Verses of
Yogi Vemana
Translated from the Telugu by
C.P. Brown
[1829]
YOGI VEMANA
Translated from the Telugu Verses(Mystic) If through pleasure, and the favour of the teacher, if thou quit this house with nine doors, thou shalt become the universal spirit and the universe.
81
Strife ceases when anger ceases; when strife ceases wishes also cease. The connections that lead to future transmigrations cease when distinctions are done away and when the three qualities of virtue, passion and ignorance are dissolved, beatitude is permanent, O Vema.82
He that knows not the mystical syllable, Om, never can become a saint. He that knows not the glory of god is no yogee. He that knows not the everlasting is not in a state of beatitude.83
p. 28By conquering the senses he that is steady knows the essence of god. How should a man not knowing himself will call such a man a sage?
84
He who daily and highly considers and forgets from his mind the distinctions of I and thou and he that thus liveth is the noble ascetic.85
Search and view thyself; thou art the living being. Behold the great (tatwa) existent and thou shalt become the spirit. Earth and Heaven shall depart and delusion herself be destroyed.86
He who knowing all the powers of Him who dwelleth in the dwelling shall seize his evil mind and seat it. He who can retain his body is the greatest of devotees.87
If thou apply thy heel and hold it firmly to thy anus and then seek for thy interior so as to understand the entrance of power, then if thou also cause a change in thy mind (give thy word) and determine on attaining felicity and it becomes the perfection. This is the path of perfection (or yoga).p. 29
88
By aid of the observances the mind is stayed. By wrath it is dissipated. The steadfast mind obtains fearlessness. Resolution puts an end to alliance. The mind that is removed from alliance suffers us to attain tranquillity. From tranquillity is equality he himself becomes the entire world. If he be transmuted into the universe, he is Essence (tatwa). That Essence will watch its opportunity and vanquish all the senses. If he becomes thus skilled in tatwa he shall become it himself. He shall thus be a raja yogi in lustre and shine in the world.89
Words are a pack of evils; to keep a matter secret is a virtue; avarice is like to death, loan a misfortune, an oath is an evil, words are arrows--all this is not in the least known to men.90
Why does this body a bag with nine holes in it, require convenient things and a high caste, tell me. Believe not that it is thine. Understand and say I am Brahma,91
All men are intoxicated and entangled in the six inimical causes of evil propensities. Imagining this to be the path of prudence they walk in it; but they cannot view and perceive the truth of god.92
Burning the tree of earthly ties, the wise man engaging himself in wisdom proceeds with propriety. The tree thus burnt will be very delightful.93
Seeing that connections keep the world in darkness, connections yet form a tie between man and his creator. If all these connections were dissolved, then in the true path should man see beatitude. (Loose version)94
The eye is first fixed on the path of instructions. In the midst, when we have learned somewhat the view dwelleth on our own mind, and at the last the vision resteth on him who is pure light.p. 31
95
Whenever you behold him he is looking at nothing else; he fixes his eyes with quivering lids upon beatitude night and day in one fixed manner, shall he ever learn to bow to Yama who visiteth the sins of men? What more need we say the whole way of beatitude shall be attained by Vemana.96
Unless thou relinquish vain words, the formula (of prayer and worship) cannot be learnt; unless thou relinquish the form of prayer and become absorbed in meditation the mind cannot be restrained. Unless thou restrain thy mind thou shalt not attain beatitude.97
In this filled vessel of the body with which light and darkness agree well, if we forget the sleep of meditation, however great we be we cannot know the first thing.98
He that will strive and bind all the designs, or think not on anything in his mind, but be like as a picture, this is the truly great man, whether he be in forest or town,99
He who will remain in contemplation with quivering eyelids and fail not to fix the Being in his mind, but perpetually view him--easy is not anywhere for beatitude to be duly placed in him.100
By mere thinking shalt) thou attain truth? If thou meditate not, but remain still shalt thou reach it? By thinking neither on thought nor on the absence, this is true path and beatitude.101
If thou fix the sight of both thy eyes equally and thy mind he similarly fixed, if thou restrain all external tastes and heedfully gaze, the deity shall be made evident to thee.102
Closing the external nine and mingling the internal airs with your mind, if, understanding this secret you perform the worship of the (atmalingam) Divinity, this is the beatitude.p. 33
103
Let the pure saint confuse all his connections (valenu for valenu) in this outward world in conformity to his high desires. In his outward connections be thus dissolved he shall attain heaven and beatitude (Kailasa and Mukti) .104
Quickly stop your anus with your left heel and fasten your anus and part of generation. Then set thy desire in thy mind on the unseen (secret) and behold him.105
He whose mind sleeps in abstraction is the great saint wherever he lies, the securest situation is the (destruction) retention of respiration. He who can securely loose his apertures (mudras) they being fixed of themselves becomes the chief. He is not entangled in connections; is alone the independent sage. (lit: Indifferent)106
He who maketh his inmost mind pure (or who maketh his inside his outside) and slays all worldliness, burneth his caste and casting off all qualities hath attained the reflection of reflections. He is the devotee.p. 34
107
If thou truly understand, thou cannot seek god. Then can't see him if thou move not thy eyeballs. If thou wink not thy eyelids, he will appear betwixt them.108
He who fixing his view eagerly on the end of the nose, looking into his heart, hath noble might. If he knows the path of beatitude, h becomes the exalted devotee.109
The spirit that is named unparalleled being united with the spirit of his pristine name will be destroyed in one mode. That mode Vemana will teach thee.110
He who has severed the desires of his house from him and duly in his heart is cautious; he who thus establishes his house, is deeply skilled in tatwa.111
He is the happiest person in the world who in whatever his views and in the six creeds and sects and the four asramas wavers not at any time in his walk.112
It is impossible for us to see the wondrous writing on the noble hill in our path, following the shadow of our nose. If we go to view, it is perfection. It is Siva.113
A man shall attain long life when he has learnt to low breathing (i.e. to save up some respirations daily of the portion predestined to each man). Then shall he grow, he shall wear his body through out the age of Brahma.114
He that will not be entangled in the forest of (acshara) letters but considering the (nobleness) charms of (acshara) the indestructible, and in this earth adores the prime letter (Om) this man shall become Imperishable (acshaya). This is sufficient!115
There is no distinct region named deity; self is evidently the deity. If thou know thyself thou art the divinity.p. 36
116
The whole world exists in the divine atom. The divine atom lies hid in our body The man that restrains his mind will surely attain beatitude (mucti).117
Like him who, holding butter in his hand, but not knowing its properties, wishes for ghee (which he might obtain by merely melting the butter) is he who being himself divinity meditates on God as though removed from him.118
By beholding the first of being thou shalt become united with the universe. No man is able to behold that prime existence. That prime who is the path of bliss existeth within the soul.119
He who knows clearly in his own mind that he is a part of the universe, internally and externally, the man who hath brightly learned this shall in this world attain beatitude.120
(My humble salutations to Sreeman Brahmasri C P Brown for the collection)
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