Verses of Vemana E-Book

C. P.

• Herausgeber: Ale.Mar.
• Kategorie: Geisteswissenschaft
• Sprache: Englisch

Veröffentlichungsjahr: 2020

Beschreibung

Kumaragiri Vema Reddy popularly known as Vemana was a great Telugu philosopher and poet, who lived sometime in the seventeenth century. He composed numerous poems in the vernacular of Telugu. His poems are four lines in length. He traveled widely across south India, acquiring popularity as a poet and Yogi. So high was the regard for Vemana that a popular Telugu saying goes 'Vemana's word is the word of the Vedas.

Leseprobe

TABLE OF CONTENTS

PREFACE TO VEMANA

1-99

100-199

200-299

300-399

400-499

500-599

600-699

700-799

800-899

900-999

1000-1099

1100-1199

1200-1215

VERSES OF VEMANA

TRANSLATED BY

C.P. BROWN

1829

PREFACE TO VEMANA

This author has attained great celebrity in his own country and in the adjacent parts of India; some information regarding his country and language may however be acceptable to the reader.

Telugu is a principal language of the peninsula of India. It is ancient; and has been highly cultivated. The nation of the Telugus was in former times very powerful, and its princes gave considerable encouragement to literature. The works of its ancient poets are numerous and very voluminous. It possesses a very scientific grammar, and a system of prosody nearly as highly polished as that of the Greeks. In this and some other respects the language is acknowledged to be more difficult than Sanscrit.

It is peculiarly smooth and elegant in its sound, and the poets have cautiously preserved its euphony. Hence Europeans have called it the Italian of India. The student may at first think this remark, which is no new one, unfounded; as the pronunciation is strong and decided; and as the mixture of Sanscrit terms often gives it a degree of roughness. But the pure rustic dialect as well as that of the poets is altogether different from this colloquial language; in the pure dialect most of those Sanscrit words that had harsh sounds are softened till they are as smooth and melodious as pure Telugu.

With Sanscrit it is closely connected; as closely as English is with Latin. But at the same time it is as truly original and nearly as copious as English. Like English it has borrowed its scientific terms from another tongue; and these Sanscrit additions are daily increasing. Thus the language is becoming less pure.

During the eighteenth century, the incursions of the Mohamedans effectually crushed the literature of Telangana; it has fallen low; and the colloquial dialect has become equally corrupt--men are now rarely met with among them who can read or explain the classical authors of the language; a knowledge of prosody is yet more rare.

Twenty five years of peace in Telangana under the British government have now afforded opportunities for some revival of literature. The establishment of the Honourable Company's College at Madras, and the encouragement there held out to good scholars in the language may have effected some revival; but much remains yet to be done. No poem or classical composition in Telugu has hitherto been printed; and I believe no translation of a classic into English has been attempted.

It now remains to give some account of my author, VEMANA, whose writings are peculiarly useful to those who study the language, the style being simple, and the variety of topics very extensive. These adages exemplify thousands of words inadmissible into more dignified poetry. The thought and connection are often abstruse while the terms used are quite familiar.

Of his history, little is known. He was not a Bramin but a Capoo, or farmer; a native of the Cuddapa district and born, I believe, in the neighbourhood of Gandicotta. He lived in the beginning of the eighteenth century. It is said that in verse 707 he has fixed the date of birth which is believed to have been his own. This date coincides with A. D. 1652. The date is given in the cycle of sixty years; but which cycle is intended is unknown. Many verses, however, prove satisfactorily that he wrote in the latter part of the seventeenth century when the Mohamedans were governors of that part of India. His family was powerful, but he renounced the world and became a sanyasee or ascetic. He calls himself a Yogee.

These verses communicate hardly any idea of his history or connections, and like all solitary ascetics (sanyasees or yogee) he has dropped his family name--calling himself simply Vema or Vemana at pleasure. This solitary life has led him to address all the verses to himself, which, if this be not recollected, certainly looks like the grossest egotism. This practice is far indeed from being peculiar to Vemana.

[The name Vema and Vemana do not appear to be used by the Telugus of the present day. Vema or Vemana in Sanscrit signify a loom. (see Wilson's Sanscrit Lexicon, page 854, and the Sabdartha Calpataru Vol. II, page 199). I believe these names to have been practical titles alone, without a definite meaning. Thus it is well known that the titles or names of Dante and Hafiz were not the original names of those poets; the first of whom was named Durante or Durando (see preface to Cary's Dante) and the second Muhammed Shemsuddin].

These poems have attained very great popularity and parts are found translated into Tamil and Malayalam or Canarese. Their terse closeness of expression sometimes renders them difficult to translate with elegance; but such passages exemplify the manly force of a language that in the common dialect is often weak and verbose.

Of his aphorisms many have become common proverbs. Parts of them are evidently close translations from Sanscrit works, particularly the Hitopadesa and Bhagavat Gita. In a few of these every word is pure Sanscrit.

Vemana was evidently, in philosophy, of the Vedanta school, a disciple of Vyasa, whom Sir William Jones has (in the Asiatic Researches, Vol I, page 362) entitled the Plato of India. With the mystic tenets of Plato, those of Vemana closely correspond while his moral doctrines as closely answer to those of Democritus.

These verses are chiefly of three classes: moral, satirical and mystic In the morals, many verses occur, breathing a spirit of devotion truly extraordinary in a Hindu. The satirical part is chiefly directed against the national religion and customs particularly against Bramins. None of it is personal. The mystic portion is chiefly of use as exemplifying the powers of the language. The reveries contained in this chapter are of a strangely abstruse nature and furnish a remarkable instance of a powerful mind searching for the light of truth which is lost in the darkness of heathen ignorance. The style of this and some other parts renders it easier to translate the verses into Latin than into English. I have, however, left none in Latin (aliess) that appeared to deserve an English one. To the more difficult verses I have subjoined a Telugu interpretation For some parts of this comment written in Telugu, I am indebted to two very learned Bramins who taught me the language, its grammar and prosody. They are Tippabhotla Venkata Siva Sastri of Masulipatnam and Advyta Brahmia, the Pandit belonging to the court in which I have the honour of being assistant judge.

To the mystic portion I have appended such notes as appeared requisite. Further elucidations of the most ample nature will be found in the Bhagavat Gita, with Dr. Wilkins's commentary and in Sir William Jones's essay on the Mystical poetry. Poetry of the East appears in the third volume of the Asiatic Researches; It would be easy to refer to many other authors; but to save the reader trouble in an enquiry that can gratify nothing but curiosity, I have subjoined a short explanation of the system.

Most of the Verses in Vemana are written in a ataveladi metre which consists of four lines; but the fourth line, with some exceptions, is a mere refrain or chorus in these words--Viswadabhirama Vinura Vema.

It is perhaps impossible to meet with a complete copy of this poet in a manuscript of any antiquity. The principal sources from which this edition is compiled are nine. These were collected from Bellary, Cuddapa Madras, Vijagpatnam, and the city in which I wrote. Few of these copies contain above five hundred verses, none came up to seven hundred. The number, however, that I have succeeded in collecting is 2,100.

Of the state of the manuscripts, it is not easy to give a correct idea. Errors of the grossest nature in orthography, metre and rhyme deface every line; and erroneous words are substituted to elicit a sense that the transcribers thought proper to prefer. Thus they have eluded many of the difficulties in thought or expression; and the corruption is indescribable in verse.

Vemana having written the tadbhava word guramu (for gruhamu) a house, the copyists in defiance of metre and meaning have gurramu, a horse.

To remedy such errors I prepared a general index to my manuscripts, showing the place each verse occupies in each copy. For the verses in no two copies had the same arrangement. By this aid, the true reading has, I hope, seldom been lost. the correct metre I trust never--the most frequent corruptions were substitutions of Sanscrit terms in defiance of measure, for pure Telugu expressions.

To the remarks on mystic philosophy, I have subjoined a short explanation of Telugu prosody. The statements are taken from the Bheemana Chandassu, but the arrangement and mode of explanation are my own. Sir William Jones has remarked (As. Res 1-XVII on Panini) that "since grammar is only an instrument, and not the end of true knowledge, there can be little occasion to travel so rough and gloomy a path." To teach myself The science, I was obliged to reduce the rules given by Bheemana in a very fantastic from to their real import; and a mode then occurred to me through which by degrees I learnt the whole with care. The original is so mysteriously complex that the failure of most aspirants even among Bramins to a knowledge of prosody is not surprising.

C. P. Brown

23rd Nov., 1824.

1-99

To the sainted Bards, to the nine poets, to the Siva creed, to his essence, and to the boon-granting Gem, to those who attend in the heaven of Siva, to the god himself and to thy teacher--pray for aid of Vema.

1

The unborn (see 556) the slayer of sharabha endowed with the qualities of Siva and the lord of a thousand millions of demigods; the servants of Siva who sitteth at the root of the sacred Banyan, He that is endowed with the mind of Siva, the sage Somasekhara is my teacher.

[He who is exalted above mortality, the vanquisher of the Chinmaya full of blessedness, Lord of ten thousand millions of saints who is also devoted to Siva, this is he who dwelleth under the sacred Fig tree whose heart is enwrapt in bliss, the crescent crowned Teacher, that is, the Deity alone was my instructor].

2

Who ever learneth the verses uttered by the sainted, this man shall attain to that object which is emphatically Incomprehensible.

3

Shall not they who read the thousand verses uttered by the venerable Vemana (who is full of the divine nature) relinquish all filthy lure whether of mind or body. (For I have substituted the name given by Jangams to all persons and things that are not consecrated to the Jangam creed.)

4

He that will become a sage, and with pure faith learn these thousand verses without quitting them surely the place of beatitude is put into the palm of his hand.

5

That wise man who will even learn only the number of hundred verses, his appetites shall be at an end--and he by the four paths shall verily attain the abode of the Deity.

6

Know that the mind is the universal cause. By viewing and meditating on this, a man shall himself become spirit wherever he dwelleth all his days--know well the truth of this Vema!

7

Is it in the hand of any one to attain beatitude except that perfected saint who has himself become a portion of the universe? Though those roam the whole earth, the caverns, the mountains or the waters of the great deep?

8

The learned Brahmins who read all that is to be read, cannot yet attain heaven and the chief God. If you remain still without moving thy lips, this shall thee within thy mind, the glory of the perfected saint.

9

Perfect that the prime root is the first of beings whom it is out of our power to make known. If with our secret soul and the thought of our mind we meditate upon this perfect, then in the end of thine shall our whole living spirits attain beatitude. Therefore will Vemana even in his songs sings the preaches of this blessed power whose form he beholdeth in the chamber of his heart.

10

These worlds are all like leaves veiling the branch which is hidden from the view even of Brahma. He alone who can perceive the branch can sing its praises.

11

Though called yet remain silent; Though even again called yet maintain silence, whatever they think, or any one say, let the wise smile as though it was not intended for them; let them meditate in their souls on the supreme, hereby becoming themselves Eternal. The hermit that thus persistingly learneth shall like Vemana for ever attain the form of God.

12

One man became diseased, one became a donor every where, another became a possessor--such a man became a true saint. One himself became a libertine. But nowhere shall we see a mighty sage like to thee O Vemana--truly all these various forms pertain to thee O brother.

13

Agreeably to the character of an ascetic relinquish all the objects of carnality (or passion). Touch not carnal objects after the manner of a magnanimous sage on earth, consider them the offspring of carnality. Vema hath learned, to subdue all carnality.

14

Vemana openeth not his mouth to say no to anyone's assertion. Thus he seems like to a mad man. He can explain every mystery of that Vedantam which destroys all distinctions and differences. From this knowledge his apathy arises.

15

The worshipful teacher who by the due performances of worship hath attained merit. He by that worship shall see (i.e., obtain). Never shall he be changed.

16

By freely bestowing gifts you on one hand attain heaven but if you trust to your own mind delusion enters. Trust to the light of wisdom to destroy all that is inimical.

17

He whom in this world knows wisdom to him, there was no next world (he is as if in heaven). He shall not lose his soul even in the death of Brahma, In that he shall be absorbed in the divine mind.

18

Is he whom you call God in another land? With Devee (the Goddess) he is in the body. Mounting his vehicles (the senses), he rapidly drives his chariots.

19

Until you find the thing you have lost, you require a light--only so long--after finding it why keep the light? After becoming God why retain the body.

20

If thou fall at the feet of the teacher will the dog of passion seize ye thee? If you leave the teacher's feet, those dogs will seize thee. Indeed the dog's disposition does not attach to the teacher.

21

By knowledge of the great spirit he himself became all things. By the knowledge of life he became living. Let us first attain the destruction of love and opinion?

22

Why should ye in so many ways take care of (afford nourishment) this body? Will it not perish (go)? If knowing futurity ye purge away your impurities putting an end to destructions ye shall attain beatitude.

28

The cat having caught a muskrat delights not in it; but pursues the fowl to seize it. Without relinquishing the delights (possession) will love cease?

24

The only god is Eternal; to him who knows that all things curiously compounded are in truth the unity and afflictions are as a lie and to him beatitude is easy of attainment.

25

Again by perfection ghee is produced from curds, fire in trees, fragrance from fine flowers and oil in seeds; thus shineth forth god the soul of intellect.

26

By friction and friction fire is produced in a tree. By continual agitation ghee is produced in curd. Thus by perpetual meditation shall divine wisdom be produced in our body.

27

Until he explores his own soul, a man acts (or roams) in ignorance of God (or illusion caused by God). If by meditation you comprehend that God is a spirit by understanding the beatitude shall be clearly manifested to thee O Vemana.

28

This ignorant soul (living creature) after living so long imagines that to die and be reproduced is the course of nature. To know that heaven where we shall be so far advanced as to forget instruction this is spirituality. (Brahman)

29

Fire can even exist in a tree. But a tree has no power to remain where fire is. Like to fire in a tree, is the worldly state, It contains hidden the seeds of flame,

30

If a cloud intervenes in a way destroys the sun. if your inclinations intervene they destroy your firmness. If forgetfulness takes place it destroys beatitude itself

31

Consider the soul in its fourth state (the turyavastha or death); view it minute as a mote (cucumber-prickle). Hereby cut off all attachment to earthly desires. He who comprehendeth the essence (or savour) of wisdom, go to, he is Divinity.

32

Though he searches, he cannot see the teacher of wisdom (vedanta). There is none in the world who can discover truth, even he be found he will not look to any other object.

83

He that cloth not wallow in nor seek the enjoyments of sensual objects, who (in the earth) sees the path of obtaining those objects who yet calls all those deceptive pleasures which proceed from sensual objects sensuality, they are the wise. They enjoy this world declaring they enjoy it not.

34

The great teacher is concealed in the word. The teacher is the Essence of the word. The teacher is hidden in darkness. The teacher is the support of all.

35

Action and inaction are the same to him who sports with his acts and to him who is mighty in tatwa. If thou understand it from a determination of what is right (dharmam) and what the contrary and with pure mind truly set it forth.

36

They who are not able to free them from the trio of attachment (to sons, wife and wealth) shall remain plunged in the multitude of desires. How shall they attain the bliss of beatitude?

37

The senseless body (lit. animal) continueth for a while dies, and is reproduced in the course of nature. So know that mansion of absorption where thou shall forget knowledge. This is Divinity.

38

It is the favour of the excellent teacher and through much study that is illumed with knowledge and (good conduct) ethics, that shall put thee into right path. Teach men that the excellent teacher is himself a part of the Divinity.

39

If thou have not lost shame thou shall not attain the delight of god; unless thou humble and incline thyself shame will not leave thee. He who hath given all shame shall live a lengthened age (i.e., a man to be perfect must be independent of opinions).

40

Surely thy mother is thy wife and thy wife thy mother. Wise is he who has comprehended this regarding these two (incomplete).

41

Unless thou give up thy lusts thou shall not be released from thy ties. (lit. cord: earthly ties). Unless thou be free thou at no devotee. None but a devotee can be freed from all desires.

42

If you listen and listen to the voice within thy soul, the first saint shall not be entangled in desires. If thou attain light In the soul, this beatitude,

43

Convert thy mind into a fair chamber built in a summer mansion (pleasure house) with a bath, well and garden. Prepare it for meeting the maid of wisdom in secret and enjoying her charms. Thus let thy hours sweetly glide away.

44

If thou search in the place where a thing is, thou shalt find it. Why search in a place where it is not? Without the conjuration of deep thought thou canst not attain that thing that is above all desirable.

45

How did he learn all the truth, and yet fail of becoming the Eternal; carefully ascertaining the mystic word in abstraction, they distribute instruction regarding the wondrous from. (loose version).

46

In the flame of fire when thou hast firmly immolated (as a holocaust) all personal affection fixing thy thought on the unborn, this shall he an acceptable dedication to Hari.

47

Though fire is produced in a tree, is the tree conscious of that fire? Like as the fire is concealed in the tree, thus can no one perceive the nature of the devotee who hath dispelled those passions that harass the soul.

48

To gaze and gaze on the firmament in the mundane egg shall be excellently sweet to the sage if he fully meditates on it: abundantly blessed shall he be in whatever direction he directs his view or his steps.

49

How can he be a (Brahmin) Divine who knoweth not (Brahma) the Divinity in the city of the Divine egg or universe? To understand by own mind, go to, this is (Brahminity) Divinity.

50

The science taught by a teacher is known to the teacher. The teacher knoweth what the teacher explaineth. The power of the teacher is known to the primal teacher.

51

Understanding well in thy mind uniting thyself with thy mind and seizing him who is in thy mind--he that can stay his mind, this is the yogee who knows the great secret.

52

Ignorant that he is himself the truth (tatwa) he loves delusion which he imagines to be truth. If truly he sought for uprightness and virtue (dharma and carma) this should be, to him, the truth, that is the source of happiness,

53

He who constantly, without intermission, holdeth the all pervading Divinity in (the place of) his soul, he shall arrive at the ineffable dwelling, he shall truly comprehend the world--this is the truth.

54

Quitting this thick darkness of ignorance he who in due time forgetteth himself, and who fixeth his mind with care on the supreme, this great noble sage no where is to be found.

55

As when one sees a rope and mistakes it for a snake he is alarmed, but when he knows it is a rope his fear is over. Thus only when fear departs, can we know the true nature of god.

56

The Divinity appears diversely to all those who look him. They who seeing see and see him with understanding shall behold him; they themselves shall become that vision and that vision, them.

57

He who comprehends the creed of the spine (cundali) what hath that sage of might to do with the embraces of a girl --nobly in this body shall the maid of beatitude alone shine.

58

The Veda taught by Vemana is known to him alone. Hear! Others know it not. To those who understand Vemana shall the one letter (Om) be a thousand times taught and permanently impressed on their mind.

59

The corporal form being burnt in the flame of wisdom the body is all vexed crushing all that desire, that (rolls about or) is afflicted in the body. If thus we behold God, this is beatitude, O Vema!

60

He is like to a meditator, like a dumb man, like to an enjoyer, like a diseased one. He who knows every state shall become Omniscient and be like the prince of yogees.

61

Is not there one man living of good position? He may live some days in comfort. After living, living and living he lives no longer. If he will know the path to happiness, let him seize that stout thief, his mind cut into pieces and prepare a dwelling for himself in heaven.

62

What is the wisdom of that man who in the house of the body cannot distinguish his friends and foes? On him who knoweth them shall Divine ambrosia be bestowed.

63

Like as water flows in its channel thus does an immersion in that knowledge of truth that arises in the mind ultimately (through an absorption in the final essence) constitute the perfect saint. Then is he like to the Ganges when her streams reach the ocean. (a correct version of awful intricacy).

64

Casting away the mind and turning it back knowing the secret of the heart and if thou fix thy mind, this is the greatest task of religion.

65

While pride of the body remains, love and the lust plunge us in the ocean of reproduction. Therefore, desire, mental enemies, senses, thoughts, deceit and fraud are all like to dream let us awake O Vema!

66

If you comprehend not the entire secret and if thy mind be not bound up to one aim, the Divine secret shall not be revealed to thee. Should it be shewn openly it would be but as the unveiling of the secret parts.

67

If we look into these our bodies let us with inner vision consider that the nature our forms possess is also that of all other bodies--with devotion do all penitents, behold this.

68

If the teacher knows not in his character, the prime teacher, he is himself as blind. The teacher who teaches the teacher is the lord of life.

69