Friday, May 3, 2013

Telugu Neethi Kathalu - Telugu Moral Stories ...


పిట్ట కథలు, బుర్ర కథలు, ఇంకా మరెన్నో…

TELUGU BLOG WITH STORIES FOR CHILDREN AND GROWN-UPS ALIKE

కాకి దాహం

అనగనగా ఒక అడవిలో ఒక కాకికి చాలా దాహం వేసింది. ఆ రోజు బాగ యెండగా వుంది, ఆ వేడికి కాకి గొంతు పూర్తిగా యెండిప్పోయింది. యెగిరే ఓపిక అయిపోయి, నీరసంగా నీళ్ళ కోసం వెతికింది.
చాలా సేపు వెతికాక ఒక కుండలో నీళ్ళు కనిపించాయి. ఆశగా ఆ కుండలో కాకిముక్కు పెట్టింది. కాని నీళ్ళు బాగ అడుక్కి వుండడంతో కాకిముక్కుకు అంద లేదు.
కాని తెలివైన కాకి ఒటమి ఒప్పుకోలేదు. చుట్టుపక్కలు పడున్న రాళ్ళను తీసుకుని వచ్చి ఆ కుండ లో పడేసింది. కుండ లోకి రాళ్ళు ముణిగిపోయి, నీళ్ళు పైకి తేలాయి. కాకి దాహం తీరే దాకా నీళ్ళు తాగి ఆనందంగా యెగిరిపోయింది.
నిజమే, మనసు వుంటే మార్గం వుంటుంది.
ఈ కధ నేను మా అమ్మాయి మేఘా కి చెప్పాను. అప్పుడు మేఘా నాతో అంది: “పాత కాలం కాకి కనుక కష్టపడి గులకరాళ్ళు వెతికి కుండలో వెశింది. అదే ఈ రోజులలో కాకి అయితే, ఒక straw వెతికి తాగేది”.
ఈ మాట విని నాకు చాల ఆశ్చర్యం అనిపించింది. ఈ కథ వెయ్యి సార్లు విన్నా ఈ మాట నాకు తట్టలేదు. నిజమే ఈ రోజుల పిల్లలు చాలా smart!

నోరు జారిన మాటలు

చాలా సంవత్సరాల క్రితం ఒక ఊరిలో చారుమతి అనబడే ఒక అమ్మాయి వుండేది. ఆ అమ్మాయి రోజంతా గాలి కబుర్లు చెప్పుకుంటూ గడిపేసేది. తను ఇక్కడ మాట అక్కడా, అక్కడి మాట ఇక్కడా చెబుతూ వుంటే చూశి వాళ్ళ అమ్మ చాలా బాధ పడేది. ఇలా గాలి కబుర్లు చెప్పడం తప్పని అమ్మ యెంత చెప్పినా చారుమతి మట్టుకు పట్టించుకునేది కాదు.
ఒక రోజు ఆ ఊరికి తీర్థ యాత్రలు చేస్తూ ఒక సాధువు వచ్చాడు. ప్రసంగంకు వెళ్ళిన అమ్మ తన బాధ సాధువుకు చెప్పుకుంది. చారుమతికి తన తప్పు అర్ధమయ్యేలా చెప్పమని ఆ సాధువును కోరుకుంది. ఆ సాధువు మన్నాడు చారుమతిని తన దెగ్గరికి తీసుకు రమ్మని చెప్పాడు.
మన్నాడు పొద్దున్నే అమ్మ చారుమతిని ఆ సాధువు దెగ్గిరకు తీసుకుని వెళ్ళింది. ఆ సాధువు చారుమతికి ఒక కోడిని చూపించి రోజంతా ఆ కోడి ఈకలు తీసి వూరు మొత్తం జల్లమని చెప్పాడు.
“ఇంతేనా?” అనుకుంటూ అమ్మ చారుమతిని కోడి ఈకలతో వూరంతా చుట్టుకుని రమ్మంది. చారుమతి సంతోషంగా ఊరంతా తిరుగుతూ కనిపించిన వారందరికి కబుర్లు చెపుతూ ఇక్కదో ఈక, అకాడో ఈక విసిరేసింది.
సాయంత్రం సూర్యోస్తమం అవుతుంటే అమ్మ, చారుమతి మళ్ళీ ఆ సధువుదెగ్గిరకు చేరారు. ఈ రాత్రి నిద్రపోయి మళ్ళి తెల్లవారగానె ఇద్దరినీ రమ్మన్నాడు సధువు.
మొన్నాడు పొద్దున్నే సాధువు, “నిన్న రోజంతా విసిరేసిన కోడి ఈకలు వెతికి తీసుకు రా అమ్మా” అని చారుమతితో అన్నాడు.
వెంటనే చారుమతి ఊరంత వెతకడం మొదలెట్టింది. సాయంత్రం దాక ఊరిలో ప్రతి అంగుళం వెతికినా ఒక్క ఈక కూడా కనిపించలేదు. దిగాలుగా చారుమతి సూర్యోస్తమమయ్యె సమయానికి ఆ సధువు దెగ్గిరికి వెళ్ళి, “స్వామి, నన్ను క్షమిచండి. నాకు ఒక్క ఈక కూడ దొరకలేదు” అని తల దించుకుని చెప్పింది.
అప్పడు సాధువు తనకు, “చూశావా, మన మాటలు కూడా ఆ ఈకలు లాంటివే. ఒక్క సారి మన నోరు జారితే ఆ మాటలను మనం యెన్నటికి తిరిగి తీసుకోలేము.” అని చెప్పాడు.
ఆ రోజు నుంచి చారుమతి గాలి కబుర్లు చెపుతూ ఇతర్లని, తన అమ్మని, ఇబ్బందిపెట్టడం మానేసింది.

దీపావళి పోటీ

అనగనగా ఒక ఊరికి ఒక రాజుగారు వుండేవారు. ఆయనికి చుట్టు పక్కల అన్ని రాజ్యాల్లో తన రాజ్యం గొప్పదిగా గుర్తించపడాలని చాలా తాపత్రయం వుండేది.
ఒక సంవత్సరం దీపావళి పండుగ దెగ్గిర పడుతుంటే రాజుగారికి ఓ ఆలోచన వచ్చింది. అన్ని రాజ్యాలకన్న ఆయన రాజ్యం లో పండుగ బాగా జరిగింది అనిపించుకోవాలని ఒక పోటీ ప్రకటించారు. రాజ్యంలో అందరికన్న బాగ దీపాలు పెట్టిన వారికి రాజుగారు స్వయంగా బహుమానం ఇస్తారని రాజ్యమంతా ఢిండోరా వెయ్యించారు.
రాజ్యంలో ప్రజలంతా కూడా పోటీలో ఉత్సాహంగా పాలుకున్నారు. ఒకరినిమించి ఒకరు ఇంటికి దీపాలు పెట్టుకుని అలంకరించుకున్నారు. దీపావళి రోజు సాయంత్రం రాజుగారు తన పరిచారకులతో రాజ్యాన్ని పరియటించారు. యెన్నో అద్భుతమైన ఇళ్ళను చూసి చాల సంతోషించారు.
ఊరి అంచులలో మట్టుకు ఒక ఇల్లు చీకటిగా కనిపించింది. రాజుగారు ఆ ఇంటిని చూశి, “ఆ ఇంట్లో యెవరుంటారు? యెందుకు వాళ్ళు ఇల్లు అలంకరించుకోలేదు?” అంటూ ఆ ఇంటి వైపుకు అడుగులు వేశారు.
ఇంటి దెగ్గిరకు వెళ్ళి చూస్తే ఇంటి బయిట రహదారి లో ఒక చిన్న దీపం వెలుగుతోంది. ఆ దీపం వెలుగులో రహదారిలో ఒక గొయ్యి కనిపించింది. ఇంటి అరుగు మీద ఒక అవ్వ కూర్చుని ఆ దీపం ఆరిపోకుండా అందులో నూనె పోస్తోంది.
ఇది చూశిన రాజుగారు, “అవ్వ, నువ్వు ఇక్కడ యెమి చేస్తున్నావు? మీ ఇంటికి దీపలు యెందుకు పెట్టలేదు?” అని అడిగారు.
“నా దెగ్గిర రోజు ఒక్క దీపం పెట్టే అంత దబ్బే వుంది. రహదారి మీద ప్రయాణం చేసే బాటసారులు ఈ గొయ్యి కనిపించకపోతే ఇందులో పడిపోతారు. అందుకే దీపం నా ఇంటిలో పెట్టుకోకుండా నేను రోజు వచ్చి ఇక్కడ దీపం పెడతాను” అని చెప్పింది.
జవాబువిన్న రాజుగారు చాల ఆశ్చర్యపోయారు. ఊళ్ళో అందరూ వారి ఇళ్ళని దీపలతో అలంకరించికుంటే అవ్వ మట్టుకు బాటసారులకు దారి చూపించటంకోసం దీపం పెట్టిందని, రాజ్యంలో అందరికన్న బాగ దీపాలు పెట్టినది ఆ అవ్వేనని ప్రకటించి, బహుమానం కూడా ఆ అవ్వకి ఇచ్చారు.
మొన్నాడే రాజుగారి ఆదేశంపై పనివాళ్ళు వచ్చి రహదారిలో వున్న గోతిని మరమ్మత్తు కూడా చేసారు.


ఒక రాజు, యేడుగురు కొడుకులు

This story is by request from Rajesh. 
Rajesh – this is one of my favorite stories, thank you for inspiring me to publish. 
అనగనగా ఒక ఊరికి ఒక రాజు గారు వుండేవారు, ఆయనకి ఏడుగురు కొడుకులు ఉండీవారు. ఒక రోజు ఆ యేడుగురు కొడుకులు చాపలు పట్టడానికి వెళ్ళారు. యేడు చేపలు తెచ్చారు. ఆ తెచ్చిన చేపలిని యెండబెట్టారు.
సాయంత్రానికి ఆరు చేపలు యెండాయి కాని, యేడొ చాప యెండలేదు. ఆ చేపను పట్టిన రజకుమారుడు చేపని “చేప చేప ఎందుకు యెండలెదు” అని అడిగాడు. ఆ చేప “గడ్డిమెటు అడ్డమొచ్చింది” అని బదులు చెప్పింది. ఆ రాజకుమారుడు వెళ్ళి గడ్డిమేటుని “నా చేప యెండకుండా యెందుకు అడ్డం వచ్చావు?” అని అడిగాడు. గడ్డిమెటు అందీ “ఈ రోజు ఆవు నన్ను మేయడానికి రాలెదు” అని.
రాజకుమరుడు వెంటనే ఆవు దెగ్గరికి వెళ్ళి, “ఈ రోజు నువ్వు గడ్డి యెందుకు మెయలేదు?” అని అడిగాడు. “నన్ను ఈ రోజు పాలేరాడు తీసుకెళ్ళలెదూ” అని చెప్పింది.
రాజకుమరుడు పాలేరాడిని అడిగాడు “యెందుకు ఈ రోజు ఆవుని గడ్డి మేయడానికి తీసుకుని వెళ్ళలేదు” అప్పుదు పాలెరాడు ఇల అన్నదు, “అమ్మ నాకు అన్నం పెట్టలేదు” అని.
అమ్మ ని అడిగితే అమ్మ అందీ “ఆక్కడ పాప యెడుస్తొంది”
రాజకుమారుడు పాపని “పాప, పాప, యెందుకు యేడుస్తున్నావూ” అని అడిగితే, పాప “నన్ను చీమ కుట్టింది” అని గుక్కలు పెడుతూ చెప్పింది.
రాజకుమారుడు పట్టువదలని విక్రమార్కుడు లాగ చీమ ని కూడ అడిగాడు “చీమ చీమ పాపని యెందుకు కుట్టావూ”
ఆప్పుదు చీమ అంది “నా పుట్టలో వేలు పెడితె నేను కుట్టనా” అని…
చిన్నప్పుడు మా అమ్మమ్మ మాకు ఈ కథ చెప్పేది. చాల కాలం ఇదొక మాములు కథ అనుకున్నను. పెద్దయ్యక మా పిల్లలకు ఈ కథ చెపుతున్నప్పుడు అర్ధం అయ్యంది. ఒకొక్క సారి చాల చిన్న చిన్న సంఘటనలకు పెద్ద పెద్ద ఫలితాలు ఉంటాయని. చిన్న పాపను చీమ కుడితే ఆ రోజు రాజకుమారుడికి రాత్రి భోజనం లో యెండు చాప లేదు. ఇది ఏంగ్లిష్ లో కూడ ఒక కవిత రూపం లో మనం వినే వుంటాము:
For want of a nail the shoe was lost.
For want of a shoe the horse was lost.
For want of a horse the rider was lost.
For want of a rider the message was lost.
For want of a message the battle was lost.
For want of a battle the kingdom was lost.
And all for the want of a horseshoe nail.
Translation in telugu:
మేకు లేక గుర్రపు లాడం పోయె.
లాడం లేక గుర్రం పోయె.
గుర్రం లేక బంటు పోయె.
బంటు లేక సందేశం పోయె.
సందేశం లేక యుధ్ధం పోయె.
యుద్ధం పోతే రాజ్యం పోయె.
అంతా చూస్తే మేకు లేక రాజ్యం పోయె.

బీర్బల్ కాకి లెక్కలు

ఒక రోజు అక్బర్, బీర్బల్ వేటకి వెళ్ళారు. అడవి లో చాలా కాకులు కనిపించాయి. ఆ కాకులను చూసి అక్బర్ మహారాజుకి ఒక ఆలొచన వచ్చింది.
సరదాగా బీర్బల్ తెలివిని పరీక్షిద్దం అనుకున్నారు. వెంటనే తన పక్కన వున్న బీర్బల్ వైపుకు తిరిగి, “బీర్బల్, మన రాజ్యంలో ఎన్ని కాకులు వున్నాయి?” అని అడిగారు.
బీర్బల్ రెప్ప ఆర్చకుండ వెంటనే “సామ్రాట్, మన రాజ్యంలో సరిగ్గా తొంభై తొమ్మిది వేల, ఆరు వందల నలభై మూడు కాకులు వున్నాయి” అని బదులు చెప్పరు.
ఆష్చర్య పోయిన అక్బర్ మహారాజు, “అంత కచ్చితంగా చెబుతున్నావు, అంతకన్నా ఎక్కువ కాకులుంటే?” అని అడిగారు.
“అయితే పక్క రాజ్యాలనుంచి మన రాజ్యంలోని కాకుల చుట్టాలు వచ్చినట్టు” అన్నారు బీర్బల్.
“ఒక వేళ తక్కువ వుంటే?” అని అడిగారు అక్బర్
“అయితే మన రాజ్యం కాకులు వాళ్ళ చుట్టాలని కలవడానికి వెళ్ళినట్టూ!” అని చెప్పారు బీర్బల్.
ఈ కథను ఈ రోజు వరకు బీర్బల్ తెలివితేటలకు, స్థిత ప్రగ్న్యతకు ఉదాహరణగా చెప్పుకుంటారు. నిజమే, తెలివిగా అక్బర్ మహారాజు వేశిన చిక్కు ప్రశ్నకు జవాబు చెప్పారు కద! మీరేమంటారు?

వేరుశనగ దొంగ

కొన్ని సంవత్సరాల క్రితం ఒక వూరిలో లక్ష్మి పేరుగల ఒకావిడ వుండేది. ఆఅవిడకు రోజు సాయంత్రం ఇంటి దెగ్గిర వున్న పార్కులో ఒక బెంచి మీద కూర్చుని తనతో తెచ్చుకున్న పుస్తకం చదవడం అలవాటు. రోజు అదే బెంచి మీద కూర్చునే అలవాటు పడిన లక్ష్మిగారికి కొద్దిరోజలకి ఆ బెంచి ప్రత్యేకించి తనదే అన్న ఒక భావం ఏర్పడిపోయింది.
అలాగే ఒక రోజు పర్కులోకి వెళ్తుంటే అక్కడ వేడి వేడి గా వేరుశనగలు అమ్ముతున్న బండివాడు కనిపించాడు. వాసనకి నోరూరిన లక్ష్మి గారు ఒక పొట్లం వేరుశనగలు కొనుక్కుని తన మామూలు పధ్ధతి లో తన బెంచి కి వెళ్ళింది. చూస్తే అక్కడ తన బెంచి మీద అప్పటికే ఒక పెద్దాయిన కూర్చుని వున్నరు.
రుసరుసలాడుతూ తన షాల్వా, పర్సు, కూడా తెచుకున్న ఇతర సామాన్లు, చేతిలో వేరుశనగల పొట్లం పక్కన పెట్టి కూర్చుని పుస్తకం తీసింది.
చదువుతూ పక్కనవున్న వేరుశనగల అందుకుని వల్చుకుంటూ తినడం మొదలుపెట్టింది. తీరా చూస్తే పక్కనున్న పెద్దాయన కూడా అదే పొట్లంలోంచి వేరుశనగలు తీసుకుని తింటున్నారు. “యెంత పొగరు, అడగకుండానే నా వేరుశెనగలు తినేస్తునాడు, ఇలాంటి వాళ్ళు వుండ బట్టే మన దేశం ఇలా వుంది” అని మనసులో లక్ష తిట్టుకుంటూ పైకి ఏమి అనలేక అలాగే కాసేపు కూర్చుంది. కొద్ది సేపటి తరువాత ఎక్కడ పెద్దాయన వేరుశనగలు అన్ని తినేస్తారో అని లక్ష్మిగారు కూడ పోటి పడి గబ గబా మిగిలిన వేరుశెనగలు వల్చుకుని తినేసింది. అన్ని అయిపోయి చివరికి ఒక్క వేరుశనగ మిగిలింది. ఫెద్దాయన చిరునవ్వుతొ “ఇది మీరు తీసుకోండి” అని లేచి చిన్నగా నడుచుకుంటూ వెళ్ళిపోయరు.
ళక్ష్మిగరు “వేరుశనగ దొంగ!” అని చికకుగా అనుకుంది.
లేచి తన సామను బెంచి మీద నుంచి తీసుకుంటు చూస్తే అక్కడ తన వేరుశనగ పొట్లం భద్రంగా తన దెగ్గిరే కనిపించింది.
“అయ్యో! ఐతే నేనే వేరుశనగ దొంగనా! పాపం అయ్యిన్ని ఎన్ని మాటలనుకున్ననో!’ అని చాలా బాధ పడింది.

మూడు చేపల కథ

అనగనగా ఒక చెరువు లొ చాల చేపలు వుండేవి. ఒక రోజు ఇద్దరు చేపలు పట్టే వాళు ఆ చెరువు దెగ్గిరనుంచి వెళ్ళారు. చెరువు లో చాలా చేపలు వున్నాయని గమనించి మన్నాడు ఆ చెరువు లో చేపలు పడదామని నిర్ణయించు కున్నారు.
వాళ్ళ మాటలు విన్న ఒక పెద్ద చేప ఈ విషయం ఇంకొ రెండు చేపలకు చెబుతూ – “మనం వెంటనే మన బంధువులను తీసుకుని ఈ చెరువు ని వదిలి వెళ్ళిపోవాలి – లేక పోతె రేపు మనం ప్రాణాలతో వుండము” అని వివరించింది.
ఈ మాటలు విన్న వేరే రెండు చేపలు ఆలొచన లో పడ్డాయి.
రెండో చేప, “వాళ్ళు రేపు వస్తే చూద్దాం” అనుకుంది.
మూడో చేప, “ఈ ముసలి చేపకు చాదస్తం ఎక్కువ – ఆ చేపలు పట్టే వాళ్ళు వచ్చినా మన అద్రుష్టం బాగుంటే వాళ్ళేమి చేస్తారు” అనుకుంది.
మొదటి చేప రాత్రి కి రాత్రి తన బంధువులతో ఈదుకుంటూ వేరే చెరువుకు వెళ్ళి పొయింది.
తెల్లవారగనే రెండో చేప నేరుగా వస్తున్న చేపలు పట్టే వాళ్ళని చూసి తన కుతుంబం తో వేరే చెరువుకు వెంటనే వెళ్ళి పొయింది.
మూడో చేప వల లో చిక్కుకుని ప్రాణాలను వదులుకుంది.
దూరదృష్టి తో ఆలోచించిన మొదటి చేప తన బంధువులునందరినీ కాపడుకో గలిగింది. ఆపాయం గ్రహించి వెంటనే చర్యలు తీసుకున్న రెండొ చేప కొంత వరకు తన కుటుంబాన్ని కాపడుకుంది.
ఆదృష్టాన్ని నమ్ముకున్న మూడో చేప మట్టుకు యేమి చేయలేక పొయింది.
అలాగే మన జీవితం లో కూడా కేవలం అదృష్టాన్ని నమ్ముకుని, మన వంతు కృషి మనం చేయకపోతే, లాభం ఫలించదు.

కోతి, అద్దం

ఒక అడివిలో ఒక కోతికి ఓ అద్దం దొరికింది. అది ఆ అద్దాన్ని అడవిలో జంతువులన్నిటికీ చూపించింది.
భల్లూకం అందులో తన ప్రతిబింబం చూసుకుని, “అయ్యో, నేను ఇంత కురూపినా” అనుకున్నాడు.
తోడేలు చూసి నేను కూడ జింకలాగా వుంటే బాగుండేది, అనుకుంది.
ఇలా ఒకటి తరవాతోకటి అన్ని జంతువులు వాటి ప్రతిమలను చూసుకుని ఇలా వుంటే బాగుండేది, అలా వుంటే బాగుండేది అనుకున్నాయి.
చివరికి కోతి ఆ అద్దం ఒక వివేకవంతమైన గుడ్లగూబ దెగ్గిరకు తీసుకుని వెళ్ళింది. ఆ గుడ్లగూబ, “వద్దు నాకు చూపించద్దు. ఆ అద్దం చూసుకున్న వాళ్ళంతా అసంతృప్తి పడడం తప్ప దాని వల్ల వాళ్ళకు వచ్చిన ఙానము లేదు, విచక్షణ లేదు. అలాంటి దాన్ని చూసి బాధ పడడం అనవసరం” అని అంది.
కోతి ఒప్పుకుని ఆ అద్దాన్ని నదిలోకి విసిరేసింది.

అద్దం, రాయి

ఒక రోజు ఒక అద్దం ముక్క ఒక రాయి తో ఇలా అంది: “నన్ను చూడు, నేను ఎంత మెరుస్తున్నానో? ఆ సూర్యుడే నన్ను మెచ్చుకుని నాకీ మెరుపునిచ్చాడు”.  ఆ రాయి, “అలాగా, నా అభినందనలు” అని సమాధానమిచ్చింది.
కొన్ని రోజుల తరువాత ఒక పిడుగు అద్దం మీద పడింది. అద్దం పిడుగు మంటకు కాలిపోయి, దాని మొత్తం మెరుపును కోల్పోయింది.
ఆ రాయి, “నీ మెరుపు ఏమైంది?” అని అద్దాన్ని అడిగింది.
“ఒహ్, ఆ పిడుగు వచ్చి నా దెగ్గిర అరువు తీసుకుంది” అన్నదా అద్దం.
“ఒక్క సారి మన గొప్ప చాటుకున్నాక ఎన్ని అబద్ధాలాడాలో” అనుకుంది రాయి.

చారలు కోరిన నక్క

పులి దర్జా గా అడివిలో తిరుగుతూ వుంటే అన్ని జంతువులు ఈ పక్క, ఆ పక్కా భయంతో పారిపోతూ వుండేవి. అది చూసి ఓ నక్క చాలా కుళ్ళుకునేది. అన్ని జంతువులు పులికి భయపడతాయి, దీనికి కారణం ఏమిటి అని ఆలొచిస్తే కారణం పులి చారలే అయి వుంటాయని అనుకుంది. అనుకున్నదే తడవుగా ఓ కంసాలాడి దెగ్గిరికి వెళ్ళి అలా పులిలా చారలు పెట్టమని అడిగింది. అతను బాగా ఇనప కడ్డి కాల్చి వాత పెట్టాడు. ఒక వాత పెట్టే సరికే భరించలేక కేకలు పెట్టి, “చారలు కావాలికాని నొప్పి కాదు, ఇంకేదైన చేయి” అంది నక్క. “ఐతే రంగులు పులివించుకో” అన్నాడు కంసాలాడు.
రంగులు వేసే వాడి దెగ్గిరకు వెళ్ళి రంగులు పులవమని అడిగింది. అతను నక్క అడిగినట్టే రంగులద్దాడు. ఆ రంగులు చూసుకుని మురిసిపోయింది నక్క. వెంటనే అడివిలోకి వెళ్ళి, పులి లాగ గాండ్రించబొయి, ఒక ఊళ్ళ పెట్టింది. ఆ ఊళ్ళ విని పారిపోబోతున్న జంతువులు కూడా దాని చుట్టూరా తిరుగుతూ ఆశ్చర్యంగా చూసాయి. ఇంతలో వాన పడి నక్క తనపై అద్దించుకున్న చారలన్ని నీళ్ళల్లో కలిసి చెరిగి పోయాయి. ఇది చూసి చిన్న చిన్న జంతువులు కూడ నక్కను వెక్కిరించడం మొదలెట్టాయి.
ఒకళ్ళని చూసి మన తీరు మార్చుకోకూడదని నక్కకు ఆ రోజు బాగా తెలిసొచ్చింది




Wednesday, November 28, 2012

vemana satakam padyalu


The great Telugu poet Yogi Vemana


Vemana was a telugu poet. He composed numerous poems in Telugu in Aata Veladhi metre which consists of four lines. They end with the signature line Viswadhaabhi Raama, Vinura Vema, literally Beloved of Vishwadha, listen Vema. Vemana's poems were collected and published by C.P.Brown in the 19th century. His poems are of many kinds, social, moral, satirical and mystic nature. All of them are in Ataveladi. his poems deal with social problems and sometimes propose solutions too. This is a good wisdom poems. It is very famouse in Telugu. He has written 100 poems. So it is called Vemana satakam. each poem is a lesson of life.


 vemana satakam padyalu
some of his famouse poems in Telugu.
Uppu Kappurambu nokka polika nundu
Chooda chooda ruchulu jaada veru
Purushulandu Punya purushulu veraya
Viswadhaabhiraama, Vinura Vema
Salt and camphor look alike With familiarity, the paths of their taste is different Among men, virtuous people stand apart Beloved of the Bounteous, Vema, listen!
Gangi govu paalu garitadainanu chaalu
Kadivedainanemi kharamu paalu
Bhakti kalugu koodu pattedainanu chaalu
Viswadhaabhiraama, Vinura Vema
A ladleful of a Sacred cow's milk is enough Of what worth is even a potful of donkey's milk Even a little food given with respect is sumptuous Beloved of the Bounteous, Vema, listen!


Vemana padyalu - Yogi Vemana poems - Vemana satakam


vemana satakam in english

Loving What We Do

Verses of Vemana – 9
Gangi govu paalu garitadainanu chaalu
Kadivedainanemi kharamu paalu
Bhakti kalugu koodu pattedainanu chaalu
Viswadhaabhiraama, Vinura Vema
Commentary: This verse of Vemana finds a fine example in Mother Teresa. She spoke the same idiom when she said: “It is not how much we do, but how much love we put in the doing. It is not how much we give, but how much love we put in the giving!” The value of what we do is directly proportional to the amount of ‘heart’ we put into it. Vemana presents the idea succinctly. He declares that a ladleful of milk of a holy cow is more valuable than a potful of donkey’s milk. That says it all.

Heart: Handle With Care
Verses of Vemana-8
Inumu virigeneni irumaru mummaru
Kaci atakavaccu kramanuganu
Manasu virigeneni mari chercharadaya
Viswadabirama Vinura Vema.
Commentary: Though time is the greatest healer, even it cannot completely erase the hurt that has been inflicted on the heart. We only come to terms with it and get on with our lives. An article made of iron, though it breaks many times can be melted or welded and restored to its original shape. This does not, however, happen with the heart that has been struck with a poisonous arrow.
So, due care should be taken when dealing with the tender human emotions lest one should cause undue pain to those we love the most.  It is best to follow the adage: Help ever, Hurt never.

Humility: Queen Of Virtues
Verses of Vemana-7
Anuvu gani chota Nadhikulamanaradu
Kochmayina nadiyu kodava gadu
Konda addamandu knochami undada
Viswadhaabhiraama, Vinura Vema
Commentary: One should not to vaunt one’s own exploits, or sound one’s own praises in a hostile place or at an unfavorable time. If we do not speak about ourselves and our own abilities and achievements, it will not in any way affect our true worth. It is far better to let others speak about our greatness. This is accomplished by being humble.
Vemana takes the example of the mighty mountain. It looks small in the mirror. That ‘smallness’ does not in any way have an effect on the bearing of the mountain. Norman Vincent Peale says, “Be humble, be big in mind and soul, be kindly; you will like yourself that way and so will other people”.

A Fool In Power
Verses of Vemana-6
Alpa buddivanikadikara michhina
Doddavarinella tolagagottu
Cheppu tinedi kukka cheruku tepi eruguna
Viswadabirama Vinura Vema.
Commentary: Lord Acton’s epic warning that power tends to corrupt, and absolute power corrupts absolutely sounds like a page from the hoary verses of Vemana. While Acton’s warning is only half-truth, Vemana presents the complete truth.
Vemana says that when an imbecile gains power he lets loose a reign of terror on the meek and drives away the good.This since it is in the nature of the evil to cloud the good. And in a style, uniquely his own Vemana declares that the nincompoop is like the dog that gnaws at a leather slipper. It does not know the sweetness of sugarcane. Who would not understand an example as simple as this?

The Illusion Of Appearance
Verses of Vemana-5
Uppu Kappurambu nokka polika nundu
Chooda chooda ruchulu jaada veru
Purushulandu Punya purushulu veraya
Viswadhaabhiraama, Vinura Vema
Commentary: Salt and camphor appear to be same. But on close examination, we discover that their tastes and their qualities are different. Human beings too are superficially similar. Externally they look alike. But on association, we find out that there is a lot of difference between just another human being and a great human being.
The idea conveyed here is that appearances are deceptive and so we should not be misled by our first impressions. We should exercise care in our dealings with people. In Shakespeare’s words, “one may smile, and smile, and be a villain.

Honour Your Parents
Verses of Vemana-4
Talli tandrulumeda daya leni putrundu
Puttanemi vadu gitta nemi
Puttaloni cadalu puttava gittava
Viswadabirama Vinura Vema.
Commentary: Familial relationships are of primordial importance in the Indian culture especially the tradition of love and compassion, of respect towards one’s parents.
Jandyaala Papayya Sastri, popularly called Karunasree, the famous modern Telugu poet, author of Telugu Bala, wrote: Kashta pettaboku kanna talli manasu/ Nasta pettaboku nanna panulu/ Talli tandrulanna daiva sannibhulu ra/ Lalita suguna jala telugu bala.
Vemana isn’t as soft as Karunasree when it comes to presenting truths. He is bitingly trenchant. He compares children who are uncompassionate towards their parents to the termites in the anthill. They are as good as dead.

The Greatest Three
Verses of Vemana-3
Anni danamulanu anna daname goppa
kanna vari kante ghanulu leru
Enna guruni kanna nekkuva leraya
Viswadabirama Vinura Vema.
Commentary: Three significant precepts close to the heart of the Indian tradition are presented in this verse. First, that giving food as charity is greater than all other forms of charity. Indian tradition is replete with men and women who put charity above self-interest. It is called Nara Yajna – Sacrifice for the Poor and Hungry. Second, that none are greater than one’s parents.
The story of Pundalik wonderfully illustrates this maxim. His worship of his parents is exemplary. This is what he says: ‘the real God for me is my parents and not Panduranga… Therefore, I worship them.’  Third, that there is none greater than the Guru-Preceptor. This does not contradict the second precept. It is nothing but extension to it.

The Power of a True Guru
Verses of Vemana-2
Guruni siksha leni gurutelu kaluguno
Ajunikaina vani yabba kaina
Talapu jevi leka talupetuluduno
Viswadabirama Vinura Vema.
Commentary: ‘Guru’ and Acharya though used synonymously are not synonyms. Etymologically Guru means ‘giver of light’. Advayataraka Upanishad( 14–18, verse 5) states that the syllable ‘gu’ means darkness and the syllable ‘ru’ means he who dispels it. The guru is so named because of his power to dispel darkness.
Thus the Guru outshines all the lesser representatives of knowledge and wisdom. Knowing the need of a true guru in one’s divine quest Vemana says that none- not even Brahma or His begetter – come to the Supreme Wisdom without being under the training of the Guru. His analogy is simple: how can a door be unlocked without a key? Such is the power of a true Guru.

Invocation to Lord Vinayaka
Verses of Vemana-1
Vignamula kadikarta vignapati
viswa sakshiga nenchuta vinati yugunu
sudda cinmatcudani yenci nokkavalayu
Viswadabirama Vinura Vema.
Know then that Vinayaka, the Primal Conqueror and Destroyer of obstacles, is all pervading, and worship Him as the embodiment of Pure Bliss.

The Secret of Work
Verses of Vemana-19
chittasudhi kaligi chesina punyambu
konchemaina nadiyu koduva gadu
vittanambu marri vurshambunaku nenta
viswadhabhirama vinura vema
Commentary: In the ninth chapter of the Gita, verse 26 unveils ‘The Secret of Work’. Bhagavan Krishna says that he will accept a leaf, a flower, fruit or water, offered purely with love and devotion.
The size of the offering does not matter but the way in which it is offered. And the operating word is purity.
Vemana’s analogy reflects the spirit of Gita’s message. He says that the seed of the mighty banyan tree is small but the tree that grows out of it is gigantic. This is similar to a small good deed done with a pure heart.
As Hosea Ballou puts it purity in person and in morals is true godliness

The Company of Evil
Verses of Vemana-18
Verupurgu cheri vrukshambu jedagottu
Cheedapurugu cheri cheruchu
Kutsitundu  cheri gunavantu cheruchu ra
Viswadhaabhiraama, Vinura Vema
Commentary: Paramahansa Yogananda, the great Indian sage, made a simple yet remarkably profound statement: Environment is stronger than willpower.
If you surround yourself with good, cheerful, positive people, you will be a good, cheerful and positive person. If you associate with negative people and situations, you will, surely, in time, feel negative.
Vemana’s advice is rustic but realistic. He says that just as the rootworm befriends the roots and destroys the tree, just as the pest keeps company with the crop, and damages it, the company of the wicked corrupts even the virtuous.
For this reason, there is the need for Satsanga- association with the wise.

On Lending Money
Verses of Vemana-17
Kanivani cheta gasuvesambichi
Venta diruguvade verrivadu
Pilli tinna kodi pilichina palukuna
Viswadhaabhiraama, Vinura Vema
Commentary: Vemana’s verses encompass the whole gamut of human dealings. Here is a verse that deals with prudence in general and lending money in particular.
He says that that man is a fool who lends money to an untrustworthy man and runs behind him. Getting money from him is as impossible as getting an answer from a fowl eaten by a cat. A strikingly singular analogy!
Shakespeare’s principle of economy -husbandry- however, extends to both the lender and the borrower, for loan oft loses both itself and the friend (Hamlet, Act I – Sc. III), trustworthy or otherwise.
As such, it is happier to be neither.

The Principle of Love
Verses of Vemana-16
Champadaginatti satruvu tana cheta
Chikkina keedu cheyaradu
Posaga melu chesi pommanute melu
Viswadhaabhiraama, Vinura Vema
Commentary: The Ramayana urges the need for exercising compassion even towards those who enjoy injuring others or those of cruel deeds when they are actually committing them(Ramayana, Yuddha Kanda ).
Vemana too echoes the idea in this verse. He advocates that when an enemy worthy of death falls into your hands do not harm him; rather do good to him and let him go. In fact, it is simple common sense.
The law of retaliation, of an eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe (Exodus 21: 24,25) will make the whole world maimed.
Returning good for evil is the sure sign of a noble soul, a soul governed by the highest principle, the principle of love.

Purity of Heart
Verses of Vemana-15
Atmasuddhi leni acharamadi ela
Bhandasuddhi leni pakamadi ela
Chittasuddi leni sivpujalelara
Viswadhaabhiraama, Vinura Vema
Commentary: Vemana strikes out at the hollowness of external practices. A practice or a custom, a rule or a fashion, a mode, a course of conduct or religious observance, what avail are they without sincerity, without purity of heart?  A mind or intellect that is not unpolluted is no fit altar to worship the divine. But purity of heart is a very big thing.
Lord Krishna says, “To achieve purity of heart, one must observe cleanliness…be compassionate towards all beings, and perform the appropriate duties of life.” Yet, how often we miss the point and metaphorically partake food prepared in an unclean vessel.

Faultfinder: The Moral Scavenger
Verses of Vemana-14
Tappulennuvaru Tandopatandambu
Lurvi janulakella nundu tappu
Tappu lennuvaru tamatappu lerugaru
Viswadhaabhiraama, Vinura Vema
Commentary: Vemana says that the world is replete with people who are busy finding fault with others. Their searchlight is always directed towards others. They fail to understand that everyone has faults. That man is neither flawless nor immaculate. But ironically, those who readily notice the slightest shade of blemish turn a blind eye to the stains in themselves.
“Happy are those who find fault with themselves instead of finding fault with others” so goes a Sufi proverb.

The Speech of the Noble and the Ignoble
Verses of Vemana-13
Alpudepudu palku aadambaramuganu
Sajjanundu paluku challaganu
Kanchu mrogunattu kanakambu mroguna
Viswadhaabhiraama, Vinura Vema
Commentary: Of the many distinctions between a man of lowly character –‘Pasu’- and one of noble disposition-‘Pasupathi’- the most clearly discernible is speech, for, out of the abundance of the heart, the mouth speaks (Luke 6:45). The former is ostentatious like the sound made by bell metal while the latter is gentle like the one made by gold.
Words, thus, mirror the workings of the heart. Sai Baba of Shirdi puts it brilliantly. He says that speech is the armament of man; other animals have fleetness of foot, sharpness of claw, fang, horn, tusk, beak and talon. But man has sweetness of speech, which can disarm all opposition and defeat all the designs of hatred. Sweetness makes you Divine; harshness makes you bestial. It is no small matter when one realizes that wars have been fought over one warped word!

The Nature of the Coward
Verses of Vemana-12
Medi pandu chooda melimai undunu
Potta vippichuda purugulundu
Pirikivani madini binka meeladura
Viswadhaabhiraama, Vinura Vema
Commentary: Courage is not the absence of fear but as Nelson Mandela put it, courage is the triumph over it. He goes on to add that the brave man is not he who does not feel afraid, but he who conquers that fear. The coward on the other hand gives in to the temptation of fear and misses the magnitude of life.
The irony is that the coward does not have the nerve to acknowledge his trepidation and hides behind the hollow façade of courage, hoping against hope that his pretense will not be discovered. It does not take long for a discerning man to find out the truth.
Vemana’s analogy is simply superb. He compares the coward to a fig, which glitters on the surface, but whose pulpy inside hides worms. More than three hundred centuries later, Alfred Adlera the Austrian medical doctor and psychologist, founder of the school of individual psychology, spoke of this affectation when he said that superiority complex was a cover up for an inferiority complex.
Ancient Indian wisdom in a new bottle!

Sadhana! Practice!
Verses of Vemana-11
Anagananaga raga matisayilluchunundu
tinaga tinaga vemu tiyyanundu
sadhanamuna panulu samakuru dharalona
Viswadhaabhiraama, Vinura Vema
Commentary: Sadhana! Practice! What a grand idea! Martha Graham, the great American dancer, understood it. She says, “Practice means to perform, over and over again in the face of all obstacles, some act of vision, of faith, of desire. Practice is a means of inviting the perfection desired.”  Vemana illustrates this with two examples: one, that we improve our singing ability with repeated practice of a raga; two, that neem leaves eaten regularly over a period lose its bitter taste. This then is the transforming power of practice. ‘Everything is possible with practice and it is amazing what we can train ourselves to do, so it becomes “natural” in time’.

Poetry Without Soul
Verses of Vemana – 10
Nikka maina manchi nelamokkati chalu
Taluku beluku rallu tattedela
Chatu padyamulanu chalada okkati
Viswadhaabhiraama, Vinura Vema.
Commentary: In the Dhammapadathe Buddha says that a single line of verse that brings peace is better than thousand verses composed of meaningless lines. Vemana echoes the wisdom of the two-millennium old words of the Enlightened One in this verse. In his classic inimitable manner, his, Vemana states that one real sapphire is infinitely more precious than a basketful of glassy stones. Who would want to trade a genuine gem for a spurious one? In a world of verses that are produced by the second, of poetry without soul, without purpose, a jewel of a poem, one soulful verse, suffices.

Sowing the Seeds of Fortune
Verses of Vemana-30
purvajanmamandu punyambu cheyani
papi ta dhanambu badayaledu
vittamarachi koya vedakina chandambu
viswadhabhirama vinura vema
Commentary: The oft-used analogy for what we get in life has been the one from the farmer’s world: the act of sowing and reaping. This is universally understood.Our harvest is relative to the hard work.
Vemana does not question or elucidate it. His contention is different. He wonders how one can become prosperous in this birth if one has not done any good deeds in one’s last birth.
The idea is that the rich and the poor are reaping the fruits of their merit or the lack of it. The unfortunate has only himself to blame for not sowing the seeds of fortune. For, how can anyone, having forgotten to sow the seeds, expect to reap a golden harvest?

The Power of Satsanga
Verses of Vemana-29
nichagunamulella  nirmulamaipovu
koduvaledu sujana gosti valana
gandhamalada menikampa daginayatlu
viswadhabhirama vinura vema
Commentary: Jagatguru Adi Sankaracharya in his hymn, Bhaja Govindam sings:
Satsangatve nissangatvam, 
nissangatve nirmohatvam, 
nirmohatve nischalatatvam,
nischalatatve jevanmuktih.
It means that through the company of the good, there arises non-attachment; through non-attachment, there arises freedom from delusion; through delusionless-ness, there arises steadfastness; through steadfastness, there arises liberation in life.
Such then is the power of Satsanga.
Vemana puts it in layman’s language. He says that even as sandal paste applied to the body removes all bad odors, association and interaction with the saintly dispels the evil qualities in one.
Who can miss the wisdom presented in so simple an analogy?

The Good See Only Good
Verses of Vemana-28
guvva koraku menu kosi ya sibiraju
varta viduvaka raka kirtikekke
ogunenchaboba rupakari nenturu
viswadhabhirama vinura vema
Commentary: The story of King Sibi is a tale of selfless sacrifice. It is found in the Mahabharata, Aranya Parva.
To test Sibi, Indira the king of gods, assumed the form of a hawk and chased a dove. It flew to the king and sought his protection. The king gave his word. The hawk protested that it was seeking its natural food and agreed to spare the dove if the king would offer his flesh equal in weight to the dove. The king agreed and cut his flesh to save the life of the dove. His noble act immortalized him.
Vemana says that he who is charitable does not give any thought to the evil in others. He sees only good.

The Three Great Sins
Verses of Vemana-27
tallinedurukonuta tandrinedurukonuta
annanedurukonuta yanedimudu
patakamulanerigi vartimpavale
viswadhabhirama vinura vema
Commentary: This is what Lord Buddha had to say about parents: ‘Brethren, one can never repay two persons, I declare. What two? Mother and father. Even if one should carry about his mother on one shoulder and his father on the other, and so doing should live a hundred years…even so he cannot repay his parents.’
Vemana suggests a similar idea. He speaks of three grave crimes, sins that lead to one’s fall: disrespect to one’s mother; disrespect to one’s father and disrespect to one’s elder brother.
Confucius, famous Chinese thinker and social philosopher, says that proper behavior towards parents and elder brothers is the trunk of Goodness.

Character, The Crown Jewel
Verses of Vemana-26
gunamu kalgiyunna kulasatinevvaru
ninda cheyaleru nitijuchi
gunamu lekunna gulahinuralaya
viswadhabhirama vinura vema
Commentary: Vemana declares that woman is well regarded only if she has good qualities. Else, she is ridiculed and mocked. Not all her high class or caste will be able to defend her from the poisonous darts of derision. She will be labeled ‘tainted’ and looked down upon.
Chastity outshines caste-ity. This is equally true even in the case of a man!

Evil Nature Resists Change
Verses of Vemana-25
yentia chaduvu chadivi yenna nerchinagani
hinudava gunambu manaledu
boggu pala gaduga bovuna malinambu
viswadhabhi rama vinura vema
Commentary: Academics, Vemana says, cannot change the nature of man. For nature is born, character is built, and personality is developed.
An evil man educated is only an educated evil man. His evil nature remains. A piece of coal, though it is washed in milk does not turn white. Neither can a dog be made into a horse nor can a cat be made into a cow.
Sadi, the Sufi mystic says, ‘The kitten in the end proves to be a kitten. Even if it were kept on the queen’s sofa, petted and kissed and loved and cared for, when the mouse came it would show that it was a cat.’
Such is the tenacity of human nature.

The Secret of a Happy Life
Verses of Vemana-23
kanivani toda galasi melagina
hani vachu nentavadikaina
kaki gudi hamsa kastambu pondada
viswadhabhirama vinura vema
Commentary: “I’m blind, my eyes are destroyed. I have stumbled on a wilderness track. Even if I must crawl, I’ll go on, but not with an evil companion,” so says Buddha to a disciple.
Company. Company. Company. It is the whole secret of a happy life. The willing aspirant of happiness should seek admirable companionship. If we aspire for the highest, then we must enter intoassociation with those who represent the highest.
Vemana says, harm will surely befall one who befriends the base. Consider the swan that joins the company of crows. It will certainly face troubles.

The Stubbornness Of The Stupid
Verses of Vemana-22
vidyaleni vadu vidwamsu cheruva
nundagane panditudu kadu
kolani hamsala kada gokkeralunnatlu
viswadhabhirama vinura vema
Commentary: Though company is stronger than will, the intrinsic nature is stronger than environment! No man can be changed unless he is disposed to do so. A thousand Krishnas  or Christs or  Ramas cannot alter the attitude of an unwilling individual.
Vemana presents it in a manner so simple that its import readily seeps into the neurons. He says that though a crane is in the company of swans, it remains a crane. Its association does not change it at all. So is the ignoramus[1]. The company of the enlightened does not effect a lasting change in him.

Where There is Light
Verses of Vemana-21
vyadhi kaligeneni vaidhyuni chetanu
mandu tinaka kani manadendu
chenta deepamidaka chikati payuna
viswadhabhirama vinura vema
Commentary: Paramahansa Yogananda says that the darkness of a million years will disappear when light is brought in. In much the same way, the disease of ignorance can be healed in no other way than by gaining wisdom.
Vemana speaks in the same vein when he says that taking medicines prescribed by doctor cures illness and bringing in light dispels darkness. There is no other method. The sooner one realizes this, the better.

Merit, A Matter of Character Not Caste or Color
Verses of Vemana-20
kasturinata chuda kanti nallanganundu
Parimalinchu dani parimalambu
Guruvulaina vari gunamelagura
Viswadhabhirama vinura vema
Commentary: Lord Krishna says: “Chaaturvarnym mayaa sristam gunkarma vibhagasah” (Gita IV.13) i.e. four orders of society created by Me according to their Guna (qualities/behaviour) and Karma (profession/work/efforts).
Vemana was perhaps harping on this when he sings that we should not judge others by the color of their skin but by the content of their character (Dr. Martin Luther King Jr, “I Have a Dream” speech).
To illustrate this he gives the example of kasturi – musk – which is black (Good musk is of a dark purplish color) in colour yet whose sweet fragrance spreads in all directions. He goes on to say that the true Guru is like the musk and as such, one should not judge him by his external appearance but rather by his inner value.

The Misery of the Miser

Verses of Vemana – 40
dhanamu kudabetti dharmambuseyaka
tanu tinaka lessa dachugaka
tenetiga gurchi teruvari kiyyada
viswadhabhi rama vinura vema
Commentary:This verse of Vemana is a mirror image of verse 15, chapter III of the Uddhava Gita.
The miser hoards a large quantity of money with great struggle and pain. He neither shares it with others nor enjoys it himself. No matter how carefully he hides his hard-earned wealth or tries to protect it, in time it will fall into the hands of others[1].
The greedy man is like the bee that labours to gather a large quantity of honey[2] without even relishing it. It eventually falls into the hands of the honey-gatherer.
Vemana presents the misery of the miser graphically.

[1] The poet Bhartrihari says that wealth can be spent in three ways: by oneself, in charity or be stolen by robbers!
[2] Bees may travel as far as 55,000 miles and visit more than two million flowers to gather enough nectar to make just a pound of honey.

Pandering to the Sense of Taste

Verses of Vemana – 39
jihwalampatambu jivanambaiyundu
jihwalampatambe jivaposha
jihwacheta narulu chikaku padaraya
viswadhabhirama vinura vema
Commentary: In this verse Vemana points out to the danger of pandering to the sense of taste. He says that inordinate liking for taste is the root of life. It is the reason for making a living. Indeed, it is the cause of all troubles.
In the Uddhava Gita, Lord Krishna tells Uddhava of a dialogue between Yadu and an Avaduta[1]. The young Brahmin Avaduta speaks of the 24 teachers who helped him gain transcendental understanding. One of the teachers is the fish.
He says that just as a fish, incited by the desire to enjoy taste, is fatally trapped on the fisherman’s hook, similarly, a foolish person is infatuated with delicacies by the over-greedy urges of the tongue and thus is ruined. He continues that when the organ of taste is controlled, everything is controlled.
Thought provoking, isn’t it?

Change Begins With Me

Verses of Vemana – 38
evvari gunambulu yemanna manavu
chakka cheyaradu kukka toka
gadusuralu magani gampa bettammara
viswadhabhirama vinura vema
Commentary: Vemana sings about the difficulty of change in this verse. He chants that no man can alter another’s qualities just as a dog’s tail, no matter what is done, cannot be straightened. The stubborn woman, he hums, will listen to no one. She will even put her husband in a basket and sell him. How very true!
Change is a pill so bitter that people cannot be forced to swallow it. Change is a voluntary process. It begins with the desire to change. And the best way to rouse that desire in others is to be the change you want to see in them.
Change begins with me. As Paramahansa Yogananda said, Reform yourself and you will reform thousands.

The Man of Character

Verses of Vemana – 37
kaipu vastuvulanu kanchinchi sevempa
kani panulonarchu menerugaka
atlu punuvari nadhamulanduru
viswadhabhirama vinura vema
Commentary: Intoxicants, whatever they are – addictive or non-addictive- have always been a bane for mankind. Flowing in the path of least resistance, they find followers freely. Drugs lay their icy hands on those whose character hides chinks. Then there are those who take intoxicants and commit crimes under the state of mental excitement or emotional frenzy.
Vemana calls them the meanest of the mean, the lowest of the low, the basest of the base. However, for the man of character, the intoxication of character alone suffices. His is the Earth and everything that’s in it, and–which is more–he’ll be a Man, my son!

The Nature of Desire

Verses of Vemana – 36
jihwa ruchulu goru jivinchnantaku
satiyu batiyu goru sutula dhanamu
havyavahudu chudanandara gorunu
viswadhabhirama viniua vema
Commentary: Vemana says that it is in the nature of the tongue to yearn for taste, the wife and husband to long for sons and wealth just as it is the nature of fire to desire to consume all. It must be understood that the nature of desire per se is not wrong.
In fact, our Sanatana Dharma has always exhorted men to realize the four Purusharthas or values of Life, namely Dharma (righteousness)Artha (wealth) Kama (desire) and Moksha (liberation). It has insisted that wealth and desire be based on Dharma and aim at Moksha.

Non-Attachment in Daily Life

Verses of Vemana – 35
yekkadi sutulekkadi Satu
lekkadi bandhuvulu sakhulu nekkadi bhrutul
dokku padipovu velala
jakkatikini nevaru varu sahajamu vema
Commentary: Death is a solitary journey. None accompany us: neither the children nor the spouse, neither the relatives nor the friends, neither the master nor the servants, nay not even the most adored of all possessions, the body. Why then this attachment?
Vemana, like all realized masters, reminds man of the transience of life and the certainty of death. He says that one should reflect on this truth. This however does not mean that one should become a cynic but rather should not be so attached to anything as to cause agony on separation.
Non-attachment is possible through Nishkam Karma Yoga-the Yoga of Selfless Action.

Respect Has to be Earned

Verses of Vemana – 34
vunna ghanatanu batti manninture kani
pinna peddatanamu nennaboru
vasudevu vidichi vasudevu nentura
viswadhabhirama vinura vema
Commentary: Respect for elders because they are ahead of us in age is a sure sign of one’s own upbringing. Yet, it is an acquired quality. But respect on its own has nothing to do with age. It is a matter of honoring or holding in esteem an individual, of regarding an individual as a person of value and virtue.
Such esteem is spontaneous in the face of true greatness irrespective of the age of the object of reverence. Vemana says, is not Vaasudeva – Krishna- more venerated than Vasudeva – Krihsna’s father?
Verity simplified!

Tolerance: The Sign of Greatness
Verses of Vemana-33
bahula kavyamulanu parimpagavachu
bahula sabdha chayamu baluka vachu
sahanamokkatabba chala kastambura
viswadhabhirama vinura vema
Commentary: Sahanam is the key to the inner door of greatness. What does it mean? It stands for patience, endurance, forbearance, and tolerance. It is the opposite of anger, of hatred, and malice. It is the strength of mind and heart. It enables us to face the challenges and difficulties of life without losing our composure and inner tranquility.
How does one develop this noble trait? Patiently, through love. For, of what use is tolerance when the heart is simmering with hatred. Great patience means great love, to be loving and compassionate in the face of criticism, misunderstanding, or aggression.
Vemana says that it is easier to study very great number of verses, it is easier still to master many languages than to cultivate tolerance. True indeed!

One Man of Excellence
Verses of Vemana-32
pandipillalenu padiyu naidintini
kunjarambu lenu kodama nokati
yuttama purushundu yokkadu chalada
viswadhabhirama vinura vema
Commentary: The history of the world is the history of a few great men, not of the multitudes of weaklings. One man of excellence out weighs an entire generation of mediocre mentalities. One Vivekanada or one Vemana would outshine a whole host of pedestrian personalities.
A pig, Vemana scoffs, produces a litter of piglets between five and ten. But of what avail? An elephant, on the other hand, gives birth to only one calf. Greatness, it must be remembered, is not patented. It is within each one of us to be great. It just is, metaphorically speaking, a matter of longer gestation[1] period.
Perhaps it is gross injustice to the pig to compare it with the elephant!

Discipline With Love
Verses of Vemana-31
chakali kokaludiki chikaku padachesi
mailadesi lessa madachinatlu
budhi cheppuvadu gudditenemaya
viswadhabhirama vinura vema
Commentary: Physical discipline has always been a contentious issue. The child, who faces it, dislikes it. But surprisingly the child on growing old meets it out on his children without any remorse or recollection of the pain that was inflicted on him.
Vemana draws attention to physical discipline in correcting the erring loved ones. He says that there is nothing wrong in using it with care and love.
He bolsters his point with the analogy of a washer man washing clothes. The washer man beats the laundry against stone slabs. He scrubs them, rinses them, squeezes them, dries them and irons them. He does all this with the good intention of cleaning the clothes.
Physical discipline is just the same. Perhaps one should understand the demarcating line between physical discipline and physical abuse: the former deals with love, the latter strikes with anger. Imagine the washer man washing angrily. The laundry will surely be damaged, wont it?

The Ignorant is Dangerous
Verses of Vemana – 50
mrugamu mrugamanuchunu mrugamuna dushintru
mrugamu kanna jedda murghudunu
mrugamu kanna gunamu murghunakedaya
viswadhabhirama vinura vema
Commentary: Beddana in one of the verses says: ‘Talunundu vishamu phaniki, Velayanga tokanundu vrichikamunakum, Tala toka yanaka yundunu, Khalunaku niluvella vishamu kadara sumati.’ The serpent has venom in the head; the scorpion has venom in the tail, but the wicked man is full of the poison of malice.
Vemana echoes a similar thought. He says man disparages animals as inferior creatures, as harmful and dangerous. But he does realize that the blockhead is more dangerous than an animal. Hence, one should deal with an ignoramus with caution.

When Time is on Our Side
Verses of Vemana – 49
talliyunnayapude tanadu garabamu
lamepovadannu narayadevaru
manchikalamapude maryada narjimpu
viswadhabhirama vinura vema
Commentary: All the love and caresses and the indulgence, the excessive fondness, the spoiling, the pampering is fine as long as the mother showers them. Once she is gone, who will show that affection or that fondness?
Similarly, Vemana says, when time flows in one’s favor, when time is on our side, we should make every effort to acquire respectfulness. We should fly one’s kite when the wind is blowing. For, once it is airborne, it flies easily.

God is One
Verses of Vemana – 48
pasuvula vanneveru paleka varnama
bushpahjativeru pujayokati
darsanambu veru daivambu okatira
viswadhabhirama vinura vema
Commentary: Adi Sankaracharya says: Talk as much philosophy as you like, worship as many gods as you please, observe ceremonies and sing devotional hymns, but liberation will never come, even after a hundred aeons, without realizing the Oneness.
Vemana refers to this Oneness in this verse.  He sings: varied are the hues of cows but the colour of milk is the same; diverse are the kinds of flowers but the piety of worship is the same; different are the manifestations of the divine, but God is the one.
Therefore, the first thing, the last thing and the only thing to know about God is that God is one.

Anger Is One’s Own Enemy
Verses of Vemana – 47
Kopamunanu ghanata konchamaipovunu
Komamuna gunamu korata padunu
Kopamunanu bratuku konchamaipovunu
Viswadhaabhiraama, Vinura Vema
Commentary: Anger needs no introduction. Every enlightened soul has spoken about this destructive trait.
Baddena, author of Sumati Satakam, is at his best when he says: “Tana kompame tana satruvu” – anger is one’s own enemy! And like an enemy, anger first attacks our good image and tarnishes it. It then infects our discrimination and causes our ‘quality system’ to crash. The final casuality is life itself.
It is no wonder that the Gita calls anger the gate to hell. Those who master anger, master the world.
Speaking on Anger, Gandhi said,  “I have learned through bitter experience the one supreme lesson – to conserve my anger; and asheat conserved is transmuted into energy, even so our anger controlled can be transmuted into a power, which can move the world!”

The Three Fools
Verses of Vemana – 46
bhoomi nadi yanina bhumi phakkuna navvu
danahinu chuchi dhanamu navvu
kadana bhitu juchi kaludu navvunu
viswadhadhirama vinura vema
Commentary: Vemana says that three people will be laughed at.
The first is the one who declares that he owns a piece of land. Mother Earth goes into peels of laughter on hearing this. We do not own anything, not even our body. Nothing belongs to us, but we think “Aham mameti, this is mine, this is mine, this is mine.”
The second is the one who hoards wealth without giving in charity even a paisa. Goddess Lakshmi laughs at his folly. The wealth of a miser is as useless as a pebble[1]. It might as well not exist.
The third kind is the coward who flees from the battlefield. He believes he is fleeing death. Looking at him, Yama, the god of Death, laughs. Who can escape the inevitable?

Man-Making And Character-Building Education
Verses of Vemana – 45
chaduvu chadu vakunna soukhyambulunu levu
chaduvu chadiveneni sarasumdagunu
chaduvu marmamerigi chaduvaga chudadadamu
viswadhabhirama vinura vema
Commentary: Nothing is more important than education: man-making and character-building education. All men of realization understood that education is a worthy tool for eradicating ignorance and attaining excellence.
Vemana says that the uneducated have no comfort while he who is educated is a man of good taste, a connoisseur. But one does not become wise by filling the mind with facts. It requires pursuing education with the sole intention of savoring its fruit: culture, which is ‘the knowledge of the world and ourselves’.

The Stupid Cannot Be Taught
Verses of Vemana – 44
edde delpavachu nedadikainanu
mouni delpavachu masamunane
moppe delparadu muppadendlakunaina
viswadhabhirama vinura vema
Commentary: The difficulty of educating an obstinate blockhead is excellently brought out in this verse. In addition, Vemana also throws light in who can be taught easily.
Vemana says that the one who does not know anything can be taught in a year’s time. An empty cup can, in due time, be filled. He who is silent (an anagram of listen) can be taught in a month’s time. But even thirty years of teaching a fool are in vain. He remains the same – a dolt.

Determination is Omnipotent
Verses of Vemana – 43
pattupattaradu pattu viduvaradu
patteneni bigiya batta valayu
batti viduchutakanna baraga jachuta melu
viswadhabhirama vinura vema
Commentary: This is an inspiring verse on determination. Vemana urges that we should think carefully before taking up any course of action. If we are not sure about accomplishing it, it is better that we do not start it!
But once the mind is made up to do it, we have to use dynamic will power to follow through and no matter what the circumstances are, no matter what reverses come we should keep on with rugged determination until the goal is reached. Far better it is to let go life than to let go the will.
So just, press on[1].

When Character is Lost, All is Lost
Verses of Vemana – 42
pujakanna nencha budhi nidanambu
matakanna nencha manasu dhrudamu
kulamu kanna nencha gunamu pradhanambu
viswadhabhirama vinura vema
Commentary: The inner being of man is more important than the external paraphernalia. In fact, the outside is the inside turned out. Empty within is empty without[1].
Vemana says that a steadfast intellect is better than worship; a firm mind is superior to the spoken word. Similarly, virtue is more important than caste[2].
Did not Lord Krishna say in the Gita that we are the sum total of our qualities?

The Nature of Good
Verses of Vemana – 41
miremu ginja chuda mida llagundu
koriki chuda lona juruku manunu
sajjanulagu vari saramitlundura
viswadhabhirama vinura vema
Commentary: It is the nature of a good man not to flaunt his goodness. He holds it in his heart and expresses it silently in his actions. Only when one knows him intimately, does one realize his virtuous nature. To the ordinary eye, he is just another person. To the discerning, he is a veritable god.
Vemana compares the nature of a good man to the black pepper seed. On the surface, it brownish-black in color but is hot and biting to taste. As the Tibetan proverb says, goodness speaks in a whisper, evil shouts.

Wealth Brings Honour
Verses of Vemana – 59
karnudokade kani ghanudevvadunu ledu
danasiludanchu dalapabadenu
talapa dhanamu karnu data jesenu sumi
viswadhabhirama vinura vema
Commentary: Wealth by itself is not evil. Hoarding it is evil. Misusing it is evil.  Funding it to propagate hatred is evil. Yet, the same wealth when offered spontaneously to those who are in need brings honour. It earns name[1] and fame. Vemana cites the example of the illustrious Karna. He is honoured to be more generous than anyone else in the three worlds. Was not this distinction only due to wealth?

On Misers
Verses of Vemana – 40
dhanamu kudabetti dharmambuseyaka
tanu tinaka lessa dachugaka
tenetiga gurchi teruvari kiyyada
viswadhabhi rama vinura vema
Commentary: This verse of Vemana is a mirror image of verse 15, chapter III of the Uddhava Gita. The miser hoards a large quantity of money with great struggle and pain. He neither shares it with others nor enjoys it himself. No matter how carefully he hides his hard-earned wealth or tries to protect it, in time it will fall into the hands of others[1]. The greedy man is like the bee that labours to gather a large quantity of honey[2] without even relishing it. It eventually falls into the hands of the honey-gatherer.

The True Measure Of Man
Verses of Vemana – 58
koti danamichi kopambu ponducho
batiseya ratani brajalu mechi
satvika gunamula sajjanudagunaya
viswadhabhirama vinura vema
Commentary: A man is known by what he is and not just by what he gives. He may give ten millions in charity but if he does not have charity in his heart and is irascible he will not be respected. That man is esteemed who is satvic: pure, whose thoughts, words and deeds synchronize, who can cause only good to the world.

Do Not Delay Doing Good
Verses of Vemana – 57
kura yudaku venuka kuduna kasaveru
yerukagalgi munupe yeravalayu
sthalamu tappu venuka dharamambu puttuna
viswadhabhirama vinura vema
Commentary: Vemana says that vegetables should be cleaned before cooking. There is no way one can wash them after preparing the dish. Similarly, once the thought of doing good materializes in the mind, it should be put into action. Else, it slips into oblivion.
Someone said ‘I expect to pass through this world but once; any good thing, therefore, that I can do or any kindness that I can show for any fellow creature let me do it now. Let me not defer or neglect it, for I shall not pass this way again.’ How true!

The Qualities of the Great
Verses of Vemana – 56
anyulaku vachu napada tanadiga
nennuvadu bhuvini nunnavadu
enneidanilona yehaparambulu lessa
gannavadu migula ghanudu vema
Commentary: In this verse, Vemana presents the qualities of two souls: the noble and the enlightened.  The noble one feels for others’ calamity or misfortune, adversity or danger as he would for himself. The Gita[1] calls him the supreme yogi. Lord Krishna says, O Arjuna, the best type of yogi is he who feels for others, whether in grief or pleasure, even as he feels for himself.
The enlightened one, on the other hand, has realized the nature of the world: the corporeal and the incorporeal. Both are exalted beings.

The Futility of Pseudo Education
Verses of Vemana – 55
orpuleni bharya yunna phalamemi?
Budhileni bidda puttiyemi?
Sadgunambuleni chaduvadi yelara
Viswadhabhirama vinura vema
Commentary: Vemana’s comparisons are at once commonplace and striking. They are trenchant and illuminating.
In this verse, he speaks of the futility of an education that fails to inculcate good qualities. To hit this point home he asks of what consequence is a wife who lacks patience? Of what use is a son who is not endowed with intelligence? So, with an education that does not teach us to discriminate between good and bad, to assimilate the one and eschew the other.

The Glory of truth
Verses of Vemana – 54
asuvinasamaina nananda sukhakeli
satyanistaparuni santarinchu
satyanista juda sajjana bhavambu
viswadhabhirama vinura vema
Commentary: Vemana here speaks of the glory of truth. The ardent follower of Satya, he says, will readily give up his life than give up truth. The quest of Truth for him is like tapas and he happily accepts suffering, even death than stray from his chosen path. Such a man of truth is a noble soul. He is worthy of worship. He is worthy of remembering always.
There is no better example for this than the truthful king Harishchandra.

The Egg Ridiculing the Chick

Verses of Vemana – 53
gruddu vachi pilla goradaladina
vidhamuga nerugaka verri janulu
jnanulainavari garhintiruraka
viswadhabhirama vinura vema
Commentary: Vivekananda says that ‘each work has to pass through these stages-ridicule, opposition, and then acceptance. Those who think ahead of their time are sure to be misunderstood’. And the first one to throw the stones of ridicule is the ignoramus. They readily censure the wise.
Vemana uses a classical Telugu idiomatic expression to speak for this mentality: Guudu vachhi pillani vekkirinchinatlu[1]. Literally, it means the egg ridiculing the chick. What could be more absurd than that the foolish denouncing the wise?

None Can Enlighten The Ignorant

Verses of Vemana – 52
kharamu palu dechi kachi chakkeraveya
bhakshyamagune yenna bhrastdatlae
yenta cheppi chivara nesagina bosagune
viswadhabhirama vinuravema
Commentary: Many of Vemana’s verses revolve around the futility of convincing the ignorant to open their eyes to the light of knowledge. He uses different analogies to drive home this point.
In this verse, he is at his caustic best. This is what he has to say: the milk of a donkey even if boiled and sweetened with sugar would still be unpalatable; so is the ignorant. No matter how much one tries to enlighten him, he is of the same opinion still. He is irredeemable.

The Quest for Wisdom
Verses of Vemana – 51
kasuvunu dinuvadu ghana phalambu ruchi
ganaledu gade vani yetlu
china chaduvulakunu minna jnanamu radu
iswadhabhi rama vinura vema
Commentary: The Ocean of knowledge cannot be contained in a cup unless the cup is larger than the ocean. Similarly, the man who is content with a little learning cannot acquire great wisdom unless one has an equally great quest for wisdom.
Vemana says that he, who relishes hay, will not know of the taste of delicious fruits.

The Blessedness Of Peace
Verses of Vemana – 69
santame janulanu jayamu nondinchunu
santamunane guruni jaadateluyu
santabhavamahima jarchimpalemaya
viswadhabhirama vinura vema
Commentary: The great musician-saint Tyagaraja sings in Telugu: ‘Santamu leka saukhyamu ledu saarasa dala nayana, Daantunikaina vedantunikaina[1]…’ Without peace, there is no happiness. One may be an ascetic, a knower of the Vedas, have all the material comforts of a family, wealth and food, be a master of the sastras, perform all the scriptural injunctions, become famous as a devotee of the Lord yet peace of mind may still elude him. Such is the blessedness of peace! Vemana says that a peaceful man gains victory in any situation. The guru is known through peace alone. In truth, no tongue can describe the glories of peace.

[1] ‘Santamu leka saukhyamu ledu saarasa dala nayana, Daantunikaina vedantunikaina,daara sutulu dhana dhaanyamulundina, Saareku japa tapa sampada galgina, Aagama sastramulanniyu jadivina, Baaguga sakala hrud bhaavamu delisina, Yaagaadi karmamulanniyu jesina, Bhaagavatulanuchu baaguga peraina, Rajaadhi raja sri raaghava, Tyagaraja vinuta saadhu rakshaka tanakupa’

Charity is a Cardinal Virtue
Verses of Vemana – 68
sudhi dhrustileka sukrunantativadu
pattaleka manasu paravidichi
kannupova bidapa gaki chandambuna
viswadhabhirama vinura vema
Commentary: The Gita mentions twenty six ennobling qualities[1], attributes of the soul. Charity is the fourth of these cardinal virtues.Charity or almsgiving is meritorious. It cleanses the heart and restores it to its native purity.
India’s glorious epics are filled with men who were epitomes of generosity. One such noble soul is the great demon king Bali. Lord Vishnu comes to him as a midget, Vamana, asking for three paces of land in alms. Bali agreed. Sukracharya, Mahabali’s guru, realized the midget was none other than Lord Vishnu and warned Mahabali. But Bali stood by him word. As he took the earthen pot and prepared to grant the request by pouring water on the palm of Vamana to signify the donation Sukracharya took the form of a bee and blocked its snout. Lord Vishnu, the all-knowing, cleared the snout using a blade of sacred grass that blinded Sukracharya in one eye.
Vemana says that Sukracharya’s blind eye reminds one of the crows which is blind in one eye[2]. A fit reminder to one who is not openhanded!

The Company We Keep
Verses of Vemana – 67
kanulupovuvadu kallupoyenavadu
ubhayularayagudi yundunatlu
peda peda guudi penagoniyundunu
viswadhabhirama vinura vema
Commentary: The human magnet is, in one sense, diametrically opposed to the ordinary magnet. While in the latter like poles repel, in the former like-minded attract one another. Good draws good and evil, evil. Vemana says that this is similar to the blind associating with the blind, the lame with the lame and the poor with the poor. The underlying message is that if one is willing to change oneself, all one has to do is to change one’s company: the company of men and more importantly the company of thoughts. It is that simple.

On Conquering Cruelty
October 16, 2009
Verses of Vemana – 66
champagudadetti jantuvunai
champavalayu loka satrugunamu
telukondi gotta delemicheyura
viswadhabhirama vinura vema
Commentary: Vemana advocates against cruelty towards the dumb creatures. He speaks about the need to cultivate compassion. He says that we should give up the quality of violence in all its forms and specially killing of animals. We should rather slay the deadly beasts of ignorance roaming in the jungles of our mind[1]. A scorpion whose telson is removed, of what harm will it be? Similarly, we should cut out the stinger of evil nature in us and foster good behaviour. Else, it will be like the story of the Frog and the Scorpion.

The Plague of Perfidy
Verses of Vemana – 65
cherukulona baini cheddagunambunna
tipiveyakunna dinaga bosaga
dantipurapu druhi yatadetlundura
viswadhabhirama vinura vema
Commentary: Vemana presents in this verse a bane as hazardous to the nation as is cancer to the body: treason. He says that the traitor in one’s kingdom, on discovery, should immediately be removed, just as the outer bark of the sugarcane is to be peeled to eat it. Else, the consequences will be grave.
What is true of a nation is true of an organization. It ‘can survive its fools, but it cannot survive treason from within. An enemy outside is less formidable, for he is known and carries out his plans openly. But the traitor in an organization moves freely and works secretly to undermine its pillars. He infects the administration so that it can no longer resist. A murderer is less to fear. The traitor is the plague[1].’

The Seer
Verses of Vemana – 64
chimakutteneni chivukanipinchunu
chima yenta.dani shrusti yenta
chimavanti vani shrustilonerugumu
visdhabhirama vinura vema
Commentary: Vemana speaks about the wonder that is creation. Consider, how small the ant is! Yet, when it bites[1], it hurts badly. Everything, from the infinitesimal amoeba to the inestimable cosmos, has a role to play in the divine schema. The ignorant, himself out of tune with God’s beautiful plan, fails to understand the significance of this and shows scant respect to life. The ‘seer’, quite like the lover, sees ‘Him’ everywhere. In an ant as well as in an anteater!

Only the Virtuous Know Virtue
Verses of Vemana – 63
dhaarmikunaku gani dharmabu kanaradu
kastajiviketlu kanabadunu
niru chorami lotu nijamuga deleyadu
viswadhabhirama vinura vema
Commentary: To appreciate something one must go through it. Only the tongue that tastes an orange knows it flavour. Not all the description in the world will ever convey the tang. It is the same with righteousness. Vemana says that none but the virtuous know the sweetness of virtue. What will the wicked man know of the charm of uprightness? To know the depth of water, one should enter it. Standing on the bank will tell us nothing. Mere vicarious understanding cannot take the place of experience. He who knows, he knows. None else knows[1]!

[1] Cosmic chants, Paramahansa Yogananda (Kolkata: Yogada Satanga Society of India, 1993) p46

The Power of the Spoken Word
Verses of Vemana – 62
vakkuvalana galugu paramagu mokhambu
vakkuvalana galugu varalu ghanata
vakkuvalana galugu nekkudaiswaryambu
viswadhabhirama vinura vema
Commentary: A word is a world of emotion. Has it not been in one’s experience that one word rightly chosen made a friend and wrongly chosen made a foe? Vemana here harps on the infinite potency of the spoken word. He says that the proper usage of words confers moksha, liberation. Words bestow great honour on the one who employs them with discretion. And boundless wealth is his whose tongue dances to the dictates of decorum. Word power works wonders!

Experience Is a Private Affair
Verses of Vemana – 61
Tanadu bhratalella danambu cheyaga
danaku phalamatanchu minukaradu
tanaku kalugoya tana tammudedchuna
viswadhabhirama vinura vema
Commentary: Man may be a social animal but is a solitary soul for every experience is a private affair. No one else can ever feel another person’s agony or ecstasy, no matter how close he is to him or how well he knows him. He is entitled to enjoy the sweet or bitter fruits of his actions only not of others. So, is good or evil enjoyed or suffered by one. Vemana here expounds the Law of Cause and Effect in common parlance. He says the doer of the action will reap the result of the action. It is his sole property. It belongs to no one. No one can trespass it. He cannot, for instance, reap the outcome of a good deed done by his brother. Will he feel the same pain of his brother’s severed leg?

Brain Drain or Human Capital Flight
Verses of Vemana – 60
tamu tirugu bhumi khamapiditamaina
porigi desamunaku jarugavalayu
kolanatendipova kokkeralunduna
viswadhabhirama vinura vema
Commentary: Vemana, in this verse, presents a simple but sensible truth. He says that when the country you are in is in the grip of famine, it is advisable to leave one’s nation and migrate to greener pastures. This is prudent. Don’t the cranes desert a dried pond? Vemana’s maxim holds true to drought of every kind, be it a lack of jobs or a dearth of opportunities at home. Brain drain or human capital flight[1] as it is today called, is no new concept!