900-999

900

See how the Locomotives (jangams) eat immovable creatures. How animals eat vegetables of many different tastes. Then all animals soon eat themselves, O Vema! (Note the verbs are masculine),

901

If we go on worshipping (shactis)the demigods, what is the use of men any more in the earth. Think not it is a sin but seize and punish them all who in the world are men of virtue.

902

p. 218

Why should they who worship the (jeeva linga) living principle still think of stone figures? When ye have tasted delicious sugar will ye again taste what is bitter?

903

What is the use of wearing an empty lingam and painting your body with ashes; If you consider it closely--if you wash yourself and wear a lingam, will it fill your belly in any way?

904

After bathing, fasting, preparing food and desiring the god to eat it, they smite him on the face and devour it themselves. (satire)

905

Men imagine stones to be Siva, and magnify them. Stones are stones and not Siva. Why is it that we cannot discern Siva who dwells within us?

906

When a man comes up as evidence the court will be displeased with him, so if thou avoid all inconsistency, if thou neither diminish nor add to it. All other evidence is no evidence.

p. 219

907

Like as a pearl is produced united with tunga grass, like to a wishing tree growing before thy house, like as though the cow (camadhenu--the celestial cow) were born in thy presence, thus fortunate was the birth of Vemana in the world!

908

He who knowing the Everlasting considers Vemadu as Siva in his mind and cautiously guardeth his heart; this is the man of unfluctuating mind.

909

Are not all they who read the whole shastras on a level with those who do not read them, if from the mouth of the teacher they learn not true application (enjoyment)? Hear this word openly declared to the world!

910

He who can gainsay the writing of Brahma, he who can destroy the institutes of the Prime Vishnu, he who can stand in opposition to Him who has three eyes such shall never appear among men, save (excepting) thyself O! Vema!

p. 220

911

Fate continually awaiteth all men however great; is it a marvel when debasement comes? Did not Vishnu who bore the mountain Govardhan on his finger, afterwards float in peril on a banyan leaf?

912

Siva, the chief of Gods, though he burnt up cupid with the flame of his forehead eye cannot leave his wife; who then are the chiefs of sages who can desert woman?

913

Ah! did you never hear that golden animals (deer) are produced in the world? Is king Rama devoid of sense? Your schemes avail nothing for fate rules all.

914

When Dasaratha thought to crown his son Rama king of earth being deluded he bound his head with merely matted hair. Thus intentions avail nothing, For fate rules all.

915

p. 221

Did the amorous Hara (Siva) fail of becoming mighty? Did not the amorous Vishnu become mighty? If Ganesa who hated love become great?

916

With the army of monkeys that wandered the hills without food, Rama king of earth formed an army and conquered. But one Vibhishana ruled Lanka by the favour of Lakshmi.

917

When Siva struck off and threw away Brahma's head, did any of the other deities oppose him? Who can perfect the sinner who hath not the favour of Siva?

918

Though his dwelling be on Meru, the golden hill cupidity will not leave the God Indra himself. Did not he ask Karna for his armour and large earrings?

919

He, Vishnu, that lay down in the sea of milk, why should he have wished for the milk of the shepherd's village? How sweet is the property of our neighbour?

920

p. 222

Did not Indra, through cupidity become degraded? Was not cupid, through desire, turned into earth? When Brahma contracted desire did not he lose his principal head.

921

Cubera (Dhanapathi i.e. Plutus) being his friend, and united to him (the points of heaven they rule, touch and they are friends) how did Siva become a mendicant? However numerous your rich friends be, no wealth but your own can aid you.

922

In dress you may become a Dasari, when the due season is lost, you may become a Jangam, ascetic. But though then thousand things happen to you, you cannot become a Brahmin.

923

By the various names of generative eggs, having grown like hills, recklessly (dancingly, lit) they insult God When their turn arrives they fall in the hands of Yama's messenger.

924

Rama did not consider whether there were golden deers in the world or not? What is Rama so insance a prine? (sic.) If you leave your town and roam in the forests your senses will not remain.

p. 222

925

One Siva carried a woman Parvathi on his side; one Brahma held a woman, Saraswathi in his mouth. One Vishnu bore a woman, Lakshmi, on his breast; for woman they thus suffer great trouble.

926

Though he hath the hills of silver and gold, Kailasa and Meru, why doth the god Siva wander and collect alms. His neighbour's property is sweet to every man however great.

927

King Sibi cut a piece out of his body to give for a dove to a hawk. He became the topic of report and attained fame. They will not esteem him who is wicked, but will praise him who is charitable.

928

Vishnu left the circle of skin, and would not come to the shore being entangled in the wiles of Lakshmi, daughter of the sea. Vishnu (Shargnee the Bowyer) being so mighty, what can men do?

929

p. 224

He that is as great as Sukrachari, knowing all things with his sharp sight if instead of restraining his mind let it roam, is like the blind crow. (The crow and Sukrachari each have but one eye )

930

What king is mightier than (Duryodhana) Dhartarashtra? He and all the rest are dead, All the wicked shall surely suffer a violent death.

931

King Dasaratha when on earth, thinking it was an elephant (this is a story in Raghuvamsa) slew the son of the guru in the earth (or cast him down to the ground); through grief for his son was not his life also ended? (lit. his going was extinguished.)

932

Pandu, king of earth, slew the couple of animals (deer) through ignorance. Thereby how long did he live in the world, and what did he (eat) enjoy?

933

No man's acts can be transferred to another. God took the just king to an unsuitable place and changed, him into Kanku Bhatlu, alas, alas!

p. 225

934

Kaika (Kaikeyi) one wife of Dasaratha and mother of Bharata was born to cause the ruin of Rama's City. Seeta was born to destroy the state of Lanka and they say Chitrangi was born to destroy the king.

935

Surely the evil of poverty is an interminable degradation. Thereby king Nala left his palace. For a mere joy will they suffer such distress.

936

When we are born, before they seize and cut the navel; when we were born, god, the teacher was born in this world. Examine well and know this.

937

Though you be a hero, or have learned wisdom, or learnt reading, or be at court, beatitude will not reach you. It is the fruit of birth and you cannot attain it even by austerities.

938

p. 226

In the belly of Vishnu the world shineth (see Bhagavat-geeta). In it existeth all the universe. All the millions of animated are hence evidently Vaishnavites.

939

Still do they speak calling the world, illusion. It is no illusion. It is formed of the divinity. If this be delusion, tell me where the actual divinity is to be found.

940

Behold! Brahmins, Kshatrias, Vysyas, Soodras, even Brahma, Vishnu and Siva--these are beasts. In ignorance of the divinity have all these forms originated.

941

Produced before the water and germinating in water, that germ fills the world. Learn that this water is the world (mystic).

942

Hast thou not heard that Vishnu and the other god (Brahma) are dead? Hast not thou heard that Siva sports alone in varying forms through all religions. Hast thou not heard of those studies that have an aim. Reflect and know the season when thy day shall come, select the noblest and most stable pursuit.

p. 227

943

Ye who will not consent to give your women in marriage to all the (total) men of all castes, ye yet agree to take their daughters in marriage. O ye vile Brahmins!

944

His mother is Gowri (Parvati). His father is Shambhu (Siva). The troops of lower deities are all his relations. The house of his birth is the glorious Cailasa.

945

Using the terms mother and father they know not the truth being produced from the Yoni and Lingam. But know thou that the mother is Vishnu and the glorious Siva thy father.

946

Those men of wisdom, who begin by subduing their mind and thus live shall at last see the abode of bliss. If thou plant a tree shall not thou surely obtain its fruit.

947

If thou know the real nature of noble Shaiva calling (profession), walk in the knowledge of God. Though shall be as though born as of a tiger and lion.

p. 228

948

They who revile Siva all wear the attire of Vyasa and Dakhsa Prajapati and the rest are shameless like a man who knowing the evils of fornication and yet committing it.

949

The Shaiva creed is the most acceptable speaker of all the six creeds. Men cannot comprehend that God is one. The discrimination of persons exists in our fancies not in the deity.

950

Unless our desires be quenched, our body being set on fire will be vexed. Let us not be tossed about in this house of the body, but know that Siva exists in the body.

951

Siva is the radical root in the world. (if thou consider it) What they call Vishnu shines as being Siva. Siva is Vishnu. O ye who wear the semblance of Siva and Vishnu.

952

p. 229

In this vile (Kaliyuga) Iron age while all petty rogues (thieving plow boys) make a sport of all faith in Siva, shall this hypocritical profession attain salvation?

953

Those scholars in the Veda who are versed in the Veda-shastra, and the sciences, search and seek for thee, but cannot perceive thee in the earth. Finally they fall dead, O Vema!

954

When Brahma with all his reading was destroyed and when the original Vishnu was (ended) slain, then Vemana exposed their emptiness. (let sought their disgrace.)

955

Vemana has surpassed the Vedas. Vema is the Vedanta. The Vedas are all different. Meddle not with the contentions about such matters.

956

Have ye not heard of that men of trifling minds (entangled) confused by the intricate Five letters (Namassivaya) and five Vedas (4 Vedas and fifthly the puranas). In the five sects, if thou consider it, Siva dwells.

p. 230

957

If poor in wealth a man retains not resolution. By poverty king Nala lost his home, gave his garment to a bird and was ruined.

958

The God-like force (or the force of the Veda) that Dasasyu (Ravanasura) being mighty gained, being mightier than any whom even the Gods had beheld, perished by the means of mere monkeys and all his tribe sunk with him.

959

Through the words of his wife Kaika the king (Dasaradha) perished. For the sake of a woman (Seeta) the name of Dasasya (Ravanasura) was humbled. Surely every mean act, who ever he be, shall follow him.

960

That one like Brahma should have been destroyed. That one like cupid should have turned into flame. Then shall ye who are with a sure life live as though eternity were yours?

961

p. 231

The original Purana is such as slays the Rakshrsas. The Bharata and others are of kin (i.e. benevolent as relations.) The Gurupurana is the destroyer of imposture.

962

Among the Gods Brahma, Siva, Vishnu and the rest and among the demi-Gods that roam the three worlds and among the excellent men and with in thyself O Vema he who acts up rightly is the eternal.

963

The Lingam is the highest Siva. The (Zangam) worshipper, is the animated beast. If that animated being be pure, he shall attain Siva, Unless thou know the unknown, how shalt thou attain the divinity.

964

Then thou hast with (sport) joy perceived the lingam in thy body, thy mind shall be enamoured of that lingam. If thou fix (or restrain) thy mind, in it. shall the lingam dwell.

965

Through ignorance of the secret of our patron (or loved) Linga, the eager fool wanders to the Hill of Shrishylam. At last he fails of bliss and becometh a fool.

p. 232

966

Born in a human race, and growing up there from the day he was born in it the man devoted to Siva becometh noble. (lit. rich)

967

He that is born in a human race and who grows up there in becometh a man; hear this--who is the noblest in the race of men? He who walks in the sect of Siva, this is the chief of the noble.

968

The Smrities all declare Siva to be the chief Brahma. How is it then that Brahmana pays adoration to any other. Should not we call those who believe in Siva, Bramins?

969

Were fire a deity, by worshipping it should not we attain the dwelling of salvation? Did not the fire turn pale before Veerabhadra.

970

p. 233

Were not the men destroyed (turned into water) who held fire in their hands and reviled Siva, Do not ye know the troubles that happened at the sacrifice made by Dakshudu?

971

He wears the lingam merely to attain money, thereby, vile and worthless son of a brute. Being for the sake of money they fall into the doctrine of works.

972

The firmament is in our eight sides. The heaven is widely extended in every part on our eight quarters. In the midst of that ineffable firmament the divinity is mightily infused.

973

Vishnu and Siva dwelling perpetually in the soul of a foolish mind is he who seeks for a distinct deity. Like a shepherd who seeks the sheep that is under his armpit.

974

What is the use of a linga that is tied and dangles at your neck and is not let go. Heaven is the witness to the entire world.

p. 234

975

What is called Veda is in fact mere dispute. Vishnu and Siva are both combined in the Veda. That existeth every where. There is neither difference nor distinction; praise him.

976

False is their creed who declare (in the world) that it is greatly profitable to give up the enjoyment of this life. Can ye not see that the next world shines forth in the present life.

977

That saint who hath learnt to know the difference between sunshine and shade cannot live in this world which he despises from knowing a better, but the glutton saint who worships the belly ever roameth the earth.

978

Truly they call a goldsmith a thief. He is thief who calls him thief. Did not Vishvakarma convert earth into gold and share it out?

979

p. 235

The Linga creed is the noblest of the six creeds. There is none superior in the world and there is no thief greater than the linga worshipper. (weaver)

980

Sandhya performed out of season is mere idling. What is time? What is the preceding time? If thou rule not time, and past time how is this Sandhya?

981

If thou see him (the supreme being) who slew Brahma the lotus born who plunged Vishnu into the (ambudhi) sea, who sent Siva to remain fixed on the hill of Cailasa, if thou see him being thyself transformed into Siva, thou shalt attain the highest of joy.

982

Whether you name it Siva, Indivisible the chief spirit, the Lingam or living lingam, the terms indeed vary, but the divinity is all one.

983

The curse of Goutama is terrible as the wrath of Siva, the poison throated. It made Indra king of Gods, as a debased. The reproach of Goutama the muni, was an infallible magic arrow. (Sanscrit)

p. 236

984

If a misfortune befalls Siva the forehead eyed, let even the wisest condole with him and remove it (teercu). If, knowing it to be a scorpion you seize it will it own your kindness and not sting you? (That is, meddle not to comfort a passionate violent person.)

985

There is one creation possessing redness, whiteness and blackness; great in might unknown to anyone possessing power. He that has acquired power to view this divinity is himself a part of it.

986

Brahma is merciless. Mighty as they were, Parashara (father of Vyasa) and the rest were burnt up. What then are the senseless wretches void of wisdom (Vivara).

987

There was once a merchant who for a wonder in this earth knowing the deity performed every virtue, and became celebrated. But failing of reverencing Yama he drew near to Siva.

p. 237

988

Both the evil and the good done by us in a former birth regularly become our portion in this life. How should either good or evil that we have not done in the first birth betide us?

989

Why did Sesha, king of serpents gnash his teeth with rage. Why did Surya through anger become cruel? By anger Vulkan became diminished in day light. Anger is unprofitable to any man.

990

Him that we call the Teacher is unknown to these men; in a thousand ways is Brahma the ruler. He is Lord of Earth and Teacher of all. Thus esteemed, who is his equal, where shall we see him?

991

If thou view and look close thou shalt know that after thou hast put on a mortal body and provided the seven sons (i.e., the seven chief good deeds) and afforded protections to thy kith and kin, thou shalt derive no advantage from them.

p. 238

992

Is a man now able himself to alter that writing of fate that Brahma originally wrote on his forehead; who on earth is now able to know the cupidity of the avaricious soul?

993

Brahma is the writer of destiny, Vishnu is the Minister (counsellor). Siva is the original agent. View this distinctly. If thou understand the conduct of these three and likewise their original (i.e., the supreme spirit) then shalt thou become a worshipper of the chief of beings.

994

Among those three Hara, Hari and Aja (Brahma) which is scaler (lit., seat), That is creator which is the chief (Vishnu who as Krishna turned thief) which is the original? Who can name each of these appropriately and without confusion?

995

p. 239

Behold there are three (Trimoorties) Images. There are also three fools (Ravanasura in the Ramayana, Duryodhana in the Bharata, Kansa in Bhagavata), Those who have excelled their equals are three (Rama over Ravanasura, Bheemudu over Duryodhana, Krishna over Kansa). Of these which is most glorious, which the inglorious, estimate their worth and explain it, O Vema!

996

Looking upon all creatures as equal knowing the course of that pair, birth and death; finally thus shall not. He punishes several. Then is there a more righteous judge than Yama?

997

All men consider Yama as a great sinner, and reproach him well and greatly, What does Yama commit even the smallest evil?

998

However often we talk of that day or once upon a time (i.e., a former birth) it is no nearer to the present. Talking of the present does not make it the past. Then know the difference of these, do not become a jest. But know that the three a. e one. This shall gain the heaven. (Possibly the three are the Trimoorties).

p. 240

999

These aching (teasing) bones are the rafters. The entwined nerves are the laths. The strong skin may be considered the covering ail. The doors are the nine apertures. With pride the five (senses or pranas) if we go to look at them have exceeded through cause of hungers and thirst. In the body, like to a vest, the strong family of consanguinity dwells. His acts are the covering cast over all. In this house imbued with the nature of dung and urine and in such a dwelling how shall we dwell? The firm sage alone knows that which is fixed and permanent.