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95
The Puranas of acts are a great deep. In those acts never shall we see Siva; surely none is able to declare Siva, the destroyer of acts. Acts are vile, and vile.
p. 58
196
Vishnu, Brahma, the demigods, the munis and all the rest were nobly born and then lost their state of happiness, regularly proceeded through the state of decrepitude and death. This was through the savour of delusion.
197
They who perpetually enquire which among three Gods is the chief (or root) cannot, being fools, know the chief--surely there is a higher root of the three.
198
There are men who being unable first to perceive which is the noblest of the three, go into destruction. There is one original substance of which the three are formed.
199
200
p. 57
Every thing is called the act of deity. But there is a deity superior to this god. That god slew Vishnu and he destroyed the appearance of Siva (abhava) Surely this is the great God indeed if thou consider it well.
205
Slay Brahma, and mingle him with Vishnu. Slay Vishnu and resolve him into Siva. Slay Siva and become thyself the Siva yogee (or chief spirit).
210
Of what use is that Saiva faith that knows not the path through this universe compounded of inanimate and animate bodies and lingams, They shall not know the becoming (or the act of transformation into) Hara the eight bodied.
215
He who hath reduced Brahma, Vishnu and Siva in one shall become a parama yogee and the divinity. How can we comprehend one who thus is equal to the divinity.
217
The lingam is the great Siva; the life of the body if that creature be purified he shall attain God. Were there two paths how could the deity be attained?
221
If thou gain the favour of Siva and thereby destroy the first principle (agnyana) of thy tree (body) and cast it (ignorance) as its root (maya) and thus worship Siva, thou shalt be as a mountain and how should death befall thee?
228
The words of Vemana, if soundly understood, are surely the essence of all the Vedas. If thou do not invite and comprehend thy greatness in the five-lettered name shalt thou enjoy prosperity?
289
p. 78
If you twitch off a head of Brahma, they call it murdering Brahma. Brahma is a Vysya (a man of the third class), is he a Brahmin? If Brahma had even died would Siva become a Brahmin slayer. (This is an allusion to the base of the lingam representing Brahma).
290
Siva assumed the shape of the sharabha and slew Narasimha; which (masculine, yēdi) God is greater than Siva? Where is there one more worthy to be looked to?
291
Seeing that Vishnu abhorred not himself to be born in ten incarnations, to grow in them as to delight in them; if then thou do away the lustre of the noble married state shall thou hereby become one of the excellent.
292
Agajata (Paravati) causes him (Siva) who gave her half his body (see the mythology) to be slain (i.e., her worship as shacti, supersedes his)? If he cannot revenge this cruel is he man and not a woman?
326
What did Parasurama gain by slaying his mother at his father's advice? Was he not deprived of all shadows of refuge to stand by him and driven to malayadri?
331
He that eats dogs (quells his passions) is the (linga) Janga Teacher. He that eats hog (quells his bodily lusts) is the Parama yogee. He that eats the elephant, how wise must he be!
360
Among men who are born in the belly that contains urines by the churning which is the lowest and who can be marked as the eminent?
361
The leaf of which cupid has delighted to eat the golden lace that vishnu born from the lotus navel wears round his chest (Lakshmi), the little locket (box) which men ever delight to open and gaze into the hillock that is ever lovingly hidden, the cup from which Brahma daily drinks with thirst, the crystal vase that princes delight to light up, the fair diadem of Siva who seeks alms with a dish under his arm, the box of love powder with which even saints are charmed (or for which they long), it makes the mightiest sing and talk and dance like the fool and sports with them. Can there be any greater assembly of mischievous charms? (a beautiful and easy song)
363
Born by copulation and growing up thereby, he lives in coition (lit. becomes it). If thou canst lay aside the practice of this thou shalt attain the pair (Siva & Shacti).
66
When breasts are budding she is worth three millions; when her breasts are swelled, one million; when her breasts are flabby, she is not worth a farthing,
367
Woman is the mortar in which men pound to wear it out. But they weary themselves and begin to fall over her thighs throughout the world.
368
Him who loses his langoti, they deride as a monkey, drew him mad and hoot him off. Yet will not you loose your langoti in the very presence of your wife?
370
The forehead .of him whose fate is there written, is but small. The inscription in the forehead of the forehead eyed Siva and the common destinies of men are all easily erased by rubbing the forehead.
374
In urine are all bodies born. What matters your caste, and what is your intrinsic nature? He that ceases from envy and knoweth the abode where truth is placed, this is the noblest of men.
375
The hill over the womb and the slit in its centre are the long and short foot. Thus they seem mighty bands; enjoy sweet coition and be happy.
77
If one's wife comes and consents and another's husband comes and shove it in. O how it hurts, cries the lady with her mouth; but he replies it is home (it holds).
378
The pest of the anus is known to the whole race; it cannot be loosed; the pest of the tongue is life (i.e., food causes life). The whole world is subject to these inconveniences of the tongue and anus.
379
When we behold the body of a woman we are agitated; but cannot perceive the nastiness in her belly. To what end is this body that lives in defilement.
380
Your wife was born from the (urine) of her mother and father and the son is produced from the (urine) of the wife and
p. 99
husband and yet what delight (a pun with) they feel in this (urine) life.
381
The smell of lust in a woman's body causes an emetic; let us not enter that leaky hovel. Surely there is little pleasure in joining thyself with thy wife.
382
Look on woman--when the period of life arrives she is menstruous; from time to time the menses regularly occur. Then what is the name of the woman and what has it to do with time.
884
Caste is a pariarism, a wife is a parcel of mala mutra ( shit/ piss ). Can love be produced in the body towards such a wife? The mind through spiritual knowledge becomes a form of God.
386
Foul defied cry they, ignorant of the source of that impurity. Defiled doth she retire to a corner. If she bathe in water the fourth day, do that impurity depart? Never shall it leave her.
387
Does not impurity flow from the nine orifices of the male? Do not they perceive it? How can a woman be so defiled as to be aside from men--surely all bodies are one.
388
There is no sweetness in the foulness of the loins. Yet there is some good in the secret parts. Will the defilement of impurity leave us merely by bathing?
395
One man chews and spits her out not caring for her. When he leaves her then a poor paramour wishes for his chewings; will not dogs lick the platter made of leaves which you eat of and throw away.
396
Though a fine wife's breasts be lovely let us think through the force of sin, on her breasts before now we have ourselves sucked comely breasts; let us not now think on breasts.
399
The shame veiled in a word hides in the mind. The shame that is concealed by a petticoat is unfit to mention. But open shames are our seminal connections. Our shame is less as the cause is greater.
405
The Vaishnavites are saws in the assembly of kings (causing dissension). These are the chief gamblers of gamblers. They know not counsel but are swift in their eagerness for wealth.
407
Why should a pearled tire (papita) be given to shaven widow instead of to a wife possessed of all charms? Why should a lame horse have a tasselled saddle.
409
Taking fire in their hands yet scoffiing at God, the Brahmins have become debased; wandering in many diverse paths, all the Brahmins are ruined.
410
The leaf platters of Brahmins are the share of dogs of the street and the platters of pariahs alone are honoured. The platters thus honoured become the share of Brahmins.
411
A Brahmin will eat bone-food in which pounded skeleton is mingled. A married woman becomes a pēratālu. These give up their caste and character through excess of avarice.
412
What sort of caste is theirs who swallow the bearings of those demon--gods that devour palmwine and flesh. Thou with faith worship Siva they fail of becoming happiness.
413
Thou in the great destruction (the pralaya) all men were destroyed by the servants (pramatha) of Siva, yet have the Brahmins become enable to comprehend this.
p. 107
414
The Vishnava sect is mere talk. There are no others more fallen than these wretches. Shall beatitude be attained by any sinner? (lit. by all hard men).
415
By birth a soodra--how can he become perfect (the best of the good)? The soodra state to a woman in every respect--his mother being a soodra how is he a Brahmin?
416
Whose son in this world is Brahma? If thou enquire whose son is Vishnu; if thou plainly enquire whose son is Siva? Men are ignorant of shame who dare call these persons gods.
417
The mother of the (setti) washerman caste washes menstrous garments, their father, great as he carries about grain. What is the pomp of these sons of asses?
418
Rambha, the celestial dancer seized the Somayaji (scorned him) and disgraced him, she covets with the somayaji, casting him down. Thus was it that this fellow gained the fruit of his sacrifices.
p. 107
419
A man may get the title of dasari if merely has the fancy. He may be called jangam if he will give up a regular life. But he cannot be called Brahmin by any means.
423
First by plunging in water Brahmin loses sight; by roaming he gains nothing but giddiness, by howling out the Vedas he turns into a dog.
424
If we take no food, the fire within the belly feeds on its own impurity. Then how shall he become pure who fasts and thus devours foulness.
425
One may wear a longoti, and wish to have himself a mini but cannot cease from the cupidity of his heart; the semblance indeed is one way and the heart otherwise.
427
Like when a frog when beholdeth a snake that snake swalloweth the frog with great eagerness. Thus is the soul absorbed in worldly pursuits--who can extricate the frog? Vemana knoweth how to free it--are thou involved in worldly pursuits? This book shall release thee.
428
p. 109
The verses of Vemana well considered admit of a thousand interpretations. If thou think on these, this shall produce refined wisdom in thee.
429
Let us look upon the fair assemblage of eighty four lakhs of animals as clearly the sons of Brahma; if thou attain wisdom thou hast the divinity.
434
As long as the body lasts we must alternately sink and rise in contemplation regarding the shacti or creative power. When her protection leaves us we begin to wish for it not before.
435
Casting out from the ship the seven dhatus, five pranas, six passions, eight (5 bhootas and 3 gunas) and one delusion, the king mounts the vessel and goes about. This is tatwa.
441
Between the Ganga and the Yamuna (i.e., the two nostrils) there is a maid (spine) like a golden image, If thou unite thyself to her in love (i.e., meditation) without fail hereby shalt thou attain beatitude.
442
p. 112
Few millions of goats died; only did one monkey mount on a leaf when ten millions of those monkeys died, a fox cried co, co--This riddle signifies.
Aja a goat Aja like wise means Brahma
Hari a monkey, Hari also means Vishnu
Siva a fox, Siva is Shiva who ultimately survives triumpth.
448
When acquainted with the path of great construction of the body (acunchana) if at any time thou disregard the moola bandhana all the old men in the world shall become youths. (This mystic fooling signifies that what is apparently the meanest is of the first consequence)
450
Maya is not in fact the daughter in-law. She is the wife of all men in the world. Behold, she is gold, but such as cannot be plundered (nonsense, useful for words).
451
Brahma became a horse Siva (Bhava) became the saddle; Adi Vishnu became the stirrup. He that mounts on this stud is either female or male. I know not which.
452
The men subject to passions, on one side serpents (passions--indriya), crows on one side, the nine large tomcats (animal senses) on one side; the nine large paths, being restrained, the light (the soul) departed to the external, the tiger (ignorance), the fox (delusion) rose up and gazed; the dog (mind) perished--the men of the woods (apes) cried out, the soul has become Him, Him.
454
The spirit that is named without equal, having slain the being that formerly bore his name, and again caused him to return into life, Vemana can render his image (or brother) stable for ever.
456
In the earth a frog (the mind) seized five serpents (passions) and suddenly swallowed them. What is this? Two
p. 116
men of the woods (apes i.e., wisdom and ignorance) came and by themselves of themselves swallowed their young (their acts i.e., annihilated them), to a fox (delusion) in the Iron age cāmadhenu was born. In what way was this? Possessing intellect there was an infant that chewed; what was this marvel (wisdom absorbing ignorance). In seven modes of existence, (mahattu, ahankara, shabda, sparsha, roopa, rasa, gandham) mercilessly was might (delusion) produced and agitated men. What is this? The all knowing sages that have declared this, listen to them O Vema.
457
What is the mystery of a fly that screamed out and swallowed a bed? How was a mace produced in jasmine blossoms? Amazing, on a (marri)neem tree (ignorance) plantain fruits (wisdom) were produced; how was this? What is that dancing that the flower bodied woman knows. How did the five coloured parrots have power to swallow five mountains. Thus have the wise of old taught, listen O Vema.
58
p. 117
He who comprehends the preceding three verses and can explain them truly he shall see Siva. What is there unknown to thee?
465
A girl is smart powder; but divinity is grain flour. The future state, in its excellence is fine calama flour. Can sages know the excellence of such flour.
468
Quitting the bonds of the body he cannot go forth. Sargnee (Vishnu) walketh with delusion as, with his wife. If he, so mighty, is thus ensnared, what power had men to release themselves?
473
He who eats lime (of stone or shells) possesses the philosopher's stone, chunam that exceeds in the touch of gold, is better to Brahma and the rest.
474
Lime is the best of all matters. Lime displays the present world in the earth and it also shows us heaven.
475
He who eats lime will be delivered from the ties of relationship which shall all be calcined; can it remain permanent? (lit. in the path) To Vishnu, Siva and Brahma never have any power over lime.
476
By eating it have the demigods and munees attained immortality. But they who see and scorn it derive then beauty from it. When men eat it they become demigods.
p. 121
478
If a horse eat lime, it will grow great. How should it hereby attain and nourish the truth of desire. If a horse eat lime it shall become wise.
479
What is the purport of this world? Horse is the victorious steed. The horse is the highest of blessings. Horse signifies a pure substance.
480
There are seven living beings. The eighth (maya) is not living--all the mighty are in anxiety. If thou look into thy thought all words vary. (raving foolery).
481
If after mounting this creature, the horse, he cannot manage him, the tatwa yogee is in trouble. Let him mount the elephant of knowledge.
484
Maya, the wife laughing, the husband is weeping (the soul), the wife delights in adultery. That adultery pervades all nature.
485
A wife (maya) who hath no figure loves her husband, a man void of vanity is a stabbing hero, a man who is diseased becomes a soldier of God.
504
Food puts an end to difficulties; food alone is the dwelling of life, beyond all other things. Are there any in this earth who desire not food (instance of comparative?) If there be any, they must be none but Siva (Ugrudu).
519
Harischandra drawing near in truth, in former time, established himself in eternal fame. Truth is the chief grace of kings.
521
They mention not their own conduct but say Dharmudu (yama) is vainly given to anger. They listen not to a word in due season; but talk and chatter ultimately they shall fall into his burnings.
525
With this vile mouth defiled with spittle let us not read the shastras or Veda. Consider are they not thereby defiled.
546
Our own kin (passions) are foes to us and our own virtues are our nearest relations. He who knows his own thought and that of his foe; this man is assured by Siva. (that is who thoroughly knows the good and evil propensities of his nature).
550
Manifest in the world was Guntupally Muttadu gifted with noble virtues. By means of bestowing food and through worship of God, was he absorbed in the Deity.
553
The sinner that interferes with the charities established by himself or others, he shall for many years be repeatedly born in the earth as a worm and suffer misery,
554
Say not he is there or here. Vishnu dwells through all places shining in splendour. Behind him does the serpent follow the course of his chacra.
555
He has given some creatures feathers as a covering, tails to others, clothes to some, and leaves to others. Thus has God provided for all,
561
p. 140
If thou eat a powdered bar of steel in medicine. it will make thee pure; if thou eat a bar of steel, disease will be removed. A bar of steel is thus superior to the tree of desire.
570
The wife that answers again to her husband is a bitch. The husband who persists in being coupled with her, these are like a pair of swine that tumble together into the mud,
577
Woman is like a box containing a young serpent; if thou put anything in this box and after closing it, thou try to pull it again she springs out as a great serpent.
586
Vemana is like to a man without food, void of anger, in every place at every (word i.e.,) moment, also in the form of verse has he spoken decidedly and so that it might be understood by all, in the earth he assumed the form of Siva, who is there who, time after time, is equal to Vemana?
598
p. 146
God causes us to possess the skill of composing verse. With apt skill and correctness, Vemana having duly performed (sandhya) draughts, (nishtha) meditation, (homa) oblation, and offering of water (tarpana) to the manes has had the happiness to compose it.
12
All the excommunication of a Brahmin departs by the (amrita) products of the cow (panchagavyam). The faults of a servant are removed only by punishment. The impurity (menstrual) of the Lingayath is all removed by mere smearing with ashes.
629
They say that the crow is the most degraded of birds. At the time of marriages they will not let the crow approach. Then why do you place food before it and salute it?
638
When snakes are performing coition, you may catch them cleverly (unrivalled) and in a wonderful manner. But you cannot get the obstinate together and seize them with a prepared heart.
648
p. 160
The woman who holds her husband's words as the chief good and who loves her lord with affection shall by burning her body fully inherit heaven.
649
Those senseless corpses who give alms to the re-born who have separated themselves from dung and urine, these shall be produced again weeping and in sin nor released from transmigration.
650
He who after having been imprisoned in the ties of oxen, wealth, women and sons, is the agent in releasing himself, there from, can his glory on his virtue be comprehended even by (Sridhara) Vishnu?
651
These sinful men who having it in their power to give up the restraints of their children, women, cattle will not yet cast off these ties, these are void of shame and of manhood
652
p. 161
The whole race of man is in possession of twelve fruits. (that is, men receive in the next birth twelve percent on the sums they bestow in alms). But whatever they bestow on Brahmins shall return to them with thirty six percent.
681
If you powder nitre and tulasi (buds) together, amalgamate then upon gold; mix the milk of the dushta plant and mingle these upon a plate of copper which will thus become gold.
682
If thou pour milk in and boil it the tin will shine. If thou observe the proper moment and take it off the fire, it will turn to silver. This is no lie but the truth, Iswara.
709
He will bestow on the vile and the jesters; he will give it for a pariar (dalit ), skin, the son of a pariar; or to the drab of a fair, he bestows not on the excellent.
711
p. 174
They talk as if life were eternal and pride themselves greatly, the fools. All beings are as sheep bound for sacrifice before Yama.
716
If life have passed away for even half an hour, hath even Brahma himself power to vivify him? Hath Brahma then power either to slay or cause to live?
721
The verses of Vemana may be interpreted in a thousand ways if thou closely consider them. By reading and again reading then thou shalt attain curious wisdom.
722
All those excellent ones who have read with sound sense a verse uttered by Vemana, these shall be exalted to dwell on the head of Siva (Somu); let then with thorough consent study them with wisdom.
754
Women perform (pettu) sraddha (funeral rites) to women; what witness is there in women to do this. Then performing (iduta) it to women, better it performed to stones!
757
To the funeral feasts of widows, why instead of inviting widows, why do they invite Brahmins; to the funeral of a married woman ye invite married wives.
788
What does the dog know of the linga priests, God? What does the fox know of one meal a day and fasting? What does the obstinate fool know of the path of beatitude.
813
You put Siva, source of the Ganges, in the palm of your hand; and yet roam to the holy streams. This is like possessing butter and yet searching for melted butter.
814
Why go to Mecca? Why return thence? Is not the only lord here with us? Allah Mohammad universally exists in his fullness. (spreads undivided, animates unspurt)
815
The fool binds a linga to his throat, and this also being insufficient he climbs the mountain to visit the linga shine there at. Such a one can see beatitude?
820
By going a pilgrimage to Banares, and bathing on the Ganges ye indeed suffer hardship but shall never attain heaven. No more than a buffalo calf can resemble a cow by merely following about it.
821
If a fellow has gone to Banares what shall we say he has done? What if there had been something to cause his death and he had died on the road, his mind truly might still go to Kasi, but never can attain the better world.
822
p. 200
If he who go to Kasi with great enthusiasm when by the wisdom of God they change their bodies, in transmigration he gives half his merits to his wife, and has only half to himself.
823
They who go to Kasi, get trouble and nothing else; why should ye roam merely to get an itching in your feet. Will not women also for hire get water and bear it about for hire?
824
A dog that has gone to Tirupati does not become a lion. A pig that goes to Kasi is no elephant. A whore that goes to the Sri Shylam is no modest woman.
826
He who calls himself a yogee, and gets together some of the components of yogeeism, and kills those who are in the world--that yogi who roams and robs men is no yogi but a (Ogu) vile wretch.
p. 201
827
He who holds himself (a Paramahamsa) a perfect ascetic, by rarely wearing a dress and longs for the wealth of others 's no ascetic but (Parahimsa) death itself.
828
Postures and the like, bathings in the worship, pilgrimage to Kasi or a system of good works unless thou stay thy mind however many such paths thou walk, know that they shall avail you nothing.
829
They will journey on pilgrimages to Kasi and the bridge of Rameswaram. They can hereby behold piles of stones but not heaven, not even one of them.
832
Plunging, plunging and plunging in holy streams, squatting and squatting in meditation, talking and talking, charms becoming leaner and leaner, roaming, roaming, roaming and roaming from sanctuary to sanctuary--ye turn giddy and are ruined.
832
The impurities in the belly being the vilest of all, is the juice of food worse than that? Those therefore who fast, are fools unable to form comparisons.
834
He ignorant of the being that dwelleth in the body, wanders in other pilgrimages is a fool. Does not a jackass thus roam bearing a pack saddle.
835
p. 203
That world hater (or recluse) who is attached only to using the words of stubbornness, no-where shall he attain the power of quelling death (yama). The recluse of the iron age is vile as the drinker of palm wine.
836
With their matted locks a fathom long, and their smearings of ashes, they forsooth are able to dispute the day with cupid himself and after all their very garments become the property (petticoats) of whores.
839
If you see among harmless cattle, one handsome ox with horns, it is indeed superior. But is wisdom attained by the mere shaven baldness of the sanyasi? (who only resemble helpless widows in this fancy)
842
While all the precepts declare Siva to be the divinity, they seek and worship other deities; surely Bramins are in the path of destruction.
844
p. 205
Woe to the world that is full of the destruction of souls. But first the woe to the Brahma! View all the Gods! Woe to them all.
845
They call Brahma the author of the writing of fate in our foreheads. Perhaps Brahma, who dwelleth in the lotus (wrote) destined that his own head should cleave to the hand of (Bhava) Siva! (Siva smote Brahma on one head which was separated and cleave to his hand.)
846
Those who believed in Siva have all become the share of the earth. Why then these disputes and discrimination of Gods. All the faithful to Vishnu have fallen to the shares of white ashes.
849
The skill of the laundress (who recognised the owner of each vest) is more than that of the bookworm. Better is a dog than Ganesha the dumpy king; noble is truth than all the Gods in the world.
850
If we know ourselves, the Veda would be all fooling to us; a mizzling rain is all folly to the store of grain; publish thou in the world O Vema that the six sastras, and the Puranas are mere infelicity.
851
All those of the race of Brahma are fallen creatures. Those of the race of Rishies are ruined. Will they call near them these hateful wretches nor detest them.
853
p. 207
In the thousand verses thus composed by Vemadu, many as are the bad, equally numerous are the good. Secrecy gives a charm to beauty and obscurity to wisdom; should not a lovely girl lie exposed naked on the couch.
854
Like mad foxes do the Bramins read the Veda perpetually howling it out. They know not its meanings. But Vemana knows the entire essence of the Vedas.
855
All yagnas were invented for the sake of discovering the fornications of a wife and the periodical ceremonies to the end of knowing a mother's adulteries In so vile a way was the chapter of ceremonies invented.
856
The height of excellence is to abstain from slaying. Thus say the Bramins, lords of earth and still commit slaughter of animals in sacrifice. Better is the chandala who devours dead cattle.
857
p. 208
They pinch and scrub their halters (nose ropes) and rub themselves to remove all dirt, and pour water into their privities. By thus cleansing the whole body do they attain felicity.
858
Pauper Bramins meet together and recite babbling charms and talk saying they will perform the initiation of a boy into their caste. Like the crow that has drunk the washing of rice and goes on crowing.
859
Why take thy caste and pride thyself on it? Yea and what is the (twice born) Brahmin?
860
If ignorant of service how can they become slaves? Ignorant of the Vaishnava belief how can ye be Vaishnavite? While living, why do ye suffer burning like corpses? (i.e., smear yourselves with ashes)
861
If the pollutions caused by a birth or a death be real, and if the qualities communicated by that touch be destroyed to what end is it for a soul to become a hermit.
864
The noble Brahmin goes to eat the vile funeral cakes of the ruined wretch. The Brahmin's wife haunts the marriage house; first they lose caste and then character.
865
In the night of ignorance doth the goddess of delusion wear her petticoat and conceal herself; in the daytime of wisdom, when about her work she looses her petticoat; this is no prostitute but an edged sword in the hand.
866
They are puffed up and cry I will perform a sacrifice, these who fill their bellies with the liquor vulva, these sons of whore brag nobly in their assemblies.
p. 210
867
He calls men sudras and says begone thou sudra; this is a pariar worse than a pariar. If he says I am a twice born does he thereby become one?
868
Born and dying in ignorance of his prior state before all men, are they ensnared by their lusts? To what end do they leave wisdom and roam the earth.
869
These heroes--the Brahmins, Kshatrias and Vaisyas and Brahma, Vishnu and Siva all these are beasts. Ignorant of the divinity have they adopted forms thus diversified,
871
p. 211
Those who abuse the practice of wearing ashes on the forehead, that is, the Vaishnavites yet perform their funerals with fire and thus become the portion of the fire. They the Saivites who equally abuse the wearing of earth, by burying their dead become earth.
Thus the advantage of all their mutual abuse discovers itself in their shame,
872
However great the spell be, not even Brahma can utter it undefiled with spittle. But with what mouth is it they talk of spittle and defilement thereby.
873
While the fire in our body is ignited and burns, to what end do (the Vaishnavites) burn their corpses. By merely burning does he become mighty?
874
To put cord over the neck as the Lingamites and then to suppose that their soodra-ism has departed, this is mere (inferior sense) folly; if thy mind be not settled, will a cord give thee caste?
875
p. 212
Wearing a silk vest and putting the Vaishnavite streak on their forehead, the Vaishnava sect has exalted its head in the earth. By the contrivance of numberless fopperies has the Vishnava sect been ruined.
876
If thou eat the body of a beast that eats pure grass they call you a pariar. Yet if he eat fowls and pigs (which are the foulest of feeders) a man is called wise.
877
If you go seasonably to the abode of Ranga (in the Cauveri) you will find the charming smell of toddy. Truly this is scorn of the lord of the world. (The Vaishnavites drink toddy while worshipping.)
878
In the house of the body a wild fire blazes with hunger; why should you burn your bodies? This is mere deception or perhaps this is punishment inflicted on the Dasoos.
79
They find fault with the well used by the village and are delighted with the water in which a holy man's feet have been washed. What profit is there in foot washings?
881
A parcel of old whores (windows) join together in this age and through devotion to Siva forsooth go on dancing. Shall such hypocrisy obtain them felicity.
886
Binding the linga fairly on their body, but unable to fix his faith on that lingam, failing of beatitude, they perish in their folly.
887
All those who trust in Vishnu fall to the share of white earth; to what end are these disputes and sects (dissensions) in religion. The Lingadharies become the portion of earth,
888
When he proceeds from his mother's womb, had he a lingam along with him? Then what a joke it is for him to wear one afterwards.
889
The Vaishnava sect puts on a silk turban and silk vest, and is puffed up in the earth. These are mere semblances and the emptiness of the Vaishnava creed,
890
Unable to know the great secret, they continue and frame religions, and merely give sorrow to each other, like as a dog that is agitated at the sight of a mirror,
892
A pariar eats flesh, all other people eat fat--are not they one caste? They do not see that all castes are in fact one.
894
When people see those who wear ashes they imagine that they contract inequity from them. When they see the Namadharies (Vaishnavities) they consider it healing. What are the ashes, and what the white clay (of the Vaishnavites) in the eyes of the supreme.
896
By slaughtering the animals that eat grass men become pariars in the earth. But what sort of caste is that, that eats pigs and fowls (as the respectable classes do) that devour the dung of all?
897
If men in the earth choose to take pipe clay and soften it well, then put it smoothly on their foreheads it is merely a mark, and thereby men cannot become Vaishnavites.
898
p. 217
Though thou put on the mark and call thyself a (servant) adiya as the Vaishnavites do and eat chewed pawn, bow down and call thyself a Dasee--This is all merely a means of subsistence but no ground for happiness.
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.
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?
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.
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.
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.
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?
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.
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.
940
Behold! Brahmins, Kshatrias, Vysyas, Soodras, even Brahma, Vishnu and Siva--these are beasts. In ignorance of the divinity have all these forms originated.
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!
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.
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. ( NALA IS A CREATION OF ROTHSCHILD )
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.
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.
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)
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.
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.)
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!
1000
If you one day put your anus in your hand and wash it, what have you gained? How much so ever you wash the scales off your teeth, will its stink ever depart?
1001
p. 241
Of gifts, the gift of food is the noblest. In music, the melody of the Sama Veda is the sweetest, In meditation that of Siva is the noblest.
1007
He that is unborn (Aja, Brahma) shines betwixt Vishnu and Siva, and in the midst of these does the yoni shine; It possesses a peculiar kala which however is unperceptible.
1008
When one life is past the fool shall again be born; again shall he love and again feel affection; again shall he roam the countries and villages like to a homeless monkey.
1012
In the five faces of Siva the five letters (na-ma-si-va-ya) produced; by them is the world supported. Then how is it that they fail to praise the Five Faced.
1022
Do not Siva (Shambhudu) slay and restore his son Viswamitra to life. Did not Vishnu revive his son Manmatha? The Vedas give numberless meanings of these stories.
1023
p. 246
A thousand and thousands of the leaders of fishes who caused the Vedas (nigama) to float on the sea, to churn nectar beneath that hill did he place three thousand firm tortoises, a thousand tens of Krishnas to see the shepherdesses in the shepherds' hamlet, four thousands of Narasimha incarnations to tear the breast of the Rakshasas, to slay Ravanasura, ten thousand Ramas, Parasuramas, ten thousand--if thou ask where is Siva, He who in the form of Vishnu underwent the incarnations. He dwelleth in Kasi.
1027
They think on the mantras, but know not their meaning. How are those twice born who are ignorant of the meaning. He who comprehends the signification this is the only Bramha Rishi.
1028
The wild melon leaf is still more poisonous than the margosa. The heretical prathama shakhi (sectory) is more venomous than a serpent and a black complexioned Brahmin is worse poison than musk.
1029
By not quitting the assertions (violence) of the eight creeds, the holy have all become ruined. If you hold dung in your hand why cleanse it externally.
036
Born in the rishi tribe, thereafter they are exalted in the gotra (tribe). They are not descended from Brahma, how then should they be Brahmins?
1037
Those sinful ones who undertake to walk in luxury eating and resting, and hard conduct--these shall not escape being bound in hell and cast into the mills of Yama.
1040
Brahma has given wealth to one man and a liberal disposition in the mind to another. May Brahma perish and his wife's marriage cord be broken at the wharf.
1043
He made the waters of the sea salt. He made the man of wealth avaricious. The acts of Brahma are acts of ashes.
1044
p. 251
Beholding the craft of women, Bhairu Siva (Dog headed) refrained from marriage. So did the Big-bellied. Anjaneya (Hanuman) from his birth bound his langoti tight.
1045
Time and fate are boundless. Let us not oppose them but conduct ourselves as they lead us here on earth. Leave Brahma (Vidhi) in his eternal sleep and dream. O! ye idiots all! walk; O! men in the ways of beatitude.
1046
While you perform the worship of the shakti (inferior Goddesses) how should the Savitri (holy verse, Gayatri) continue on the earth? Sin is produced. Do not seize and punish it.
1047
If a noble person comes and kills a cow, his crime-can by no means be evaded, and at last, he is surely to Yama as a goat bound for sacrifice.
1072
In the Linga sect, a set of hypocrites has arisen and these having handsomely reviled one another are all turned to dust by the Turk tribe to whom their discussion render them easy converts.
1073
A man is distinguished in the world, and becoming himself a great somayaji is born, a brother to the village god Potarazu. But you may consider him as merely the vile goddess of death to the rams that are sacrificed.
1075
He that hath not subdued (slain) his mind as we still further consider, is lower than a pariar, O man! death (naraka) shall befall (lit. come to) him after death.
1081
Surely these vile tenets (Veda) are mere contention. The words of Vemana are knowledge (Veda). Verify none can show you any good. Though good were taught, you would not do it. If a man did well this would be the perfect man.
109
p. 267
Surely the Vedas are all mere contention. Let ashes fill the contentious man's mouth; surely the vanquisher of the Vedas is Vemana. Surely it is our great object to know what is true happiness.
1133
Look at your wife. She is shackles on your leg. All your children (in a row) are the rivets. All connections are like to a prison as you consider them closely.
1180
He who in the budding of prosperity gives the gifts of a virgin (kanyadan), at the last the region of holiness shall be attained by him. This is the secret of Vedanta.
ARE THESE VERSES THE VEDAS OF THE TELUGU PEOPLE, BY ANY STRETCH OF THE IMAGINATION .
Let me quote from my post below-
I have interviewed lot of Telugu Indians aboard who were Indentured slaves- a lot of them in South Africa—the NAIDOOOS, the GOVENDERS , the PATIYAACHIS, the MOODLEYS . I went to their homes and talked to their grandfathers.
Some remember as TERRIBLE GUNTUR FAMINE in 1832. They said there was NO cholera or small pox—it was DELIBERATE famine created by the white invader.
Most of the Guntur , Masulipatnam (Machilipatnam) Indians were farmers and weavers. Masulipatnam was the the first trading settlement on the East coast of India established by Rothschild for his British East India Company. The famous Muslin cloth was created for the ancients Greeks at Masulie ( Maisolos ).
60% of the people of Guntur area when the exodis started on British East India Company ships. Sir Walter Elliot writes that the famine of 1833 and the following epidemic had prostrated Guntur district and that "a man in perfect health was hardly to be seen anywhere".
The superior Indian weaver’s cotton fine cloth ( below ) has no buyers in Manchester and Lancaster thanks to Rothschild controlled labour unions.
The Rothschild stooge President of the Blackburn Chamber of Commerce said that "the manufacturers of Lancashire should carefully watch the doings of the Indian manufacturers, they did try to place artificial obstacles in the way of development of this cotton weaving industry in India.
The legendary Guntur famine of 1832–1833 followed by DELIBERATE crop failure as well as excessive and uncertain levels of taxation on peasants. The ruling British East India Company took no measures were adopted to formulate any general system of famine relief or prevention.
WHO WAS THE COLLECTOR OF GUNTUR WHEN THIS HAPPENED --
NO PRIZES FOR GUESSING THAT IT WAS CP BROWN, THE R STOOGE -- BUT HEY, THE BESTESTEST FRIEND OF THE TELUGU PEOPLE .
AUR BANAO -STATUES ,UNIVERSITIES , POSTAGE STAMPS --
PUJA BHI KARO SAALE KA !
Deliberate famine and loss of buyers of superior and cheaper cloth led to the mass exodus as SLAVES .
CP BROWN KI JAI !
When the local people came to know of the deceit of CP Brown he ran to England .
He then came back like a thief low profile to Madras in 1838, pretending to be a translator of Persian for British East India Company and joined as a member of the Madras College Board. He was now involved in polishing up Urdu— to divide Indians further by religion.
CP BROWNs FATHER REV DAVID BROWN WAS A CRYPTO JEW. HE WAS HANDPICKED BY ROTHSCHILD AND WAS AN EXPERT IN HEBREW .
David Brown converted the temple of Bullabpur ( at the ghats of Sehrampore ) into a Christian church . William Carey, Crypo Jew Joshua Marshmann Marshmann , William Ward and Raja Ram Mohan Roy used to meet here .
TO BE CONTINUED - 
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Why is Putin toeing the Zionist line of History of Hitler Bashing?
http://rt.com/politics/226707-russia-putin-auschwitz-history/
Thanks,
Naveen