or daughter,
implies relation by blood, not by mere adoption.
↑ * Carya vasham, lit: Subjection to acts; participation in (good) treatment.
↑ * The variations in the manuscripts are so numerous in this verse, that it is difficult to
determine What the author intended.
↑ * Tadbhava, for గృహం and on �ణం. see lexicon.
↑ † This is one of the few verses in which Vemana appears to have intended a double
sense. The import is mystical, though the words are plain.
↑ † AI.�డలబ�� �న� ��ల �షం�
↑ * A name of Siva, whose titles in most of these verses are equivalemt to the name of the
Supreme Being
↑ ‡ See notes on Book I., verses 171 and 183.
↑ * AI. �త� ���ట�� య��స�య�.
↑ † Here the satirist reviles four of the ordained religious observances.
↑ * �ర�, an unauthorised corruption of గృహం; Which is, I believe, used by Vemana
alone.
↑ † The term "Bramhas" would seem to be improperly used here for "gods". I have heard
of but one temple to Bramha, and that was recently built by Vencatadri Naydu, at Chebol near
Guntoor.
↑ * ఈ - ��, for ఇవ� - ��.
↑ † A1. సంత�కలంజచ��న ����.
↑ ‡ See note on II., 114. Thus is a satire on the lingam worshippers, a sect who are
devoted to Siva.
↑ * Or ; all crimes seem excusable by night.
↑ † This verse appears in manuscripts, but so greatly corrupted by ignorant transcribers,
that the meaning was discovered only after comparing them all.
↑ * A fourth line appears in some copies. త������ం�ధర� �మ.
↑ † I find a series of twelve verses regarding marriage in two copies of Vemana, but have
retained this verse alone, the rest appearing spurious.
↑ * These expressions have reference to the mystic system.
↑ † Boya or Nishada, nearly the same as the Erikela tribe. This is related of himself by the
poet in the Ramayana. పఠన,.aliter ��.�
↑ * A1. మ��ం�, and జ���
↑ † Here, as in some other verses, I have given rather a paraphrase than a close
translation, Which would not convey the idea intended. The word Ravi appears to be a mere echo
to Cavi. The first line probably is a quotation.
↑ This intensive is implied by the syallable e added to samudu. see Matth, Xiii., 12.
�మన పద� ��.
�డవ ఆ�� స�.

క��గ�న�'న� �� ��న�
�మన దన' �� � ��క�ం� ;
�'న� ధర� �' ల� � ' �� � న�ల�,
��ఁ��,� పర�ఁ��, �మ. 1

����' � గ�� ��� � �మన,


బటబ
� యల�ం� �బహ� మ' ��

� � గ�� యం�ఁ�ం� ��ం��. *[1] �. 2
BOOK III.

1. In this iron age †[2] has Vemana by his celebrity rendered the farmer-tribe honourable ;
striving to attain to the Supreme Good, he has dealt forth to all men. every truth he knew.
2. Incessantly ‡[3] did Vemana speak in our ears, saying, "Evident and manifest is the deity; be
wise, attain it, and be for ever happy!" �ంక�గ� మన� ��క స�� �
వంక - ��� ��, వంశ వ��,
వంక �ల� �' న� వ�� � పద��? �. 3

ఉం� �ం� ��� �గ�� చ� �వ


��ణ �� �� �పళయ�న�
��ణ - �� �న పర�'�� గల��? �. 4

��� �న �న�, హ�� � ���,


�బహ� - �కమ' త� �ర ��,
��� న' ర� ప�� �క� ���? �. 5
3. He who duly restrains his heart, and directs it to the Lord of all, is the noblest of his
tribe ; unless he so direct it, how can he attain to happiness? *[4]
4- He that has wisdom, shall live for ever; even in the final destruction his soul shall not
perish ; at the time of that destruction he shall be united to the Great Spirit.
5. He who is a Teacher will instruct others regarding God ; †[5] he will plainly reveal the
celestial abode ; he looks well to his pupil, and dissipates the darkness of his ignorance.
ధన� �ల� జగ��,
ధన� �లం� సకల ధర� ం�ల�న్;
�న�* [6] �ల� ��ల�,
మన� �లం� �� � - మ�మ� ��. 6

కడ� �� �� గగనం� భం��,


బ� తరగ� �� జల� ��� ,
��� �ర�న� �శ� లత� �న �
�ం���, �� � �న� �మ. 7
��� �� క��, �త� ం� ��ం�,
�� ��,� �ద �క గ��
�� �ట � బ���' �హ�న�' ల? �. 8
6. In this world riches form the chief object; on wealth does the due performance of every
duty depend ; virtue is the origin of every blessing; and final beatitude depends on the conduct of
our own hearts.
7. If thy heart become calm as the breezeless firmament, and the unruffled waveless deep,
changeless and unfluctuating—this is denominated freedom ǃ
8. We continually pour water over our bodies, and wsh, feed? and dress them; how many cares
we suffer for the perishable body ǃ గ��. గణ�, ��ద - కల�, �� ���,
�ద�' సం� శ�న��� �ల�,
�పశ� � ప� ��, ప��ం� �డంగ'
న�� �క��న [వ�] �మ. 9

�� �డ �న� �� �� ��,
�� �డ' టన� , �� ��;
�� �డ' �న�, �డ� �� �. �. 10

��� �ద మన� �ర � ���ం�న,


�' � ��మ' రయ�' న�' �,
��� �ద మన� �మంత త�� న,
��, ��, �� � ��, �మ. 11
9. Fortune-telling, possession by a demon, dreams of sleep, idle wishes, and pleasing
auguries, with divinations of all sorts, * [7] turn out true or false, as, it may happen, who can rely
on them?
10. If thou say of the divinity that he exists not, he is no more accessible; if thou say he is
not, then with regard to thee he is of no avail; if thou call him thy helper, he will surely aid thee.
† [8]
11. If thou stay thy mind firmly on the deity, beatitude shall be thine, shall be thine ǃ if thy heart
swerve-even in the least ‡ [9] from him, never shall heaven be thy lot. త �� � ' ��
��ట, తం�� �'�� �ం�,* [10]

యన� ��� ��ట, యరయ ��,


�తక �ల�'�� వ�ంప� � వ�. �. 12

�భ, �హ�ల�, ��భవ�� ద�� ,


తల�న ప� �'ల � ద�� చ��;
�� క� దల�న, �వ� క� � ద�� . �. 13

వర� రత� - స��, వ� ��� �న� ం�.


జక� దం�, వం� ��� ట�గ,
��� �జన�� �ర ��' � ��
�ప� �'ల? �� ��� �మ. 14
ఒక� ��ంద�'క� � నర లబ� � ��,�
వల�గ ���ంప వ�స ���,
న'�� ���ంం��' �ర� - ఫల��. �. 15
13. Avarice ar>4 lust are sufficient to ruin any dominion; all that we hare devised shall
fail and perish; the thoughts of men are on* way, and the providence of God is another.
14. He who collects grain, precious as gems in a famine, dresses it, and liberally
distributes that excellent food, is no less than a beneficent deity.
15. As surely as figures added to figures form a total, so surely shall liberality and beneficence
lead to wealth.t అన� మ' �గన'త�క'న� ం� ��న � ,
�ర ��, �� ఫ�త �'�?
ధ��న� �'సం� �న�ల'�వ�. �. 16

ఇ�� ��� ���'న� సంపద ��,


తమ� �ద' టన� , ధర� �'�?* [11]
ధర� మ'న� �� � ద�� క చ�� �,
కర� ఫల� �� గ��' �మ. 17

ఆకల'న� ��క'న� ం� ��� � ,


హ�నక'�� త�గ�'ర�ం�,
ధన - ���న�'� �న�ల' �వ�. �. 18
16. He whose digestion is weak throws away food as unprofitable; and equally useless
are presents made to the rich'.
17. Why should a man grieve because he lacks the wealth which he sees heaped up; in the
houses of others? In his former birth he died without attempting to perform any charitable act,
and now reaps the fruit of that life. :;
18. To give food to the hungry is as meritorious as offering it in sacrifice; so great is the charity
of relieving the poor. క�� �ట� �� కర� - ��ల�'ల,�
����� �రక� ���ర!
��య �� ��� దృ��ంత�' � ��. �. 19

����డ' �న� ����' ��నయ��


���మం� �� ����' �న,
���� ����న' �గబ����. �. 20

�� బ�� �ట � తమ� �� క��,


న�గ�'�న ��న' �గ గ��,
�ం��'� ���ం�� గల� � . �. 21
19. Those who have and bestow not, (O ye poor t) shall in their next birth not receive
even alms. Know and understand this; it is evident to all men ; say not that you are deluded.* [12]
20. If a mendicant bestows as alms any part of what he has received in charity, this
renders his begging not disgraceful but honourable.
21. The alms that are bestowed without being asked, shall unsought return to you; whatever we
give, being asked, so much shall return on our asking ; and he who bestows nothing shall receive
nothing. �� గడన �� ధన� తమ� య�,
న�� �ం�� ��� న��, ���,
��� క�� �� , ధన�ం�� �క,
కడమ� తమ�ల గ�� �మ. 22

�� �నకన' �ల ధర� � �యక,


���లక' � ధన� �డ ��,�
��య �ప� �క ����న �న� ,
��� ప�లనం�, �� �మ. 23

��న ధన�న�, ��� ����


�ంఛ బ�� ��, వ�� �భమ�;
�గ� - ��న��, ఫల� ల�ం��? �. 24
22. If you consider your possessions as your own, fools alone will agree with you. That
alone is yours, which you have bestowed on others 5 the rest is not at your disposal. * [13]
23. If thou consume it not thyself, nor bestow it in charity, but hoard up thy wealth for
thy sons, and then die without pointing out where Wis buried, all thy riches shall fall to the lot of
strangers!
24. If you have buried your wealth, what good can you or your son derive from it? you merely
suffer anxiety regarding it: a luckless wretch can never have any real enjoyment.
�గ� ��న��, ప�స�� ��క
న' �� �ల� ద �� వద� �క;
�న�డ వ�� వడగం�� ��� �? �. 25

ధన - ����'న తం�� గర� ం�న,


�గ� - ����'క� [పరగ] ��,�
బ�ళ ధన� గ��' భ�ద - �ర �ం�న,
ప�ల�' పక�ం�, �పబ� �మ. 26

ఇహ�నం� �ధ�'�� న బడ వ��


య�� �ధ - �కన'మర వ��,
ప�ల - �ధ �క �బ���, న��ర. �. 27

*వల � �� �క, �గత� � మ' ���,


య�� ��� య���' న ���
గ�� ��� �� గ�య� �మ� �
గ�య �న బ��, గదర �మ. 28
25. If an unlucky fool should even find the philosopher's stone, it would never remain in
his hands, but vanish; it would melt away like the hailstones that come with rain.
26.If one whose destiny is good be born even of a luckless father, he will attain to wealth,
and by heedfully benefiting others, shall become rnighty.
27. Whatever pain we may suffer in this life, let us be careful to escape from the pains of
hell; injure not others, O men, and live for ever!
28. He who without considering his own means, makes oral promises, and deludes you, saying
Here it is, or There, take it, *[14] and after fixing a period for payment says, I will pay you
to-morrow—he shall suddenly perish. , ప�ల�' పక�ంప, �ప - �యంబ'�
ప�ల�' పక�ంప, ప�� �మ� ,
ప�ల�' పక�ంప పర�క - �ధన;
ప�ల�' పక�ంప, బ�� �మ. 29

అర �వం� - ��� �' �ం�ర, ��ల;


య� � ��� ��� వ� ర �� �
వ� ర ��'న ��� వ� ��ల ���. �. 30

ధర� - కంట�ం� ధన�� గ�� ం�,


సకల సంపదల� �ల �ర�,
కడ�, �� �� �నక, �� ��. �. 31

ఇం� తన� ���'ల � �లం��,


�పజ� దల�న'�� �ప�భ �ం�,
�ంత� ప� - భ� � �ంత'న వ�� �? �. 32
29. Beneficence to others shall cover thy sins; it shall be a stay to thee; it is a means+ of
attaining the world above; it forms a refuge for thee.
30. The beggar naturally seeks for the substance of the wealthy; and that which is
bestowed on no mendicant shall perish: and those who are ready to perish shall enjoy that
perishing wealth.
31. He who values himself on his wealth and bestows none on others; revelling in riches,
shall, in the end, perish and never see good.
32. when a woman has by her virtues acquired lasting celebrity, and. men remember her
excellence—how can we too highly esteem her devotion to her husband? ధర� �న�
�� దల�న ��, �
�ష � - ���డ'��, �వ ���;
��� ప�� గవయ ��� - ��, �
�ద�, ���, �డ �న� �మ. 33

అలయ �� మల� య��ం�� మ��ం��,*


���� ��, క�క ���'ల,�
�'ల� మ�� ����'�ర'� �� ��. �. 34

మత� రం�, మద�, మమ�రమ'���


వ� సన�ల� ద��' �సల �క,
ప�ల�' పక�ం�, పర� న�� క�ం�,
�న��ం�, �జ - ��. �మ. 35
33. He who meditates opposition to virtuous' acts, becomes an evil doer, and shall perish
from the way: and he who thinks upon the spouse of his preceptor, shall utterly perish.
34. Those utterly worthless wretches who, when they winnow grain give away the dregs
and scum *[15] as charity—shall in their next transmigration be born earthworms.
35. He who has ceased from envy, lust, and selfishness, who is not agitated by influence of any
passion, who is benevolent to others and remains in the faith to the Great Spirit—he is the perfect
man. �న - ధర� ���, దయ�, సత� �' ��,
�నయ, �ర� , �� ర, �తరణ��
�� - ����'� �జ - �గం��. �. 36

���� బ��, �ర� ��ర క�� ల �రల్,


న�� ��న'�� రవ� �రల
�'వ� �న�'�, �న� ��ట��,
యవ� ��� ��న'టర, �మ! 37
36 Donation, alms, kindness, truth, wisdom, humility, valour, resolution, liberality: these
virtues, if they fall to the share of a prince, constitute the quality denominated royal. *[16]
37. He becomes fat, and wallows in the frauds of his evil disposition, and empty slander of
others: when a man arrives at the gate off hell, be he who he may, ho will suffer the retribution of
this. †[17] ��న'ర�న'�� ��ప - ���
�గ - �గ� �ల�, �ం�, �ద�,
�ర� - �సన ��, �రహ� ��న,
����ం�ర' �,� �న�. ��. 38

��న�'న� ���; ��న �న� ��;�


�ం� సం� �మ� �� న��;
�మ� ����'� �ం�'క ���. *[18] �. 39

��న � '�� �ద�, ����' �లం�,


�ప�, ��, �ద� ప���క,
��� �� కర�, �ద �'ప� �వ�. �. 40
38. Those benefactors of mankind, who regard the sick patient,'shall attain all enjoyment
and wealth: these shall not be affected by, the side of their former births, shall live before God,
resounding†[19] his praise.
39. Wisdom is the teacher: the human heart is absolute ignorance; but when we fall into a
giddy state of fluctuation between these two priaciples—until that giddiness is dissipated, neither
of these ■ can distinguished. *
40. From his birth upwards let a man constantly beware of sin; let him not become degraded to
a brute; but grow old in holiness and attains to bliss. సక�'��డ'నం�ఁ�
సక�'త� ల యం� సర� - �����,
సకల�న ��� ��ం
డ'కలంక - �� � �, �బహ� మ'న బ�, ��. 41

��'వ� డన'� తలచ�,


�నస�న �డ� �� మ��ండ'క�!
�నఁ� త� సకలం��,
��గ గ���ట ���, మ��. ��? 42

జ�� ����ంద, చంచ�ంప� మ�,


�వ�� ���న త�� ��,�
[���] �� - ��' ��రం� ����? �. 43
41. He whose form is universal; who is eternal; who himself witnesses all that passes in
every heart, who cxists immutably throughout the universe, and is free from all shadow of
darkness—this being is called God.
42. No man in the world considers truly who he is: alas, he cannot know his whole
nature! how shall man learn to know himself.
43. If a man attain wisdom, his heart will not alter; if he know the deity, Wisdom shall be joined
to him; when the sun is seen how shall darkness remain? పగ� �� మర�,
�వం�� మర�,
�� �న, న�� తల� మర�,
�ం� ���ం��' త�మ ��, �. �. 44

మంట, �హమం�, ��ల, �లలం�,


పట�, �డలం�, �ప�మలం�,
త�� ����ర� తగల� పర�'త� ? �. 45

మన� �� ��, ��� ���న,


�'�� - జ�� �� �� యం��;
�� ��� '�ంగ, ��, �, ��డ�. �. 46

�ట �� ��, మ�మ � ��యక,


�ట ��య �క, మమత ��� ,
�ట ����'�, మ� �త� �� �. �. 47
44. The man that has attained perfection draws no distinctions between day and night, the
mind and universal nature, or himself and another man. *[20]
45. Neither in earth nor metal, wood or stone, painted walls, or images, does that Great
Spirit reside so as to be perceived.
46. He alone among the sons of men merits the title of " saint" (yogi †[21]) who knows the
deity that dwells in his heart; know thyself and thou shalt become the deity.
47. Ignorant of the greatness of Him who dwells in a word,‡[22] and heedless of our words, we
are snared in our lusts. He who can truly comprehend this word is the real saint. ��య
��య - ��, �త�నమ ��ం�,
��య ��య, �పబల వృ�మ ��,
��య ��య, �� ��డ' నంద�. �. 48.

గడనగల ��� గ���,


య��ల�� మ���' ��ర' ��� ధర�,
గడన ��, ��� గ���,
నడ ��గ వ�� నం��, ��� ��. 49
వం� ద�� న' �� వంటక� �షం�,
కంట �డ��, కంట�ం�,
కంటక�న �న� , క� గండ� వ�� . �. 50

వం� వ�� న' ��, వంటకమ' మృతం�,


కం��ం���, ���ం�,
�' డల ��న �ం�, వ� �ంచగ� ��. �. 51
48. That which is cast and sown is called seed; by being sown it becomes a tree; and by
the gradual acquisition of wisdom, a man becomes part of the deity.
49. If they see a man of property, women will lay their very vests for his feet to walk on;
but if they meet one who has lost his possessions, they hold him no better than a walking corpse.
50. If eaten out of due time even food turns to poison; if we even see it with the eye we
loath it; whatever you eat with disgust is fatal as venom.
51. In its due season, food is refreshing <fs ambrosia, and appears agreeable to the eye; but if it
disagrees with us it is poison. క�� ధర� �'వ� �న� ���,
గ�� �నక�ల, ��� ��,
క��� చట �డ, �నక ����. �. 52

అ���� మృ���'త� �ం�ం��?


తన� మృ��, �� దల� � ��;
�ణ� ��� మృ��, ��� జ�ల�,
�గ� ��ం�న ���,◌ం� �మ. 53

సకల �ద� ��� చ�� , �బ�� �ద� ,


� క� �రమ' ��� �� జ��,
కటకట బ���, కడ �� ��య�. �. 54
52. Those who will bestow nothing in charity, who consume not their riches but pine for
more, shall perish without enjoying any comfort.
53. At the death of his son.in-law a man grieves in soul; at his son'* death he is plunged
in sorrow; but when a good man dies the whole world grieves as though on the point of
perishing.
54. After learning all other branches of wisdom men remain ignorant that they are to die and be
reproduced: a|as they perish without knowing any thing of impending destruction.
�ర - దృ� � గన�, ��న � *[23] ద�క�,
�� ప�� �గ�, ప�న ద�క;
దండ - ��� ల,'రయ, ధర� - ��� � ��,
�� జ��; ��� ��,� �మ. 55

��,� �ప ���, �ద�� �పజల�,


పరగ ��కల� ప�� వ�� ,
�ర ��త� �ం� ���ం�న��,
ప�� �� గదర పరగ �మ. 56
�ప�� ���న, �పగడ� పం��!
���ం�' ప�� , �న ప��;
ఏ��ల శ� చయ��' �క�, ����. �. 57
55. They possess no foresight, before evil actually touches them; until they fall, they
know not that they are slipping: these are subjects for punishment, not for mercy: how unwise
are all the men of the earth!
56. Even the poison-nut, the bitter margosa, and the rest, are usefulU drugs; but the
unfeeling vile wretch is utterly unprofitable.
57. Where the king is an ape, his ministers are mere swine; where the general is a chicken, his
troops are mere cattle; his elephants and horses arc no better than mice and cats set in array.
��� � '�, ���; ��� � , ����;
��� � '�, య�� ��� ప��;
�ప�ంచ, �డ� �ప�, నర - హత� . �. 58

�ప�న� ఘనత, �ంచ� ���,


�ప�న� ��ల �� �ం�,
�పమ డ��'�, ����' ��. �. 59

�ప�న�, నరక - �ప� �ం��;


�ప�న� �ణ� �ం�మ ��;
�ప�న� �బ�� �ం�� ���. �. 60

�� �ట వ�� ర���'డ-గ వ�;


�ంత ప���' ��, �గర ��;
క�� ����'�, �గహ - స�న� ��,
���, �ంచ�, ల ���, �మ? �. 61
58. If you abuse a man he will cuff you ; if you thump him he will thraslr yon; and next
follows murder ;*[24] anger is the greatest of sins, it leads to manslaying.
59. Through anger we suffer degradation; wrath leads to grief; repress anger and all thy
wishes shall be attained.
60. By means of anger does hell become our lot; through anger is every good quality
diminished; by anger is life shortened.
61. A man of delicacy will speak in conformity to what the king say' ; on no occasion will he be
puffed up with pride: should he exalt himself he is pernicious as a demon, and shall gain nothing,
either more or less, �� - సజ� � ల� సంత�ం�న ��,
�పజల సంతసం� పర� ��,
కద�, ��త�ల� క�ణ ��న ��,
���న� �� � - ప�� �మ. 62

[పరగ] �� �త, బం��ల్ పగ��;


పరగ �� �త, పర� ద�� ;
పరగ �� �త, పరప� ద�� �. �. 63
��� ' నడ�న'న� , �ర� [�] వ�� ;
��� నడ�న'న� , �'�� ��;
��� నడ�న'న� �డంగ�' య� �. �. 64

ధన� �� య�� ��నలం��,


త�� ����, ద� �� ���,
ధన� �� �డ, దలచ�' �పం�. �. 65
62. He who retains men of prudence and virtue in his service; and acts so as to gain the
good will of men; and is beneficent even to his enemies, is the well grounded aspirant after
beatitude.
63. Poverty makes a man's relations his foes; by poverty we fail of attaining heaven ; and
through want we lose credit with the lender.
64. If you say "I know how to conduct myself," this will lead to ignorance: if you say " I
am humble," this is no humility. If you say "I can manage the matter" you will through pride fail
of it.
65. When a man falls into the fierce flame of poverty, he himself perishes and ruins every one
near him; poverty indeed is looked upon as ubsolutely a sin! �� బ�� �న� ,
కర�నక' � బ�� ;
కరణ� బ��ల,� �� బ��;
�� సంతసం� కరణ� సం�ష-
మ' ర� �డ, �కమం�, �మ. 66

కనక ��మ�న� �రణ - కర�'



��ండ న���' భ��ం��'�,
గండ - ప� - �గళ�ం�న ���,
��� ��, �బ���ం��, �మ. 67

����� తమ� �� ��నంత�,


��న �పజల ర� �య ��,
తన� ���'� తన, త�వ'� ��? �. 68
66. The strength of the farmer constitutes the power of the Carnam;*[25] and the might of
the Carnam increases that of the farmer: all that the Carnam enjoys originates in the farmer.
67. So these two men are the doers of all that is effected in the village: if both of them
continue watchful, they are powerful as a two-headed eagle ; †[26] inseparable, they shall prosper.
68. When a man has attained power and dominion, if he does not succour the poor and ruined,
of what profit is his influence or his existence? ���' �� ��, �డ� �ర
�త,
���న� - ��, ��� య�� ;
���ఁ �� ��, పరమ - ��� ండ'�� ,
���ఁ ��� *[27]��, ప�� �మ. 69

�ల� తన�' క ��
�ల� గలదం��'న� , �ల�నం�న్,
���, త� � ��యక,
��� �� - ��నం�; ��� న, ��. 70

�ట - �� య��, �ణ�ల బచ�ం�,


�ట �డ వ��, ��� �ం�,
�'దక - ఘట� బ�ల�' ప� ��న ��,
��� �'క� ��, ��, �మ. 71
69. He who allows himself to be plundered is at once called a great benefactor; but those
that plunder him are offenders; he who protects others is the best of men; but he who forfeits his
aid is no better than a brute.
70. He who imagines he has yet a long life before him, the fool who, while living knows
not himself, when he perishes, shall suddenly feel the punishments incurred in his previous
transmigrations.
71. He who becomes converted into the first of all beings, who duly weighs the characteristic
properties, and receives light from the deity like the reflection of the sun in water—after this
mortals vessel breaks, shall be reunited to the universal deity. ��� ��న వరనల్ �
వదట* గ��,
[28]

�త� వరన � ���, ���ం��;


[29] �
కన� † త � � �డ�' � కష � ��,�
యన� �ంతల ��ం�' న��, �మ. 72

��, వరన��,
� వ�స� మ�� ద,
ద�� , న���'� త�� ��;
వదలద' �� ��న'� త�� �, ��
�స� ��� �' న ���, �మ. 73

ఇంగలం� �డ�' లన' �� �డ�,


ప�� ���డ, ప�� �డ,
సరస�' ��' ల,� ��� �లం�. �. 74
72. Young men trample on the conduct they formerly practised, and adopt new manners.
They bid their mother begone, they afflict her, and give their wealth to strange women.
73. If he depart from the rules of kith and kin, of rule and custom, he shall suffer misery,
it shall not depart from him; and should he at first elude it, it will befall him in decrepit old age.
74. To sport with fire, or witha a light man, with your neighbour's wife, or with a fallen wretch -
all tends to death. మన� ��� న'�� మర� �ల � ' � ��,
గ�మ ��పద� గన� ��;
��� ���, ఫల� ��న�' ��? �. 75

త� � ���ట, తత� �,
తనక' �� � �ధ�య, ధర� గల�?
త� � ��యక�ం�న,
తన�' వ�న్ ��ప ��, తథ� �, ��. 76

మం� �� ��, మ� �ద �ద�న,


క���ంద�'న గల� ���
ప�� �� ��, పద�ంత �ద�! 77

�ట�'డ ��� , మన� గ�గ ��,


పరగ ��య� �ట,� ప�క�'న� ,
�'క� �� ��� �' రక వ�� �? �. 78
75. Those who restrain their hearts, and know the great secret, shall effectually behold the
abode of bliss; shall not he who plants a tree, reap its fruit.
76. To know one's self is the chief object; [30] 1s there any other who can explain this to
us? If we know not ourselves, none can teach us.
77. The good are rarely found ; the wicked are as numerous as you will; as gold is more
rare than dust.
78. If you learn to speak acceptably , and to melt the heart of your protector, and addres him so
as to gain his goodwill, you will succeed; but will empty words obtain you any good?
అండ�ల� ���న'[లర] ���� ��� ,
��� ద�ల ���, ����'ల,�
�� ద�న� ���, ��� ��� �. �. 79

అన� మ' �క�'నన' �� � జం��,


యన� మంట� న� , �'త� � �� ,
చంప�ంప �వ� �ల�? ��� ' ల?*[31] �. 80

ఆశ�' �గ ��, �శ - ��� � ��;


��� �' న ��, ��� ��;
����' � ��, �హం��' �గ�. �. 81

చంప దల� �� చ�వ' గ �లం�'�� ;


�రప�'న� పగర ��� ��;
క�వ�'న� �� �� ���� �ం�. �. 82
79. Some animals are born from eggs; all reptiles are produced from spawn ;†[32] and
some living beings originate in sweat.
80. Food in excess causes death, and too great abstinence endangers life ; food, then, is
the origin of life and death.
81. Till his lusts are quelled, no man can be freed from earthly ties: until he is thus freed
he is no hermit ‡[33] unless thou become an ascetic, thy lusts shall not be destroyed.
82. The king that wishes to slay you will cherish you liberally; he shows kindness to those
enemies he hopes to destroy: like a snake that lies in wait will he conceal his designs.
��� �న�న �డ� �ణం�'న� '
�� �య�'న� �నగ �సగ -
దం��ర� ��� �త�'��ం�, �. �. 83
తన� �� �� �వ� ���,
తన� గ���'�, �వ�' ల?
తన� �వ�న�, త��ట�*[34] �ం�. �. 84

తన� మన� �త ద�� ం� �� �ష -


�ంత ��న' �న �ం� �డ,
తన యదృష�� 'ల � �వ�న� ��� . �. 85

త�� ��� �� �వ� � �ంత�,


��� ��య�'� ��వ��;
�య ��య�' న� †[35] మం� ��'ర' �! �. 86
83. As the corrupt parts in a sugar-cane must be removed before it can be eaten, so the
traitor must be removed from a palace before other can be at ease.
84. When he is in poverty he reproaches Providenceː when he has wealth, what does he
care about the deity; patience is the proper means of uniting the soul to God.
85. Let a man study astrology as much as he wili, his fate is known to God alone.
86. They who know themselves know the Divinity; if they know not thee, they shall never
stand ; if they know not the true nature of this delusive life, they shall turn to dust.
�వ - మ�ల న�� తమవం� �ర�,
యర� �డ - తత� మ' రయ ��,
ఇ�� �య ప�న�'�� మర� � ��� ? �. 87

�� గ�� ��, �ళ� ��� ��,


వ�ధ యం� ��వ వదల�ం�,
�� గదల�'క, �గ�� న ���. �. 88

�� ����ండ, ��లం� ��వ�,


����ం��ండ - �� వ��;
�� �శ� యం�, ��లం� �య�. �. 89

�దటన'త� ��న - ���ం��� �క


�' �ధ��' ��యన'�డ � '��;
న�మ ��న�' దవ న��� �ద�? �. 90
87. When men see him who is of heavenly mind, they imagine him to be like themselves,
his hidden nature being imperceptible. If thus snared in delusions, how can you learn the
secret.*[36]
88. He who knows the abode where Thou dwellest, will walk in no earthly path; his foot
shall not stumble, and soon shall he attain.
89. While Thou remainest eternal, nothing else shall abide; that which seems to last is
fleeting as the mirage; Thou alone art real, all else is delusion.
90. He who is not originally marked with the seal of wisdom, and remains ignorant of its nature,
becomes a fool. It is a jest to suppose that he will in middle life (between birth and death) attain
to it. �క� వన� �న �ల�ల � బ��న -
భం�, ��జ � - జ�ల ప�� ���;
�� �త ��, కర� - బం�ల �త. �. 91

��� �న� �ళ �ంహం��న�,


బక� �క� �� , �ధ ��;
బ�� �� �ళ, పంతం� �ల�� ; �. 92

���లమ'� �ం� చప�' �� ల' � ��,


��� �క, త�� ��య ��,
కష � గహనమం� �డ� � ��� �. �. 93

�ప �ణ� �ల� ప� - ��' �ం��?


ధర� పరమ �� ��� �క;
�� �ం�� గ� �హ�ల్ �ర� �? �. 94
91. Sweet as the cuckoo warbling in a garden are the charming words of the wise; but the
words of sinners are vile as the cawing of a crow.
92. When even a lion is emaciated, even a starved dog can torment him; when we are
powerless all our undertakings are vain.
93. Fickle fools imagine themselves wise, void of understanding they know not
themselves; they are bewildered as in a thick forest.
94. What does a heredsman know of vice and virtue? The perfect sage alone can discriminate
them. How can metals be welded unless we know their nature? �దల � వచన��
��మ� ��, �
న'�ల నడవ �వన' �� పడ�;
��� �� నక� �త ��న య��. �. 95

��� - ��న�' ల �సగ� సఖ� ం�?


�ర� ���' ల క� చలం�?*[37]
��� �న��' ల �� - �వ� - భ�?� �/ 96

��క� క�క� ���,


క�క� ��ంత ��, గవయగ ��న్,
క��న ��మన్ �ర��
ఘనతర �హం� ��, గద�, ��.†[38] 97
95. He who studies the sayings of the ancient, but fails when he tries to practise according
to them , is like a fox that streaks itself in empty imitation of a tiger.
96. What has he, who is united to wisdom, to do with incongruous friendship? What has
he, who speaks to the purpose, to do with circumvention? What has a hypocrite to do with
faithfulness to a teacher or a deity?
97. By hearing of her he desires to see her; if he sees her he wishes to possess the maiden; by
seeing her he becomes agitated with love: surely strong love is great miseryǃ ఎ�,�
��, �డ,'�' �� �న�,
మన� ��� �� మం� ��,
��� భర � కర;� �ం�ంప�' ల�? �. 98

మ�వ వ� �ప - సంగ�
మ�వం� వ�� �ర� మ� �శ� ��,
మ�వ వ� ప�ల �ర�,
మ�వం� వల� ��; మ�� ��. 99

ఏ� �ం� వ�� �'� � �� ��?


��� �ళ న�� ��� �ళ?
ధన��' చ��' � ��' ��' చట�? �. 100
98. He who learns to-day, to-morrow, or the next day to restrain his heart is the best of
men; Siva is the lord and master, why should ye sorrow?
99. Let us forget every sinful connection; let us forget every contention and the faults of
others; but never let us forget the good done to us.
100. What did he bring with him into the world when he was born? and what can he carry with
him when he dies? where shall he go and where will his wealth go? క�� ��
�త క� �� �ం��
క�గ వశ� �బహ� ����న?
సత� �'న� �ంత జగ�� ��ం � �. �. 101

ఆశ �� ��, యనలం� స���� ,


�� ��య గ�,� �పమ డ�;
�స ����'�, యత� � ���. �. 102

�ణ - ��న జ��, �ణ�ంచ��'ల?


��� �� �� �జ ��?
మన� �� �� మం�తం��' మ�? �. 103
101. The demigods themselves*[39] were not free from the foulness of the belly, and
spittle in the mouth; but if thou know the truth, it shall render thee victorious.
102. He who has cut off his lusts, and quenched their fire, who has bound his loins,
crushed his anger, and given up every desire—this is the only true hermit.
103. Why argue about the worth of what is worth-less? why honour him who is devoid of
sense? of what use is a formula Ordained by a fool? �� ���� శత - ��
పడగ�'��,
�� ��క' �� మంట గ��,
���, � �ళ, ��� �స�,
�� ��� జ�*[40] ద�� �మ. 104

��†[41] �����,� ��� �మ' న�ండ,


�� ��� �ళ ��� దల�,
మన� �ల� క�� �య� �ర��,
�ప - జ�ల�' చ� పర� �మ? 105
104. Those misers who starve themselves and place a dragon's crest as a guard over their
treasures ‡ [42] and bury them in the earth; after they die and are burnt shall fall into the hand of
Pluto.
105. He who does not resolve to quit his mortal dwelling without a murmur, and to think on the
deity when life is departing; how should he who at that time is agitated with uncertainty, attain to
heaven ? తన� �� �� � ��యగ ��� ,
�' ల� �డ �క� ��క ���;
తన� �� ��, � ��యగ ��,
మ���ంత ఖ��! మ�� �మ! 106

�న న�ల �డ�,◌ం�ల �డ�,


ప�� �ం�డ �డ, �ప�� �డ,
��జ � జ�ల �డ, �బహ� ఘ� - జ�ల�,
�� ��� ప�క వల� �మ. 107

అ�క జ�ల �డ ���ల �డ�,


ప�� ���' �ం� ప�క�' న� ,
వ' �� �డత � న�, ��� � �ం�ర� -
�� �ం� తన�న' ��, �మ.
106. A dog instinctively recognizes the kindness shewn to it; how base is the man who
feels not the good that is done to him.
107. When you talk with the base or with women, with youths or with a ruler, with the
wise or with a sacrilegious wretch, be on your guard and speak discreetly.
108. Whether you speak with the great or with your companions respect and consideration are
equally necessary, or evil will befall you, and you will lose your respectability.
అ���న' ��న యతడ' � � ���,
తర���' సగక, �త ��,
�తక' � ��ంత �రతమ� � గ��. �. 109

త� � దం��లం� ���ద� ��లం�,


న�� న ���ద న�ల యం�,
�ప��లం� �డ, భయ భ�� ల' మ�న,
�' హ� పర� గ���' సగ �మ. 110

"��� �ట'� "��� "�ట� � దం"��,


���� ద� ��? �ల �'�?
నవ - �ల�ల ���, న�లకందర��,
�ట� � � ��� ��� �మ. 111
109. Occasional requests do not make a man a beggar; and he is no benefactor who does
not often relieve. There are degrees of more and less between various askers and givers.
110. Our parents, those who are in poverty, the humble dependant who relies on us, and
the ruler, are to be treated with fear and reverence: this shall gain for us this world and the next.
111. "Thou art defiled and unclean, touch me not," they cry: what limits are there to defilement?
what is its source ?*[43] all human bodies ar« equally unclean: defilement is born with ourselves
in the body. పరగ ��' సగక ప�� ��� న �' న,
�' వ� �లక' ���' స� ��,
��� ��� లం� �వ� � ����. �. 112

అండ ద�� న న�డ' � ��� �� ���,


�ర వల�, �బ�క ��న' త�,
ఆ��ష�న�న'� �రవం�న,
�తల�న �� ��, �మ. 113

సకల �ద� ��, సం�ష పడవ�� ,


��� ��, ���' య� ��;
�ల� ��ల�' � �ప� వ�� � ��,
�� �య ��, ధర�, �మ. 114
112. He will bestow nothing on others, though advised to do so ; he cannot give, and is
inexorable. will the covetous wretch, who himself lives on bran, give food to others?
113. When a ruined destitute enters the house of a benevolent man, he will be relieved
and made to live: such was the conduct of Rama to Vibhishana.* [44]
114. It is easy to feel pleasure in the conversation of the learned; but it is more hard to extend
the hand and give a farthing: he can easily advise others to be liberal, but cannot become so
himself, ధర� - సత� �ల�, దప� క �య�,
కర� - �� �� �న ��,
�ర� ల - హృద�ం� �*[45] �ప�న�ం�. �. 115

ధన� �� �ల� త�� వ ప�వ�� ,


ధన� �� �� � దల� ��;
ధన� �� ��� దగ �ట� � య� �,
ధన� �� ఘనత ద�� , �మ. 116

ధన� - ��, ��� త�� ల ����,


ధన� �� ప�� �క��;
ధన� ��' వ�� ��� �ండ�. �. 117

చ�� �ర�' వ�? �వ� � ��?


చ�� �బ�� �ం�, జన� �' వ�;
�చ� ల���†[46] �, �వ�ం� �డ �. �. 118
115. The evil heart that departs from uprightness and truth shall never see any good. He
that is pure of heart shall be converted into Thy form.
116. By want of wealth even caste becomes degraded; all fame is blotted out by want of
wealth; poverty leads to the loss of purity, and puts an end to respectability.
117. When a man becomes poor, his very sons find fault with him; when he loses his
fortune his wife upbraids him; a poor man is thought utterly intolerable.
118. Who are those that die? who are the immortal? who are those who participate both in death
and immortality? Judge freely and perceive the truth: the body perishes, but the soul survives.
�బ�� �ర �' వ�, �బ�క�ం��' వ�,
�బ�� �బ�� ��, ��� �'వ�?
��� �ధ ��, �ర � �గ �డ�. �. 119

��� �ర �'వ�? �ట� � ం� �' వ�?


��� �టన� '�� �ట � �' వ�?
ప�� దప� �ండ, ��ం� �డ�. �. 120

��� �ర�' వ�? �ట�� ం��' వ�?


��� �టన
� '�,� ����' వ�?
��� �ట�� య�, ��ం� �డ�. �. 121

క�� �ర�' వ�? కట� � ��'�?


క�� క�� �� క�� �' వ�?
గ�ప � ర�, �స� క�క� � �డ�. �. 122
119. Who are those who live? who are they who live not (to any useful purpose)? which
are they (inanimate beings) which can neither be said to live or the contrary. Inquire and examine
of these.
120. Who are the liberal and the illiberal? who is the inexorable miser that will not
effectually relieve the poor ? consider and know this without erring.
121. Who are the born and the unborn? what are those that are born — and those that are
unborn ?*[47] discern well that which is born and that which is not born.
122. Who are those that bind and bind not? who are the fools who netther preserve nor preserve
not: have eyes and discern this. ఇ�� పద� - పంచ�' ష� � ���న,
��,� ��,� క�,� పృ�� �బ��,
చ�� , ���డ'��, సర� �� � , ���
�' ల � మ�మ �� ��� �మ. 123

��� �ప���, �హ - �భం��,


*[48]న' క� జం� ��రమ' �కమ'�� ;
కక� సం� �త ��� �త�,
�క� ��� ��, �న� �మ. 124

�త�� గల �� ��� వ�� �ం�,


�థ� - �� �ం� �డత వ��,
��� �'న�� �వ��ం��. �. 125
123. He who knows the fruit †[49] of these five verses, who aids, is born, stores up, lives,
aud dies, shall be wise and perfect.
124. Those who have anger in the nostrils, with desire and avarice in excess, shall,
through prodigious cruelty. and through harsh conduct, fall into the hand of Pluto and perish.
125. The saint who possesses a religious heart shall shine as a god, but the hypocrite shall perish
as a grasshopper; the steadfast saint will resemble Thee. ఉన� స�� మ���'
ప�� ��క,
క�� గనక �'ల � గర� �ల�,
���' న �� ����� ��,
పర� గనక �త బ��, �మ. 126

���న �� ���' �ం��;


��న' ర� �� �� ��,
���' �న ��, �� బం���. �. 127

ఎ�� తన బలం��ం�� �రక,


��� చల�న�' ��� �'�,
��� పం��వ�' ర� � చంద�. �. 128

ఓ� ��' �గ� ��� �డ- జనం�


�' ల �� - జన�ల�ం��'ల,�
మృగ�*[50] �డ, �క� �ర�న �మ� �. �. 129
126. If a man in this life be not a doer of good; it through pride he cannot see with his
eyes—if he look upon the poor man as beneath him, he shall never see heaven, but shall fall into
the pit.
127. The sick man feels for the sick; and verily when he views the patient, the copper he
gives him shall turn to gold.
128. If, ignorant of his own powers, and those of his opponent a man blusters and
indulges in wrath, he is like a bear performing the torch dance, in which he will of course be
burnt.
129. A fool who knows not right from wrong, if he passes a judgment upon wise men, is like a
dog barking against a lion. �ర� జ�ల�� ��� �ర��' ల,�
చక� ��ర' రయ �� జన�,
�' �� �ర �న�� త�� గ�ం��. �. 130

��� �� ��, �నత ��న;


����' హ� నం� ��� డ' ��;
పర�నం� �� �గ� �'మ' నవ�� ?*[51] �. 131

ప�� ���' ల పర - సమృ�� దలంప?


ప�� ���'ల భ� � పధ�?
ప�� �� �' ల పర�' ర � - తత� ం�. �. 132

తం�� ��� �' న, ��� ��� న,


ప�ల ��� �'న, ��ప� - ధన�
దయ� ��ల�� �న�' �� న ��
బ�ల - �ణ� - జ��; పరగ �మ. 133
130. The good man will correct the errors and omissions of the ignorant, while the
wicked man finds fault even with what is right
131. The man who relieves the poverty of the sick and destitute shall he honored even in
this life: but who can tell the happiness he shall enjoy in the next world?
132. What does the miscreant care for relieving others? can the sinner ever attain to the
path of faith? what can a wicked wretch know of spiritual truth?
133. Whether his wealth be derived from the estate of his father, from a relation, or from any
others—he alone can he considered virtuous who freely and affectionately bestows it on the
poor. తన� ��� �డ, �న�'య� గ వ�� ,
న' వ� ��� �ద' �' వ��న,
నద� ��� �కన' �� ల ��� ల
�న�' �� �� �త �మ. 134

�ర� - ��న�' తర ధన�' న న��' �?


�న�' �� న' �� తన� ద�� ,
�' ల� �ం� ప���' వ�'� ���
ర' �� దప� త�� ��� �మ. 135

��హ ��� � 'న �ంగ�క��'న,


నటల�'న �హస�న�'న,
సంపద' �� �త, ��ం� ధన��,
బ���' �� , �� ప��, �మ. 136
134. Every man may give of his own, and this is no great matter to any one; he alone can
be called liberal who without hesitation takes the property of others and bestows it in gifts. *[52]
135. Why should a man of resolution hesitate because the property belongs to another?
By bestowing it in charity it becomes his own: what can be done to him? the thunderbolt falls
innocuous at his feet.
136. Whatever riches have been accumulated either by evil devices, by theft, by fraud, or by any
rash act,†[53] whoever has hereby become rich, shall still be happy if he bestows much on the
poor. న�డ' � పర�'త� ��� ��న' �డ,
హస�మం� ��మ' �� ��,
��� - సంపదల� ��ర ��న ��,
పర�' �గక య�� �� �మ. 137

�డల
� �, స�ల�, ��న ���ల
సంపదల, త��ల, �ల న�� ,
సంత����ం' � �ణభం�ర�ల'�� '
��య �ర' �' � �ల� �మ. 138

ఉ�తవం��' న�' �� గ - ప��న,


���� �న� సమయ�న�,
ప�ల�' పక�ం� పరగ ర�ం��.*[54] �. 139
137. When a man has found a superior spiritual teacher, he shall show him happiness, as
distinctly as though it were in the palm of his hand: but the creature that is puffed up with
abundant wealth shall never know happiness; he shall fall into the hand of Pluto.
138. They who have children, wives, and great relations; who rely much on their
possessions and their mortal bodies, delighting in them, but all are momentarily perishable: they
know it not; who can teach this to them? .
139. If a prudent man is in any honourable employment, let him, while he is in prosperity do
good to others and relieve his neighbours. ప�� వ�స����, పరగ �షణ��,
��వ�' �ట�' ల � ��వప��
ల' �భ�ంప �డద' త�ంత ��న
న' �భ�ంప �ంత �� �మ. 140

మ� �ం�� జన�' ల� � ,
చ� - ��న - �� �ణ� - సత� థ�'ల�న్,
�నవ�, కనవ�, మనవ�
†[55] న, ���ల��' న ��యదంత� � ��. 141
140. It is a very base act to pawn silken vestments or jewels; no man whatever ought to
use such pledges; if used, they are in a certain degree injured.‡[56]
141. Let us listen to the histories of those who have lived of old ; and attentively read the holy
legends*[57] regarding those who are dead: let ps live accordingly: the gods themselves know not
what shall hereafter happen. పచ� ����, పచ� ��� � ��,
పచ� �ద �ంఛ ప�న ��,
పచ� ��� �� �ప��� ���. �. 142

�ప��తం� �ళ పద� ం� చ��న,


త�� గ�� �న� �' �� �ం�,
�ల� �రత �ళ �త�� �ండ�. �. 143

బంగ� �డగన� , �మల �డగన� ,


�త��న� �ంత �య�' �
�� పరమ - �� వ� �ంప జగమం�. �. 144
142. Those who enjoy wealth,*[58] those who laud it, and those who long for it, look upon
him as a superior who abstains from it.
143. If the song suit the occasion, however incorrect, it is acceptable.†[59] Where love
exists, ornament is superfluous.
144. He who can look upon gold and upon the charms of women with equal indifference, shall
be praised as the most perfect of men. ప� ��� న స���� �,
ప� స��'క�'న పరమ - �వనమం�న్,
స� ప� �� య� ��ం
బ' ��త పర�'త� �'క� మ'��! ��. 145

ఆ�శం�న ���,
��న ���� య' �ల, �నసమం�న్,
��, ���, జగ�న,
��'త� �� ���,��� ర, ��. 146

కండ - �వర�న �న� మరణం�,


త� మద�న గన�, తత� '���,
�గ - �ంఛ �త, �ణ� ం� �న�. �. 147
145. If the wife delights in what pleases her husband, and if the married pair are united as
one, this leads to perfect purity. The duties of man and wife lead to deliverance from sin; this
shall form a means whereby they shall be united to the great spirit, that is of incomparable
perfection.*[60]
146. Imperceptible as air in the sky, and fire in wood, does the first of beings freely
pervade the world, and shine independent of others.†[61]
147. By reason of the stoutness of his body he trusts that he shall never see death; through
fatness of flesh he fails of seeing the truth : by attachment to pleasure he can see no holiness.
��� �� ��, �ట � - తనం�న,
��� భస� �గ� �ట - పర�
�ధ�కన� ప�స ��� ���! �. 148

�ండ���'క�, �ం�� ����,


బండ ��న�� బ�� మం��,
�ండ��� న�� ����ం��. �. 149

��� �:ఖ�న�, �ర� �:ఖ�న�,


��� �:ఖ�న�, ��ద జ��,
మ�జ - �:ఖ� వ� మ� �� �:ఖం�. �. 150

��న � ంత ఫల� �క� ం�డ�, పహ�


�య�'న� �� ��ప�'న� ,
�ం� � ��న' �� �ద� ఫలం��. �. 151
148. If you kill quicksilver*[62] and burn it thoroughly, and purify it, there is no better
mode of discovering the philosopher's stone.
149. The talebearer is the associate of the villain; a stripling is a fit minister for an
inflexible king; and the monkey is the only companion for. the baboon.
150. He is born in sorrow and lives in sorrow; he dies in sorrow and goes down to the
grave: »urely there is no grief greater than that suffered by man.
151. To refrain from grieving others is as meritorious as sustaining th« poor: and to keep from
injuring men is as good a deed as marriage. �క చంక��� �ల��, మంద�,
�భమ� ��� �ల � ప�� �క,
�వ�'�గక �ర �వత�ల ద�� . �. 152

��� బ�� �� �నయం�ల' �కం�,


�డ� �ండ ��� �ల� ���,
��� *[63]��� ��ల ���' �రం�. �. 153
పర - ధన�ల� �� ప�� � ��� �,
సత� �ంత �క ��డ' �� ,
�� �డ' ��� �� �జ�ంత� �క. �. 154

ఇ�� ద�� �ళ �' �� ల' �� � ద�� ,


�ల �'క� �� గ�ప వల�,
�జ�డ'�� ద�� �ర�� ��వ�. �. 155
152. Those who roam to other lands in pilgrimage to find the God that dwells within
them are like a shepherd who searches in his flock for the sheep he has under his arm.
153. Who behaves himself more cautiously than a madman? who assumes more modest
airs than a poor widow? and who is so strict in religious rites as the worthless?
154. He constantly stretches out his hand to seize his neighbour's wealth, and devoid of
all truth he becomes a roving debauchee. So entirely worthless he still calls himself twice-born!
155. If you have missed your opportunity, it is best to lay aside all pretences, and pass your time
privately. Did not Arjuna, when unsuccessful, enter into the service of Virata ?†[64]
�లతన' డ��ం�, మృగ� �ంట� ��
�మ - చం��కన� ర�� �' �?
�� �ల�న� �� ��� ����. �. 156

లంక �� �� లం�' � - ప� �జ�


మంత �శ - �న�' �క�ం�,
�� �ల�'న �రపన' �� � ��. �. 157

�మ - ��� ��� - ర� - �లంబ' ల�ం�;


�� - ��ం� ��� �ల� ���,
�వ� మం� �డ� �ం�, ��న �ట. �. 158
156. Rama left his spouse at home, and went to seek the antelope sent to delude him! Yet
where is there one of sounder judgment than Rama? in the time of misfortune a man is subject to
such temptations!
157. On the day when Lanca fell, the kingdom was plundered by an army of apes! when
one is in ill luck, the weakest foe is sufficient to destroy us!
158. The race of Raghu was prosperous in consequence of the birth of Rama therein, while the
birth of Duryodhana ruined his entire tribe. The causes of all good and evil in a family are easily
perceived. �ర హ�న� �త ��� * [65]���న,
�ర � � గ�� ��న �వమ'�� ,
�త�'� వ�� �జ - భ� � ���. �. 159

�ద-� దృ� � ���, శ�, నంత� ��,


పట � �క మన� �ర ���,
క�� �� �దప �� చందంబ �� . �. 160

పం� - �� �జం�ల
సం�త�గ�' ���' తడ' �ల�ం
� �,
వంచన� �గక �వలయ
సం�ర� ��న'త� శం�� ��. 161
159. The spider that wore its web over Siva to conceal him when he fled was rewarded
with superior instinct: yet of what avail was its worthless weaving? faith will render any work
acceptable.
160. Even so clear-sighted a sage as Sucrachari by failing to restrain his curiosity, lost an
eye and was reduced to the condition of a crow.†[66]
161. He who truly knows the name that contains five syllables ‡ [67]shall become all wise; he
shall never know dishonor, aud, while walking ia this earth, shall be changed into the deity.
���లం� ��,� ���ల ��ం�,
�� �లమ' �� �� �జ� ��,
మన� �ల� �'న� మ� ���డ' ధ�ం�. �. 162

�స� బ��డ' �� , �� ��ల' �� ,


మన� �త� వ� మలయ��,
"��� గ��న: న� �� �'�� �ద' �!. �. 163

��� ���ల� మన�� ���క,


���ల� �గ� ���' ��
మం� �ణ� �క మ� �� ��ట� � ? �.164
162. They who are born Sudras, and yet revile Sudras; who hold themselves twice born,
and rely on that title; still, if unable to restrain their hearts, are the lowest of Sudras.*[68]
163. His forehead †[69] is that of a worshipper; his mouth, that of a wolf; and his heart that
of a roaming demon: is he so shameless as to say he has learnt of the divinity?
164. If a man still has in his heart the principles of a pariar, and yet scorns pariars, how should
he become twiceborn while devoid of every good quality ? కల�� ' � కం� కషం � �
మ���,
కష� � ' ���'� గ�� �ం�
�� �డన' �ట �డ �మ� �తనమ'�. �. 165

��ప వ�లమ' ��, �దం� జ���,


��కృ�ల� �� ప�హ�ం�,
ధర� - ��లకన� �స� మత�' �� , �. 166

�ష�' నర గ�� �లయ ��దత� ం�


తన��ద' ��� ధర� �� ��*[70]
అ�� ��� �ళన' డ� �� జత� ం�. �. 167
165. There is no sin greater than that of falsehood : this is an abomination perpetually
[71]
† in the mouth; what vagabonds are several who call themselves twice-born!
166. The lords of the earth ‡[72] say, "We are pure; we are learned in the scriptures;" they
scorn all who are in their natural state. Truly the poorest palmer is better than such boasters,
167. The Brahmin, when he has assumed a particular garb, imagines he is no Sudra: is it not
strange that his braminhood perishes when he dies? �మ ��న' �� �ం��
�షం�,
గ�� �ంస�' ల � ��� ���,
�� �డ�' న' నగన' �క�'� తనవల.� �. 168

అంత� - త� గనక న' ల� - ���ల �డ,


�ల�� �� ��' ల � ��నం�,
య�� నరక�ల�న' �ంగ�'� ��. �. 169

కల'� ����� గ�� � ��న �


నం��� కం�ల' డగన' � �,
�డ� ��� ��� ���� �� ��' �? �. 170
168. You call yourself a Somayaji *[73] und wear a particular dress: why? because you
have roasted and eaten flesh! what are you the better for calling yourself a Bramin?
169. Those who imagine themselves twice.born so walk as proves them unable, through
their light minds, to see the hidden spirit. This is a witness that they are going to the realm of
Pluto.
170. Will the application of white ashes †[74] do away the smell of a winepot? will a cord cast
over your neck make you twice born. �ం� రక�ల�, � �ర� న �హం�,
చంద�' �గక �� జ - శబ� � ' �క,
నడ�న� ���� నరకం� మృ�� �. �. 171

�� �హమం� �� �� య�?
�ష� ��� యం� ��ప వల�,
�క భస� మం� ��� �ర ��? �. 172

ఆ��' ల � �న� �క - ��ల�' ల,�


�క ��న' �� �య - ��,�
���' ల � �����ళ � ���. �. 173

�� - తల�, జడ�, ��� �త�,


�ష�' సన��, �ష�ల�,
�� ��, �న �� ��ం��. �. 174
171. If he forget the nature of his body which is composed of flesh and blood, and pride
himself on the title of " twice-born," will death aud hell hereby lose their power over him?
172. What are you the better for smearing your body with sacred ashes? your thoughts
should be set on God alone; otherwise an ass can wallow in dirt as well as you!
173. Even a goat can attain to such "corporeal perfection"*[75] as consists in living on
leaves: how apt men are to fall into foolish whims!
174. Bald heads! matted locks ! daubing with ashes, harangues, postures, and a religious garb!
No man is a saint who is not pure within. �ష �ష�' �� ��య - వ�స��ల్,
�� - ��� గ� � �ర��ం��;
తల� ���'న, తల�� ���? �. 175
�� �� వం�, �� �ండగ ��� ,
�ల ��� ��� , ��� ���
�సన �ఖ �ద� ల, �� స �ద� �. �. 176

�� - పం� గ�,� క� �� వ��ం�,


��� ��� �' ల � ��� ��,�
�డ� ��� ��, �ంగ స�� స �. �. 177

క� - �గ�న ��,� కడ�ర� �క,


�డ� బడల �� ��గ తప�,
తమ� �� ��, తత� ం� గన ��. �. 178
175. Sanyasis acquaint themselves with particular words and vests; they wear a brick-red
garb and shaven pates ; on these they pride themselves: their heads look very pure, but are their
hearts so?
176. You bend your legs and arms According to rule; and fill your bodies with air,
holding your breath; sometimes crawling and again standing. These religious postures are mere
tricks that are learnt.
177. He who assumes a tinted cloak, and imitates great hermits; Laying aside every
external wish; he who pretends to walk this is the hypocritical sanyasiǃ
178. The sons of this iron age *[76] are unable to attain to heaven; they vex their bodies with
austere penance ! why? they are ignorant of the truth, ఇ���' � ��� ��ప
కచ� ల గ�,�
వంటకం� �� �ంఛ�' ��,
వం��'న� యంత వ�� � తత� ం�? �. 179

�వ - �ంగ �జ ��న ���,


�లల �పమం� �ంత �ల?
�ల� మ�� ��� *[77] �� ��ం��? �. 180

��� గలడ'టం� �లల� ���� �,


��� ���ర �తల ���;
��లం� �క �లల ��'న� �? �. 181

�� �ప�మ ��� �జసం�న �ం�,


�జ స� న�� ��� ��,
�వమం� పర� ��ంచ �ర�! �. 182
179. If he leaves his house and his wife, binds his loins with iron, and gives up all
inclinations for meal and drink; if he chooses to live in solitudc will this gain him heaven?
180. How should those who adore the living principle †[78] still honor images made of
stone? who that has tasted honey will again taste poison.
181. O ye senseless creatures, who bow down to stones imagining that the deity exists
therein! cease from these ideas: it may be in living beings, but what is there in a stone?
182. A man makes a stone image, and sets it up in dignity, and worships it! he is devoid of
sense. He cannot comprehend the deity that dwells within him ! జంగ�' ఖ� , భ� �
సం�, �� ��;
స�ణ - �వ�'��, ��స� - ���,
���ణం� ��, �ర�' � ��గ�. �. 183

ఎం�� మతమం��' స� �ంస���,


�� ��� ��,� మ�� ���,
�� వ�స ద�� వ�� ��' ��. �. 184

�� మత� ���, చ�, ��� ��,


�� �� �న� ���'ల>
మత� బ�� �� �న�ంట�రత? �. 185
183. The term " Zangam" is a mere denomination: faith forms the tie (between him and
the deity)—no more. It is a qualified state of being: this is the tenet ordained for our belief. This
man has erred : he knows not the inscrutable. *[79]
184. Those who embrace the Embari †[80] sect eat flesh, change their names and drink
wine: they transgress the lines of consanguinity and become the portion of the grave.
185. It is good to forsake tribe and caste and become a hermit: what is the good of instruction so
long as you retain your caste? It is base, after embracing a creed, to hesitate about giving up
caste. క�� ���' డ గ�� � ప� గ ��,
�న �� �� క�తనం�,
జంగ� న �దప ���ంచగ ��. �. 186

�ద - �ద� �'ల � �శ� ల వం��,


�భమల ��� �టపడగ�' య�,
�ప� - �ద� �క� �ల - �ంత వం��. �. 187

�ద - ��స��ల� �న�' � ����,


య�� ��� చ��రంద�ం��,
�బహ� మ�మ �ల� �బ��ట �జమ�! �. 188

�వత��' �� �న వ�� ��� � ��,


�త� ��� �నన' ల� ��,
ఆత� ��� ��న' త� � ఘన - ��. �. 189
186. As pieces of wood of various kinds, when formed into a ship, are no longer
distinguished by their names and their interior qualities are undistinguished; so after entering the
Zangam sect, a man's former caste is forgotten.
187. The books that are called the Vedas are like courtezans, deluding men, and wholly
unintelligible; but the hidden knowledge of God, is like an honourable wife.
188. What are you the better for listening to the Vedas and sastras? you roam from house
to house, and then die. Learn the greatness of God, and verily you shall live.
189. Your religious rites, however numerous, are mere entanglements: these give you no power
to loose' the bondage of the soul. He alone is a saint who has obtained freedom. జనన -
మరణ�ల�, సంధ� , ���� ��,
సంధ� ��� ��, జన��' ��,
త� � ����� ��' �� �ప�. �. 190

�తర యన� మ' ��, ���� ���ం�,


��ల�� ��� క�� �ర!
��లం��' � ఘ�ల� ����. �. 191

�ండ�ల� �� �త�ల దల��,


��ల�� ��� ����ర,
��� ��� �� �తర ���గ�? �. 192
190. The daily prayers and the braminical cord are wanting both at birth and at the time
of death: his mother never enjoyed either of these: and if his mother be a Sudra, how can he be a
Bramin ?*[81]
191. You call it " food for your ancestors," but you call the crows together, with all
kindness, and give it to them, ye formal professors! what is the good of charity to crows? give
rather to good men!
192. O ye asses! why do you make balls of food and give them to the crows in the name of your
ancestors! how can a dung-eating crow be an ancestor of yours? నల � �� తల�,
�ల� � �ంగ��
�' డల ��� - �త, �ం� - �త!
��� �ష��� �ట � �స� ��. �.193

కంబళ�� గ�� గంత� గ� ��,


�� - తల� �� �ర� �ర
�'త� - �వ*[82] �జ ల'� �య �ర�. �. 194

�నస� �ర� � మసలక�'త� �,


�� తలల �ం� ��� �ర,
క�� �ర� ��� కషం� � మ� �డ. �. 195

�స�క��, జడ�, ����, �త�ం�,


క��ల�, ప� - ల��' న,
�త �� �� ��ం� �ద�. �. 196
193. Shaven heads, and a dress of white woollen, smearing with ashes, and disgusting
bodies! Truly such habiliments are used for the sake of the belly alone!
194. A rug, bells, anclets, bald pates, and a dyed Vest! these are insufficient for the
worship of God who is a spirit.
195. He who walks not in self-denial in his heart, and only prides himself on the grace of
a shaven head, lives for the sake of his belly, with an evil mind.
196. A breviary, matted locks, a tiger skin, a staff, a reliquary, †[83] and so forth : he merely has
the trouble of carrying these about; they can never effect his salvation. హృదయ�
ప�లం�' �,
���� స�� స�న� ��� � గల�?
�� ��గ� చ�వ'య� �,
మ� ����'స�
� దం� మ�� ��. 197

ఆసన�ల బ�� , యంగం� ���ం�,


�' డ� ������ �గ�' ల,�
��� �� కన� �ం�'� త�� వ. �. 198

క�� �ర�ం�, క�� � ���ం�,*[84]


��ర ����న� �ద - ��,
య�� �� ��� యత �' � ���? �. 199
197. If they heart be set aright, what is the good †[85] of regular ordination as a monk.
Scholars are ignorant of this, that the heart is the only basis of salvation.
198. Religion that consists in contriving various postures and twisting the limbs is just
one straw inferior to the exercises of the wrestler.
199. The wretched ascetic pushes out his belly, winks his eyes, and strains with all his body! He
is like a sheep bound for sacrifice, and no better! �చక, �రక, �ంభక,
�చక�ల �జ - �� ��ర � మ��,
� �� �డ�' లక � ,
�� �బహ� ం� ప�క వ��ర ��. 200

ప� ప� ��క� గ�' ��,


�� - �పల క�న �లల �ణ�� ���?
�� �హ�' త� ���,
�� - � ళ �� వ�� �జ ��� ��! 201

ప�� � ళ � ��� , పరగ ��ల గ�,�


�ల� �లల �వ �య�' ల?
�లల �వ �య, ఫల�'� గ���? �. 202
200. Be not like those haughty monks who imagine that by the gestures appointed for
respiration, inspiration and retention of the breath, they have attained to wisdom. In the absence
of inward vision boast not of mere oral divinity
201. Why bow and fall down in worship? will the hard stone in the temple change its
nature? The true temple is the body, the soul is the god therein; empty is the worship ye pay to
these worthless stone.
202. Why collect slabs of marble, build temples with them, and delight to worship stones? What
profit have you of adoring a stone? ఉపవస�ల�' న� �' ర - పం� ���;
తప�� ద��దత� వ�ం�,
�ల� ��క� న' �� �వమ' �� �మ� . �. 203

ఇహ� ��� ఫల��ం�గ గలవ' �,


మ�� బ�� �� మత� కల,�
ఇహ� �న బర��' స�ట �న�. �. 204

��త �ంట��, వర�' � �వం�,


�త �ల� ��, ��త ��,
��తక' �� కర � �త� � కర.� �. 205

�స���న, �స���' న,
పగ��' న, �ద - ��� �' న,
వ�� �� �ద ���' ద��'�,
ధ��న� �' సంగ దగ� �మ. 206
203. He that fasts shall become in his next birth a village pig: he that embraces poverty
shall become a beggar; and he that bows to a stone shall become like a lifeless image.
204. False is the creed of those who hold that it is profitable to renounce the present life:
cannot ye see that eternal existence commences in this life.
205. The deity bestows on us that alone which is destined to us ; what we gain is the
result not of fate but our own conduct. Bramha is indeed the author of destiny, but we are the
agents ourselves in all we do; and shall be' rewarded or punished accordingly.
206. Be he an evil doer, or a reviler, spiteful, or unlearned,*[86] if he is destitute it is fit to
bestow alms on him: but what is the good of giving to those who already possess.
కం� కం�మ' ��, క�� '��రం�,
�ంట బ�� ���, ��� జ��,
బట � బ�ట �� � ��ం� �డ�! �. 207

�� �మ��'న, తన �ణమంత�,
����'� ���, ��� ���,
��� ��ర�'�� , �� �� �న'���. �. 208

�ర - ��� �ద, పద� � � స���,


ప��� చ� కం�, బడ� భం�,
పర� �ర� ��, ��ం� �హం�. �. 209

త�� �న �వ - తత� �'�ంగక,


�� కలద' టం� ��క �'ల,
���ండ, ��� బ�� ��క ��. �. 210
207. The fool says " I know, I have learnedǃ" he slavisly follows the creed of works. He
cannot see the truth when it is plainly revealed to him.
208. The teacher who has in hisown esteem become pure, and yet has not devoted his
entire heart to God, is the vilest of instructors: he islike him who should attempt to ride the ring
on a blind horse.
209. Like as a woman who fixes her heart on a strange man, treats her husband with
wheedling fondness; so does the devotee nourish his body - not for its own sake, but with a view
to attaining the next world.
210. Ignorant that the living principle exists in your body, why do you search imagining that it
is to be found elsewhereǃ ye are like one who, while the sun shines, should search with a lamp.
చ��లం� ��; ��స�ం�ల� ��;
�ద�ల�, �వ - �ద�ల�,
బ�ట�'న� ��,� ��ంచ �ర�. �. 211

చ�� ��� గ�, �� �శ� యమ'�,


తత� �' ల�
� 'త� దల� ���,
నద�, �ద�, �క, నడ�న ��� �. �. 212

�మ� �' ట ��, �మ� ల�' �ం�,


��� జ�� �డ ��� �ర,
�� మర��ం�, �వ�' �ం��. � . 213

పర - �వ� రతం�, ��ం� ���;


�� �జ�' ల,� �ల � ��,
�గ� �ంత �న� , �డ� �ప� �త. �. 214
211. It is not to be found by study: it is not in royal courts, neither in disputations nor in
drawing distinctions in the divinity according to discordant creeds: ye cannot perceive the great
object, though in itself evident.
212. He who sees that all men must die, and, knowing death is certain, fixes his soul in
meditation on the divine essence; who is free from fear and alarm, by the force of wisdom—this
is the perfect man.
213. Just as a showman plays his puppets, while he lies hidden, so does the deity, while
he conceals himself, admirably govern men.
214. If a man meditates adultery with the wife of his neighbour, when he gazes at her, all the
fruits of his former good deeds, however numerous, shall melt away, as surely as butter in the
heat of fire. త�� �� గ�,� ధర�న ����,
�త�' ల � ��� �� �ధ�,
క�� �ండ�ంత, కషం � ��'ల�. �. 215

��� ��� �� ��, చం��ం�,


��మ ��� �క, ���� ' ��,
�స� భ�� �' న, �� ��ల' �. �. 216

పరగ �మ� - ���*[87] బ��ం� ��న,


�ల�ల' �� ' యం� �డ ��,�
నంద�' కట గలయన' న� ద�� � క�? �. 217

�డ'�' � ��, �ల�'� ���,


�� �� ��, �ం�క' �,�
న�� బ�� ���, న� ��� �డ�. �. 218
215. All acts that are performed †[88] under a false guise are but paths leading to death:
why is all this labour undergone to fill the belly?
216. He who is devoid of purity of speech is no better than a Pariar: to what end is
liberality devoid of affection? he is in his forehead a worsipper, but in his mouth a wolf. ‡[89]
217. If we carefully observa and examine the universe, we shall see that all castes equally
originated therein: then all are equal; surely all men are brothers?
218. What matters food, or caste, or country, so as to affect our bodies? Surely the trouble men
take about caste is all ridiculousǃ �న�� ��, క� - �గం�న�'న� ,
మ��లంద���, �న�' క�,
��� � ల'� ��, తమవ� �డక,
ప�ల �వ�' ��� ర �మ. 219

��లం��'�� �� �ఖ� � �డ,


��క �క ��గ�'� గల�,
��క గ�� మ���' �� గల��. �. 220

�� వ�� న'��, సన� �ం��' ��,


కడ� �ద� �ల� ��న య��,
�ప�' క� గల�, ఫల�'� �ద' �! �. 221

ఊ��, ప�� � , ��క,


�రక యడ�ం జ�ం�, �డ' (�దం�న్,*[90])
���, �ర�, �స��,
�ర��'†[91] ట �� - పద�? �న� ��. 222
219. They cannot perceive in this iron age that the respectability of all men in regard of
caste is the same. The blustering fool looks upon no one as his equal, and scorns all men.
220. Consider; is any one caste superior to the rest? what is the use of living without
understanding? the man of understanding may be born in any tribe whatever.
221. What is the profit of turning religious at the time of death, as if your former state
were thereby altered ? your sins remain unchanged and you are none the better.
222. He leaves the towns and villages, and unweariedly roams the wilds, as though this were
any extraordinary merit; how shall the simpleton who feeds on roots and herbs attain to the
abode of bliss?
���ల' �� ���, ���ల ���
�లకన� ��� మ�� ��,
నరక�న��' � నష� � ' న ��క. �. 223

�జకన� �ంచ, ��� ��నం�,


�టకన� �ంచ మన� దృడ�;
�ల�కన� ��ల �ణ� �ప�నం�. �. 224

�ల� ��� త��, �దవ� ప� ��,


�� �తమ �� , సకల �ల�,
��� త���ట �'�'� �ంగగ వ�� ? �. 225
��మ�, ���, ��క,
��మ� దయ �ంత �క, �కర - మ��,
�మల, ��ల�, వద�క,
��ల బడ�' ల, యడ� ప��న, ��. 226
223. There is not a viler wretch in the earth than him who scorns other men, calling them
Sudras: after his death he shall fall into hell.
224. Wisdom is surer reliance than empty worship: the mind is more to be depended on
than mere words; and a man's virtues are of more importance than his caste.
225. Disputations as to which caste is the best are all fruitless: all the tribes originated in
the same origin: who can decide as to the superiority or inferiority of any one.
226. They desert their own town and land, and, devoid of the smallest love and affection, with
repulsive manners, they leave both wives and sons, to suffer misery—and to what end is it?
�ల���'ల, మ� �ద �ం�ంప
�'డల రక � �ంస�'క� ��?
�� �న �ల� �� �లం�'�? �. 227

�ల - ��నం�, మ� �ళ � ����,
మ�జ - కర� *[92] �త �లడ' �� ,
�'ల ��య�� � నర - ప���. �. 228

��� యన వ��, మ� �ణ �'న�న,


��గ'� వ���, మ�వ ��, †[93]
��� �ణ�'న� మ� �� �డ' �న�? �. 229

�ల� �ప�మ ��' �క�ంట� ��,�


��క� వల�, ��� ���ర!
�లమ � ం� �బహ� �ం�ట ��య�. �. 230
227. Why should we constantly revile the Pariar? are not his flesh and blood the same as
our own? and of what caste is He who pervades the Pariar as well as all other men?
228. Why should you plunge in water to purify yourself if a Pariar touches you ? He
became what he is in consequence of his sins in a former birth: how stupid are those who cannot
comprehend this?
229. Call not him an outcast who possesses a good disposition. Did not the hermit
Vasishta take a Pariar wife? how can he be called a Brahmln whose qualities are those of a
Pariar?
230. O make not a stone image, to be put in a dark chamber and worshipped! Oh ignorant
creatures, know ye not that the deity dwells in the heart aloneǃ �ల�డ' �న�
మ��'త� �ద�,
మన� ��� �' � �ల ��
మన� �ల� �' న� , మ� �ద �ల�. �. 231

�త గన� త�,� తమ తం�� గ� త�,�


త�� గన� త�,� త� � త�,� *[94]
త� � �����, ��,�� �ప�. �. 232

�త జ�ం� కన� క�,


తం��� ��� �ండ �ళ�ల్
�త ప����, [మ�
మ�� వ] ��ప� భర�'� ��న్,
��ల �ప� , �ండ�ల
�మ��' �� � ,? యం��'�� �న్,
�తలమం� ��� �గ
��ల ���! ��� �మ�. 233

231. Though a man be by birth an outcast, if he orders his heart aright he is no outcast: he who
cannot govern his affections is the vilest of the vile.
232. If your grandfather's mother, and your father's mother, your own mother, and your
mother's mother's mother, be a Sudra woman, how can you be a Bramin.
233. their grandsire was born of an unmarried woman, their fathers and they themselves were
the illegitimate children of a wife and a widow. Their mother was a lover of strange men. and
then her five husbandsǃ If you talk of their morals, such were the practices of the Pandavas. these
falsehoods are the greatest in the worldǃ †[95] తన� త� � లం�, తన ��
���,
� � ప�� ��� వ���డ' రయ
తప� �త �� ��! ర�� ంప �ల�'��? �. 234

�� �� �క, జన� - �కమం�న,


�మ� �� నభ��, ��� �'�,
య�ల జ�ల�' ల� � ' త� ఘ�ండ�. �. 235
234. His mother was a prostitute, and his wife a Pariar; yet Vasishtha*[96] was the tutor to
the noble Rama: by austerities he became a Bramin, but if you look to his caste, what is it like?
235. He is the truly excellent man, and superior to all the sects, who draws no invidious
distinctions between the castes: by practising the rites ordained for his tribe he will fix the deity
in his heart. ధర ��� జల�ల �� �,
ప��ంపగ �పళయ�న�, భ�� - కృ��
�ర�� ���� జన�,
�ర �ధ��ండ గల� ��� న ��? 236

ఉ�� ���ల�
� 'క� కంచ� ��,�
��� ��� �ల�, ��య ��,
తల� ��� ��,� తగ నమ� �ప� �? �. 237

గ��� ళ � ��� , �ళ్ల ��ల ���� ,


�� - ��ల �త, �� ��,
�రప - � ళ � �ర�, ��� ల�'మం�! �. 238
�� - క���న, �డ� ��ండగ,
�� �ళ ��న, �� �య,
��� ���'న, ��� �ంగ�? �. 239
236. This earth, with its mountains and seas, shall in the final destruction be all
consumed : then shall the gods and the prophets perish, and how shall even the victorious
survive? *[97]
237. Place one dish before all the men in the world and let them eat together, abolishing
their castes: lay thy hand on their heads, and convince them that their present distinctions are
absurd.
238. What can we think of the fools who bring mountainstones together, knock them
about with their hands and feet, and after tormenting them with mason's chisels, bow down to the
rugged blocks?
239. While he who is alone honourable dwells with your own fleshly bodies, †[98] why should
ye heap up offerings in temples made of stone. How can gods made of stone feed on those
heaps? �� బసవ� గ�, రం�� ���� �,
��క * బసవ� గ�, �����ం��;
[99]

బసవ భ�� �'ల � ��� తల�య. †[100] �. 240

మ�� ��� క��, మ� �� ��ం�,


�ంట �ండ ��� , ��� ��� ,
మ���' ల � ��, మ� ��డం��. �. 241

మం� శ�న�ల' �, �ం� �ం�� �డ,


�ర�' క� ��, వ�ధ�న; ‡[101]
జ�ల కర� �ల�, శ�న�ల్ ��� �? �. 242

�బ ��� న'�,� �ర� ��గ ��,�


�� � ��రంత ��� ��
�బ �� ��, �ర�' � ���? �. 243
240. If you see a bull made of marble, you bow down ceremoniously to it; but if you see
a trotting bullock you do not scruple to beat it: surely the worshippers of the bull are wretched
sinners!
241. You apply clay over the waxen mould, melt it, and form a certain figure: fill the
hollow with melted metal, and set up the statue as a sign; then people assemble and call this a
god!
242. Of all those who looked well for good omens at their marriage, has even one
survived free from the common fate of mortals? Not one ! men depend on their conduct alone:
can any omens render them stable?
243. They leave a house desolate if an owl perches upon it: they flee as if mad: what mischief
has the owl done? what fault is there in the house? �ష - స��� న��, �ష -
ధ��' న� గ,
వృషభ వృషణ�ల�, ��య �ట,�
నఘ� వ�� కడ��' �� ��వ'�. �. 244

��' �� ��, ��� ం�� �ం�న,


�� ��� ��, �ందన' �ల
�'� �ణ� ���, ��త�డ � ' ��' ��? �. 245

�డ వ���'ల, �� వరన��?

�� ���' ల, �డ ��?�
�డ మ�ల�' ల, �ద�� ��నం�. �. 246

�రన'న� ��, �ర �ణ మ��న,


���న'న� ��, �ర � - ��;
�ర�'న� �� �త�� త���ం�. �. 247
244. How wicked are the cruel mho venture to geld oxen: they will certainly meet with
retribution.
245. Though you were to nourish a margosa tree with milk for a thousand years, will it
lose its bitterness and become sweet ? Never will the sinner change his nature, however
instructed.
246. What can the prostitute know of the feelings of consanguinity? or the talebearer, of
propriety and sense? or the stupid fool, of discretion?
247. He who says " I know nothing" is the shrewdest of all : he who says "I am learning" is a
mere talker. He who holds his peace is the wisest and the best.

��' � �ం��ం�న,
��య� �� వ�� , వ�మ� �నన్,
��� ��� ��న� ,
��� � �బ�క వ�� , ��� ��. 248

��� మ�జ - మం��'నం�'క


���' ల�
� ' ర �� �క �ఖ�
�ల �డ �క� ,మ�య'న� �'���. �. 249

��� ��� ��, �ర - �� ���


హత��' ��, ���' న �ణ�,
����ళ � �ంగ,��' ర � ��� �. �. 250

���'న ���, *[102] నయ�' �� �లం�;


��� �స��ం�, �వర�, ��;
���' న ���, ��ంచ �ద�.�. 251
248. He who forms vile connections will certainly suffer for them; forsake them and live
at ease.
249. He who is devoted to sesnual pleasures shall never know the joys of the next world.
Can the dog reared by a Pariar have any better food ? †[103]
250. She who is low by nature can never be made a lady; no good quality can ever attach
to her: will one who lives by stealing beggar's morsels ever get anything better?
251. An elegant courtezan will conduct herself with civility: she caresses her lover, and is
prudent: but who pays any attention to a vulgar slut? పందన �� ��,
బవరం�న� బంప,
�� - �� �ర� భంగమ' ��
�� �� బం� ప�� ��ం��. �. 252

��మల�� �వ, �రక �స� ��.


�� �వ, లం� గ�త ��,
�క� �ంహమ'��, ��వ�� �వ. �. 253

��� �బ� ��, ��� న గర�ం�,


�� �� �'ల,� �ర ��
న' త� �� క��ల' మరంగ �ంత�. �. 254

అ��ల� � గల యంగన గ��న,


స�� ప�� పరమ - �ఖ� మ' మ�,
����ల� �'న, ప�హ�ంప �ఖం�. �. 255
252. If a coward is made a general and sent to battle, he will fly, and all will be ruined: of
what avail is a soldier who flees the enemy?
253. Though a Turk go to the sacred hill of Tripety, he does not become a palmer ; going
on pilgrimage to Benares will not make a modest woman of a prostitute; though a dog go to the
sacred stream of the Godaveri will it make him a lion?
254. At the sight of her charms you are melted with love, and the courtezan strips you of
every farthing. Surely lovely women are the darts in the hand of Cupid.
255. If the wife be agreeable to her husband, this forms the sweetest happiness to the married
pair. But if she be disagreeable, the only happiness as in quitting her. �ప� ���
గన� , * �చ - �ంభ�ల గన� ,
[104]

�ప� �� �ట �వ †[105] గన�


��� � - ��న'య� �న�న �హం�. ‡[106] �. 256

"��! ��!" య��, క� �డ� � ��


రం� గ�� ���ం� ��?
�ం�నం� గల�, హృదయం� ��� ' న. �. 257
256. If he sees plump limbs, a fair breast, and other charms, surely three-fold love ṣ[107]
will enter. and quell even a hermit.
257. "Benares! Benares!" cry they, end delight to travel there: yet is not the same God here as
there? if thy heart be right he is there said here also. మత� �� మర�,
మ��'ధర� ��,
మ�వ �� ��, మన� మర�,
�� ��, సర� �గం� మర�, �. �. 258
�ళ � ��గ�' ల? ��ల �టగ
� �' ల?
�న� ��� ల�� ��క� �'ల?
కపట - కల� ష�� క����ండ�. �. 259

�� �ర ��, �ళ � పంచల బ�
న'�� ��� �బహ� య�ల ��ట,
�య� - � �ర, �షం�లం��? �. 260

�ం� �క� �'ల, �ం�� ప���?


��� బం� �'ల, ��� ���?
�స� �ండ�'ల, �� �� న���? �. 261
258. Gazing at a sweet lip he forgets the path of religion: when he sees a woman's face he
forgets himself. * * *
259. To what end is it that you plunge in the holy waters? why go and touch sacred
places? why attempt to worship the deity while your bellies are full of foul hypocrisy?
260. To give up food and apparel, and lie about in the porches of temples, is the fate
written for their sins in the foreheads of monks; what would they be the worse for familiarity
with women?
261. Can a lame dog equal the swiftness of the hare? what has a cowardly soldier to do with
honorable insignia and the golden umbrella. * * * ఎంత �� ���, � ��
బ��'న� '
నంట�' క���� �ంట ���;
�� ��త��'న, �క� � ��త��? �. 262

పరగ జలక� �, ప�� �మ� ��� ,


�� - �� పం�, �రయ గ�,�
�ర - �ంత ��, �వత�'ల � మ�� �. �. 263

మన� �ల� �� �య - �ర�� �,


మన� ప���'క� మ�వ �ద
��� వ� ర � జన� �' �బ��' ��? �. 264

�డల ��� ��, �రం� �చ��, *[108]


�ర ��� గ�� వ�త ��, †[109]
��� ��� �'�� �ర�'�� �ర��? �. 265
262. Wherever you roam, whatever toils you undergo: your fate is unalterable and still
follows you: though the land, you wander in be new to you, you remain the same.
263. After religiously bathing, and drawing the line and streak in his forehead and trimly
putting on a tinted vest, should he chance to see a courtezan, he forgets all his Vows!
264. Those false ascetics who are unable to stay their heart, let their thoughts dwell on a
woman: how unprofitable is their life ! to what end were they born?
265. When he beholds the beauty of her form, and her flowing tresses, how can the lover
abstain from loving it beauteous woman? �� ��� ��, � �� �గ� ��,
�ం� �ఖ� �క �ం� �ం�,
చ�� , ��క ��,� ��ంప గలర' �? �. 266

�శ �శ�ల�, ���, ��గంగ


�'త� యం� �� నమం����?
��ల�� ��గ, క��� ��ం�? �. 267

కచ� �� �స, కనకం� � �స


�� ��, �డ� �� ��;
గ���' �, యత� �నంగ �డ�. �. 268

వల� ���'�, వన�� యధరం�


�లక - పం� �జ� �� � రస�,
�ంత �� �ళ, �వ - స�న�*[110] �. 269
266. Though you bear about the sacred water of Benares and your feet and faces swell
with the heat of travel, devoid of repose; how shall you after death attain heaven by such means ǃ
†[111]
267. Though you roam from land to land, how can this fix religion in your heart? how
can travelling about for the sake of alms gain pa heaven?
268. He who has no desire of women or of riches, is no where to be found in the earth:
should there be such a one, his virtue would yet be unknown to men.
269. When love is over, the cherry lip of the rosy girl is tasteless as the pulp of the night-shade
berry, or the juice of the poison nut. When you do not care for it, it is as disgusting as the milk of
the mango leaf. చ���'ల � జ��, సర� �� � �ం�,*[112]
�బహ� �ద� �' ల,� పదట గ��,
��� ����, పరమ�గ� ��. †[113] �. 270

�� ��� �ట, �వ� �ద' �,


�మర జ�� ��ప�ల ���,
�� �� �� ��� ' ల � � - ��,
�� గృహం� �� �� �మ. 271

��, మ�ర, �ం�, గయ, �ప�గ�, ��


�'స �డ ���'త� ��,
�సన� ��య�, వ�� ��� �ధం�. �. 272
270. After going through all his studies, and attaining consummate wisdom, after making
nothing of divinity, the moment he sees a fair woman he forgets all his sanctity.
271. Fools roam to holy places imagining that the deity is not to be found where they
dwell: they merely exercise their limbs ‡[114] and squander their money; they are ruined, and so
return home!
272. Casi, Madura, Conjeveram, Gaya, Prayag, Setu; though a man visit all these holy places
with an ardent mind, what benefit does he derive? this is mere drudgery ǃ Ṣ [115] చ��
జ�వ�' ల, స�� � ��' ల,
షణ� త�ల ��� �వ�'ల;
యత� భజన ��, �త� � ����. �. 273

మన� �న ���, మ� ��� ల' �� �;


��� లం� �� � ��� పడ�;
మన� �బహ� మ'��, మ��' �ంగగ ��. �. 274

చ��ల' �� జ��, �ల ���ంప,


కప��' న� �'ల, క�� ��?�
�� - �ంట �క� దల�న చంద�. � . 275

త�� చ�� చ�వ, తర� �ద� ��,


�వ� - ��న�న� �ట పడ�;
ప��*[116] �య ��� ప��� ����. �. 276
273. To what end is all this reading? what is the fruit of a monkish life? why perish
entangled in the six conflicting creeds ? worship Him, and know Him who dwells in your heart
†[117]
274. All our passions originate in the heart: but emancipation from sin is inconsistent
with these desires: can ye not see that the soul is one with the divinity?
275. Though he have read all that can be read, and be an acute disputant, never shall the
hypocrite attain to final happiness. His meditations are like those of the dog on the dunghill ‡[118]
276. Excessive study leads only to disputatious talking; a man does not hereby attain divine
knowledge: he is entangled therein like a silk-worm in its shell. అ�� �మన�
��� న �త� � � �
��య �న �� య��� ��ల��
తల� ��న �ం��క వ�� �డ
�� � ��� � �న� �� �మ. 277

ఇ�� �� - �ద� �ంత �ద' � ��,


�ధ - �ద� ��� �న �క,
�� సజన � �ల �ంగత� �' �గక,
�ధ ప��� �ద, ప�� �మ. 278

ఇ�� పరమ' టం��' తర - �ంతల ��,


మన� �దర �క, మ�� ��,�
��వ �క ��వ, �ర� � ఫ��ం�,
మన� �న�ం� మ�మ �మ. 279
277. Verily the foolish wretches, who are unable to comprehend the mental wisdom
taught by Vemana, shall perish like a hair when separated from the head, devoid of sustenance
here and perfection hereinafter.
278. Those who look upon this excellent knowledge with scorn, and learn only abstruse
sciences, shall not attain to it; they shall never know the society of the good and wise, but shall,
as strangers to virtue, ultimately fall into misery.
279. And he who holds this superexcellent, who gives up all other cares, who lets not his
mind wander, but restrains it; he shall stand fast without fail, all his wishes shall be accomplished
and his soul shall be full of glory.

THE END

↑ * In some copies a fourth line is added. �క��న �� ��ర � �గ.


↑ † The four ages (Yuga) of the world, denominated Crita, Treta, Dwapara, and Cali,
answer to the Golden, Sliver, Brazen, and Iron ages spoken of in the poets of Europe.
↑ ‡ Literallyː Making his dwelling at our ear. This colloquial phrase occurs also in the
Mrityanjaya Vilasa, where Rati Devi (payche) exclaims, on the death of her husband Cupid, �.
����� గ��క ��� న ��ట అ� �� �న��, యయ� మదన!
↑ * Padavi is here a Telugu word, and distinct from the similar Sanskrit word.
↑ † See on II., 67.
↑ * This line generally stands thusː �ణ� �ల� ���ల�. But to preserve the prasa
rhyme �నం (the tadbhava of �ణం) substituted ; as also (�� i.e � �.) for ��� a conjeatural em
endation, which I think thesense requires.
↑ * Padi vela. see on II,. 42 and 82.
↑ † A verse the sense of which is obscureː it is hardly translateable; the second line may
be rendered differentlyː this negative when placed absolutely signifying "it is naught or of no
avail." Thus Cani-vadu is an enemy. The next verse contains similar expressions.
↑ ‡ Lit, as much as an ant's length.
↑ * This is an inelegant form of the verbs.
↑ * AI. తన��� or త�� �ం�� for ధర� �'�. This verse would seem spurious.
↑ *Here and in some other passages the doctrine of trasimigration is inculcated very
strongly. We may, however, doubt whether these verses were written by Vemana, who has
elsewhere pointed out the absurdity of this belief.
↑ * See II., 75
↑ * The words idugo and adugo appear to belong to the class gramatically termed Cala In
some manuscripts the verse begins with the words వల� � �� �గక which give no clear sense.
↑ * The chaff at the top and the dirt at the bottom of the sieve. A1. అ��� మ���,.
i, e. tares and pebbles.
↑ *Terms belonging to any peculiar creed or system of philosophy usually convey a sense
different from that which a literal translatation requires. In this verse and some others I have
therefore used a slight latitude of explanation, leaving the reader to collect the precise import of
the technical words in question from acomparison of various passages.
↑ †The word pora is in this verse used in several sensesː such double meanings (in
rhetoric denominated slesha) are used in all the modern Telugu poets.
↑ *�ం�క��� substituted for �ం����� Which, though appearing in three
manuscripts, gives no clear sense.
↑ †This verb mogu certainly is generally applied (as in verse 30, Book I.) to nanimate
objects; but is also colloquially used, asit is in this passage
↑ *Losing all indivuduality, by becoming resolved in to the universe is a leading doctrine
in the Vudanta creed.
↑ †Yogi, generally translated hermit, or reduse, being derived from Yuga, union, implies
one who is united to the deity, by the particular act of meditation denominated yogam.
↑ ‡These and similar mystic expressions appertain to the Vedanta system of theology;
from their obscurity they admit of sevaral
↑ *Aǃ.��న � and ��న � . The word given in the text ispeculiar to the western districts.
↑ *Lit. If he strikes, Pluto will take possession. In the end of the lats lines Dwija-hatya
sometimes occur.
↑ *This term nearly answers to our old word recve, or head borough. He is the village
accountant.
↑ †A. griffin, or rocː creatures alluded to in the Arabian Nights.
↑ * Aǃ. ��న.
↑ *From
↑ †This is the Tetagiti metre. The translation isparaphrastic. The creed here inculcated
teaches that, as everyvessel contains a portion of the universe, Which, after a temporary
separation, is re-united to the great whole, so spirits, when released from the bodyare again
mingled with the deity.
↑ Tatvam
↑ *Vey ela; literally "Why use a thousand arguments?"
↑ †This Word the lexicons interpret as "a bubble," but adifferent sense is here requisite.
↑ ‡Muni, a hermit or asceticː more literally, a monk or recluse (Grmanachus, one who
lives alone). The root of the word muni is obscure but the derivative "maunam, silence,
taciturnity," gives the idea.
↑ ̈*Aǃ. త��ట� which gives no clear meaning.
↑ † A colloquial form, for ��యక�న� she as also ��� for ��� n verses 85
and 87.
↑ *Compare verse 75.
↑ *For. చ� లం.
↑ † This appears to be translated from a verse of Bhartri Hari ఆదర� � దర� న��త
�ల� 8, &c.
↑ * The Hindu moralists very see often waste their satire'upon human infirmities, and
many verses of a similar tendency have been omitted in the present volume.
↑ *జ�� య��.
↑ † Derive from గృహం a house
↑ ‡ The idea that hidden treasures were guarded by dragon occurs in a several latin
authors; in particular phoedrus (Book iv., fable 19). It is also alluded to in the Vicramarca, a
Telugu poem, written by Zaccaya, in eight books. this is a work of considerable merits, and
particularly useful to a beginner in the language.
↑ *That is, Where is the line to be drawn as to what is and what is not defilement.
↑ * This verse and several others that allude to the incrdente in the Ramayana do not
resemble the general style of Vemana, and perhaps were not composed by him
↑ * ��పం substitutel for �జ�పం "Own form," which is obscure.
↑ †�చ� ల�� appears to be derived from య�చ� to which it is equivalent.
↑ *The body and the spirit.
↑ *Rash, fury; అక� జం is derived from ఆశ� ర� ం and కక� సం, from కర� శం.
↑ †Panchaca, a collection of five, aishgam, the future result. These verses have been
preserved as characteristic of the author, rather than for thier intrinsic value. The mystic meaning
is explained in several ways. In the book of proverbs (particularly chap. XXX.) we meet with
several passages written in this style.
↑ *Mriga-pa the lord of animals, the lion.
↑ *One manuscript adds ��న' ర�, �� ��� �మ,
↑ *The principle inculcated in this and the next verses is also found in the laws of Manu.
Vemana perhaps is not the author of these passages.
↑ †Sahasam; impetuosity, rashness, imprudence.
↑ * One MS. adds ��క� ��� � త వనర �మ
↑ †Animish, a god; literally, one whose eyelids do not move. Thegods are represented by
statues or pictures, the eyelids of which are of course fixed; and thus name I imagine to originate
in that circumstance.
↑ ‡ Several verses of a similar tendancy are here omitted, as they appear to be spurious.
The present one seems to be translated from the Digest of Hindu Law, part I, chap. II., section
LX. see Colebrooke's Translation, vol. I.p. 109.
↑ *Funya catha a legend the perusal of which is a meritorious act.
↑ * The word pacca, literally yellow, issaid to be sometimes used for gold; but the present
verse is the only instance in which I have met with it. Compare verse 148.
↑ † This verse appears to be translated from the following, by pandita Rayalu. -
అవసర ప����
�ణగణర���వహ�పర�దం
ర�సమ��వ��ం
����శ� �షణంభవ�. in the third line, �త�� naked is often written �త�� which
signifies blooming. The former word is nearly peculiar to the western districts.
↑ * The great obscurity of this verse requires a paraphrastic translation.
↑ † This principle has been exhibited in many forms in the present author.
Deusest.quodeunque vides, quocumque mover is.
↑ * Telupu literally is whiteness; compare verse 142 several more verses on similar
subjects are here omitted. For �ట we might better read �టప � ర� to rectify.
↑ * AI. ��
↑ † An allusion to a in the Mahabharata.
↑ * For ���. In many Telugu words g is Commutable into v. So. ���, ���,
పగ�, పవ�, �గ, �వ, అ�ట, అ�ట, &c.
↑ † The legends here referred to occur in the Bhagavata and the Ramayana. From its
particular action When looking at any object, the crow is imagined by the Hindus to have but one
eye.
↑ ‡ This is the name Namasivaya, one of the most scared titles of the Supreme Being.
↑ * Every son of a Bramin is considered a Sudra until the ceremony of upanayanam is
performed, whereby children are introduced into the caste.
↑ † Alluding to the sectarial mark worn on the forehead.
↑ * This elision is here unnecessary. See the Grammar of Nannaya Bhatt Section fix.
↑ † ఓ� Oli or ఒ� Ogi these two words are mere expletives to fill the metre; they are
sometimes explained duly, Always.
↑ ‡ That is, Brahmins who have this title
↑ * One who has performed the yagnya sacrifice is thus styled; at that ceremony a goat is
roasted, and every Bramin who assists in the rite is obliged to eat of the flesh.
↑ † Alluding to the white ashes (called vibhuti) with which Bramins and others paint their
bodies. The cord here mentioned is the braminical thread.
↑ * The technical term for the state to which those hope to attain who live in forests as
hermits
↑ *Cali yuga.
↑ * A1. �ల� చ�� ర��.
↑ † Lingam: Literally, a feature, characteristic or discriminative mark such as that of
gender. Metaphorically. a principle of nature or belief.
↑ * This and a few other verses are allowed a place in the present volume, as specimens
of the mystic theories inculculated by this writer, and admired by those who imagine them
intelliigible.
↑ † Or Satani: one species of dissenters from the common faith of the Hindus.
↑ * The ceremony of upanayanam is never performed upon female. children of Brahmins,
who thus are, says Vemana no better than Sudras.
↑ * A1. ఆత� -�ంగ-�జ.
↑ † More literally, a pouch orknapsack wherein the implements used in wmrship are
carried about, "And so forth" lit. for ten lacks.
↑ * A1. ���ం� "blinking with the eyesǃ" contracted, for the sake of the metre into
���ం�.
↑ † Lit. Has a hermit horns? Horns being considered, as among the Jews, marks of power
or dignity.
↑ * Or anti-scriptural.
↑ * For �బ�� ండం, the mundane egg.
↑ † The word seta, answering to pani, work, is used colloquially instead of the gerund
form. So అ����ప����� �� is the same as ��నం��.
↑ ‡ See verse 193 and note.
↑ * A1. జ�ం�, �గ�డ,◌ం�న్.
↑ † A1. �ర�కట.
↑ * A1. �లకర� �లన.
↑ † �� for �య�.
↑ * These are allusions to the incidents related in the Mahabharata, the liad of India (to
use Sir Wm. Jones' expression, wherein the deads of the Pandavas are described. The grandsire is
Vyasa, whom Yojanagandhi bore to Parasaraː the Pandavas were born of cunti Devi and of
Madri, wives to King Pandu; the "mother" is a term equally applied to these wives: and Draupadi
was the wife by turns of the five sons of Pandu: who were Dharmaraz, Bhima, Arjuna, Nacula,
and Sahadeva, the three first being sons of cunti Devi and the last two the off'spring of Madri.
The last couplet sometimes appears thus, with a defective rhyme. ���ల జం� �త��,
�ండ��' �� స�� లం��,
�తల�'ల � ��క� గ�,
��� � ��� �ంక �మ�.
↑ † A1. త�-� త�-� త�-� త�-� త�.�
↑ * Urvasi, the courtezan, was his mother; Arundhati his wife.
↑ * Or, Then shall only the spotless live.
↑ † Lit. in the belly of the skin, that is, within the skin
↑ * AI. �ం�బ�వ.
↑ † AI. ప���మ���
↑ ‡ AI. నర��డ which gives an incorrect rhyme. see notes on II., 177 and 192.
↑ * AI. లంజ.
↑ † The expressions used in this and a few other verses are such as cannot with propriety
be translated into English. Some epigrams are wholly omitted as objectionable.
↑ * AI. ��� ���గన� or ��� ���కన� .
↑ † AI. ���లమ, or �లమ, i.e., the corner of the month; also, a pit in a rock. AI.
��� agreeableness, affection, gracefulness: �వ plumpness is perhaps the true reading.
↑ ‡ AI. ���'న �హం�.
↑ ṣ Mup-piri, perhap from ��� � (from �� a thread or stand in a cord), and mu for
mudu, three. It is commonly applied in the poets to strong passion so. ఉ. ��� � �న�
�డ� నర
���� �ల�న� ,
Vicramarca Charitra, V., 191.

క. ��� ం� �ద� �ప�


�ప� � �న, �గ �శ�ల బం�ం�న్.
Vishnu Purana, VIII., 188.
↑ * AI. �డచ � �� ���.
↑ † AI. వ�త �గ� �ం� వంక ��.
↑ * AI. �ంత-పం� రస� �� రస� ��.
↑ † Alluding to the men who carry water drawn in the Ganges to Ramesvaram, where
they pour it over the idos.
↑ * సర� &c. AI. �ల����
↑ † AI. ����, �ం� �గం� మ���.
↑ ‡ Lit. Get rid of the cramp, or torpidity in the limbs.
↑ Ṣ A great number of verses appear in various forms; a few alone have been inserted in
the present chapter as amply sufficient.
↑ * This word is often erroneously spelt ����య.
↑ † The six doctrines denominated Pashanda bauddha, charvaca, Saiva, Ganesa, and
Vaishnava.
↑ ‡ In real miscry, though apparently at ease. This verse appears in several different
forms.
INDEX TO INITIAL WORDS OF THE EPIGRAMS.

Book Verse Book Verse అం���� 1 119 అలయ��మల� 3


34 అంగ�ల� 1 19 అల� ��� 2 8 అండద�� న 3 113
అల� �ఖ� 1 155 అండ�ల� 3 79 అ�� ��� 1 30
అంత�రత 1 136 అ�� �న�� 2 148 అఁత�త� 3 169
అ���� 3 53 అ��న� 1 52 అ���మన� 3 277
అడ���గ 1 94 ఆక���లం� 2 196 అ�గద� 2 194
ఆకలన� �� 3 18 అ�క��� 2 204 ఆ�శం�న 3 146
అద���న 2 195 ఆ��ల� 3 173 అ�కజ�ల 3 108
ఆ�త�� �ర 2 122 అ�క�న 2 97 ఆ���గన� 1 20
అ���న �� 1 160 ఆత� �న�� 2 88 అనగననగ 1 91
ఆత� ��� � � 1 3 అ���� 1 21 ఆ��ల� � 3 255
అన� మద� 2 145 ఆప���ంట 2 180 అన� మ�క�న 3 80
ఆపదం��� 2 9 అన� మ�గ 3 19 ఆ���� 1 122
అ�� �డ� 2 130 ఆ��ట� 2 133 అ�� �య 2 67
ఆ�వంక�ర 2 32 అరయత�� 1 70 ఆ�వంచ�క 2 12
అ���న�� 3 109 ఆ�ప��ఖ� � 2 209 అర �వం� 3 30
ఆ��డ��ధన 2 55 Book Verse Book Verse ఆ�మగ��ట
2 15 ఇహ�నం� 3 27 ఆ�రంభ 2 71 ఇహ���� 3 204
ఆశకన� 2 171 ఈకపట�ట 1 144 ఆశ���� 3 102 ఈతకం� 2
22 ఆశ�తమ�� 1 80 ఉం��ం���న 3 4 ఆశల�గ�� 1
198 ఉ�తవం��న 3 139 ఆశల��్ర�ళ� 1 199
ఉత� � �క�� 2 2 ఆ���గ�� 3 81 ఉత��త��ం� 1
101 ఆసన�లబ�� 3 198 ఉన� స�� 3 126 ఆస�ప�� 2 60
ఉపవస� 3 203 ఇంగలం��డ 3 74 ఉ�� క�� రం� 1 16
ఇం�కంత�న 2 48 ఉ�� జ�� 1 117 ఇం��� 1 72
ఉ�� ���ల� 3 237 ఇం��� 1 148 ఉ���� 1 57
ఇం����� 2 24 ఊర�ంట��య 1 174 ఇం�తన���
3 32 ఊ��ప�� � 3 222 ఇం్ర�యపరవ� 1 62
ఊర �� �కమం� 1 84 ఇం్ర�య�ల 1 99 ఎండ�ళ�క 1 145
ఇచ� క��� 2 63 ఎం�న��క 1 146 ఇ�� ��� �న� 2
201 ఎంతకష� � ం� 1 140 ఇ�� ���ద� 2 7 ఎంతచ��
2 52 ఇ�� �రల 1 130 ఎంత����� 3 262 ఇ��క�ల 1 125
ఎంత�వ�� 2 82 ఇ��పద� పంచ 3 123 ఎం��మత 3 184
ఇ�����ద� 3 278 ఎక� ����క� � 1 165 ఇ��పరమ 3
279 ఎ�� �న�శ 1 69 ఇ����� 1 50 ఎ�����న 2 86
ఇ�� ద�� 3 155 ఎ����ల � గ�న 2 149 ఇ����� 3 17
ఎ���ల� వ�� 2 68 ఇ���� 3 179 ఎ��తనబలం� 3 128
Book Verse Book Verse ఎ��కన� �న� 2 39 క���ర�వ� 3
122 ఎ�� ���� 1 141 క�����డ 3 186 ఎ�� మత� 2 155
కడక న�ల� 2 205 ఎ�� ��� �జ 2 178 కడక
�ం్ర�య� 2 203 ఎ��న�వ�జ 2 89 కడ��� 3 7
ఎ�కకన� 1 172 కడ�వ���స 1 157 ఎ�క ���� 1 11
క���ల 2 95 ఎ�క�� 2 140 క����� 2 91 ఎ���� 1
29 క���ండ 1 100 ఎ్రర���� 2 146 క���ర 3 199
ఎ���� 2 13 క���� 3 101 ఎ������ 3 98
క���్రత 2 84 ఎవ� ��ణ� 1 14 కనక్ర�మ 3 67
ఎవ� ��గ�ండ 2 119 కనక�డల 2 99 ఏ��ం�వ�� 3 100
క���న 1 39 ఏ����ట� 1 169 క��ం� 1 173 ఏవంక 2
92 క������ 1 134 ఒక�్ర�ంద�క� 3 15 కన� �్ర� 2
164 ఒక��� 1 133 క�� లం�మద 1 167 ఒక� �� 2 167
క�� రం� 1 95 ఒడ�బడల 2 185 కరగకరగ 2 139
ఒడ��ం� 2 101 క��ధర� �వ� 3 52 ఒ����� 2 131
క��నమ��ం� 2 26 ఓ��� 1 31 క���ట��� 3 19
ఓ����గ� 3 129 క��గ������ 2 25
ఓజ���ల� 2 17 క��గల� � � 2 217 కం�కం�మ��
3 207 క����న�� 1 38 కండ�వర� 3 147
క����మగ� 2 73 కంబళ�� 3 194
క��గ�న�న� 3 1 కచ� ���స 3 268
క��గ�న��� 3 178 Book Verse Book Verse క�ష�ల�
1 90 �క� �క 2 14 కల� షం��క 1 195 �� క� �కతం� 2
187 కల�� �� 1 8 �క� ����� 2 33 కల� � ���� 3
170 �ల�గ�� 2 137 కల� � జ� 1 18 �ల��� 2 142
కల� � �కం� 3 165 �ల�� 1 27 కల� � ��� 2 20
�ల�వలన 2 190 కష� � � 1 35 �ల���� 3 225
క��బ���� 1 13 ����బ� 3 254 క��� 1 152 �ట��
3 71 �ంత�ంక 2 150 ����డ 1 12 �����న 1 105
���వగ�క 2 129 �గలప��ల� 2 112 �డ���� 3 218
�న����� 1 191 ����� 2 213 �న���� 3 219
���ర 3 260 �����త 1 33 ������శత 3 104
������ 2 138 ������ 1 61 ��బ���న� 3 66
�ంకణం� 2 6 ������ 2 211 �ండ��� 2 189
�ల�తన�క 3 70 �ం����వ 2 58 �లవశ�బ�� 1 156
�మ� �మ� �న 2 31 ���� 3 176 ్ర��� బ�� 3 73 ��పం�
3 177 ��బ����� 2 64 ����య�� 3 257
�ప�న�ఘనత 3 59 ����� 3 266 �ప�న�నరక 3 60
���� 1 49 గంగ���ండ ! 32 ��మ�ర 3 272
గం����� 1 103 �ం��క� 3 261 గ���ళ� � �� 3 238
�ండప���� 1 82 గడనగల��� 3 49 �క� ���� 2 212
గత���న�� 2 127 Book Verse Book Verse
గత��తమం� 1 183 చ��లం��� 3 211 గ��గణ�
3 9 చ��లం� 2 94 ����� 1 7 చ��ల�� 3 275
����� 2 65 చ���ల� 3 270 ������ం� 2 182
చ����కన� 2 192 ����గల� 1 112 చ�� గవ�� 2 208
�����ప 1 88 చ��గ�� ! 43 ����� 3 105
�����క 2 72 �ణ��న� 2 41 ��వ�� న�� 3 221
�ణవ�య� 1 71 ��� �న� �ళ 3 92 �ణ��నజ�� 3
103 �తమ � �� 1 193 �ర��� 2 177 �త� � గల 3 125
��డన�పర� 1 180 �త���� 1 67 ��డన��ద 1 179
�ప� �నబడ� 2 136 ����ల� � ంజ 1 178 ��వలన 2 69
�����న 3 5 ���లయ 1 177 ���న���చ� 2 28
����మ 2 165 ��� �క �ద� 1 154 ��న�న�ల 1 132
�బ��� న�� 3 243 �డ��� 1 68 ����� 2 141 ��� �� 2
175 �ప� ��� 3 256 ����న�న 3 83 ్ర�మ�� 3 226
������గ�� 3 2 చంపద�న 1 23 ������ 1 200
చంపదల� 3 82 ����� 3 68 చక� దన� 2 108
��వ�� 2 90 చ�� రగ��క 2 85 జంగ�ఖ� భ� � 3 183
చ�� �ర�వ� 3 118 జననమరణ�ల� 1 187
చ�� ��గ� 3 212 జననమరణ�ల� 3 190
చ�� చ�� న�� 1 186 జ�� ��� 3 43 చ��చ�వ 3
273 జప��హ� 1 83 Book Verse Book Verse �ణ�నయ�� 2
23 తనమ�కపట 1 22 ��మత� 3 185 తన���� �డ 3
134 �����క 3 235 త�����ట 3 76 ��లం�
��� 3 220 త�వల�న� 1 114 ��లం���ల 2 128
త���వ� 2 3 �ర��� 3 209 త��� 3 210 �వ�వ 1
79 త����� 2 120 �వ�డ�ం� 1 128 త�� �� 2 199
�వ�ంగ�జ 3 180 త�� ���గ� 2 50 ���క �ం� 1
17 త�� ��� 3 86 ���న�ం� 1 182 త�� �� 3 205
��జం��ల� 2 4 త�� ��� 2 18 ��న�న� 3 39
త��చ�� 3 276 ���లమ� 3 93 త���గ� 2 37
తం్ర�కన� 2 162 తల��గ�� 1 59 తం్ర���� �న 3 133
త������� 3 12 త�న�ల��న 2 124 త��దం్ర��ద 1
74 తత� ��ర�న 2 137 త��దం్ర��వ 2 169
తత� ����� 1 76 త��దం్ర�లం� 3 110
తత� ���ం్ర� 2 172 �తగన� త�� 3 232
తన����� 3 106 �తజ�ం� 3 233 తన�్ర��� � క2
160 �ననంగ 1 184 తన����� 3 84 ����వ�క 1 41
తన�ణ� 1 63 ���ం్ర�య 2 173 తన�త�� 3 234
���మ� 3 208 తన��న 2 126 �మ�ం� 1 24
తన�నృప� 2 35 ��గడన 3 22 తన� ్ర�త�ల� 2 76
��గన� �� 1 10 తన�మన� 3 85 ���నక 3 23
తన��హమం� 2 114 ������ట 3 271 Book Verse
Book Verse ��బ�� 3 21 �ండ���క� 3 149
�రకం��� 1 123 �రదృ�గ � న 3 55 �వ�ం��ట 1 65
�ల�ల� 1 126 �������� 1 194 ��� �ం� 3 248
��� � ���� 3 58 �వ�జ 2 214 ������న�� 1 192
�శ�శ�ల� 3 267 �����న� 3 20 �శ�ష�ల� 1
149 ��మల�� 3 253 �హ��స� గ 1 159 �్ర�����ల
2 54 �వమ�ల 3 87 ���న�� 2 29 �ంగతన� 1 153
�ర� �ర� �� 1 40 �ంగ����త 1 197 �ంట�ం��� 2
117 �ంగ�ట 1 87 �మ� �ట� 2 210 �డ��ండ� 2 80
������� 3 148 ����� 3 69 ���రల 1 93 �స��
3 206 ��పంచ�ర 2 38 ్ర�హ��� 3 136 �డల��� 3 265
ధన��డ 1 129 ������ � � 3 250 ధన��క�న� 2 200
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ఈ ��టల్ ��దల ��ం�

ఈ ఎ�����క్ �స�కం (ఈ-�స�కం) ���ర్� అంత��ల �గం�లయం [1]. అ��


�ప�రణ�, నవల�, క�త�,ప��క�, �ఖ� .. ఉ�తం� అం���� ��లన�
ల�� ం� స� చ� ంద �వ�� ఔ�� ��ల� త���యబ�ం�.
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��� � ల����. �� ���� (��జ� అవస�ల�ర� ��) ఈ Creative
Commons Attribution-ShareAlike 3.0 Unported [2]�క GNU FDL[3]�య�ల� �బ�
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���ర్� �త� స�� ల�ర� ఎ�� � ���ం�ం�. ఈ �స�కం త��� ���
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ఈ �స���� ��ం� స�� � కృ� ���:
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Nrgullapalli
Rajasekhar1961
Gokulellanki
Bhaskaranaidu
Arjunaraoc

↑ http://te.wikisource.org
↑ http://www.creativecommons.org/licenses/by-sa/3.0
↑ http://www.gnu.org/copyleft/fdl.html
↑ http://wikisource.org/wiki/Wikisource:రచ� బండ

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