Bhartruhari Sataka Trisati - Neeti Satakam - Malayalam

ഭര്തൃഹരി is celebrated for the ശതക-ത്രിശതി - three collections of roughly a hundred verses each: നീതി ശതകമ്, ശൃംഗാര ശതകമ്, and വൈരാഗ്യ ശതകമ്. These are among the most quoted സുഭാഷിതാനി in Sanskrit literature because each ശ്ലോക is compact, memorable, and rooted in lived observation.

Among them, നീതി ശതകമ് is a handbook of നീതി: wise conduct, discernment, and ethical practicality. It does not speak in abstract ideals alone; it speaks to how people actually behave - how learning can swell into ego, how power attracts flattery, how money reshapes relationships, and how speech can either heal or burn. That realism makes it easy to recognize yourself, and therefore to correct yourself.

The work is timeless because the inner forces it describes are timeless: മത്സര (envy), സ്മയ (pride), അബോധ (confusion), തൃഷ്ണാ (craving), and വിവേക (discernment) operate the same in every age. Whether the arena is a royal court or a modern office, whether gossip travels by rumor or by group-chat, the same patterns repeat - and so the same remedies remain relevant.

Many verses have become everyday proverbs. People quote phrases like വാഗ്ഭൂഷണം ഭൂഷണം (speech as the true ornament), വിദ്യാ നാമ നരസ്യ രൂപം അധികമ് (knowledge as a person's greater beauty), മൂര്ഖസ്യ നാസ്ത്യൌഷധിം (no medicine for the fool who refuses correction), and പ്രാരഭ്യതേ ന ഖലു വിഘ്നഭയേന (great work begins by moving past fear of obstacles). The imagery is vivid and the meter is musical, so the lines stay in memory and come up naturally when life presents the same situations again.

ദിക്കാലാദ്യനവച്ഛിന്നാനംതചിന്മാത്രമൂര്തയേ ।
സ്വാനുഭൂത്യേകമാനായ നമഃ ശാംതായ തേജസേ ॥ 1.1 ॥

ഛംദഃ (അനുഷ്ടുഭ്): This is in അനുഷ്ടുഭ് (ശ്ലോക) Chandas/Meter: 4 പാദാഃ, 8 അക്ഷരാഃ per പാദ (32 total; commonly written/recited as two 16-syllable half-verses separated by `।`); പഥ്യാ cadence often ends as pAda 1/3 = `x x x x L G x G`, pAda 2/4 = `x x x x L G L G`; a common യതി (pause) is after the 4th or 5th syllable in each പാദ (separate from the natural pauses at `।` and `॥`). ലക്ഷണ ശ്ലോക: ശ്ലോകേ ഷഷ്ഠം ഗുരു ജ്ഞേയം സർവത്ര ലഘുപംചമമ് । ദ്വിചതുഷ്പാദയോഃ ഹ്രസ്വം സപ്തമം ദീര്ഘമന്യയോഃ ॥ - this mnemonic says the 6th syllable is ഗുരു and the 5th is ലഘു in all പാദാഃ; the 7th is ലഘു in pAda 2/4 and ഗുരു in pAda 1/3.

Meaning (പദാര്ഥ):
ദിക് - direction; space
കാല - time
ആദി - "and so on"; etc.
അനവച്ഛിന്ന - unbroken; uninterrupted
അനംത - infinite
ചിന്മാത്ര - pure consciousness alone
മൂര്തയേ - unto the embodiment/form
സ്വാനുഭൂതി - one's own direct experience
ഏക - one; single
മാന - measure; standard
നമഃ - salutations
ശാംതായ - unto the peaceful one
തേജസേ - unto the radiant splendor

Translation (ഭാവാര്ഥ):
Salutations to the serene radiance - the embodiment of infinite pure consciousness, unbounded by space and time, and realized directly as the single standard through one's own experience.

Commentary (അനുസംധാന):
Before offering worldly counsel, ഭര്തൃഹരി bows to ശാംതി and സ്വാനുഭൂതി: calm awareness verified by direct experience, not by the noise of opinion. He invokes ചിന്മാത്ര (pure consciousness) rather than a particular ദേവതാ because നീതി is meant to be universal and non-sectarian - the foundation needed is inner illumination, whichever form of worship one follows. This is similar in spirit to the ഗായത്രീ മംത്ര, which turns toward the light of സവിതൃ (the illumining Sun principle) and prays for awakening of understanding - ധിയോ യോ നഃ പ്രചോദയാത്. The Upanishadic vision also points to this formless basis with statements like സത്യം ജ്ഞാനം അനംതം ബ്രഹ്മ and പ്രജ്ഞാനം ബ്രഹ്മ; and ആദി ശംകരാചാര്യ repeatedly turns the seeker inward, for example in നിർവാണ ഷട്കമ്: ചിദാനംദരൂപഃ ശിവോഽഹം ശിവോഽഹമ്. In modern life, this looks like anchoring yourself in clarity before action: pausing before replying to a heated message, checking facts before forwarding a claim, or sleeping on a big purchase - so choices come from steady തേജസ് (inner light) rather than agitation.

ബോദ്ധാരോ മത്സരഗ്രസ്താഃ പ്രഭവഃ സ്മയദൂഷിതാഃ ।
അബോധോപഹതാഃ ചാന്യേ ജീര്ണമംഗേ സുഭാഷിതമ് ॥ 1.2 ॥

Meaning (പദാര്ഥ):
ബോദ്ധാരഃ - the learned (shown in sandhi as ബോദ്ധാരോ)
മത്സര - jealousy/envy
ഗ്രസ്താഃ - seized by; afflicted (forming മത്സര-ഗ്രസ്താഃ)
പ്രഭവഃ - the influential; the powerful
സ്മയ - pride
ദൂഷിതാഃ - tainted/defiled (forming സ്മയ-ദൂഷിതാഃ)
അബോധ - ignorance
ഉപഹതാഃ - struck/overpowered (forming അബോധ-ഉപഹതാഃ)
ച - and (forming ചാന്യേ = ച + അന്യേ)
അന്യേ - others
ജീര്ണം - becomes worn out; gets wasted (in verse as ജീര്ണമംഗേ = ജീര്ണം + അംഗേ)
അംഗേ - "O dear!" / alas (exclamation)
സുഭാഷിതം - good counsel; wise saying

Translation (ഭാവാര്ഥ):
The learned are often consumed by envy, the powerful are tainted by pride, and others are struck by ignorance; alas, wise counsel gets worn out and goes to waste.

Commentary (അനുസംധാന):
This is a practical warning about communication: even a true സുഭാഷിത may not land when the listener is dominated by മത്സര, സ്മയ, or അബോധ. The ഭഗവദ് ഗീതാ values learning done with ശ്രദ്ധാ (trustful openness) and without അസൂയാ (fault-finding envy), because only such a mind can receive instruction without twisting it. In daily life you may see this when a colleague rejects feedback because it threatens their status, when leadership dismisses a good idea out of ego, or when family advice is ignored simply because it came from the "wrong" person; the takeaway is to choose the right moment and medium, speak with kindness, and when the mind is not receptive, step back and focus on your own conduct instead of trying to win an argument.

അജ്ഞഃ സുഖം ആരാധ്യഃ
സുഖതരം ആരാധ്യതേ വിശേഷജ്ഞഃ ।
ജ്ഞാനലവദുർവിദഗ്ധം
ബ്രഹ്മാപി തം നരം ന രംജയതി ॥ 1.3 ॥

ഛംദഃ (ആര്യാ): This is in ആര്യാ Chandas/Meter: a മാത്രാ-ഛംദഃ where ലഘു = 1 മാത്രാ and ഗുരു = 2 മാത്രാഃ; മാത്രാ counts per പാദ are 12 / 18 / 12 / 15; one common rule says odd-numbered മാത്രാ-ഗണാഃ are not ജ-ഗണഃ (ലഘു-ഗുരു-ലഘു), and the 6th ഗണഃ is ജ-ഗണഃ.

Meaning (പദാര്ഥ):
അജ്ഞഃ - an ignorant person; one without knowledge
സുഖം - easily; pleasantly
ആരാധ്യഃ - can be pleased; can be won over
സുഖതരം - even more easily
ആരാധ്യതേ - is pleased/propitiated
വിശേഷജ്ഞഃ - a true expert; one who knows the essence
ജ്ഞാനലവ - a drop of knowledge; a little learning
ദുർവിദഗ്ധം - over-confident due to half-knowledge (literally, badly "cooked"/digested)
ബ്രഹ്മാ - Brahma, the creator (sandhi in verse: ബ്രഹ്മാപി = ബ്രഹ്മാ + അപി)
അപി - even
തം - that
നരം - person; man
ന - not
രംജയതി - pleases; satisfies; delights

Translation (ഭാവാര്ഥ):
The ignorant are easy to please, the truly discerning are even easier to please; but a person made arrogant by a mere drop of knowledge cannot be satisfied even by Brahma.

Commentary (അനുസംധാന):
ഭര്തൃഹരി is not praising ignorance; he is pointing out that humility makes a person accessible. A beginner who admits "I do not know" can learn, and a genuine expert has no need to protect an ego - but the half-learned ദുർവിദഗ്ധഃ turns every exchange into self-defense, so nothing satisfies them. In daily life this shows up when someone reads a few posts and then argues with every specialist, refuses review because it feels like insult, or treats feedback as an attack on identity; the antidote is വിനയ (humility) and ജിജ്ഞാസാ (honest inquiry): ask, test, and learn. In the അദ്വൈത spirit, knowledge that has truly ripened reduces അഹംകാര (ego) rather than inflating it; when your self-worth is not tied to "being right", you can accept correction quickly and keep growing.

പ്രസഹ്യ മണിം ഉദ്ധരേന്മകരവക്ത്രദംഷ്ട്രാംതരാത്
സമുദ്രം അപി സംതരേത്പ്രചലദൂര്മിമാലാകുലമ് ।
ഭുജംഗം അപി കോപിതം ശിരസി പുഷ്പവദ്ധാരയേത്
ന തു പ്രതിനിവിഷ്ടമൂഋഖജനചിത്തം ആരാധയേഥ് ॥ 1.4 ॥

ഛംദഃ (പൃഥ്വീ): This is in പൃഥ്വീ (സമ-വൃത്ത) Chandas/Meter: 4 പാദാഃ, 17 അക്ഷരാഃ per പാദ; ലഘു/ഗുരു pattern (per പാദ) is `LGLLLGLG LLLGLGGLG`; യതി (pause) is after the 8th syllable in each പാദ.

Meaning (പദാര്ഥ):
പ്രസഹ്യ - forcibly; boldly; with daring
മണിം - a jewel; gem
ഉദ്ധരേത് - could extract/pull out (sandhi in verse: ഉദ്ധരേന് = ഉദ്ധരേത് + മകര...)
മകര - crocodile; fierce water-creature
വക്ത്ര - mouth
ദംഷ്ട്രാ - teeth/tusks
അംതര - between; inside (as in ദംഷ്ട്രാംതരാത്)
സമുദ്രം - ocean
അപി - even
സംതരേത് - could cross/ford
പ്രചല - moving; restless; turbulent
ഊര്മീ - wave
മാലാ - garland; series
ആകുലം - agitated; full of (as in ഊര്മിമാലാകുലം)
ഭുജംഗം - serpent
കോപിതം - enraged
ശിരസി - on the head
പുഷ്പവത് - like a flower (sandhi in verse: പുഷ്പവദ്)
ധാരയേത് - could bear/carry/support (as in പുഷ്പവദ്ധാരയേത്)
ന - not
തു - but
പ്രതിനിവിഷ്ട - firmly fixed; stubbornly lodged
മൂര്ഖ - foolish (verse has മൂഋഖ്)
ജന - person/people
ചിത്തം - mind
ആരാധയേത് - should try to please/conciliate (verse has ആരാധയേഥ്)

Translation (ഭാവാര്ഥ):
One may forcibly snatch a jewel from between the teeth of a crocodile, cross an ocean churned by waves, and even carry an enraged serpent on the head as if it were a flower; but one should not try to conciliate the mind of a stubborn fool.

Commentary (അനുസംധാന):
The key word is പ്രതിനിവിഷ്ട: this is not about a person who is simply uninformed, but about a mind that has decided it will not budge. ഭര്തൃഹരി is teaching വിവേക (discernment) in where we invest our persuasion: courage can face danger, but stubbornness cannot be reasoned with. In daily life this looks like not feeding online trolls, not trying to "win" with someone who twists every fact, and not exhausting yourself trying to get approval from a person who withholds it by habit; instead, speak once with clarity and kindness, then place a boundary and move on. A related principle is echoed in the ഭഗവദ് ഗീതാ: ന ബുദ്ധിഭേദം ജനയേത് അജ്ഞാനാം - do not agitate an unready mind; lead by example and choose a time when receptivity exists.

ലഭേത സികതാസു തൈലം അപി യത്നതഃ പീഡയന്
പിബേച്ച മൃഗതൃഷ്ണികാസു സലിലം പിപാസാര്ദിതഃ ।
ക്വചിദപി പര്യടന്ശശവിഷാണം ആസാദയേത്
ന തു പ്രതിനിവിഷ്ടമൂര്ഖചിത്തം ആരാധയേഥ് ॥ 1.5 ॥

Meaning (പദാര്ഥ):
ലഭേത - could obtain
സികതാസു - in sand (in grains of sand)
തൈലം - oil
അപി - even
യത്നതഃ - with great effort
പീഡയന് - pressing/squeezing
പിബേത് - could drink (sandhi in verse: പിബേച്ച = പിബേത് + ച)
ച - and
മൃഗ - deer
തൃഷ്ണികാ - mirage (as in മൃഗതൃഷ്ണികാസു)
സലിലം - water
പിപാസാ - thirst
അര്ദിതഃ - afflicted/tormented (as in പിപാസാര്ദിതഃ)
ക്വചിത് - somewhere (sandhi in verse: ക്വചിദപി = ക്വചിത് + അപി)
പര്യടന് - while wandering; roaming about
ശശ - hare
വിഷാണം - horn (as in ശശവിഷാണം, "a hare's horn" - an impossibility)
ആസാദയേത് - could reach/find/attain
ന - not
തു - but
പ്രതിനിവിഷ്ട - stubbornly fixed
മൂര്ഖ - foolish
ചിത്തം - mind
ആരാധയേത് - should try to please/conciliate (verse has ആരാധയേഥ്)

Translation (ഭാവാര്ഥ):
With great effort one might squeeze oil out of sand, drink water from a mirage when parched with thirst, or even find a hare's horn somewhere while wandering; but one should not try to conciliate the mind of a stubborn fool.

Commentary (അനുസംധാന):
Here ഭര്തൃഹരി piles up near-impossible tasks - squeezing oil from sand, drinking water from a മൃഗതൃഷ്ണികാ (a mirage: the illusion of water seen in heat), and finding a hare's horn - to say that pleasing a stubborn fool's mind belongs to the same category. The point is not pessimism; it is വിവേക (discernment): do not pour your best effort into what cannot yield. In daily life this can mean not trying to "convert" someone who has already decided to misunderstand, not repeatedly justifying yourself to a chronically unfair critic, and not arguing with a person who enjoys conflict; communicate once with clarity, then disengage and keep your peace. The Upanishadic contrast of പ്രേയസ് (the immediately tempting) and ശ്രേയസ് (the truly beneficial) is a helpful lens here: choose actions that actually improve life, not those that endlessly drain you like chasing a mirage.

വ്യാലം ബാലമൃണാലതംതുഭിരസൌ രോദ്ധും സമുജ്ജൃംഭതേ
ഛേത്തും വജ്രമണിം ശിരീഷകുസുമപ്രാംതേന സന്നഹ്യതി ।
മാധുര്യം മധുബിംദുനാ രചയിതും ക്ഷാരാമുധേരീഹതേ
നേതും വാംഛംതി യഃ ഖലാന്പഥി സതാം സൂക്തൈഃ സുധാസ്യംദിഭിഃ ॥ 1.6 ॥

ഛംദഃ (ശാര്ദൂലവിക്രീഡിതമ്): This is in ശാര്ദൂലവിക്രീഡിതമ് (സമ-വൃത്ത) Chandas/Meter: 4 പാദാഃ, 19 അക്ഷരാഃ per പാദ; ലഘു/ഗുരു pattern (per പാദ) is `GGGLLGL GLLLG GGLGGLG`; യതി (pause) is after the 7th and 12th syllables in each പാദ.

Meaning (പദാര്ഥ):
വ്യാലം - a serpent
ബാല - tender; soft
മൃണല - lotus-stalk
തംതുഭിഃ - with fibres/threads
അസൌ - that person; he
രോദ്ധും - to restrain/stop
സമുജ്ജൃംഭതേ - strives; tries hard; rises up to do
ഛേത്തും - to cut
വജ്രമണിം - a diamond (a "vajra-gem")
ശിരീശ - the Sirisha tree
കുസുമ - flower
പ്രാംതേന - with the tip/end
സന്നഹ്യതി - prepares/equips himself
മാധുര്യം - sweetness
മധു - honey
ബിംദുനാ - with a drop
രചയിതും - to create/produce
ക്ഷാര - salt; saline
അംബുധിഃ - ocean
ഈഹതേ - strives/attempts
നേതും - to lead
വാംഛതി - wishes (the verse shows വാംഛംതി, a common sandhi/variant form)
ഖലാന് - the wicked; the malicious
പഥി - on the path
സതാം - of the good; of the noble
സൂക്തൈഃ - with wise sayings; good counsel
സുധാ - nectar
സ്യംദിഭിഃ - dripping/flowing
സുധാസ്യംദിഭിഃ - with nectar-dripping (sweet) words

Translation (ഭാവാര്ഥ):
He tries to restrain a serpent with tender lotus fibres, to cut a diamond with the tip of a Sirisha flower, and to make an ocean of salt sweet with a drop of honey; likewise, the one who wishes to lead the wicked onto the path of the good using nectar-sweet counsel is attempting the impossible.

Commentary (അനുസംധാന):
This is not cynicism; it is a warning against mistaking words for transformation. Some habits are reinforced by pleasure, identity, and environment - so "nectar words" alone do not reform a person who is committed to being ഖലാ (malicious). In daily life, this can mean not trying to negotiate with someone who lies as a strategy, not believing you can "fix" an abusive pattern with better arguments, and not repeatedly explaining to a person who enjoys misunderstanding; instead, protect yourself, change the boundary or the system, and seek സത്സംഗ (uplifting company) where good counsel can actually take root. When you do choose to advise, do it for the receptive - because even a drop of honey works only where there is not an ocean of salt.

സ്വായത്തം ഏകാംതഗുണം വിധാത്രാ
വിനിര്മിതം ഛാദനം അജ്ഞതായാഃ ।
വിശേഷതഃ സർവവിദാം സമാജേ
വിഭൂഷണം മൌനം അപംഡിതാനാമ് ॥ 1.7 ॥

ഛംദഃ (ഉപജാതി): This is in ഉപജാതി Chandas/Meter: a mixture of ഇംദ്രവജ്രാ/ഉപേംദ്രവജ്രാ with 4 പാദാഃ, 11 അക്ഷരാഃ per പാദ; ലഘു/ഗുരു patterns are ഇംദ്രവജ്രാ = `GGLGGLLGLGG` and ഉപേംദ്രവജ്രാ = `LGLGGLLGLGG` (a verse may mix these across പാദാഃ).

Meaning (പദാര്ഥ):
സ്വായത്തം - under one's own control
ഏകാംത - exclusive; only; single-sided
ഗുണം - quality/attribute
വിധാത്രാ - by the Creator; by Fate
വിനിര്മിതം - made/constructed
ഛാദനം - a covering; concealment
അജ്ഞതായാഃ - of ignorance
വിശേഷതഃ - especially; in particular
സർവവിദാം - of the all-knowing; of the truly learned
സമാജേ - in the assembly/company
വിഭൂഷണം - ornament/adornment
മൌനം - silence
അപംഡിതാനാം - of the unlearned

Translation (ഭാവാര്ഥ):
Silence, fully under one's control and of a single quality, is fashioned by the Creator as a covering for ignorance; therefore, in the assembly of the truly learned, silence is the ornament of the unlearned.

Commentary (അനുസംധാന):
മൌന is presented here as a practical "cover": if you speak carelessly in the company of experts, your gaps become obvious; if you stay quiet, you can listen and learn. In daily life, this is a reminder to avoid bluffing in meetings, to ask a clean question instead of performing certainty, and to pause before posting a confident opinion on something you have not verified. അദ്വൈത also recognizes a higher, luminous form of silence - ആദി ശംകരാചാര്യ praises ദക്ഷിണാമൂര്തി as teaching through മൌനവ്യാഖ്ഹ്യാ - but the verse is pointing to an earlier step: use silence to stop needless noise, and then use that quiet to actually gain ജ്ഞാന (clear knowledge).

യദാ കിംചിജ്ജ്ഞോഽഹം ദ്വിപ ഇവ മദാംധഃ സമഭവം
തദാ സർവജ്ഞോഽസ്മീത്യഭവദവലിപ്തം മമ മനഃ
യദാ കിംചിത്കിംചിദ്ബുധജനസകാശാദവഗതം
തദാ മൂര്ഖോഽസ്മീതി ജ്വര ഇവ മദോ മേ വ്യപഗതഃ ॥ 1.8 ॥

ഛംദഃ (ശിഖ്ഹരിനീ): This is in ശിഖ്ഹരിനീ (സമ-വൃത്ത) Chandas/Meter: 4 പാദാഃ, 17 അക്ഷരാഃ per പാദ; ലഘു/ഗുരു pattern (per പാദ) is `LGGGGG LLLLL GGLLLG`; യതി (pause) is after the 6th and 11th syllables in each പാദ.

Meaning (പദാര്ഥ):
യദാ - when
കിംചിത് - a little; something
ജ്ഞഃ - a knower; knowledgeable (sandhi in verse: ജ്ഞോഽഹം = ജ്ഞഃ + അഹമ്)
അഹമ് - I
ദ്വിപഃ - elephant
ഇവ - like
മദ - intoxication; pride
അംധഃ - blind (as in മദാംധഃ)
സമഭവം - I became
തദാ - then
സർവജ്ഞഃ - all-knowing (sandhi in verse: സർവജ്ഞോഽസ്മീതി)
അസ്മി - I am
ഇതി - thus
അഭവത് - became
അവലിപ്തം - arrogant; conceited
മമ - my
മനഃ - mind
ബുധ - wise
ജന - people
സകാശാത് - from the presence of; from near
അവഗതം - learned/understood
മൂര്ഖഃ - fool (sandhi in verse: മൂര്ഖോഽസ്മീതി = മൂര്ഖഃ + അസ്മി + ഇതി)
ജ്വരഃ - fever
ഇവ - like
മദഃ - pride
മേ - my
വ്യപഗതഃ - departed; went away

Translation (ഭാവാര്ഥ):
When I knew a little, I became like an elephant blinded by pride, thinking "I am a knower"; then my mind became arrogant, thinking "I am omniscient". But when I learned something, little by little, from the wise, my pride left like a fever, and I thought, "I am a fool".

Commentary (അനുസംധാന):
This is a precise portrait of the learning-curve: early knowledge can intoxicate, while deeper knowledge sobers. The image of മദ as a ജ്വര is practical - pride is a heat that clouds perception, and real learning cools it down. In daily life, you can use this as a self-check: when you feel the urge to speak with absolute certainty, ask whether you are in the "little knowledge" stage; actively seek a mentor, read primary sources, and invite critique. In അദ്വൈത, the purpose of ജ്ഞാന (knowledge) is to dissolve അവിദ്യാ (ignorance) and its products like അഹംകാര (ego); when the ego relaxes, the mind becomes teachable, and even correction feels like relief, not injury.

കൃമികുലചിത്തം ലാലാക്ലിന്നം വിഗംധിജുഗുപ്സിതം
നിരുപമരസം പ്രീത്യാ ഖാദന്നരാസ്ഥി നിരാമിഷമ് ।
സുരപതിം അപി ശ്വാ പാര്ശ്വസ്ഥം വിലോക്യ ന ശംകതേ
ന ഹി ഗണയതി ക്ഷുദ്രോ ജംതുഃ പരിഗ്രഹഫല്ഗുതാമ് ॥ 1.9 ॥

ഛംദഃ (ഹരിണീ): This is in ഹരിണീ (സമ-വൃത്ത) Chandas/Meter: 4 പാദാഃ, 17 അക്ഷരാഃ per പാദ; ലഘു/ഗുരു pattern (per പാദ) is `LLLLLG GGGG LGLLGLG`; യതി (pause) is after the 6th and 10th syllables in each പാദ.

Meaning (പദാര്ഥ):
കൃമി - worm; maggot
കുല - group; swarm
ചിത്തം - mind
ലാലാ - saliva
ക്ലിന്നം - drenched/wet
വിഗംധി - foul-smelling
ജുഗുപ്സിതം - disgusting; repulsive
നിരുപമ - incomparable
രസം - taste/essence (as in നിരുപമരസം)
പ്രീത്യാ - with delight
ഖാദന് - eating/gnawing
നര - human
അസ്ഥി - bone (as in നരാസ്ഥി)
നിരാമിഷം - without flesh/meat
സുരപതിം - Indra, lord of the gods (sandhi in verse: സുരപതിം അപി)
ശ്വാ - dog
പാര്ശ്വസ്ഥം - standing nearby/at the side
വിലോക്യ - seeing
ന ശംകതേ - is not afraid/suspicious
ന ഹി - for indeed not
ഗണയതി - counts; considers; values
ക്ഷുദ്രഃ - petty; base
ജംതുഃ - creature
പരിഗ്രഹ - possession; grasping; what one clings to
ഫല്ഗുതാം - triviality; worthlessness; insignificance

Translation (ഭാവാര്ഥ):
The mind of worms finds delicious what is saliva-soaked, foul-smelling, and repulsive, happily gnawing a fleshless human bone; and a dog, standing by it, is not afraid even on seeing Indra nearby - for a petty creature does not reckon the worthlessness of what it clings to as its possession.

Commentary (അനുസംധാന):
The verse is less about insulting creatures and more about exposing the psychology of taste and attachment: we call something "delicious" or "valuable" largely because we are habituated to it. When standards are low, even a miserable "possession" feels like a kingdom, and it can make a person strangely fearless and arrogant. In daily life this is visible in addictions, in clinging to cheap validation, or in guarding a small position of power while missing bigger responsibilities; the remedy is to raise the inner standard through സത്സംഗ (uplifting company), clean habits, and better goals, so the mind learns to prefer what is truly nourishing over what is merely familiar.

ശിരഃ ശാർവം സ്വര്ഗാത്പശുപതിശിരസ്തഃ ക്ഷിതിധരം
മഹീധ്രാദുത്തുംഗാദവനിം അവനേശ്ചാപി ജലധിമ് ।
അധോഽധോ ഗംഗേയം പദം ഉപഗതാ സ്തോകമ്
അഥവാവിവേകഭ്രഷ്ടാനാം ഭവതി വിനിപാതഃ ശതമുഖഃ ॥ 1.10 ॥

Meaning (പദാര്ഥ):
ശിരഃ - head
ശാർവം - of ശർവ (Siva); belonging to Siva
സ്വര്ഗാത് - from heaven
പശുപതി - lord of beings (Siva)
ശിരഃ - head (as in പശുപതിശിരസ്തഃ, "from the head of പശുപതി")
ക്ഷിതിധരം - mountain (literally, earth-bearer)
മഹീധ്ര - mountain
ഉത്തുംഗ - lofty; very high
അവനിം - earth
അവനേഃ - from the earth (sandhi in verse: അവനേശ്ചാപി = അവനേഃ + ച + അപി)
ച - and
അപി - also
ജലധിം - ocean
അധോഽധോ - lower and lower; downwards, again and again
ഗംഗേയം - this ഗംഗാ
പദം - position; step
ഉപഗതാ - has reached; has gone to
സ്തോകമ് - little by little; step by step
അഥ വാ - or else
വിവേക - discernment; discrimination
ഭ്രഷ്ടാനാം - of those who have fallen away from/lost (as in വിവേകഭ്രഷ്ടാനാം)
ഭവതി - happens; becomes
വിനിപാതഃ - downfall; fall
ശതമുഖഃ - "hundred-faced" - manyfold; in many ways

Translation (ഭാവാര്ഥ):
From heaven, the head of Siva came down to the mountain from the head of പശുപതി; from the lofty mountain it came down to the earth, and from the earth also to the ocean. Thus even this ഗംഗാ, descending step by step, has come lower and lower; likewise, for those who have lost discernment, downfall becomes manyfold.

Commentary (അനുസംധാന):
വിവേക is the guardrail of life: once it breaks, the fall accelerates. The verse teaches the "cascade" pattern - first a small slip, then repeated descent അധോഽധോ, and then a ശതമുഖഃ (many-pronged) crash. In daily life this is how integrity erodes: one small lie to save face becomes a habit, one indulgence becomes dependence, one compromised principle becomes a new normal. അദ്വൈത places വിവേക first for a reason (the discrimination of നിത്യ (the lasting) and അനിത്യ (the changing)): when you renew that clarity daily, decisions stop being reactive, and your life does not slide step by step into avoidable suffering.

ശക്യോ വാരയിതും ജലേന ഹുതഭുക്ച്ഛത്രേണ സൂര്യാതപോ
നാഗേംദ്രോ നിശിതാംകുശേന സമദോ ദംഡേന ഗോഗര്ദഭൌ ।
വ്യാധിര്ഭേഷജസംഗ്രഹൈശ്ച വിവിധൈര്മംത്രപ്രയോഗൈർവിഷം
സർവസ്യൌഷധം അസ്തി ശാസ്ത്രവിഹിതം മൂര്ഖസ്യ നാസ്ത്യൌഷധിമ് ॥ 1.11 ॥

Meaning (പദാര്ഥ):
ശക്യഃ - is possible; can be done (in verse as ശക്യോ)
വാരയിതുമ് - to restrain; to prevent; to ward off
ജലേന - by water (instrumental of ജല)
ഹുതഭുക് - fire (literally, "eater of oblations"; in verse as ഹുതഭുക്)
ഛത്രേണ - by an umbrella (in verse as ച്ഛത്രേണ)
സൂര്യാതപഃ - the heat/glare of the sun (in verse as സൂര്യാതപോ)
നാഗേംദ്രഃ - a mighty elephant; "lord of elephants" (also can mean "king of snakes"; context here is elephant-control; in verse as നാഗേംദ്രോ)
നിശിത - sharp; pointed
അംകുശേന - with a goad (instrumental of അംകുശ)
സമദഃ - intoxicated; in rut (as in an elephant; in verse as സമദോ)
ദംഡേന - with a stick/staff
ഗൌഃ - cow (in dual compound ഗോഗര്ദഭൌ)
ഗര്ദഭഃ - donkey (in dual compound ഗോഗര്ദഭൌ)
വ്യാധിഃ - disease
ഭേഷജ - medicine
സംഗ്രഹൈഃ - with collections/compounds/assemblages (in verse as സംഗ്രഹൈശ്ച = സംഗ്രഹൈഃ + ച)
വിവിധൈഃ - by various; by many kinds of
മംത്ര - mantra; sacred formula
പ്രയോഗൈഃ - by applications/uses/practices (instrumental plural of പ്രയോഗ)
വിഷമ് - poison
സർവസ്യ - for everything; of everything
ഔഷധമ് - remedy; medicine
അസ്തി - exists; is
ശാസ്ത്ര - scripture; authoritative teaching
വിഹിതമ് - prescribed; laid down
മൂര്ഖസ്യ - of a fool
ന അസ്തി - there is not (in sandhi: നാസ്ത്യൌഷധിം = ന അസ്തി + ഔഷധിം)
ഔഷധിമ് - a remedy (accusative; in verse as ഔഷധിം)

Translation (ഭാവാര്ഥ):
Water can restrain fire, an umbrella can ward off the sun's heat, a sharp goad can control a rutting elephant, and a stick can manage a cow or a donkey; disease has remedies in medicines, and poison has remedies in mantra-practices. For everything there is a remedy prescribed by ശാസ്ത്ര - but for a fool there is no medicine.

Commentary (അനുസംധാന):
ഭര്തൃഹരി stacks up "problem -> remedy" pairs to make one point: tools work only when the person using them is willing to be corrected. A മൂര്ക here is not simply someone who does not know; it is a mind closed by stubbornness and ego, where even the right ഉപദേശ (instruction) cannot enter. In daily life you see this when someone refuses feedback, repeats the same avoidable mistake, and then blames the world - whether at work (ignoring reviews), in health (rejecting basic habits), or in relationships (never listening). അദ്വൈത also begins with fitness: ശ്രവണ (listening), മനന (reasoning), and നിദിധ്യാസന (deep contemplation) can remove അജ്ഞാന (ignorance) only when there is വിനയ (humility) and മുമുക്ഷുത്വ (desire to be free); without that openness, even the best medicine remains unopened.

സാഹിത്യസംഗീതകലാവിഹീനഃ
സാക്ഷാത്പശുഃ പുച്ഛവിഷാണഹീനഃ ।
തൃണം ന ഖാദന്നപി ജീവമാനസ്
തദ്ഭാഗധേയം പരമം പശൂനാമ് ॥ 1.12 ॥

ഛംദഃ (ഉപജാതി): This is in ഉപജാതി Chandas/Meter: 4 പാദാഃ, 11 അക്ഷരാഃ per പാദ; this meter commonly mixes ഇംദ്രവജ്രാ (`GGLGGLLGLGG`) and ഉപേംദ്രവജ്രാ (`LGLGGLLGLGG`) patterns across the പാദാഃ.

Meaning (പദാര്ഥ):
സാഹിത്യ - literature; poetry
സംഗീത - music
കലാ - art; fine skill; aesthetic accomplishment
വിഹീനഃ - devoid of; lacking
സാക്ഷാത് - directly; plainly; truly
പശുഃ - an animal; a beast
പുച്ച - tail
വിഷാണ - horn
ഹീനഃ - without (forming പുച്ച-വിഷാണ-ഹീനഃ)
തൃണമ് - grass; straw
ന - not
ഖാദന് - eating (in verse as ഖാദന്നപി = ഖാദന് + അപി)
അപി - even; even though
ജീവമാനഃ - living; staying alive
തത് - that; his condition (as in തദ്ഭാഗധേയം)
ഭാഗധേയമ് - share; lot; destiny; "portion"
പരമമ് - highest; greatest
പശൂനാമ് - of animals

Translation (ഭാവാര്ഥ):
One who lacks literature, music, and the arts is plainly a beast - only without tail and horns. Though he does not even eat grass, he still lives; that is, indeed, a great "good fortune" for the animals.

Commentary (അനുസംധാന):
The verse uses sharp humor to define what makes a human life human: refinement of mind. കലാ is not "decoration"; it trains attention, empathy, and sensitivity to nuance - qualities that keep power and intelligence from turning crude. In modern life, a person can be technically skilled yet socially destructive: they speak harshly, cannot listen, and treat relationships like transactions. Regular contact with good books, music, and thoughtful discourse softens the inner edge and widens perspective; it is like adding "human interface" to raw capability. Even a simple habit - reading a few pages daily, learning a song with patience, or engaging in meaningful conversation rather than endless scrolling - can slowly replace animal-like reactivity with സംസ്കാര (refining impressions).

യേഷാം ന വിദ്യാ ന തപോ ന ദാനം
ജ്ഞാനം ന ശീലം ന ഗുണോ ന ധര്മഃ ।
തേ മര്ത്യലോകേ ഭുവി ഭാരഭൂതാ
മനുഷ്യരൂപേണ മൃഗാശ്ചരംതി ॥ 1.13 ॥

Meaning (പദാര്ഥ):
യേഷാം - of whom; for those who
ന - not
വിദ്യാ - learning; education
തപഃ - disciplined effort; austerity
ദാനമ് - giving; charity
ജ്ഞാനമ് - knowledge; wisdom
ശീലമ് - character; good conduct
ഗുണഃ - virtue; good quality (in verse as ഗുണോ)
ധര്മഃ - righteousness; duty; ethical order
തേ - they
മര്ത്യലോകേ - in the world of mortals
ഭുവി - on earth
ഭാരഭൂതാഃ - having become a burden; burdensome
മനുഷ്യ - human
രൂപേണ - in the form of
മൃഗാഃ - animals; beasts (in verse as മൃഗാശ്)
ചരംതി - roam; move about

Translation (ഭാവാര്ഥ):
Those who have neither learning, nor disciplined effort, nor charity; neither wisdom, nor good conduct, nor virtue, nor ധര്മ - they are a burden on earth, wandering like beasts in the outward form of human beings.

Commentary (അനുസംധാന):
ഭര്തൃഹരി lists seven supports of a meaningful life: learn (വിദ്യാ), train yourself (തപസ്), share (ദാന), seek understanding (ജ്ഞാന), live decently (ശീല), develop virtues (ഗുണ), and stand by ധര്മ. When none of these are present, a person may look human but lives by instinct alone - consuming, competing, and reacting. Modern examples are easy: using intelligence only for manipulation, chasing pleasures while neglecting responsibilities, or never giving back to family and society. ആദി ശംകരാചാര്യ often reminds that human birth is precious because it allows inquiry and self-mastery; in ഭജ ഗോവിംദമ് he calls it ദുര്ലഭം മാനുഷം ജന്മ (hard to attain). The verse is a wake-up call: add even one of these pillars sincerely, and the "burden" starts becoming a blessing to those around you.

വരം പർവതദുര്ഗേഷു
ഭ്രാംതം വനചരൈഃ സഹ
ന മൂര്ഖജനസംപര്കഃ
സുരേംദ്രഭവനേഷ്വപി ॥ 1.14 ॥

Meaning (പദാര്ഥ):
വരമ് - better; preferable
പർവത - mountain
ദുര്ഗേഷു - in fortresses/strongholds (locative plural of ദുര്ഗ)
ഭ്രാംതമ് - wandering; roaming
വനചരൈഃ - with forest-dwellers; those who move in the woods
സഹ - along with
ന - not
മൂര്ഖ - foolish
ജന - people
സംപര്കഃ - contact; association; company
സുരേംദ്ര - Indra, lord of the gods
ഭവനേഷു - in palaces/abodes (locative plural of ഭവന)
അപി - even

Translation (ഭാവാര്ഥ):
Better to wander with forest-dwellers in mountain strongholds than to have the company of foolish people - even in the palaces of Indra.

Commentary (അനുസംധാന):
The verse is not romanticizing hardship; it is ranking influences. A rough place with honest, simple people can still grow you, while a glamorous place with foolish or toxic company can steadily corrupt your judgment. In modern life this is the choice between status and sanity: taking a job for a flashy brand but living in constant politics, or choosing a quieter role with a healthier team; attending gatherings that pull you into gossip, or spending time with people who speak truth and encourage growth. ആദി ശംകരാചാര്യ captures the same principle in ഭജ ഗോവിംദമ്: സത്സംഗത്വേ നിസ്സംഗത്വം - by good company arises non-attachment; by non-attachment, clarity. If you protect your associations, many other problems solve themselves downstream.

ശാസ്ത്രോപസ്കൃതശബ്ദസുംദരഗിരഃ ശിഷ്യപ്രദേയാഗമാ
വിഖ്യാതാഃ കവയോ വസംതി വിഷയേ യസ്യ പ്രഭോര്നിര്ധനാഃ ।
തജ്ജാഡ്യം വസുധാദിപസ്യ കവയസ്ത്വര്ഥം വിനാപീശ്വരാഃ
കുത്സ്യാഃ സ്യുഃ കുപരീക്ഷകാ ഹി മണയോ യൈരര്ഘതഃ പാതിതാഃ ॥ 1.15 ॥

Meaning (പദാര്ഥ):
ശാസ്ത്ര - scripture; learned tradition
ഉപസ്കൃത - adorned; refined; polished
ശബ്ദ - word; speech
സുംദര - beautiful
ഗിരഃ - speech/utterances (plural; forming ശാസ്ത്രോപസ്കൃതശബ്ദസുംദരഗിരഃ)
ശിഷ്യ - disciple/student
പ്രദേയ - fit to be given; worthy to be taught
ആഗമാഃ - authoritative teachings; learned texts (plural)
വിഖ്യാതാഃ - renowned; well-known
കവയഃ - poets
വസംതി - live
വിഷയേ - in the realm/kingdom (locative of വിഷയ)
യസ്യ - whose
പ്രഭോഃ - of the lord/ruler (genitive of പ്രഭു)
നിര്ധനാഃ - poor; without wealth
തത് - that
ജാഡ്യമ് - dullness; folly; stupidity
വസുധാദിപസ്യ - of the lord of the earth; king
കവയഃ - poets
തു - but; indeed
അര്ഥമ് - wealth; money
വിനാ - without
അപി - even
ഈശ്വരാഃ - powerful; eminent; "lords" (in verse as പീശ്വരാഃ)
കുത്സ്യാഃ - despised; looked down upon
സ്യുഃ - might become; would be
കുപരീക്ഷകാഃ - bad examiners/appraisers
ഹി - for
മണയഃ - gems; jewels
യൈഃ - by whom (instrumental plural)
അര്ഘതഃ - from their worth/price (ablative of അര്ഘ)
പാതിതാഃ - made to fall; lowered; devalued

Translation (ഭാവാര്ഥ):
Renowned poets, whose speech is beautiful and refined by ശാസ്ത്ര and whose teachings are worthy to be passed to disciples, live in a certain ruler's domain - yet remain poor. That is the folly of that king: even a poet is great even without money, but gems become despised when bad appraisers devalue them.

Commentary (അനുസംധാന):
This is a verse on leadership and valuation. When a ruler (or any institution) keeps true talent undernourished, the shame is not on the talent but on the judge who failed to recognize worth. കുപരീക്ഷക means a "bad appraiser" - someone who cannot see quality and therefore sets a low price; the verse warns that such blindness makes jewels look cheap in the marketplace. In modern life, this appears when organizations underpay their best teachers, engineers, artists, or caregivers while rewarding loud mediocrity; eventually the culture becomes hollow, and excellence either leaves or stops creating. The practical takeaway is two-sided: if you lead, learn to recognize and support real merit; if you are skilled, choose patrons and environments that can actually value you rather than begging approval from കുപരീക്ഷകാഃ.

ഹര്തുര്യാതി ന ഗോചരം കിം അപി ശം പുഷ്ണാതി യത്സർവദാഽപ്യ്
അര്ഥിഭ്യഃ പ്രതിപാദ്യമാനം അനിശം പ്രാപ്നോതി വൃദ്ധിം പരാമ് ।
കല്പാംതേഷ്വപി ന പ്രയാതി നിധനം വിദ്യാഖ്യം അംതര്ധനം
യേഷാം താന്പ്രതി മാനം ഉജ്ഝത നൃപാഃ കസ്തൈഃ സഹ സ്പര്ധതേ ॥ 1.16 ॥

Meaning (പദാര്ഥ):
ഹര്തുഃ - of a thief/robber (genitive of ഹര്തൃ; in verse as ഹര്തുര്)
യാതി - goes; comes
ന - not
ഗോചരം - into the range/scope; as an object of reach
കിം അപി - some; any (emphatic: "at all")
ശമ് - welfare; auspicious good; well-being
പുഷ്ണാതി - nourishes; increases
യത് - which
സർവദാ - always
അപി - even (forming സർവദാഽപ്യ് = സർവദാ + അപി)
അര്ഥിഭ്യഃ - to seekers/supplicants (dative plural of അര്ഥിന്)
പ്രതിപാദ്യമാനമ് - being given; being bestowed
അനിശമ് - continually; without break
പ്രാപ്നോതി - attains; reaches
വൃദ്ധിം - growth; increase
പരാമ് - supreme; great
കല്പാംതേഷു - even at the ends of world-cycles (കല്പ)
അപി - even
ന - not
പ്രയാതി - goes to; reaches
നിധനമ് - destruction; death; perishing
വിദ്യാ - knowledge; learning
ആഖ്യമ് - named; called
അംതര്ധനമ് - hidden treasure; inner wealth
യേഷാം - for those who have (this treasure)
താന് - toward them
പ്രതി - toward
മാനമ് - respect; honor
ഉജ്ഝത - offer; render (imperative; in verse as ഉജ്ഝത)
നൃപാഃ - O kings; rulers
കഃ - who
തൈഃ - with them
സഹ - along with; against
സ്പര്ധതേ - competes; contends

Translation (ഭാവാര്ഥ):
That hidden treasure called knowledge does not come into a thief's reach at all; it always nourishes well-being, and when it is continually given to seekers it grows all the more. It does not perish even at the ends of world-cycles. O kings, show respect to those who possess it - who can compete with them?

Commentary (അനുസംധാന):
Material wealth is zero-sum and fragile; വിദ്യാ is the opposite. The verse highlights three qualities: it cannot be stolen (ഹര്തുഃ ന ഗോചരഃ), it increases by sharing (പ്രതിപാദ്യമാനമ് ... വൃദ്ധിം പ്രാപ്നോതി), and it survives disruptions (കല്പാംതേ even metaphorically "the end of a world"). In modern terms, skills, understanding, and good judgment are assets that layoffs, market shifts, and even relocation cannot fully take away - and teaching others often makes you clearer, not poorer. The അദ്വൈത tradition values this highest: ജ്ഞാന is what removes അജ്ഞാന, and the "wealth" it gives is inner freedom; that is why teachers are honored not for possessions but for what they awaken in the student.

അധിഗതപരമാര്ഥാന്പംഡിതാന്മാവമംസ്ഥാസ്
തൃണം ഇവ ലഘു ലക്ഷ്മീര്നൈവ താന്സംരുണദ്ധി ।
അഭിനവമദലേഖാശ്യാമഗംഡസ്ഥലാനാം
ന ഭവതി ബിസതംതുർവാരണം വാരണാനാമ് ॥ 1.17 ॥

ഛംദഃ (മാലിനീ): This is in മാലിനീ (സമ-വൃത്ത) Chandas/Meter: 4 പാദാഃ, 15 അക്ഷരാഃ per പാദ; ലഘു/ഗുരു pattern (per പാദ) is `LLLLLLGG GLGGLGG`; യതി (pause) is after the 8th syllable in each പാദ.

Meaning (പദാര്ഥ):
അധിഗത - attained; realized
പരമ - highest; supreme
അര്ഥഃ - meaning; truth; purpose
പംഡിതാന് - the learned; wise people (accusative plural of പംഡിത)
മാ - do not
അവമംസ്ഥാഃ - despise; look down upon
തൃണമ് - straw; grass
ഇവ - like; as if
ലഘു - light; small; paltry
ലക്ഷ്മീഃ - wealth; prosperity (in verse as ലക്ഷ്മീര്)
ന ഏവ - not at all
താന് - them
സംരുണദ്ധി - binds; confines; restrains
അഭിനവ - fresh; new
മദ - rut; intoxication (as of an elephant)
ലേഖാ - streak/line (as in the dark streaks on cheeks in rut)
ശ്യാമ - dark; blackish
ഗംഡ - cheek/temple (of an elephant)
സ്ഥലാനാം - of those whose places/regions (forming ശ്യാമഗംഡസ്ഥലാനാം)
ന ഭവതി - does not become; is not
ബിസ - lotus-fiber; water-lily stalk
തംതുഃ - thread; fiber
വാരണമ് - a restraint; a barrier; a cord (also reads as "elephant"; here used as "bond")
വാരണാനാം - of elephants

Translation (ഭാവാര്ഥ):
Do not look down upon the wise who have realized the highest truth; paltry wealth cannot bind them any more than a straw can. A lotus-fiber thread does not become a restraint for elephants whose temples are dark with fresh rut.

Commentary (അനുസംധാന):
The verse warns against judging people by their bank balance. ലഘു ലക്ഷ്മീഃ (small wealth) can tempt or trap those who measure themselves by possessions, but it cannot hold a person who has tasted പരമാര്ഥ (highest meaning). The elephant image is vivid: മദ is the powerful energy of a mature elephant in rut; against that strength, a lotus thread is absurd. In modern life, this means: do not assume that someone is insignificant because they live simply, refuse a bribe, or won't flatter for promotion. Some people operate from principles and inner freedom, so "small incentives" do not move them; if you want to work with such people, appeal to purpose and truth, not to glitter. In the അദ്വൈത spirit, once the mind sees the limitations of external gain, it naturally loosens പരിഗ്രഹ (grasping), and dignity becomes independent of possessions.

അംഭോജിനീവനവിഹാരവിലാസം ഏവ
ഹംസസ്യ ഹംതി നിതരാം കുപിതോ വിധാതാ ।
ന ത്വസ്യ ദുഗ്ധജലഭേദവിധൌ പ്രസിദ്ധാം
വൈദഗ്ധീകീര്തിം അപഹര്തും അസൌ സമര്ഥഃ ॥ 1.18 ॥

ഛംദഃ (വസംതതിലകാ): This is in വസംതതിലകാ (സമ-വൃത്ത) Chandas/Meter: 4 പാദാഃ, 14 അക്ഷരാഃ per പാദ; ലഘു/ഗുരു pattern (per പാദ) is `GGLGLLLGLLGLGG`. No obligatory യതി (pause) is defined for this meter; pauses follow sense and natural ദംഡ breaks.

Meaning (പദാര്ഥ):
അംഭോജിനീ - lotus pond; water with lotuses
വന - grove; forest (forming അംഭോജിനീവനമ്)
വിഹാര - roaming; sport; play
വിലാസമ് - enjoyment; graceful play
ഏവ - indeed; alone (emphatic)
ഹംസസ്യ - of the swan
ഹംതി - destroys; kills; takes away
നിതരാമ് - completely; thoroughly
കുപിതഃ - enraged; angry
വിധാതാ - the creator; fate; dispenser of results
ന തു - but not
തസ്യ - of it/of him (the swan)
ദുഗ്ധ - milk
ജല - water
ഭേദവിധിഃ - the method/skill of separating (forming ദുഗ്ധ-ജല-ഭേദ-വിധി)
പ്രസിദ്ധാമ് - famous; well-known
വൈദഗ്ധീ - skill; cleverness; refined ability
കീര്തിം - fame; reputation
അപഹര്തുമ് - to take away; to remove
അസൌ - that (creator/fate)
സമര്ഥഃ - capable

Translation (ഭാവാര്ഥ):
An angry fate may entirely destroy the swan's joyous roaming in lotus-groves, but it cannot take away the swan's celebrated skill of separating milk from water.

Commentary (അനുസംധാന):
The swan's famed discrimination - ദുഗ്ധ-ജല-ഭേദ (the ability to separate milk from water) - is a symbol for വിവേക (discernment): the power to pick what is essential from what is mixed. Circumstances can destroy external "playgrounds" (a job, a position, a comfortable setting), but they cannot touch a cultivated inner faculty. In modern life, this is why building real competence and clarity matters more than building a fragile image: even if projects fail or roles change, your skill in thinking, communicating, and deciding remains. അദ്വൈത often uses the ഹംസ as the emblem of the discriminating seeker (പരമഹംസ): when വിവേക is alive, you can keep choosing the real over the superficial even while life rearranges the outer scenery.

കേയൂരാണി ന ഭൂഷയംതി പുരുഷം ഹാരാ ന ചംദ്രോജ്ജ്വലാ
ന സ്നാനം ന വിലേപനം ന കുസുമം നാലംകൃതാ മൂര്ധജാഃ ।
വാണ്യേകാ സമലംകരോതി പുരുഷം യാ സംസ്കൃതാ ധാര്യതേ
ക്ഷീയംതേ ഖലു ഭൂഷണാനി സതതം വാഗ്ഭൂഷണം ഭൂഷണമ് ॥ 1.19 ॥

Meaning (പദാര്ഥ):
കേയൂരാണി - armlets
ന - not
ഭൂഷയംതി - adorn; beautify
പുരുഷമ് - a person
ഹാരാഃ - necklaces/garlands
ന - not
ചംദ്ര - moon
ഉജ്ജ്വലാഃ - bright; shining (forming ചംദ്രോജ്ജ്വലാ = ചംദ്ര + ഉജ്ജ്വലാഃ)
ന - not
സ്നാനമ് - bath
ന - not
വിലേപനമ് - anointing; applying fragrance/ointment
ന - not
കുസുമമ് - flower
ന - not
അലംകൃതാഃ - decorated; adorned
മൂര്ധജാഃ - hair (literally, "born on the head")
വാണീ - speech
ഏകാ - alone
സമലംകരോതി - completely adorns; truly decorates
യാ - which
സംസ്കൃതാ - refined; well-formed; cultured
ധാര്യതേ - is carried; is maintained
ക്ഷീയംതേ - wear out; diminish; perish
ഖലു - indeed
ഭൂഷണാനി - ornaments
സതതം - always; constantly
വാക് - speech
ഭൂഷണമ് - ornament (forming വാഗ്ഭൂഷണമ്)
ഭൂഷണമ് - the (true) ornament

Translation (ഭാവാര്ഥ):
Armlets do not truly adorn a person, nor bright necklaces, nor the moon's splendor; not bathing, not perfumes, not flowers, and not decorated hair. Speech alone, when refined and well-kept, truly adorns a person. Ornaments constantly wear out; the ornament of speech is the real ornament.

Commentary (അനുസംധാന):
This is one of the most widely quoted സുഭാഷിതാനി from ഭര്തൃഹരി's നീതി ശതകമ്. External polish is temporary; speech shapes your reputation every day. സംസ്കൃതാ വാണീ means speech that is accurate, courteous, timely, and not needlessly hurtful - the kind of language that makes people feel safe with you. In modern life, you can see how quickly one careless message, a sarcastic tweet, or a harsh public remark can undo years of work; conversely, steady respectful communication builds trust across teams and families. The verse is also practical: unlike jewelry, speech improves with practice - read well, listen well, and speak with ഹിതമ് (benefit) and മധുരമ് (sweetness) together. When words carry both truth and kindness, they become the most durable "ornament" you can wear.

വിദ്യാ നാമ നരസ്യ രൂപം അധികം പ്രച്ഛന്നഗുപ്തം ധനം
വിദ്യാ ഭോഗകരീ യശഃസുഖകരീ വിദ്യാ ഗുരൂണാം ഗുരുഃ ।
വിദ്യാ ബംധുജനോ വിദേശഗമനേ വിദ്യാ പരാ ദേവതാ
വിദ്യാ രാജസു പൂജ്യതേ ന തു ധനം വിദ്യാവിഹീനഃ പശുഃ ॥ 1.20 ॥

Meaning (പദാര്ഥ):
വിദ്യാ - knowledge; learning
നാമ - indeed; truly; "by name" (emphatic)
നരസ്യ - of a person
രൂപമ് - form; beauty; splendor
അധികമ് - superior; greater
പ്രച്ഛന്ന - hidden; covered
ഗുപ്തമ് - protected; safe (forming പ്രച്ഛന്നഗുപ്തം)
ധനമ് - wealth; treasure
ഭോഗകരീ - maker of enjoyment; giver of comforts
യശഃ - fame; good name
സുഖ - happiness
കരീ - maker of; giver of (forming യശഃസുഖകരീ)
ഗുരൂണാമ് - of teachers
ഗുരുഃ - teacher; the teacher
ബംധുജനഃ - kinsman; friend; supportive companion
വിദേശ - foreign land
ഗമനേ - in going/travel (locative; "when travelling")
പരാ - supreme; highest
ദേവതാ - divinity; guiding deity
രാജസു - among kings/rulers; in royal courts
പൂജ്യതേ - is honored; is worshipped/respected
ന തു - but not
ധനമ് - wealth
വിദ്യാ - knowledge
വിഹീനഃ - devoid of
പശുഃ - animal; beast

Translation (ഭാവാര്ഥ):
Knowledge is truly a person's greater beauty and a hidden, well-protected wealth. Knowledge brings enjoyment, brings fame and happiness; knowledge is the teacher of teachers. Knowledge is a friend when travelling in foreign lands; knowledge is the highest divinity. In the courts of kings it is knowledge that is honored, not mere money; one without knowledge is a beast.

Commentary (അനുസംധാന):
This verse is a compact manifesto on why learning is never a waste. പ്രച്ഛന്നഗുപ്തം ധനം points to inner wealth: what you know and can do cannot be taken away as easily as possessions. ബംധുജനഃ is a "supportive relative/friend": when you travel or change environments, your competence and understanding accompany you and help you rebuild. In modern life, this is visible in how a person with real skills can restart after setbacks, adapt to new technology, and earn trust quickly - while someone with only external symbols (title, clothes, money) can feel lost when context changes. And for those who seek deeper freedom, അദ്വൈത sees വിദ്യാ in its highest sense as ബ്രഹ്മജ്ഞാന (knowledge of the Self): the "supreme divinity" because it reveals what is already present as your own സ്വരൂപ (true nature).

ക്ഷാംതിശ്ചേത്കവചേന കിം കിം അരിഭിഃ ക്രോധോഽസ്തി ചേദ്ദേഹിനാം
ജ്ഞാതിശ്ചേദനലേന കിം യദി സുഹൃദ്ദിവ്യൌഷധം കിം ഫലമ് ।
കിം സര്പൈര്യദി ദുര്ജനാഃ കിം ഉ ധനൈർവിദ്യാഽനവദ്യാ യദി
വ്രീഡാ ചേത്കിം ഉ ഭൂഷണൈഃ സുകവിതാ യദ്യസ്തി രാജ്യേന കിമ് ॥ 1.21 ॥

Meaning (പദാര്ഥ):
ക്ഷാംതിഃ - forbearance; patience
ചേത് - if
കവചേന - by armor; with protective gear (instrumental of കവച)
കിമ് - what (use)?
അരിഭിഃ - by/with enemies (instrumental plural of അരി)
ക്രോധഃ - anger
അസ്തി - exists; is (in verse as ഽസ്തി)
ദേഹിനാമ് - of embodied beings; of people
ജ്ഞാതിഃ - knowledge; understanding (in verse as ജ്ഞാതിശ്ചേത് = ജ്ഞാതിഃ + ചേത്)
അനലേന - by fire (അനല)
യദി - if
സുഹൃത് - a good friend
ദിവ്യ - divine; extraordinary
ഔഷധമ് - medicine; remedy (forming ദിവ്യൌഷധമ്)
കിമ് - what (use)?
ഫലമ് - benefit; fruit
കിമ് - what (use)?
സര്പൈഃ - with snakes (instrumental plural of സര്പ)
യദി - if
ദുര്ജനാഃ - wicked people; the malicious
കിം ഉ - what indeed?
ധനൈഃ - with wealth (instrumental plural of ധന)
വിദ്യാ - knowledge; learning
അനവദ്യാ - blameless; flawless; free of fault
യദി - if
വ്രീഡാ - modesty; a sense of propriety; "good shame"
ചേത് - if
കിം ഉ - what indeed?
ഭൂഷണൈഃ - with ornaments (instrumental plural of ഭൂഷണ)
സുകവിതാ - good poetry; poetic excellence
യദി - if
അസ്തി - exists; is
രാജ്യേന - with a kingdom; with sovereignty
കിമ് - what (use)?

Translation (ഭാവാര്ഥ):
If one has patience, what need is there for armor? If people have anger, what need is there for enemies? If one has knowledge, what need is there for fire? If one has a true friend, what benefit is there in "divine medicines"? If there are wicked people, what need is there for snakes? If there is flawless learning, what need is there for wealth? If there is modesty, what need is there for ornaments? If there is poetic excellence, what need is there for a kingdom?

Commentary (അനുസംധാന):
The verse is a reminder that inner qualities outclass external supports. ക്ഷാംതി (forbearance) is real armor because it prevents rash retaliation; ക്രോധ (anger) is a self-made enemy that damages you even without opponents. ജ്ഞാതി (understanding) is "fire" in the sense that it burns confusion and lights the way; and a good സുഹൃത് (friend) is medicine because they heal your blind spots with honest care. In modern life, you can buy gadgets, titles, and insurance, but if you lack patience and clarity you will still create unnecessary fires at work and at home; and if you have modesty and skill, you do not need constant external decoration to be respected. The practical application is to invest first in the inner "capital" - calm, learning, friendships, and character - because these protect you in contexts where money and status cannot.

ദാക്ഷിണ്യം സ്വജനേ ദയാ പരിജനേ ശാഠ്യം സദാ ദുര്ജനേ
പ്രീതിഃ സാധുജനേ നയോ നൃപജനേ വിദ്വജ്ജനേ ചാര്ജവമ് ।
ശൌര്യം ശത്രുജനേ ക്ഷമാ ഗുരുജനേ കാംതാജനേ ധൃഷ്ടതാ
യേ ചൈവം പുരുഷാഃ കലാസു കുശലാസ്തേഷ്വേവ ലോകസ്ഥിതിഃ ॥ 1.22 ॥

Meaning (പദാര്ഥ):
ദാക്ഷിണ്യമ് - kindness; generosity; tact
സ്വജനേ - toward one's own people/relatives (locative of സ്വജന)
ദയാ - compassion; mercy
പരിജനേ - toward dependents/attendants/household (locative of പരിജന)
ശാഠ്യമ് - strategic caution/guile; dealing with deceit by guardedness
സദാ - always
ദുര്ജനേ - toward the wicked (locative of ദുര്ജന)
പ്രീതിഃ - affection; warm friendliness
സാധുജനേ - toward the good (locative of സാധുജന)
നയഃ - policy; political wisdom; tactful conduct
നൃപജനേ - toward kings/rulers/officials (locative of നൃപജന)
വിദ്വജ്ജനേ - toward the learned (locative of വിദ്വജ്ജന)
ചാര്ജവമ് - straightforwardness; honesty
ശൌര്യമ് - valor; courageous strength
ശത്രുജനേ - toward enemies (locative of ശത്രുജന)
ക്ഷമാ - forgiveness; forbearance
ഗുരുജനേ - toward elders/teachers (locative of ഗുരുജന)
കാംതാജനേ - toward one's beloved (locative of കാംതാജന)
ധൃഷ്ടതാ - boldness; confident frankness; playful daring
യേ - those who
ച - and
ഏവം - thus; in this manner
പുരുഷാഃ - people
കലാസു - in these arts/skills (locative plural of കലാ)
കുശലാഃ - skilled; competent
തേഷു - in them
ഏവ - indeed
ലോകസ്ഥിതിഃ - the stability/order of the world

Translation (ഭാവാര്ഥ):
Kindness toward your own, compassion toward dependents, guarded strategy toward the wicked; affection toward the good, diplomacy toward rulers, straightforwardness toward the learned; valor toward enemies, forgiveness toward elders, and confident boldness toward one's beloved - those who are skilled in such arts are the ones in whom the world's order stands.

Commentary (അനുസംധാന):
This is a lesson in contextual intelligence: the same behavior is not wise in every relationship. Compassion without boundaries can become enabling; blunt honesty with the malicious can become self-harm; and the lack of diplomacy with power can become avoidable trouble. ഭര്തൃഹരി is not endorsing dishonesty as a lifestyle; he is saying that with a ദുര്ജന (wicked person) you must protect yourself through caution and strategy, while with the വിദ്വത് (learned) you should be transparent and direct. In modern life, this is the art of adjusting your "settings": warmth at home, professionalism at work, clear boundaries with manipulators, courage when defending what is right, and patience with elders. People who can do this without losing their core values become stabilizers in families, teams, and communities.

ജാഡ്യം ധിയോ ഹരതി സിംചതി വാചി സത്യം
മാനോന്നതിം ദിശതി പാപം അപാകരോതി ।
ചേതഃ പ്രസാദയതി ദിക്ഷു തനോതി കീര്തിം
സത്സംഗതിഃ കഥയ കിം ന കരോതി പുംസാമ് ॥ 1.23 ॥

Meaning (പദാര്ഥ):
ജാഡ്യമ് - dullness; stupidity; inertia
ധിയഃ - of the intellect (ധി)
ഹരതി - removes
സിംചതി - sprinkles; infuses
വാചി - in speech
സത്യമ് - truth
മാന - honor; self-respect
ഉന്നതിമ് - upliftment; elevation
ദിശതി - grants; points to; bestows
പാപമ് - sin; wrongdoing
അപാകരോതി - removes; drives away
ചേതഃ - mind; heart
പ്രസാദയതി - makes clear/serene; pleases
ദിക്ഷു - in all directions
തനോതി - spreads; extends
കീര്തിമ് - fame; good reputation
സത്സംഗതിഃ - good company; association with the good
കഥയ - tell (imperative: "tell me")
കിമ് - what
ന - not
കരോതി - does
പുംസാമ് - for people

Translation (ഭാവാര്ഥ):
Good company removes dullness from the intellect, infuses truth into speech, grants uplifted honor, removes wrongdoing, pleases and clears the mind, and spreads fame in every direction. Tell me - what does സത്സംഗതി not do for people?

Commentary (അനുസംധാന):
If you want to change a habit or raise a standard, change your environment. സത്സംഗതി is not only about "holy people"; it is any consistent contact that pulls you upward - mentors, friends who live by values, books that challenge you, and communities where truth is normal. In modern life this is why a focused team can transform your work ethic, why a supportive friend group can help you quit an addiction, and why a culture of integrity makes honesty easier. ആദി ശംകരാചാര്യ states the causal chain succinctly: സത്സംഗത്വേ നിസ്സംഗത്വം - by good company arises non-attachment; by that, clarity deepens. The verse is practical advice: choose your "inputs" carefully, because they quietly edit your character.

ജയംതി തേ സുകൃതിനോ
രസസിദ്ധാഃ കവീശ്വരാഃ ।
നാസ്തി യേഷാം യശഃകായേ
ജരാമരണജം ഭയമ് ॥ 1.24 ॥

Meaning (പദാര്ഥ):
ജയംതി - are victorious; triumph
തേ - those
സുകൃതിനാഃ - of good deeds; meritorious; fortunate
രസ - aesthetic essence; poetic sentiment
സിദ്ധാഃ - perfected; accomplished
കവീശ്വരാഃ - lordly poets; great poets
ന അസ്തി - there is not (in verse as നാസ്തി)
യേഷാം - of whom
യശഃ - fame; good name
കായേ - in the body (locative of കായ), forming യശഃ-കായേ ("in the body of fame")
ജരാ - old age
മരണ - death
ജമ് - born from; produced by (forming ജരാമരണജം)
ഭയമ് - fear

Translation (ഭാവാര്ഥ):
Victorious are those meritorious poet-lords who have mastered രസ; in the "body" of their fame there is no fear born of old age and death.

Commentary (അനുസംധാന):
The verse points to a human way of "defeating" time: create something that outlives you. യശഃ (good fame) here is not shallow popularity; it is the durable remembrance that comes from real contribution. In modern life, this can be writing that helps people, teaching that changes a student's trajectory, building something useful, or living with integrity so your family inherits strength rather than trauma. Physical ജരാ (ageing) and മരണ (death) are inevitable, but the fear around them softens when you live in a way that leaves meaningful traces. The practical application is simple: invest time in work that has value beyond instant applause, and your life naturally gains a larger horizon.

സൂനുഃ സച്ചരിതഃ സതീ പ്രിയതമാ സ്വാമീ പ്രസാദോന്മുഖഃ
സ്നിഗ്ധം മിത്രം അവംചകഃ പരിജനോ നിഃക്ലേശലേശം മനഃ ।
ആകാരോ രുചിരഃ സ്ഥിരശ്ച വിഭവോ വിദ്യാവദാതം മുഖം
തുഷ്ടേ വിഷ്ടപകഷ്ടഹാരിണി ഹരൌ സംപ്രാപ്യതേ ദേഹിനാ ॥ 1.25 ॥

Meaning (പദാര്ഥ):
സൂനുഃ - son
സത് - good; noble
ചരിതഃ - conduct; character (forming സച്ചരിതഃ)
സതീ - a virtuous/chaste woman
പ്രിയതമാ - most beloved; dear wife
സ്വാമീ - master; husband; lord
പ്രസാദ - grace; favor; goodwill
ഉന്മുഖഃ - turned toward; favorable (forming പ്രസാദോന്മുഖഃ = പ്രസാദ + ഉന്മുഖഃ)
സ്നിഗ്ധമ് - affectionate; warm
മിത്രമ് - friend
അവംചകഃ - non-deceiving; honest
പരിജനഃ - one's household/attendants
നിഃ - without
ക്ലേശ - trouble; affliction
ലേശമ് - trace; even a little bit
മനഃ - mind
ആകാരഃ - form; appearance
രുചിരഃ - pleasing; beautiful
സ്ഥിരഃ - steady; stable
ച - and
വിഭവഃ - prosperity; resources; wealth
വിദ്യാ - knowledge; learning
അവദാതമ് - bright; pure; splendid
മുഖമ് - face; mouth
തുഷ്ടേ - when pleased (locative absolute sense)
വിഷ്ടപ - heaven; the celestial world
കഷ്ട - hardship; suffering
ഹാരിണി - in the remover/taker-away (locative; forming വിഷ്ടപകഷ്ടഹാരിണി)
ഹരൌ - in ഹരി (Vishnu)
സംപ്രാപ്യതേ - is obtained; is attained
ദേഹിനാ - by the embodied person

Translation (ഭാവാര്ഥ):
When ഹരി - the remover of hardships - is pleased, an embodied person obtains: a virtuous son, a chaste beloved wife, a gracious master, an affectionate friend, an honest household, a mind without even a trace of distress, a pleasing form, steady prosperity, and a face brightened by learning.

Commentary (അനുസംധാന):
The verse lists "life's basics" in an ideal order: family harmony, trustworthy relationships, inner peace, health and appearance, stable resources, and learning. It frames these as the fruit of aligning with ഹരി - meaning, in a broad sense, aligning with what sustains and uplifts. In modern terms, devotion and values work as a compass: when your actions are anchored in ധര്മ (right order), you naturally make choices that protect mind, relationships, and reputation. Even in അദ്വൈത, ഈശ്വര-ഭക്തി (devotion to the Lord) is valued as a purifier of the mind; a calmer, cleaner mind makes better choices, and those choices ripple outward as the blessings described here.

പ്രാണാഘാതാന്നിവൃത്തിഃ പരധനഹരണേ സംയമഃ സത്യവാക്യം
കാലേ ശക്ത്യാ പ്രദാനം യുവതിജനകഥാമൂകഭാവഃ പരേഷാമ് ।
തൃഷ്ണാസ്രോതോ വിഭംഗോ ഗുരുഷു ച വിനയഃ സർവഭൂതാനുകംപാ
സാമാന്യഃ സർവശാസ്ത്രേഷ്വനുപഹതവിധിഃ ശ്രേയസാം ഏഷ പംഥാഃ ॥ 1.26 ॥

ഛംദഃ (സ്രഗ്ധരാ): This is in സ്രഗ്ധരാ (സമ-വൃത്ത) Chandas/Meter: 4 പാദാഃ, 21 അക്ഷരാഃ per പാദ; ലഘു/ഗുരു pattern (per പാദ) is `GGGGLGG LLLLLLG GLGGLGG`; യതി (pause) is after the 7th and 14th syllables in each പാദ.

Meaning (പദാര്ഥ):
പ്രാണ - living being; life-breath; life
ആഘാത - striking; injury; violence
നിവൃത്തിഃ - refraining; turning away (forming പ്രാണാഘാതാത്-നിവൃത്തിഃ - refraining from harming life)
പര - another's
ധന - wealth
ഹരണേ - in taking/stealing (locative; "in the act of taking"; forming പരധന-ഹരണേ)
സംയമഃ - restraint; self-control
സത്യ - truth
വാക്യമ് - speech; statement (forming സത്യവാക്യമ്)
കാലേ - at the right time
ശക്ത്യാ - according to one's ability/capacity
പ്രദാനമ് - giving; charity
യുവതി - young woman
ജന - person/people (forming യുവതിജന)
കഥാ - talk; discussion
മൂക - mute
ഭാവഃ - state/attitude; becoming
പരേഷാം - regarding others; "of others" (i.e., about others' women)
തൃഷ്ണാ - craving; thirst
സ്രോതഃ - stream; current
വിഭംഗഃ - breaking; cutting off (forming തൃഷ്ണാസ്രോതോ-വിഭംഗോ)
ഗുരുഷു - toward teachers/elders (locative of ഗുരു)
ച - and
വിനയഃ - humility; respectful conduct
സർവ - all
ഭൂത - beings
അനുകംപാ - compassion (forming സർവഭൂതാനുകംപാ)
സാമാന്യഃ - common; universal
സർവശാസ്ത്രേഷു - in all scriptures/teachings (locative plural)
അനുപഹത - unbroken; not violated
വിധിഃ - rule; ordinance
ശ്രേയസാം - of welfare; of what is truly good
ഏഷഃ - this
പംഥാഃ - path

Translation (ഭാവാര്ഥ):
Refraining from harming life, self-restraint in taking another's wealth, truthful speech, giving at the right time according to one's capacity, being "mute" when it comes to speaking about others' women; cutting off the stream of craving, humility toward teachers, and compassion toward all beings - this is a universal, unbroken rule found across all ശാസ്ത്ര. This is the path to true well-being.

Commentary (അനുസംധാന):
This verse is a concise ethics charter, and it is strikingly pan-traditional: the same themes appear as യമ/നിയമ in യോഗ, as ധര്മ in സ്മൃതി, and as preparation for clarity in വേദാംത. The key phrases are practical: പ്രാണാഘാത (violence) and പരധന-ഹരണ (stealing) are obvious harms; സത്യവാക്യ (truthful speech) keeps life from collapsing into mistrust; and തൃഷ്ണാസ്രോതഃ (the stream of craving) is the inner engine behind many wrong actions. The line about being മൂക (mute) regarding others' women is a call to stop objectifying talk and gossip - in modern life, that means respecting boundaries, not consuming or spreading degrading content, and keeping speech clean. അദ്വൈത treats such disciplines as സാധന (preparation): without വിനയ (humility) and അനുകംപാ (compassion), higher inquiry stays theoretical; with them, the mind becomes steady enough for real understanding.

പ്രാരഭ്യതേ ന ഖലു വിഘ്നഭയേന നീചൈഃ
പ്രാരഭ്യ വിഘ്നവിഹതാ വിരമംതി മധ്യാഃ ।
വിഘ്നൈഃ പുനഃ പുനരപി പ്രതിഹന്യമാനാഃ
പ്രാരബ്ധം ഉത്തമജനാ ന പരിത്യജംതി ॥ 1.27 ॥

Meaning (പദാര്ഥ):
പ്രാരഭ്യതേ - is begun; is undertaken
ന - not
ഖലു - indeed
വിഘ്ന - obstacle; hindrance
ഭയേന - due to fear (instrumental of ഭയ)
നീചൈഃ - by the low; by the base-minded
പ്രാരഭ്യ - having begun
വിഘ്ന - obstacle
വിഹതാഃ - struck down; obstructed
വിരമംതി - stop; desist
മധ്യാഃ - the middling; average people
വിഘ്നൈഃ - by obstacles
പുനഃ പുനര് - again and again
അപി - even
പ്രതിഹന്യമാനാഃ - being repeatedly struck/hindered
പ്രാരബ്ധമ് - what has been started/undertaken
ഉത്തമജനാഃ - the best people; excellent persons
ന - not
പരിത്യജംതി - abandon; give up

Translation (ഭാവാര്ഥ):
Out of fear of obstacles, the low-minded do not even begin. Having begun, the average stop when obstacles strike. But the best people, though obstructed again and again, do not abandon what they have undertaken.

Commentary (അനുസംധാന):
This verse is a simple model of perseverance: fear stops you at the gate, discouragement stops you mid-way, but commitment carries you through repetition. In modern life, this is the difference between "ideas" and execution: many never start because they imagine every possible failure; some start a course, a fitness plan, or a project but quit after the first setback; and a few keep adjusting and continuing until the thing is done. The practical tool here is to expect വിഘ്ന (obstacles) as part of the path, not as proof you chose the wrong path. Even in spiritual practice, അദ്വൈത emphasizes steady അഭ്യാസ (practice): repeated return to the essential is what turns insight into stability.

അസംതോ നാഭ്യര്ഥ്യാഃ സുഹൃദപി ന യാച്യഃ കൃശധനഃ
പ്രിയാ ന്യായ്യാ വൃത്തിര്മലിനം അസുഭംഗേഽപ്യസുകരമ് ।
വിപദ്യുച്ചൈഃ സ്ഥേയം പദം അനുവിധേയം ച മഹതാം
സതാം കേനോദ്ദിഷ്ടം വിഷമം അസിധാരാവ്രതം ഇദമ് ॥ 1.28 ॥

Meaning (പദാര്ഥ):
അസംതാഃ - the wicked; bad people (in verse as അസംതോ)
ന - not
അഭ്യര്ഥ്യാഃ - to be begged from; to be entreated (in verse as നാഭ്യര്ഥ്യാഃ = ന + അഭ്യര്ഥ്യാഃ)
സുഹൃത് - a friend
അപി - even
ന - not
യാച്യഃ - should be begged/asked for help
കൃശ - lean; small
ധനഃ - wealth; means (forming കൃശധനഃ - one with little wealth)
പ്രിയാ - dear; desirable
ന്യായ്യാ - righteous; proper; just
വൃത്തിഃ - livelihood; conduct
മലിനമ് - stained; tainted
അശുഭംഗേ - in misfortune; in an adverse situation (in verse as അസുഭംഗേ)
അപി - even (forming അശുഭംഗേഽപ്യ് = അശുഭംഗേ + അപി)
അസുകരമ് - difficult
വിപദി - in adversity; in calamity (in verse as വിപദ്യ്)
ഉച്ചൈഃ - high; elevated
സ്ഥേയമ് - should be stood/maintained; should remain
പദമ് - position; station
അനുവിധേയമ് - should be followed/imitated
ച - and
മഹതാമ് - of the great
സതാമ് - for the good; of good people
കേന - by whom?
ഉദ്ദിഷ്ടമ് - prescribed; pointed out; enjoined
വിഷമമ് - difficult; uneven; hard
അസിധാരാ - sword-edge; razor-edge
വ്രതമ് - vow; disciplined path
ഇദമ് - this

Translation (ഭാവാര്ഥ):
The good should not beg from the wicked; even a friend should not be asked when they are poor. A righteous livelihood is dear, yet keeping it unstained is difficult even in adverse times. In calamity one must remain elevated, and one should follow the path of the great. Who has prescribed for the good this difficult "razor's-edge vow"?

Commentary (അനുസംധാന):
അസിധാരാവ്രത is an unforgettable image: a life of integrity feels like walking on a sword-edge because the easy shortcuts are always available. The verse is not saying "never accept help"; it is saying: do not compromise yourself by seeking favors from the wicked, and do not burden a friend who lacks means. It also points out the real test: when times are tight (അശുഭംഗ) and when crisis hits (വിപദ്), keeping livelihood clean and standards high becomes hardest. In modern life this shows up as refusing corruption even when you "need it", not manipulating relationships for money, and not lowering your ethics to match a bad environment. അദ്വൈത values this steadiness as വൈരാഗ്യ (dispassion) and സമാധാന (collectedness): without these, the mind is too compromised to see truth clearly.

ക്ഷുത്ക്ഷാമോഽപി ജരാകൃശോഽപി ശിഥിലപ്രാണോഽപി കഷ്ടാം ദശാമ്
ആപന്നോഽപി വിപന്നദീധിതിരിതി പ്രാണേഷു നശ്യത്സ്വപി ।
മത്തേഭേംദ്രവിഭിന്നകുംഭപിശിതഗ്രാസൈകബദ്ധസ്പൃഹഃ
കിം ജീര്ണം തൃണം അത്തി മാനമഹതാം അഗ്രേസരഃ കേസരീ ॥ 1.29 ॥

Meaning (പദാര്ഥ):
ക്ഷുത് - hunger
ക്ഷാമഃ - emaciated; weakened (forming ക്ഷുത്ക്ഷാമഃ)
അപി - even
ജരാ - old age
കൃശഃ - thin; wasted (forming ജരാകൃശഃ)
അപി - even
ശിഥില - slackened; loosened
പ്രാണഃ - life-breath; vitality (forming ശിഥിലപ്രാണഃ)
അപി - even
കഷ്ടാമ് - grievous; difficult
ദശാമ് - condition/state
ആപന്നഃ - fallen into; reached
അപി - even
വിപന്ന - ruined; impaired
ദീധിതിഃ - splendor; radiance
ഇതി - thus (in the sense "even if...")
പ്രാണേഷു - when the life-breaths are
നശ്യത്സു - perishing; failing (locative absolute; in verse as നശ്യത്സ്വപി)
അപി - even
മത്ത - intoxicated; in rut
ഇഭ - elephant
ഇംദ്ര - lord/king (forming മത്തേഭേംദ്ര - king of rutting elephants)
വിഭിന്ന - split; broken; pierced
കുംഭ - temple/forehead of an elephant
പിശിത - flesh
ഗ്രാസ - mouthful
ഏക - only; single
ബദ്ധ - fixed; bound
സ്പൃഹാ - desire; longing (forming ഗ്രാസൈകബദ്ധസ്പൃഹഃ)
കിമ് - why; what (need)?
ജീര്ണമ് - stale; old
തൃണമ് - grass
അത്തി - eats
മാന - honor; self-respect
മഹതാമ് - of the great
അഗ്രേസരഃ - leader; foremost
കേസരീ - lion

Translation (ഭാവാര്ഥ):
Even when weakened by hunger, emaciated by age, with breath grown slack, fallen into a hard state, and with radiance diminished - even when life itself is fading - the lion, leader among the noble, longs only for a single mouthful of flesh from the temples of a rutting elephant. Why would he eat stale grass?

Commentary (അനുസംധാന):
The lion here stands for a person of high standards. The verse is not glorifying aggression; it is showing that greatness does not train itself to be satisfied with scraps. Even in hardship, the മാന (self-respect) of the great keeps them from degrading choices. In modern life, this is the difference between taking a short-term unethical gain and holding out for clean work; between doing low-quality work "to get it done" and maintaining craftsmanship; between seeking cheap attention and building real competence. The caution is also implied: if you feed your mind stale "grass" long enough, it forgets what it is capable of; so keep aiming for goals worthy of your nature.

സ്വല്പസ്നായുവസാവശേഷമലിനം നിര്മാംസം അപ്യസ്ഥി ഗോഃ
ശ്വാ ലബ്ധ്വാ പരിതോഷം ഏതി ന തു തത്തസ്യ ക്ഷുധാശാംതയേ ।
സിംഹോ ജംബുകം അംകം ആഗതം അപി ത്യക്ത്വാ നിഹംതി ദ്വിപം
സർവഃ കൃച്ഛ്രഗതോഽപി വാംഛംതി ജനഃ സത്ത്വാനുരൂപം ഫലമ് ॥ 1.30 ॥

Meaning (പദാര്ഥ):
സ്വല്പ - little; small
സ്നായു - tendon; sinew
വസാ - fat
അവശേശ - residue; remnant
മലിനമ് - dirty; stained (forming സ്വല്പസ്നായുവസാവശേഷമലിനം)
നിര്മാംസമ് - without flesh
അപി - even
അസ്ഥി - bone
ഗോഃ - of a cow
ശ്വാ - dog
ലബ്ധ്വാ - having obtained
പരിതോഷമ് - satisfaction; contentment
ഏതി - attains; reaches
ന തു - but not
തത് - that (bone)
തസ്യ - its
ക്ഷുധാ - hunger
ശാംതയേ - for the pacification/quelling (dative of ശാംതി)
സിംഹഃ - lion
ജംബുകമ് - jackal
അംകമ് - lap
ആഗതമ് - come to; arrived
അപി - even
ത്യക്ത്വാ - having left; abandoning
നിഹംതി - strikes down; kills
ദ്വിപമ് - elephant
സർവഃ - every; everyone
കൃച്ഛ്ര - hardship; distress
ഗതഃ - gone into; fallen into (forming കൃച്ഛ്രഗതഃ)
അപി - even
വാംഛംതി - desire; seek
ജനഃ - people
സത്ത്വ - nature; inner quality/temperament
അനുരൂപമ് - according to; in keeping with
ഫലമ് - fruit; result

Translation (ഭാവാര്ഥ):
A dog, having obtained even a cow's bone that is fleshless and dirty with a little remnant of sinew and fat, feels satisfied - though it does not truly quell its hunger. A lion, even if a jackal has come into its lap, leaves it and strikes an elephant. Everyone, even when fallen into hardship, seeks results according to their nature.

Commentary (അനുസംധാന):
The verse contrasts two kinds of aspiration. Some minds are trained to be satisfied with "bones" - small, low-quality gains that create the illusion of progress but do not really nourish. Other minds, like the lion, stay oriented to worthy goals even when easier options present themselves. In modern life this is the difference between chasing quick distractions versus building something substantial: taking a tiny shortcut that keeps you stuck, versus doing the harder work that actually changes your situation. The key word is സത്ത്വ (inner nature/quality): whatever you repeatedly consume - media, habits, friendships - slowly reshapes your സത്ത്വ, and then your desires follow. If you want lion-like outcomes, feed the mind with lion-like inputs.

ലാംഗൂലചാലനം അധശ്ചരണാവപാതം
ഭൂമൌ നിപത്യ വദനോദരദര്ശനം ച ।
ശ്വാ പിംഡദസ്യ കുരുതേ ഗജപുംഗവസ്തു
ധീരം വിലോകയതി ചാടുശതൈശ്ച ഭുംക്തേ ॥ 1.31 ॥

Meaning (പദാര്ഥ):
ലാംഗൂല - tail
ചാലനമ് - wagging; moving (forming ലാംഗൂലചാലനം)
അധഃ - downwards
ചരണ - feet/legs
അവപാതമ് - lowering; dropping; prostrating (forming അധശ്ചരണാവപാതം)
ഭൂമൌ - on the ground
നിപത്യ - having fallen
വദന - face; mouth
ഉദര - belly
ദര്ശനമ് - showing; displaying
ച - and
ശ്വാ - dog
പിംഡ - lump; morsel (as in alms/food)
ദഃ - giving (forming പിംഡദ - "giver of a morsel")
തസ്യ - for/to him; of him (in verse as പിംഡദസ്യ - "for the morsel-giver")
കുരുതേ - does; performs
ഗജ - elephant
പുംഗവഃ - chief/bull; excellent one ("elephant-bull" as a metaphor for a great person; in verse as ഗജപുംഗവസ്തു = ഗജപുംഗവഃ + തു)
തു - but
ധീരമ് - steady; bold; composed
വിലോകയതി - looks; gazes
ചാടു - flattery; coaxing praise
ശതൈഃ - by hundreds (instrumental plural of ശത)
ച - and
ഭുംക്തേ - eats; enjoys; partakes

Translation (ഭാവാര്ഥ):
For a morsel-giver a dog performs tail-wagging, lowering of the legs, falling to the ground, and showing its face and belly; but an "elephant-bull" (a great person) stares steadily and then partakes through hundreds of flatteries.

Commentary (അനുസംധാന):
The verse is satire on dependence and flattery. The dog begs visibly through body language; the "great man" begs more subtly through ചാടു (flattering speech) - but the motive is the same: food and favor. In modern life this appears as sycophancy in workplaces and politics: exaggerated praise to get access, opportunities, or protection. ഭര്തൃഹരി is nudging us toward self-respect: earn what you can by skill, ask plainly when you must, and avoid turning your dignity into a performance. A good test is simple - if you would feel ashamed reading your own words aloud tomorrow, you are probably selling yourself too cheaply today.

പരിവര്തിനി സംസാരേ
മൃതഃ കോ വാ ന ജായതേ ।
സ ജാതോ യേന ജാതേന
യാതി വംശഃ സമുന്നതിമ് ॥ 1.32 ॥

Meaning (പദാര്ഥ):
പരിവര്തിനി - in the ever-turning; in the changing (locative)
സംസാരേ - in worldly life; in the cycle of birth and death
മൃതഃ - having died; dead
കഃ - who
വാ - indeed; or
ന - not
ജായതേ - is born
സഃ - he
ജാതഃ - born
യേന - by whom
ജാതേന - by whose birth (instrumental of ജാത)
യാതി - goes; attains
വംശഃ - family line; lineage
സമുന്നതിമ് - upliftment; rise; prosperity

Translation (ഭാവാര്ഥ):
In this ever-turning സംസാര, who is there that is not born again after death? Truly born is that person by whose birth the lineage rises to greater upliftment.

Commentary (അനുസംധാന):
ഭര്തൃഹരി distinguishes biological birth from meaningful birth. Everyone is "born" in the ordinary sense, but a life becomes significant when it raises the standard of the family - through character, responsibility, and contribution. In modern life, this can mean breaking harmful cycles (addiction, anger, debt), becoming the first to educate yourself, caring for parents with steadiness, or creating a culture of honesty and kindness at home. The verse is also a gentle reminder that legacy is not only about wealth; it is about സംസ്കാര (refining impressions) passed to the next generation. When your presence makes your family more mature and more compassionate, the lineage has truly "risen".

കുസുമസ്തവകസ്യേവ
ദ്വയീ വൃത്തിര്മനസ്വിനഃ ।
മൂര്ധ്നി വാ സർവലോകസ്യ
ശീര്യതേ വന ഏവ വാ ॥ 1.33 ॥

Meaning (പദാര്ഥ):
കുസുമ - flower
സ്തവകഃ - cluster; bunch
ഇവ - like
ദ്വയീ - twofold; having two ways
വൃത്തിഃ - conduct; course; mode of being
മനസ്വിനഃ - of the high-minded; of the spirited person (മനസ്വിന്)
മൂര്ധ്നി - on the head (locative of മൂര്ധന്)
വാ - either; or
സർവലോകസ്യ - of the whole world
ശീര്യതേ - withers; decays; falls apart
വനേ - in the forest
ഏവ - indeed; only
വാ - or

Translation (ഭാവാര്ഥ):
Like a bunch of flowers, the course of a high-minded person is twofold: either they are placed on the head of the world, or they wither away in the forest.

Commentary (അനുസംധാന):
The verse points to a pattern in exceptional lives: they often do not settle for "average." A മനസ്വിന് (high-minded person) either rises to visible influence where many recognize their worth, or they withdraw to solitude and remain uncelebrated - like flowers that either become a garland on someone's head or wither unseen in the woods. In modern life, this can look like an innovator who either finds the right platform and scales impact, or chooses a quiet path of integrity without playing status games. The practical takeaway is not to chase fame, but to choose your environment wisely: a good setting can "place you on the head" by giving your talents the right soil; a poor setting can make the same talent fade unnoticed.

സംത്യന്യേഽപി ബൃഹസ്പതിപ്രഭൃതയഃ സംഭാവിതാഃ പംചഷാസ്
താന്പ്രത്യേഷ വിശേഷവിക്രമരുചീ രാഹുര്ന വൈരായതേ ।
ദ്വാവേവ ഗ്രസതേ ദിവാകരനിശാപ്രാണേശ്വരൌ ഭാസ്കരൌ
ഭ്രാതഃ പർവണി പശ്യ ദാനവപതിഃ ശീര്ഷാവശേഷാകൃതിഃ ॥ 1.34 ॥

Meaning (പദാര്ഥ):
സംതി - there are
അന്യേ - others
അപി - also (in verse as അന്യേഽപി)
ബൃഹസ്പതി - BRIhaspati (Jupiter; the teacher of the gods)
പ്രഭൃതയഃ - beginning with; such as; and the rest
സംഭാവിതാഃ - honored; esteemed
പംച - five
ഷട് - six (forming പംചഷാസ്)
താന് - them
പ്രതി - toward
ഏശഃ - this
വിശേഷ - special; extraordinary
വിക്രമ - prowess; power
രുചിഃ - inclination; taste (forming വിശേഷവിക്രമരുചീ)
രാഹുഃ - Rahu
ന - not
വൈരായതേ - bears enmity; is hostile
ദ്വൌ - two
ഏവ - only
ഗ്രസതേ - swallows
ദിവാകര - maker of day; the sun
നിശാ - night
പ്രാണേശ്വരൌ - the lords of life (dvandva used here for sun and moon; in verse as നിശാപ്രാണേശ്വരൌ)
ഭാസ്കരൌ - the two luminaries (dual of ഭാസ്കര)
ഭ്രാതഃ - O brother!
പർവണി - on the eclipse day; at the (eclipse) occasion
പശ്യ - see!
ദാനവപതിഃ - lord of the demons
ശീര്ഷ - head
അവശേഷ - remaining; only remainder
ആകൃതിഃ - form; shape (forming ശീര്ഷാവശേഷാകൃതിഃ)

Translation (ഭാവാര്ഥ):
There are other honored ones too - five or six such as BRIhaspati - but this Rahu, with a special appetite for prowess, does not show hostility toward them. He swallows only the two luminaries, the sun and the moon, the lords of day and night. Brother, look on the eclipse day: the demon-chief is a form that is nothing but a head.

Commentary (അനുസംധാന):
The verse has two layers. First, it explains a mythic fact: രാഹു is a "head-only" being, seen at പർവ (eclipse), and he targets the sun and moon. Second, it points to a social reality: jealousy and rivalry often go toward the brightest. Average achievements do not attract intense opposition, but excellence does - it becomes a visible target. In modern life, if you do important work, expect scrutiny, criticism, and sometimes unfair attacks; do not take that as proof you are wrong, but as proof you are visible. The practical response is to keep your work and conduct clean so that even when "Rahu" bites, only the shadow falls, not your integrity.

വഹതി ഭുവനശ്രേണിം ശേഷഃ ഫണാഫലകസ്ഥിതാം
കമഠപതിനാ മധ്യേപൃഷ്ഠം സദാ സ ച ധാര്യതേ ।
തം അപി കുരുതേ ക്രോഡാധീനം പയോധിരനാദരാദ്
അഹഹ മഹതാം നിഃസീമാനശ്ചരിത്രവിഭൂതയഃ ॥ 1.35 ॥

Meaning (പദാര്ഥ):
വഹതി - carries; bears
ഭുവന - worlds; the cosmos
ശ്രേണിമ് - a series/row (forming ഭുവനശ്രേണിം)
ശേഷഃ - ശേഷ (the cosmic serpent)
ഫണാ - hood (of a serpent)
ഫലക - plate; surface (forming ഫണാഫലക)
സ്ഥിതാമ് - placed; resting (i.e., "resting on the hood-plates")
കമഠ - tortoise
പതി - lord (forming കമഠപതി - കൂര്മ)
മധ്യേ - in the middle
പൃഷ്ഠമ് - back (in verse as മധ്യേപൃഷ്ഠം = മധ്യേ + പൃഷ്ഠമ്)
സദാ - always
സഃ - he
ച - and
ധാര്യതേ - is supported; is borne
തമ് - him (the tortoise)
അപി - even
കുരുതേ - makes
ക്രോഡ - lap; bosom
അധീനമ് - dependent; subject to (forming ക്രോഡാധീനമ്)
പയോധിഃ - ocean
അനാദരാത് - out of indifference; without effort; as if casually
അഹഹ - alas! (exclamation of wonder)
മഹതാമ് - of the great
നിഃസീമാനാഃ - limitless; boundless (in verse as നിഃസീമാനശ്)
ചരിത്ര - deeds; exploits; conduct
വിഭൂതയഃ - glories; manifestations; powers

Translation (ഭാവാര്ഥ):
ശേഷ bears the series of worlds resting on the plates of his hoods; and he is always supported on his back by the lord of tortoises. Even that tortoise the ocean, as if casually, makes dependent on its lap. Alas - boundless are the wondrous powers of the great.

Commentary (അനുസംധാന):
The imagery is cosmic, but the lesson is practical: even the mighty are held within a chain of support. ശേഷ supports worlds, yet is supported; the tortoise supports, yet is "held" by the ocean. In modern life, we forget this interdependence and start believing we are self-made; but your strength depends on unseen foundations - family effort, teachers, infrastructure, team members, and even nature itself. The verse gently dissolves arrogance: greatness does not mean "I need nobody"; it means you carry your responsibility well while acknowledging the supports that carry you. That awareness naturally produces വിനയ (humility) and gratitude, which are also forms of strength.

വരം പക്ഷച്ഛേദഃ സമദമഘവന്മുക്തകുലിശപ്രഹാരൈര്
ഉദ്ഗച്ഛദ്ബഹുലദഹനോദ്ഗാരഗുരുഭിഃ ।
തുഷാരാദ്രേഃ സൂനോരഹഹ പിതരി ക്ലേശവിവശേ
ന ചാസൌ സംപാതഃ പയസി പയസാം പത്യുരുചിതഃ ॥ 1.36 ॥

Meaning (പദാര്ഥ):
വരമ് - better; preferable
പക്ഷ - wing
ച്ഛേദഃ - cutting; severing (forming പക്ഷച്ഛേദഃ)
സമദ - proud; intoxicated; swollen with power
മഘവന് - Indra (in verse as മഘവന്)
മുക്ത - released; hurled
കുലിശ - thunderbolt
പ്രഹാരൈഃ - with strikes/blows (forming മഘവന്മുക്തകുലിശപ്രഹാരൈഃ)
ഉദ്ഗച്ഛത് - rising up; flashing forth
ബഹുല - abundant; intense
ദഹന - fire
ഉദ്ഗാര - outburst; emission
ഗുരുഭിഃ - heavy; powerful; intense (forming ഉദ്ഗച്ഛദ്ബഹുലദഹനോദ്ഗാരഗുരുഭിഃ)
തുഷാരാദ്രേഃ - of the snowy mountain (Himalaya)
സൂനോഃ - of the son (genitive of സൂനു)
അഹഹ - alas! (exclamation)
പിതരി - when the father (locative of പിതൃ)
ക്ലേശ - distress; suffering
വിവശേ - overwhelmed; powerless (forming ക്ലേശവിവശേ)
ന - not
ച - and
അസൌ - that
സംപാതഃ - plunge; leap; fall
പയസി - into water; into the ocean (locative of പയഃ)
പയസാമ് - of waters
പത്യുഃ - of the lord (forming പയസാം പത്യുഃ - "lord of waters", the ocean)
ഉചിതഃ - proper; fitting

Translation (ഭാവാര്ഥ):
Better the cutting off of wings by the thunderbolt-strikes hurled by proud Indra, fierce with blazing fire - for the son of the snowy mountain, alas, when his father was overwhelmed by distress. That plunge into the ocean was not fitting for the lord of waters.

Commentary (അനുസംധാന):
The verse praises courage and responsibility over escape. പക്ഷച്ഛേദ (wing-cutting) is painful, but it is an open encounter; സംപാത (a plunge into hiding/refuge) can look like survival, yet it may also be a flight from duty when elders or foundations are in crisis. In modern life, this appears when someone abandons a hard situation - family responsibility, a failing project, or a commitment - not because it is impossible, but because it is uncomfortable. The verse suggests a higher standard: face the storm honestly, accept loss if needed, but do not save your comfort at the cost of abandoning what you owe. That steadiness is also a form of ധൈര്യ (courage), without which neither worldly success nor inner growth becomes stable.

സിംഹഃ ശിശുരപി നിപതതി
മദമലിനകപോലഭിത്തിഷു ഗജേഷു ।
പ്രകൃതിരിയം സത്ത്വവതാം
ന ഖലു വയസ്തേജസോ ഹേതുഃ ॥ 1.37 ॥

ഛംദഃ (ആര്യാ): This is in ആര്യാ Chandas/Meter: a മാത്രാ-ചംദസ് counted by മാത്രാഃ (1 for ലഘു, 2 for ഗുരു) rather than a fixed syllable count; the usual scheme is 12+18 മാത്രാഃ in the first half (30 total) and 12+15 മാത്രാഃ in the second half (27 total), often written as four lines; a natural യതി (pause) occurs at the 12-മാത്രാ split within each half.

Meaning (പദാര്ഥ):
സിംഹഃ - lion
ശിശുഃ - child; cub
അപി - even
നിപതതി - leaps upon; pounces
മദ - rut; intoxication (as of an elephant)
മലിന - stained; dirty
കപോല - cheek/temple (of an elephant)
ബിത്തിഷു - on the walls/sides/surfaces (forming കപോലഭിത്തിഷു - "on the broad cheek-sides")
ഗജേഷു - on elephants (locative plural of ഗജ)
പ്രകൃതിഃ - nature; innate disposition
ഇയമ് - this
സത്ത്വവതാം - of those who have സത്ത്വ (inner strength; courage; steadiness)
ന ഖലു - not indeed
വയഃ - age
തേജസഹ് - of vigor; of brilliance; of valor
ഹേതുഃ - cause

Translation (ഭാവാര്ഥ):
Even a lion, though still a cub, pounces on elephants whose cheek-sides are stained with rut. Such is the nature of the courageous; age is not the true cause of valor.

Commentary (അനുസംധാന):
The verse breaks a common assumption: that strength is primarily a function of age. തേജസ് (vigor/valor) arises from inner സത്ത്വ (steadiness and courage), which can appear early when the mind is clear and focused. In modern life, you see this in young people who take responsibility quickly - a student who speaks truth in a difficult room, a young engineer who tackles a hard problem without hiding, or a new leader who refuses unethical shortcuts. The verse is also a reminder to elders: do not dismiss someone just because they are new or young; look for their പ്രകൃതി (nature) and train it well. When courage is guided by wisdom, it becomes a lifelong asset.

ജാതിര്യാതു രസാതലം ഗുണഗണൈസ്തത്രാപ്യധോ ഗമ്യതാം
ശീലം ശൈലതടാത്പതത്വഭിജനഃ സംദഹ്യതാം വഹ്നിനാ ।
ശൌര്യേ വൈരിണി വജ്രം ആശു നിപതത്വര്ഥോഽസ്തു നഃ കേവലം
യേനൈകേന വിനാ ഗുണസ്തൃണലവപ്രായാഃ സമസ്താ ഇമേ ॥ 1.38 ॥

Meaning (പദാര്ഥ):
ജാതിഃ - birth; lineage; caste
യാതു - let it go
രസാതലമ് - to the netherworld
ഗുണ - virtues; qualities
ഗണൈഃ - with groups/multitudes (forming ഗുണഗണൈഃ)
തത്ര - there
അപി - also (forming തത്രാപ്യ് = തത്ര + അപി)
അധഃ - downward; below
ഗമ്യതാമ് - let it be gone; let it proceed
ശീലമ് - character; good conduct
ശൈല - mountain
തടാത് - from a cliff/precipice
പതത്വ - falling; after falling (as in ശൈലതടാത്പതത്വ...)
ഭ്ഹിജനഃ - breaking; shattering (as in ...പതത്വഭിജനഃ)
സംദഹ്യതാമ് - let it be burned
വഹ്നിനാ - by fire
ശൌര്യേ - in valor; in heroism
വൈരിണി - on the enemy
വജ്രമ് - thunderbolt
ആശു - quickly
നിപതത് - falling (imperative sense: "let it fall")
അര്ഥഃ - wealth; money; means
അസ്തു - let it be
നഃ - for us; ours
കേവലമ് - only
യേന - by which
ഏന - this (forming യേനൈകേന = യേന + ഏകേന)
ഏകേന - by the one (instrumental singular of ഏക)
വിനാ - without
ഗുണാഃ - qualities/virtues
തൃണ - grass; straw
ലവ - a small piece/fragment (forming തൃണലവ)
പ്രായാഃ - almost like; comparable to (forming തൃണലവപ്രായാഃ)
സമസ്താഃ - all
ഇമേ - these

Translation (ഭാവാര്ഥ):
Let birth and lineage go to the netherworld; let all virtues go even lower there; let character fall from a mountain cliff, shatter, and be burned by fire; let a thunderbolt quickly strike the enemy in the matter of valor - let our one and only aim be wealth, because without that one thing all these "qualities" are as good as a blade of grass.

Commentary (അനുസംധാന):
The verse is intentionally shocking and is best read as biting social commentary. It exposes a harsh truth: when society worships അര്ഥ (wealth) above everything, then ജാതി, ഗുണ, and ശീല are treated as worthless unless backed by money. In modern life, this appears when a person's respect changes overnight after a promotion or job loss, or when ethics are praised in speech but ignored in hiring and rewards. The verse does not have to be your value system; it is a mirror. The mature response is to acknowledge that money affects practical power, while refusing to let it become your only measure: build competence and financial stability, but keep ശീല (character) as the foundation so that success does not cost your soul.

ധനം അര്ജയ കാകുത്സ്ഥ
ധനമൂലം ഇദം ജഗത് ।
അംതരം നാഭിജാനാമി
നിര്ധനസ്യ മൃതസ്യ ച ॥ 1.39 ॥

Meaning (പദാര്ഥ):
ധനമ് - wealth; means
അര്ജയ - earn; acquire
കാകുത്സ്ഥ - descendant of Kakutstha; (address to) Rama
ധനമൂലമ് - having wealth as the root; based on wealth
ഇദമ് - this
ജഗത് - world
അംതരമ് - difference; distinction
ന - not
അഭിജാനാമി - I know; I recognize (in verse as നാഭിജാനാമി = ന + അഭിജാനാമി)
നിര്ധനസ്യ - of the poor; of one without wealth
മൃതസ്യ - of the dead
ച - and

Translation (ഭാവാര്ഥ):
Earn wealth, O കാകുത്സ്ഥ; this world is rooted in wealth. I see no difference between one who is poor and one who is dead.

Commentary (അനുസംധാന):
This verse states an uncomfortable worldly reality: without resources, a person is often treated as invisible. ഭര്തൃഹരി is not asking you to worship money; he is warning you not to ignore the practical role of അര്ഥ (means). In modern life, financial stability buys time, health choices, education, and the ability to serve others without desperation; lacking it can trap a person in constant crisis where even good intentions cannot act. The balanced takeaway is: earn ethically, budget wisely, and avoid avoidable dependence - and at the same time, remember that human worth is not money. When you can hold both truths, you protect yourself from poverty without becoming a slave of greed.

താനീംദ്രിയാണ്യവികലാനി തദേവ നാമ
സാ ബുദ്ധിരപ്രതിഹതാ വചനം തദേവ ।
അര്ഥോഷ്മണാ വിരഹിതഃ പുരുഷഃ ക്ഷണേന
സോഽപ്യന്യ ഏവ ഭവതീതി വിചിത്രം ഏതഥ് ॥ 1.40 ॥

Meaning (പദാര്ഥ):
താനി - those; the same
ഇംദ്രിയാണി - senses; faculties
അവികലാനി - unimpaired; intact
തത് - that; the same
ഏവ - indeed; only
നാമ - name
സാ - that; the same
ബുദ്ധിഃ - intelligence; understanding
അപ്രതിഹതാ - unobstructed; not struck down
വചനമ് - speech; words
തത് - that; the same
ഏവ - indeed
അര്ഥ - wealth; means
ഉഷ്മണാ - warmth; heat (instrumental of ഉഷ്മന്; forming അര്ഥോഷ്മണാ)
വിരഹിതഃ - devoid of; separated from
പുരുഷഃ - person
ക്ഷണേന - in a moment
സഃ - he
അപി - even (forming സോഽപ്യ് = സഃ + അപി)
അന്യഃ - another; different
ഏവ - indeed
ഭവതി - becomes
ഇതി - thus
വിചിത്രമ് - strange; astonishing
ഏതത് - this

Translation (ഭാവാര്ഥ):
The senses are the same and unimpaired; the name is the same; the intelligence is the same and unobstructed; the speech is the same. Yet, in a moment, a person deprived of the "warmth" of wealth becomes as if another - how strange this is!

Commentary (അനുസംധാന):
This verse observes how quickly social perception changes with financial status. Nothing essential about the person has changed - ഇംദ്രിയാ (faculties), ബുദ്ധി (intellect), and വചന (speech) remain - but without അര്ഥ the person is treated as "other." In modern life, you see this after a job loss or business failure: the same individual is suddenly ignored, dismissed, or avoided. The verse is a reminder in two directions: first, build resilience so your life is not at the mercy of one external factor; second, do not become the crowd that worships money. അദ്വൈത goes even deeper: behind all changing roles is the same ആത്മാ - when you remember that, you can respect a person for their being, not for their bank balance.

യസ്യാസ്തി വിത്തം സ നരഃ കുലീനഃ
സ പംഡിതഃ സ ശ്രുതവാന്ഗുണജ്ഞഃ ।
സ ഏവ വക്താ സ ച ദര്ശനീയഃ
സർവേ ഗുണാഃ കാംചനം ആശ്രയംതി ॥ 1.41 ॥

Meaning (പദാര്ഥ):
യസ്യ - whose
അസ്തി - exists; is
വിത്തമ് - wealth; property; means
സഃ - that
നരഃ - man; person
കുലീനഃ - of good family; noble-born (as judged by society)
സഃ - he
പംഡിതഃ - learned; wise
സഃ - he
ശ്രുതവാന് - learned; well-heard (one who has studied)
ഗുണ - qualities; virtues
ജ്ഞഃ - knower (forming ഗുണജ്ഞഃ)
സഃ - he
ഏവ - indeed
വക്താ - speaker; (good) orator
സഃ - he
ച - and
ദര്ശനീയഃ - worthy of being seen; attractive; respectable
സർവേ - all
ഗുണാഃ - qualities; virtues
കാംചനമ് - gold; wealth
ആശ്രയംതി - take refuge in; depend upon; reside in

Translation (ഭാവാര്ഥ):
He who has wealth is considered noble; he is considered learned and wise; he is considered educated and a knower of virtues; he alone is considered an orator and even worthy of regard. All "qualities", it seems, take refuge in gold.

Commentary (അനുസംധാന):
This verse continues the theme of how society warps its judgments around money. It does not say that wealth truly creates ഗുണ (virtue); it says that people often attribute every virtue to the wealthy, even when nothing else has changed. In modern life you can notice this bias in how quickly someone is called "brilliant" after success, and how quickly the same person is dismissed after failure. The practical takeaway is twofold: build financial stability so you are not unnecessarily vulnerable, and also train yourself not to confuse wealth with worth. Respect competence and character directly, not the shine of കാംചനമ്.

ദൌര്മംത്ര്യാന്നൃപതിർവിനശ്യതി യതിഃ സംഗാത്സുതോ ലാലനാത്
വിപ്രോഽനധ്യയനാത്കുലം കുതനയാച്ഛീലം ഖലോപാസനാത് ।
ഹ്രീര്മദ്യാദനവേക്ഷണാദപി കൃഷിഃ സ്നേഹഃ പ്രവാസാശ്രയാന്
മൈത്രീ ചാപ്രണയാത്സമൃദ്ധിരനയാത്ത്യാഗപ്രമാദാദ്ധനമ് ॥ 1.42 ॥

Meaning (പദാര്ഥ):
ദുര് - bad; harmful
മംത്ര്യാത് - from counsel/advice (ablative of മംത്ര in the sense of "counsel"; forming ദൌര്മംത്ര്യാത്)
നൃപതിഃ - king; ruler
വിനശ്യതി - perishes; is ruined
യതിഃ - ascetic; one who restrains
സംഗാത് - from association/company (സംഗ)
സുതഃ - son
ലാലനാത് - from pampering; indulgent fondling
വിപ്രഃ - Brahmin (as a representative of a student of ശാസ്ത്ര)
അനധ്യയനാത് - from not studying (ablative of അന്-അധ്യയന)
കുലമ് - family; lineage
കുതനയാത് - from a bad son (കു + തനയ)
ശീലമ് - character; conduct
ഖലോപാസനാത് - from serving/associating with the wicked (ഖല + ഉപാസന)
ഹ്രീഃ - modesty; sense of propriety
മദ്യാത് - from liquor/intoxication (മദ്യ)
അനവേക്ഷണാത് - from lack of supervision; from neglect
അപി - even
കൃഷിഃ - agriculture; cultivation
സ്നേഹഃ - affection; love
പ്രവാസ - living away; separation; travel
ആശ്രയാത് - from taking refuge in; from dwelling in (forming പ്രവാസാശ്രയാത്)
മൈത്രീ - friendship
ച - and
അപ്രണയാത് - from lack of warmth/affection (പ്രണയ)
സമൃദ്ധിഃ - prosperity; flourishing
അനയാത് - from bad policy; from mismanagement (അ-നയ)
ത്യാഗ - giving; charity
പ്രമാദാത് - from careless excess/neglect; from heedlessness
ധനമ് - wealth

Translation (ഭാവാര്ഥ):
A king is ruined by bad counsel; an ascetic by wrong company; a son by pampering. A Brahmin by not studying; a family by a bad son; character by serving the wicked. Modesty by liquor; even agriculture by neglect; affection by living away. Friendship by lack of warmth; prosperity by bad governance; and wealth by careless giving.

Commentary (അനുസംധാന):
This is a diagnostic verse: it pairs a role with the most common cause of its downfall. The pattern is simple - greatness is not usually destroyed by one dramatic event, but by a small, repeated weakness: a leader who listens to poor advisors, a seeker who keeps the wrong company, a child raised without boundaries, a student who stops learning, a family that tolerates a destructive member, or a person who normalizes ഖലോപാസന (serving/appeasing the wicked). In modern life, the "anavEkShaNa" example is striking: even a good system fails without maintenance. The verse encourages preventive discipline: choose counsel carefully, set boundaries early, keep learning, supervise what you own, and protect relationships with presence and warmth. Many avoidable collapses are simply the result of ignoring these basics.

ദാനം ഭോഗോ നാശസ്തിസ്രോ
ഗതയോ ഭവംതി വിത്തസ്യ ।
യോ ന ദദാതി ന ഭുംക്തേ
തസ്യ തൃതീയാ ഗതിര്ഭവതി ॥ 1.43 ॥

Meaning (പദാര്ഥ):
ദാനമ് - giving; charity
ഭോഗഃ - enjoyment; use
നാശഃ - loss; destruction
തിസ്രഃ - three
ഗതയഃ - courses; fates; outcomes
ഭവംതി - become; are
വിത്തസ്യ - of wealth
യഃ - he who
ന - not
ദദാതി - gives
ന - not
ഭുംക്തേ - enjoys; uses
തസ്യ - for him; of him
തൃതീയാ - the third
ഗതിഃ - fate; outcome
ഭവതി - becomes

Translation (ഭാവാര്ഥ):
Wealth has three possible outcomes: giving, enjoyment, and destruction. For the one who neither gives nor enjoys, the third fate - loss - inevitably becomes his.

Commentary (അനുസംധാന):
The verse is practical economics wrapped as ethics. If you have resources, you can either share them (ദാന), use them wisely (ഭോഗ as "appropriate enjoyment"), or lose them (നാശ) through time, neglect, inflation, disputes, or sudden events. Hoarding without purpose is not safety; it is simply postponing the third outcome. In modern life, this encourages intentionality: budget for giving, budget for necessary and uplifting enjoyment, and invest rather than letting money rot. From a spiritual angle, ദാന reduces ലോഭ (greed) and loosens attachment, which supports inner freedom; but even on a purely worldly level, it is wiser to direct wealth than to be dragged by its decay.

മണിഃ ശാണോല്ലീഢഃ സമരവിജയീ ഹേതിദലിതോ
മദക്ഷീണോ നാഗഃ ശരദി സരിതഃ ശ്യാനപുലിനാഃ ।
കലാശേഷശ്ചംദ്രഃ സുരതമൃദിതാ ബാലവനിതാ
തന്നിമ്നാ ശോഭംതേ ഗലിതവിഭവാശ്ചാര്ഥിഷു നരാഃ ॥ 1.44 ॥

Meaning (പദാര്ഥ):
മണിഃ - gem; jewel
ശാണാ - whetstone; polishing stone
ഉല്ലീഢഃ - rubbed; polished; scraped (forming ശാണോല്ലീഢഃ = ശാണാ + ഉല്ലീഢഃ)
സമര - battle
വിജയീ - victorious (forming സമരവിജയീ)
ഹേതി - weapon
ദലിതഃ - split; crushed; wounded (forming ഹേതിദലിതോ)
മദ - rut; intoxication (of an elephant)
ക്ഷീണഃ - diminished; dried up; exhausted (forming മദക്ഷീണോ)
നാഗഃ - elephant
ശരദി - in autumn (ശരദ്)
സരിതഃ - rivers
ശ്യാന - dried/settled; calm; with exposed banks (in verse as ശ്യാനപുലിനാഃ)
പുലിനാഃ - sandbanks/shores
കലാ - digit; phase (as of the moon)
ശേഷഃ - remaining; remainder (forming കലാശേഷശ്ചംദ്രഃ)
ചംദ്രഃ - moon
സുരത - lovemaking; intimacy
മൃദിതാ - softened; made tender; moved to tears
ബാല - young
വനിതാ - woman (forming സുരതമൃദിതാ ബാലവനിതാ)
തത് - that; in that state
നിമ്നാഃ - lowered; humbled; diminished
ശോഭംതേ - shine; are beautiful
ഗലിത - fallen away; slipped off; lost
വിഭവാഃ - wealth; power (forming ഗലിതവിഭവാഃ)
ച - and; also
അര്ഥിഷു - among supplicants; in the state of seeking/begging (അര്ഥിന്)
നരാഃ - people; men

Translation (ഭാവാര്ഥ):
A gem shines when polished on a whetstone; a warrior shines even when wounded after victory in battle; an elephant shines when the rut has dried up; rivers shine in autumn with exposed sandbanks; the moon shines when only a sliver of its phase remains; and a young woman shines when softened after intimacy. Likewise, people whose wealth has slipped away also shine when they become humble seekers.

Commentary (അനുസംധാന):
The common thread is "beauty after reduction." Polishing removes roughness; battle and loss remove complacency; autumn reveals the shape of the river; the waning moon reveals delicacy; and tenderness after intimacy reveals softness. ഭര്തൃഹരി applies this to people: when വിഭവ (wealth/power) falls away, the swagger often dissolves and a more human humility appears - and that can be genuinely attractive. In modern life, setbacks sometimes make a person easier to relate to: they listen more, speak less harshly, and value relationships over status. The higher application is to choose that humility without needing the fall: let "polishing" happen through self-reflection and good company, not only through loss.

പരിക്ഷീണഃ കശ്ചിത്സ്പൃഹയതി യവാനാം പ്രസൃതയേ
സ പശ്ചാത്സംപൂര്ണഃ കലയതി ധരിത്രീം തൃണസമാമ് ।
അതശ്ചാനൈകാംത്യാദ്ഗുരുലഘുതയാഽര്ഥേഷു ധനിനാമ്
അവസ്ഥാ വസ്തൂനി പ്രഥയതി ച സംകോചയതി ച ॥ 1.45 ॥

Meaning (പദാര്ഥ):
പരിക്ഷീണഃ - completely exhausted; impoverished; reduced
കശ്ചിത് - someone
സ്പൃഹയതി - longs for; desires
യവാനാമ് - of barley
പ്രസൃതയേ - for a handful (a measure: "prasRuti")
സഃ - he
പശ്ചാത് - later
സംപൂര്ണഃ - full; satisfied; complete
കലയതി - considers; regards
ധരിത്രീമ് - the earth
തൃണസമാമ് - as equal to grass; as mere straw
അതഃ - therefore
ച - and
അനൈകാംത്യാത് - from non-absoluteness; from the lack of a fixed one-sided measure (ന + ഏകാംത)
ഗുരു - heavy; great
ലഘുതയാ - by lightness/smallness; by being "great or small" (forming ഗുരുലഘുതയാ)
അര്ഥേഷു - in objects/wealth; in "things" (അര്ഥ here as means/possessions)
ധനിനാമ് - of the wealthy
അവസ്ഥാ - condition; state
വസ്തൂനി - things; objects
പ്രഥയതി - expands; magnifies; makes appear large
ച - and
സംകോചയതി - contracts; diminishes; makes appear small
ച - and

Translation (ഭാവാര്ഥ):
Someone utterly impoverished longs for a mere handful of barley; later, once full and satisfied, he regards even the whole earth as no more than straw. Therefore, because there is no fixed measure in these matters, the condition of the wealthy makes things appear great or small - it expands them and it also shrinks them.

Commentary (അനുസംധാന):
The verse is about relativity of perception. Hunger makes a handful of barley look like treasure; satiety makes even the world look small. അനൈകാംത്യ means "no single fixed standpoint": value changes with state of mind and circumstance. In modern life this is why people experience lifestyle inflation - yesterday's luxury becomes today's baseline - and why desires keep shifting rather than ending. The practical application is to watch the moving target: before chasing "more", ask whether the craving is about real need or about inner emptiness. When you cultivate contentment and clarity, you stop letting circumstances decide what feels "big" or "small", and you choose deliberately.

രാജംദുധുക്ഷസി യദി ക്ഷിതിധേനും ഏതാം
തേനാദ്യ വത്സം ഇവ ലോകം അമും പുഷാണ
തസ്മിംശ്ച സമ്യഗനിശം പരിപോഷ്യമാണേ
നാനാഫലൈഃ ഫലതി കല്പലതേവ ഭൂമിഃ ॥ 1.46 ॥

Meaning (പദാര്ഥ):
രാജന് - O king!
ദുഹുക്ഷസി - you wish to milk (desiderative/intent sense from ദുഹ്)
യദി - if
ക്ഷിതി - earth
ധേനുമ് - cow (accusative of ധേനു), forming ക്ഷിതിധേനുമ് ("earth-cow")
ഏതാമ് - this
തേന - therefore; by that
അദ്യ - today; now
വത്സമ് - calf
ഇവ - like
ലോകമ് - the people; the world
അമുമ് - this
പുഷാണ - nourish! (imperative of പുഷ്)
തസ്മിന് - in that; when that (in verse as തസ്മിംശ്ച = തസ്മിന് + ച)
ച - and
സമ്യക് - properly; well
അനിശമ് - continually; without break
പരിപോഷ്യമാണേ - being well-nourished; being properly cared for
നാനാ - many kinds
ഫലൈഃ - with fruits/results (instrumental plural of ഫല)
ഫലതി - bears fruit; yields
കല്പലതാ - wish-fulfilling creeper
ഇവ - like
ഭൂമിഃ - earth

Translation (ഭാവാര്ഥ):
O king, if you wish to milk this earth-cow, then nourish this people-world as you would a calf. When it is properly and continually cared for, the earth yields many fruits like a wish-fulfilling creeper.

Commentary (അനുസംധാന):
This is a classic teaching on leadership: you cannot extract sustainably without first investing. The metaphor is simple: if the ruler wants revenue and prosperity, the "calf" - the people - must be nourished through protection, fairness, and opportunity. In modern life, the same principle applies to managers and institutions: you cannot demand output while starving the inputs (time, training, psychological safety, and decent compensation). When people are cared for, they naturally create value; the system becomes a കല്പലതാ (wish-fulfilling creeper) not by magic, but by good conditions. The verse is a reminder that real prosperity is grown, not squeezed.

സത്യാനൃതാ ച പരുഷാ പ്രിയവാദിനീ ച
ഹിംസ്രാ ദയാലുരപി ചാര്ഥപരാ വദാന്യാ ।
നിത്യവ്യയാ പ്രചുരനിത്യധനാഗമാ ച
വാരാംഗനേവ നൃപനീതിരനേകരൂപാ ॥ 1.47 ॥

Meaning (പദാര്ഥ):
സത്യ - true
അനൃതാ - untrue; false (forming സത്യാനൃതാ - both truth and falsehood)
ച - and
പരുഷാ - harsh; rough
പ്രിയ - pleasing; dear
വാദിനീ - speaking (feminine; forming പ്രിയവാദിനീ - sweet-speaking)
ച - and
ഹിംസ്രാ - violent; causing harm
ദയാലുഃ - compassionate; kind
അപി - also
ച - and
അര്ഥ - wealth; interest; advantage
പരാ - devoted to; centered on (forming ചാര്ഥപരാ)
വദാന്യാ - generous; giving
നിത്യ - constant; always
വ്യയാ - spending; expenditure (forming നിത്യവ്യയാ)
പ്രചുര - abundant; much
അനിത്യ - uncertain; not steady
ധന - wealth
ആഗമാ - income; arrival/coming-in (forming പ്രചുരനിത്യധനാഗമാ)
ച - and
വാരാംഗനാ - courtesan; prostitute
ഏവ - like; just as
നൃപ - king
നീതിഃ - policy; conduct; statecraft (forming നൃപനീതിഃ)
അനേകരൂപാ - of many forms; multifaceted

Translation (ഭാവാര്ഥ):
The policy of kings is many-formed like a courtesan: it can be truthful and false, harsh and sweet-speaking; violent and yet compassionate; greedy for gain and yet generous; always spending, and yet receiving uncertain income.

Commentary (അനുസംധാന):
The verse is a realistic description of political life: statecraft often shifts masks depending on need. By comparing it to a വാരാംഗനാ (courtesan), ഭര്തൃഹരി implies skillful performance, but also moral ambiguity. In modern life, this helps you avoid naivety: institutions may speak sweetly while protecting interests, and may be kind in one situation and harsh in another. The practical application is to judge by consistent actions, not by temporary words; and if you hold leadership, to remember that flexibility need not mean deceit. Strong governance can be firm without cruelty and strategic without abandoning ധര്മ.

ആജ്ഞാ കീര്തിഃ പാലനം ബ്രാഹ്മണാനാം
ദാനം ഭോഗോ മിത്രസംരക്ഷണം ച
യേഷാം ഏതേ ഷഡ്ഗുണാ ന പ്രവൃത്താഃ
കോഽര്ഥസ്തേഷാം പാര്ഥിവോപാശ്രയേണ ॥ 1.48 ॥

ഛംദഃ (ശാലിനീ): This is in ശാലിനീ (ത്രിഷ്ടുഭ് class) Chandas/Meter: 4 പാദാഃ, 11 അക്ഷരാഃ per പാദ; ലഘു/ഗുരു pattern (per പാദ) is `GGGG GLG GLGG`; യതി (pause) is after the 4th syllable (and some traditions also observe an additional pause after the 7th).

Meaning (പദാര്ഥ):
ആജ്ഞാ - command; authority; the power to give orders
കീര്തിഃ - fame; good reputation
പാലനമ് - protection; care
ബ്രാഹ്മണാനാം - of ബ്രാഹ്മണs (learned and principled people; guardians of ശാസ്ത്ര)
ദാനമ് - giving; generosity
ഭോഗഃ - enjoyment; rightful use of resources
മിത്ര - friend; ally
സംരക്ഷണമ് - protection; safeguarding (forming മിത്രസംരക്ഷണമ്)
ച - and
യേഷാം - for whom; of those in whom
ഏതേ - these
ഷഡ് - six
ഗുണാഃ - qualities
ന - not
പ്രവൃത്താഃ - active; practiced; functioning
കഃ - what
അര്ഥഃ - use; purpose; benefit (in verse as കോഽര്ഥഃ = കഃ + അര്ഥഃ)
തേഷാം - of/for them
പാര്ഥിവ - kingly; royal
ഉപാശ്രയേണ - by resorting to; by taking refuge in (forming പാര്ഥിവോപാശ്രയേണ)

Translation (ഭാവാര്ഥ):
Authority, reputation, protection of the learned, generosity, rightful enjoyment, and safeguarding of friends - if these six qualities are not present, what use is kingship (or dependence on such kingship) at all?

Commentary (അനുസംധാന):
The verse defines leadership in responsibilities rather than in privilege. ആജ്ഞാ is meaningful only when it creates order; കീര്തി comes from trust; protecting the learned means protecting values and long-term wisdom; ദാന keeps society circulating; ഭോഗ reminds that resources are meant to be used, not merely hoarded; and മിത്രസംരക്ഷണ is loyalty to allies and commitments. In modern life, these map well to good management: clear decisions, credibility, protecting expertise, fair rewards, healthy use of budgets, and standing by your people. Without these, authority becomes empty power, and people eventually stop trusting it.

യദ്ധാത്രാ നിജഭാലപട്ടലിഖിതം സ്തോകം മഹദ്വാ ധനം
തത്പ്രാപ്നോതി മരുസ്ഥലേഽപി നിതരാം മേരൌ തതോ നാധികമ് ।
തദ്ധീരോ ഭവ വിത്തവത്സു കൃപണാം വൃത്തിം വൃഥാ സാ കൃഥാഃ
കൂപേ പശ്യ പയോനിധാവപി ഘടോ ഗൃഹ്ണാതി തുല്യം ജലമ് ॥ 1.49 ॥

Meaning (പദാര്ഥ):
യത് - what; whatever
ധാത്രാ - by the creator; by fate/dispensation (ധാതൃ)
നിജ - one's own
ഭാലപട്ട - the "forehead-surface" (as a place where fate is said to be written)
ലിഖിതമ് - written
സ്തോകമ് - little
മഹത് - great; much
വാ - or
ധനമ് - wealth
തത് - that
പ്രാപ്നോതി - attains; obtains
മരുസ്ഥലേ - even in a desert (locative of മരുസ്ഥല)
അപി - even (forming മരുസ്ഥലേഽപി)
നിതരാമ് - surely; completely
മേരൌ - on Meru (locative of മേരു)
തതഃ - than that
ന - not
അധികമ് - more
തത് - therefore
ധീരഃ - steady; patient; composed
ഭവ - be (imperative)
വിത്തവത്സു - in matters of wealth; regarding wealth
കൃപണാമ് - miserly; stingy (accusative feminine of കൃപണ)
വൃത്തിമ് - conduct; habit
വൃഥാ - in vain; uselessly
സാ - that
കൃഥാഃ - you have done (2nd person; in verse as കൃഥാഃ)
കൂപേ - in a well
പശ്യ - see!
പയോനിധൌ - in the ocean (literally, "treasury of waters")
അപി - even
ഘടഃ - pot; bucket
ഗൃഹ്ണാതി - takes; draws
തുല്യമ് - equal; the same
ജലമ് - water

Translation (ഭാവാര്ഥ):
Whatever little or much wealth the dispenser of fate has written on one's own forehead, one obtains it - even in a desert; and even on Meru one does not get more than that. Therefore, be steady about wealth and do not adopt a miserly way of life in vain. Look: whether in a well or even in the ocean, a pot draws only the same measure of water.

Commentary (അനുസംധാന):
The verse combines fate and restraint. It is saying: within whatever "quota" life brings, excessive anxiety and stinginess do not actually expand the bucket. The pot-and-ocean image is excellent: you can stand before a vast opportunity, but you still draw only what your capacity and preparedness allow. In modern life, this can be read as a warning against both greed and paralysis: work and plan, but do not let fear turn you into a കൃപണ (miser) who cannot enjoy, share, or trust. A calm, generous mind uses resources intelligently; a tight, panicked mind hoards and still feels poor. The verse points toward ധൈര്യ (steadiness) and proportion.

ത്വം ഏവ ചാതകാധാരോഽ
സീതി കേഷാം ന ഗോചരഃ ।
കിം അംഭോദവരാസ്മാകം
കാര്പണ്യോക്തം പ്രതീക്ഷസേ ॥ 1.50 ॥

Meaning (പദാര്ഥ):
ത്വമ് - you
ഏവ - alone; indeed
ചാതക - the ചാതക bird (poetically known for waiting only for rain from clouds)
ആധാരഃ - support; refuge (in verse as ആധാരോഽ)
അസി - you are (sandhi in verse: ആധാരോഽ സീതി = ആധാരഃ + അസി + ഇതി)
ഇതി - thus; this (statement)
കേഷാം - of whom? / for whom?
ന - not
ഗോചരഃ - within reach; within awareness
കിമ് - why?
അംഭോദ - cloud
വര - best; excellent (forming അംഭോദവര)
അസ്മാകമ് - of us (in verse as അംഭോദവരാസ്മാകം = അംഭോദവര + അസ്മാകമ്)
കാര്പണ്യ - wretchedness; helplessness; petty begging
ഉക്തമ് - spoken words; utterance (forming കാര്പണ്യോക്തം)
പ്രതീക്ഷസേ - do you wait for? do you expect?

Translation (ഭാവാര്ഥ):
You alone are the refuge of the ചാതക - who does not know this? Then, O best of clouds, why do you wait for our wretched pleading words?

Commentary (അനുസംധാന):
The ചാതക is a symbol of single-pointed dependence: it is said to drink only raindrops from the cloud, not water from the ground. That exclusive trust is both its beauty and its vulnerability. In modern life, the verse can be read in two directions. For the seeker, it suggests focus: if you decide what truly sustains you (values, truth, inner steadiness), do not keep bargaining with lesser sources. For the giver or leader (the "cloud"), it is a reminder not to wait for people to beg: nourish proactively, especially when you already know the need. When help has to be extracted through കാര്പണ്യ (humiliating pleading), something in the relationship is already unhealthy.

രേ രേ ചാതക സാവധാനമനസാ മിത്ര ക്ഷണം ശ്രൂയതാമ്
അംഭോദാ ബഹവോ വസംതി ഗഗനേ സർവേഽപി നൈതാദൃശാഃ ।
കേചിദ്വൃഷ്ടിഭിരാര്ദ്രയംതി വസുധാം ഗര്ജംതി കേചിദ്വൃഥാ
യം യം പശ്യസി തസ്യ തസ്യ പുരതോ മാ ബ്രൂഹി ദീനം വചഃ ॥ 1.51 ॥

Meaning (പദാര്ഥ):
രേ രേ - hey! hey! (calling out)
ചാതക - the ചാതക bird
സാവധാന - attentive; alert
മനസാ - with the mind (instrumental)
മിത്ര - O friend!
ക്ഷണമ് - for a moment
ശ്രൂയതാമ് - let it be heard; please listen (imperative)
അംഭോദാഃ - clouds
ബഹവഃ - many
വസംതി - dwell; are present
ഗഗനേ - in the sky
സർവേ - all
അപി - even/also (sandhi in verse: സർവേഽപി = സർവേ + അപി)
ന - not
ഏതാദൃശാഃ - of this kind; like this
കേചിത് - some
വൃഷ്ടിഭിഃ - with rain (instrumental plural of വൃഷ്ടി)
ആര്ദ്രയംതി - moisten; make wet
വസുധാമ് - the earth
ഗര്ജംതി - roar; thunder
വൃഥാ - in vain; uselessly
യം യമ് - whichever; whatever (repeated for emphasis)
പശ്യസി - you see
തസ്യ തസ്യ - of that one, of that one (repeated for emphasis)
പുരതഃ - in front of; before
മാ - do not
ബ്രൂഹി - speak; say (imperative)
ദീനമ് - pitiable; lowly
വചഃ - words; speech

Translation (ഭാവാര്ഥ):
O ചാതക, listen for a moment with an attentive mind, my friend. There are many clouds in the sky, but not all are like this one. Some truly wet the earth with rain; some merely thunder in vain. So, whichever one you see, do not utter pitiable words before each and every one.

Commentary (അനുസംധാന):
The verse teaches discernment in seeking help. The ചാതക is famous in poetry for its single-pointed hope in clouds, but ഭര്തൃഹരി adds realism: not every cloud gives rain - some only make noise. In daily life, this is the difference between people who deliver and people who perform: a mentor who actually makes time vs. one who only offers slogans; a leader who acts vs. one who only announces; a friend who shows up vs. one who only sympathizes. The practical takeaway is not cynicism, but വിവേക (discernment): choose where you place your vulnerability, do not beg indiscriminately, and do not train your own tongue into ദീനതാ (self-diminishing speech) in front of those who cannot or will not help.

അകരുണത്വം അകാരണവിഗ്രഹഃ
പരധനേ പരയോഷിതി ച സ്പൃഹാ ।
സുജനബംധുജനേഷ്വസഹിഷ്ണുതാ
പ്രകൃതിസിദ്ധം ഇദം ഹി ദുരാത്മനാമ് ॥ 1.52 ॥

ഛംദഃ (ദ്രുതവിലംബിതമ്): This is in ദ്രുതവിലംബിതമ് Chandas/Meter: 4 പാദാഃ, 12 അക്ഷരാഃ per പാദ; ലഘു/ഗുരു pattern (per പാദ) is `LLLGLLGLLGLG`. No obligatory യതി (pause) is defined for this meter; pauses follow sense and natural ദംഡ breaks.

Meaning (പദാര്ഥ):
അകരുണത്വമ് - lack of compassion; cruelty
അകാരണ - without cause; causeless
വിഗ്രഹഃ - quarrel; hostility (forming അകാരണ-വിഗ്രഹഃ)
പര - others'
ധനേ - in wealth (locative; "in others' wealth")
പര - others'
യോഷിതി - in a woman (locative; "in another's wife"; യോഷിത് = woman)
ച - and
സ്പൃഹാ - longing; covetous desire
സുജന - good people; the noble
ബംധു - kin; relatives
ജനേഷു - toward people (locative plural of ജന)
അസഹിഷ്ണുതാ - intolerance; inability to bear
പ്രകൃതി - nature; innate disposition
സിദ്ധമ് - established; inherent; already-formed
ഇദമ് - this
ഹി - indeed
ദുരാത്മനാമ് - of the evil-minded; of the wicked (genitive plural of ദുരാത്മന്)

Translation (ഭാവാര്ഥ):
Cruelty, causeless quarrel, coveting others' wealth and others' women, and intolerance toward good people and even relatives - these are, indeed, innate traits of the wicked.

Commentary (അനുസംധാന):
This verse is a checklist for character. ഭര്തൃഹരി points out that some behaviors are not occasional mistakes but stable patterns: a lack of empathy, conflict without reason, hunger for what belongs to others, and irritation toward the very people who are good or close. In modern life, this helps you set boundaries early: do not excuse repeated cruelty as "honesty", do not normalize constant drama as "just their style", and do not ignore a person's comfort with exploiting others. The practical application is to evaluate people by recurring tendencies, not by isolated charm; and to protect your time, trust, and relationships from those whose പ്രകൃതി repeatedly moves toward harm.

ദുര്ജനഃ പരിഹര്തവ്യോ
വിദ്യയാഽലകൃതോഽപി സന് ।
മണിനാ ഭൂഷിതഃ സര്പഃ
കിം അസൌ ന ഭയംകരഃ ॥ 1.53 ॥

Meaning (പദാര്ഥ):
ദുര്ജനഃ - a wicked person
പരിഹര്തവ്യഃ - should be avoided; should be kept away
വിദ്യയാ - by knowledge; by learning (instrumental of വിദ്യാ)
അലംകൃതഃ - adorned; decorated (sandhi in verse: വിദ്യയാഽലകൃതോഽപി = വിദ്യയാ + അലംകൃതഃ + അപി)
അപി - even
സന് - even being; though being
മണിനാ - with a jewel/gem (instrumental)
ഭൂഷിതഃ - adorned
സര്പഃ - snake
കിമ് - what? / is it not?
അസൌ - that one; he
ന - not
ഭയംകരഃ - frightening; dangerous

Translation (ഭാവാര്ഥ):
A wicked person should be avoided even if adorned with learning; is not a snake, even when decorated with a jewel, still dangerous?

Commentary (അനുസംധാന):
The verse distinguishes "skill" from "goodness." Knowledge can sharpen the capacity to argue, persuade, and strategize - but if the person is ദുര്ജന (wicked), that sharpness becomes more dangerous, not less. In daily life, you may meet a brilliant colleague who undermines others, a charismatic leader who manipulates, or a well-read person who uses words to wound; the "jewel" of talent does not remove the poison of character. The practical takeaway is to prioritize trustworthiness and empathy over mere intelligence when choosing friends, partners, and leaders - and to keep distance from a "decorated snake" even when it shines.

ജാഡ്യം ഹ്രീമതി ഗണ്യതേ വ്രതരുചൌ ദംഭഃ ശുചൌ കൈതവം
ശൂരേ നിര്ഘൃണതാ മുനൌ വിമതിതാ ദൈന്യം പ്രിയാലാപിനി ।
തേജസ്വിന്യവലിപ്തതാ മുഖരതാ വക്തര്യശക്തിഃ സ്ഥിരേ
തത്കോ നാമ ഗുണോ ഭവേത്സ ഗുണിനാം യോ ദുര്ജനൈര്നാംകിതഃ ॥ 1.54 ॥

Meaning (പദാര്ഥ):
ജാഡ്യമ് - dullness; stupidity
ഹ്രീമതി - in a modest/shy person (locative of ഹ്രീമത്)
ഗണ്യതേ - is counted; is considered
വ്രത - vow; disciplined observance
രുചൌ - in one who delights in vows/discipline (locative of വ്രതരുചി)
ദംഭഃ - hypocrisy; pretence
ശുചൌ - in a pure person (locative of ശുചി)
കൈതവമ് - deceit; trickery
ശൂരേ - in a hero/valiant person (locative of ശൂര)
നിര്ഘൃണതാ - ruthlessness; lack of pity
മുനൌ - in a sage (locative of മുനി)
വിമതിതാ - wrong thinking; perversity; folly
ദൈന്യമ് - meanness; low-mindedness
പ്രിയ - pleasing; dear
ആലാപിനി - in one who speaks pleasantly (locative feminine of പ്രിയാലാപിന്)
തേജസ്വിനി - in a radiant/powerful person (locative of തേജസ്വിന്)
അവലിപ്തതാ - arrogance; conceit
മുഖരതാ - talkativeness; loquacity
വക്തരി - in a speaker; in one who speaks (locative of വക്ത്റ്)
അശക്തിഃ - inability; incapacity (forming വക്തര്യശക്തിഃ = വക്തരി + അശക്തിഃ)
സ്ഥിരേ - in a steady person (locative of സ്ഥിര)
തത് - then; therefore
കഃ - what? who?
നാമ - indeed; really (emphatic)
ഗുണഃ - virtue; quality
ഭവേത് - could be; would be
സഃ - that
ഗുണിനാമ് - of the virtuous; of good people
യഃ - which
ദുര്ജനൈഃ - by wicked people (instrumental plural)
ന - not
അംകിതഃ - marked/tainted; labeled (as in നാംകിതഃ)

Translation (ഭാവാര്ഥ):
In a modest person, dullness is counted; in one devoted to vows, hypocrisy; in a pure person, deceit; in a hero, ruthlessness; in a sage, perversity; in one who speaks pleasantly, meanness. In a radiant person, arrogance; in a speaker, talkativeness; in a steady person, inability to speak. Then what virtue of the virtuous is there that is not labeled by the wicked?

Commentary (അനുസംധാന):
The verse describes the "lens" of a cynical mind. A ദുര്ജന can twist any virtue into a fault: modesty becomes stupidity, discipline becomes pretence, purity becomes deception, courage becomes cruelty, and steadiness becomes silence. In modern life, this appears as chronic negativity - the person who cannot appreciate anything without adding a sneer, who interprets boundaries as "attitude," and humility as "lack of confidence." The practical takeaway is twofold: first, do not base your self-image on such judgments; second, be careful not to become that person yourself. A mind trained in മത്സര (envy) will always find a way to diminish others; a mind trained in വിവേക (discernment) learns to see the virtue without naive idealization.

ലോഭശ്ചേദഗുണേന കിം പിശുനതാ യദ്യസ്തി കിം പാതകൈഃ
സത്യം ചേത്തപസാ ച കിം ശുചി മനോ യദ്യസ്തി തീര്ഥേന കിമ് ।
സൌജന്യം യദി കിം ഗുണൈഃ സുമഹിമാ യദ്യസ്തി കിം മംഡനൈഃ
സദ്വിദ്യാ യദി കിം ധനൈരപയശോ യദ്യസ്തി കിം മൃത്യുനാ ॥ 1.55 ॥

Meaning (പദാര്ഥ):
ലോഭഃ - greed
ചേത് - if (sandhi in verse as ചേദ്)
അഗുണേന - with lack of virtue; by bad qualities (instrumental of അഗുണ)
കിമ് - what (use)? / what then?
പിശുനതാ - slander; malicious speech; backbiting
യദി - if
അസ്തി - exists; is present
കിമ് - what (need)?
പാതകൈഃ - with sins (instrumental plural of പാതക)
സത്യമ് - truthfulness
ചേത് - if
തപസാ - by austerity; by disciplined effort (instrumental)
ച - and
കിമ് - what (need)?
ശുചി - pure
മനഃ - mind
യദി - if
അസ്തി - exists
തീര്ഥേന - by pilgrimage/holy place (instrumental of തീര്ഥ)
കിമ് - what (need)?
സൌജന്യമ് - good nature; kindness; nobility
യദി - if
കിമ് - what (need)?
ഗുണൈഃ - with qualities (instrumental plural)
സു - very; great
മഹിമാ - greatness; glory (forming സുമഹിമാ)
യദി - if
അസ്തി - exists
കിമ് - what (need)?
മംഡനൈഃ - with ornaments/adornments (instrumental plural of മംഡന)
സത് - true; good
വിദ്യാ - knowledge (forming സദ്വിദ്യാ)
യദി - if
കിമ് - what (need)?
ധനൈഃ - with wealth (instrumental plural)
അപയശഃ - bad fame; dishonor
യദി - if
അസ്തി - exists
കിമ് - what (need)?
മൃത്യുനാ - by death (instrumental of മൃത്യു)

Translation (ഭാവാര്ഥ):
If greed is present, what use are virtues? If slander is present, what need of more sins? If there is truthfulness, what need of austerities? If the mind is pure, what need of pilgrimage? If there is nobility, what need of other qualities? If there is great inherent glory, what need of ornaments? If there is true knowledge, what need of wealth? And if there is dishonor, what need of death?

Commentary (അനുസംധാന):
The verse contrasts essentials with accessories. Inner corruption like ലോഭ (greed) cancels the value of outward "virtues"; and inner clarity like സത്യമ് (truthfulness) and ശുചി മനഃ (a pure mind) makes many external badges unnecessary. In daily life, this is a reminder to optimize for root causes: fix the habit that is poisoning the system, not the decoration around it. If a workplace culture rewards backbiting (പിശുനതാ), training programs won't save it; if a person has honesty and goodwill (സൌജന്യ), they do not need constant image-management to be respected. The practical application is to invest in the "inside" first - character, clarity, and right intention - because those quietly make many outer supports redundant.

ശശീ ദിവസധൂസരോ ഗലിതയൌവനാ കാമിനീ
സരോ വിഗതവാരിജം മുഖം അനക്ഷരം സ്വാകൃതേഃ ।
പ്രഭുര്ധനപരായണഃ സതതദുര്ഗതഃ സജ്ജനോ
നൃപാംഗണഗതഃ ഖലോ മനസി സപ്ത ശല്യാനി മേ ॥ 1.56 ॥

Meaning (പദാര്ഥ):
ശശീ - the moon
ദിവസ - daytime
ധൂസരഃ - pale; dust-colored (forming ദിവസധൂസരഃ)
ഗലിത - fallen away; lost
യൌവനാ - youth (forming ഗലിതയൌവനാ - one whose youth has gone)
കാമിനീ - a beloved woman; a woman of charm
സരഃ - lake
വിഗത - gone; devoid of
വാരിജമ് - lotus (literally, "born of water"; forming വിഗതവാരിജമ്)
മുഖമ് - face
അനക്ഷരമ് - without letters; illiterate (literally "without അക്ഷര")
സ്വാകൃതേഃ - by one's own making/deeds ("because of one's own doing")
പ്രഭുഃ - master; lord
ധന - wealth
പരായണഃ - wholly devoted to (forming ധനപരായണഃ)
സതതമ് - always
ദുര്ഗതഃ - in misfortune; in distress
സജ്ജനഃ - a good person
നൃപ - king
അംഗണ - courtyard; assembly; circle (forming നൃപാംഗണ)
ഗതഃ - gone to; residing in
ഖ്ഹലഃ - wicked person
മനസി - in the mind
സപ്ത - seven
ശല്യാനി - thorns; spears; painful pricks
മേ - for me; in me

Translation (ഭാവാര്ഥ):
A moon that looks pale in daytime, a beloved whose youth has faded, a lake with no lotuses, a face made illiterate by its own doing, a master devoted only to wealth, a good person always in misfortune, and a wicked person seated in the king's circle - these are seven thorns in my mind.

Commentary (അനുസംധാന):
This is a verse of "painful sights" - things that feel wrong to the heart because they are reversals of what should be. Some are natural (the moon fades in day), but others reveal avoidable decline: a face becoming അനക്ഷര (unlettered) by one's own choices, the powerful worshiping wealth alone, and the ഖ്ഹല thriving in courts while the സജ്ജന struggles. In modern life, this is the discomfort you feel when incentives are misaligned: when unethical people are rewarded, when learning is neglected, or when relationships are reduced to transactions. The practical application is to correct the "system" you can control: keep learning so you do not become "letterless" by neglect, choose leaders and teams that reward integrity, and do not be shocked that the world sometimes misplaces its honors - instead, quietly build a life where goodness and competence still have a home.

ന കശ്ചിച്ചംഡകോപാനാമ്
ആത്മീയോ നാമ ഭൂഭുജാമ് ।
ഹോതാരം അപി ജുഹ്വാനം
സ്പൃഷ്ടോ വഹതി പാവകഃ ॥ 1.57 ॥

Meaning (പദാര്ഥ):
ന - not
കശ്ചിത് - anyone
ചംഡ - fierce; violent
കോപാനാമ് - of those of anger; of the wrathful (genitive plural; forming ചംഡകോപാനാമ്)
ആത്മീയഃ - one's own; belonging to oneself
നാമ - named; truly (emphatic)
ഭൂഭുജാമ് - of kings (genitive plural of ഭൂഭുജ്)
ഹോതാരമ് - the priest; the sacrificer (accusative of ഹോത്റ്)
അപി - even
ജുഹ്വാനമ് - offering; performing oblations
സ്പൃഷ്ടഃ - touched
വഹതി - carries away; burns; consumes
പാവകഃ - fire

Translation (ഭാവാര്ഥ):
For kings given to fierce anger, no one is truly "their own." Even the priest who offers oblations - when touched, fire carries him away (burns him).

Commentary (അനുസംധാന):
The verse is a warning about unstable power. When a ruler is ruled by ചംഡ കോപ (violent anger), relationships become unsafe - even loyal service does not guarantee protection. Fire is the metaphor: it accepts offerings, yet it burns the hand that touches it. In modern life, this applies to any volatile authority: a manager who explodes unpredictably, a patron who humiliates people, or a relationship where anger dominates. The practical takeaway is to reduce exposure: keep communication factual, avoid needless proximity, document work, and do not rely on "closeness" as security. Where anger is the operating system, even the well-intentioned get scorched.

മൌനോമൂകഃ പ്രവചനപടുര്ബാടുലോ ജല്പകോ വാ
ധൃഷ്ടഃ പാര്ശ്വേ വസതി ച സദാ ദൂരതശ്ചാപ്രഗല്ഭഃ ।
ക്ഷാംത്യാ ഭീരുര്യദി ന സഹതേ പ്രായശോ നാഭിജാതഃ
സേവാധര്മഃ പരമഗഹനോ യോഗിനാം അപ്യഗമ്യഃ ॥ 1.58 ॥

ഛംദഃ (മംദാക്രാംതാ): This is in മംദാക്രാംതാ (സമ-വൃത്ത) Chandas/Meter: 4 പാദാഃ, 17 അക്ഷരാഃ per പാദ; ലഘു/ഗുരു pattern (per പാദ) is `GGGG LLLLLG GLGGLGG`; യതി (pause) is after the 4th and 10th syllables in each പാദ.

Meaning (പദാര്ഥ):
മൌനഃ - silent (in verse as മൌനോ)
മൂകഃ - dumb; unable to speak (forming മൌനോമൂകഃ - "silent and dumb")
പ്രവചന - speech; discourse
പടുഃ - skilled; adept (forming പ്രവചനപടുഃ)
ബാടുലഃ - mad; foolish; nonsensical
ജല്പകഃ - a chatterer
വാ - or
ധൃഷ്ടഃ - bold; impudent
പാര്ശ്വേ - at the side; near
വസതി - stays; resides
ച - and
സദാ - always
ദൂരതഃ - from far away
ച - and (sandhi in verse: ദൂരതശ്ചാ = ദൂരതഃ + ച)
അപ്രഗല്ഭഃ - timid; not bold
ക്ഷാംത്യാ - by patience/forbearance (instrumental of ക്ഷാംതി)
ഭീരുഃ - timid; fearful
യദി - if
ന - not
സഹതേ - endures; bears
പ്രായശഃ - for the most part
ന - not
അഭിജാതഃ - well-born; noble
സേവാ - service
ധര്മഃ - duty; way of life
പരമ - extremely
ഗഹനഃ - hard to fathom; difficult
യോഗിനാമ് - of yogis (genitive plural)
അപി - even
അഗമ്യഃ - not easily reachable/understood; difficult to master

Translation (ഭാവാര്ഥ):
In service one becomes silent and dumb, or skilled in speech, or a fool, or a chatterer; one stays near with boldness, or stays far with constant timidity. If one endures with patience, one is called fearful; if one does not endure, one is called not well-born. The "duty" of service is extremely hard to navigate - even for yogis it is difficult to master.

Commentary (അനുസംധാന):
ഭര്തൃഹരി is describing the psychological contortions of serving volatile power. Whatever posture you adopt gets misread: silence is taken as incompetence, clarity as insolence, patience as cowardice, refusal to endure as "bad breeding." In modern life, this is the experience of working under a toxic boss or inside a political environment where signals matter more than truth. The practical takeaway is: do not romanticize such settings. If you must serve, serve with clear limits, document decisions, and protect your mind; and if you can choose, prefer environments where speech, competence, and integrity are not punished. In the മംദാക്രാംതാ rhythm (famous from മേഘദൂത), the verse itself feels like a long, weary march - matching the fatigue of navigating such service.

ഉദ്ഭാസിതാഖിലഖലസ്യ വിശൃംഖലസ്യ
പ്രാഗ്ജാതവിസ്തൃതനിജാധമകര്മവൃത്തേഃ ।
ദൈവാദവാപ്തവിഭവസ്യ ഗുണദ്വിഷോഽസ്യ
നീചസ്യ ഗോചരഗതൈഃ സുഖം ആപ്യതേ ॥ 1.59 ॥

Meaning (പദാര്ഥ):
ഉദ്ഭാസിത - made manifest; displayed openly
അഖില - all; entire
ഖലസ്യ - of the wicked person (genitive of ഖല)
വിശൃംഖലസ്യ - unbridled; without restraint (genitive of വിശൃംഖ്ഹല)
പ്രാക് - earlier; previously
ജാത - born; arisen
വിസ്തൃത - spread; expanded
നിജ - one's own
അധമ - base; low
കര്മ - actions
വൃത്തേഃ - by conduct/habit (instrumental; in verse as കര്മവൃത്തേഃ)
ദൈവാത് - by fate; by destiny
അവാപ്ത - obtained
വിഭവസ്യ - of wealth/power (genitive of വിഭവ)
ഗുണ - virtue; quality
ദ്വിഷഃ - of the hater (genitive of ദ്വിഷ്; forming ഗുണദ്വിഷഃ)
അസ്യ - of this one (sandhi in verse: ദ്വിഷോഽസ്യ = ദ്വിഷഃ + അസ്യ)
നീചസ്യ - of the low person
ഗോചര - range; sphere; domain
ഗതൈഃ - by going/moving (instrumental plural of ഗത)
സുഖമ് - happiness; ease
ആപ്യതേ - is obtained; is attained

Translation (ഭാവാര്ഥ):
For the low person - whose wickedness is openly displayed and unrestrained, whose earlier base deeds and habits have already spread far, who has obtained wealth by fate, and who hates virtue - happiness is attained only by moving within the spheres that suit him.

Commentary (അനുസംധാന):
The verse is a study in "misplaced success." A person can gain വിഭവ (wealth/power) by chance and still remain inwardly crude - and then they seek comfort only among circles that do not challenge that crudeness. In modern life, this is why bad incentives corrode cultures: when a team rewards shortcuts, the ഗുണദ്വിഷ് (hater of virtue) feels at home and the conscientious feel alien. The takeaway is not despair but realism: if you want to grow, choose circles that raise your standards; and if you hold responsibility, do not elevate the openly unrestrained. Otherwise, the environment will slowly reshape itself to fit the lowest preferences.

ആരംഭഗുർവീ ക്ഷയിണീ ക്രമേണ
ലഘ്വീ പുരാ വൃദ്ധിമതീ ച പശ്ചാത് ।
ദിനസ്യ പൂർവാര്ധപരാര്ധഭിന്നാ
ഛായേവ മൈത്രീ ഖലസജ്ജനാനാമ് ॥ 1.60 ॥

Meaning (പദാര്ഥ):
ആരംഭ - beginning
ഗുർവീ - heavy; intense
ക്ഷയിണീ - diminishing; waning
ക്രമേണ - gradually; in due course
ലഘ്വീ - light; slight
പുരാ - earlier; at first
വൃദ്ധിമതീ - increasing; growing
ച - and
പശ്ചാത് - later
ദിനസ്യ - of the day
പൂർവാര്ധ - first half
പരാര്ധ - second half
ഭിന്നാ - distinguished; separated; differing
ഛായാ - shadow
ഏവ - just like
മൈത്രീ - friendship
ഖ്ഹല - wicked people
സജ്ജനാനാം - of good people (genitive plural of സജ്ജന)

Translation (ഭാവാര്ഥ):
Friendship, like a day's shadow which differs between the first and second halves, is heavy at the beginning and gradually diminishes (with the wicked), but is light at first and grows later (with the good).

Commentary (അനുസംധാന):
The verse distinguishes fast friendship from deep friendship. With a ഖ്ഹല, warmth often arrives quickly (because it is transactional) and fades when the transaction changes; with a സജ്ജന, closeness may begin slowly (because it is cautious and principled) and grows as trust is earned. In modern life, this is a helpful filter: do not mistake intense early attention for loyalty, and do not dismiss steady, gradual bonds as lack of care. The practical application is to build relationships like long-term assets: consistent presence, reliability, and honesty over time. Like the shadow's changing length, friendship has seasons - but its direction tells you whether it is rooted in convenience or character.

മൃഗമീനസജ്ജനാനാം തൃണജലസംതോഷവിഹിതവൃത്തീനാമ് ।
ലുബ്ധകധീവരപിശുനാ നിഷ്കാരണവൈരിണോ ജഗതി ॥ 1.61 ॥

ഛംദഃ (ആര്യാ): This is in ആര്യാ Chandas/Meter: a മാത്രാ-ചംദസ് counted by മാത്രാഃ (1 for ലഘു, 2 for ഗുരു) rather than a fixed syllable count; the usual scheme is 12+18 മാത്രാഃ in the first half (30 total) and 12+15 മാത്രാഃ in the second half (27 total), often written as two or four lines; a natural യതി (pause) occurs at the 12-മാത്രാ split within each half.

Meaning (പദാര്ഥ):
മൃഗ - deer
മീന - fish
സജ്ജനാനാമ് - of good people (genitive plural of സജ്ജന)
തൃണ - grass
ജല - water
സംതോശ - contentment; satisfaction
വിഹിത - ordained; arranged; established
വൃത്തീനാമ് - of those whose conduct/livelihood is (thus) (genitive plural of വൃത്തി)
ലുബ്ധക - hunter
ധീവര - fisherman
പിശുനാ - slanderer; malicious informer (instrumental; in verse as പിശുനാ)
നിഷ്കാരണ - without cause; without reason
വൈരിണഃ - enemies (nominative plural of വൈരിന്)
ജഗതി - in the world

Translation (ഭാവാര്ഥ):
In this world, deer, fish, and good people - whose way of life is contentment with grass and water - have enemies without any cause: the hunter, the fisherman, and the slanderer.

Commentary (അനുസംധാന):
The verse points out a hard social fact: gentleness and simplicity can attract predators. The deer does not provoke the hunter; the fish does not provoke the fisherman; and the സജ്ജന often does not provoke the പിശുന (slanderer) - yet harm still comes. In modern life, this appears as exploiters targeting the polite, gossipers targeting the sincere, and manipulators targeting the trusting. The practical takeaway is to pair goodness with prudence: keep your values, but also keep boundaries, verify before trusting, and do not underestimate the damage of പിശുനതാ (backbiting) in teams and families.

വാംഛാ സജ്ജനസംഗമേ പരഗുണേ പ്രീതിര്ഗുരൌ നമ്രതാ
വിദ്യായാം വ്യസനം സ്വയോഷിതി രതിര്ലോകാപവാദാദ്ഭയമ് ।
ഭക്തിഃ ശൂലിനി ശക്തിരാത്മദമനേ സംസര്ഗമുക്തിഃ ഖലേ
യേഷ്വേതേ നിവസംതി നിര്മലഗുണാസ്തേഭ്യോ നരേഭ്യോ നമഃ ॥ 1.62 ॥

Meaning (പദാര്ഥ):
വാംഛാ - desire; longing
സജ്ജന - good people
സംഗമേ - in association/company (locative of സംഗമ)
പര - others'
ഗുണേ - in virtue/quality (locative of ഗുണ)
പ്രീതിഃ - affection; delight
ഗുരൌ - toward the teacher (locative of ഗുരു)
നമ്രതാ - humility
വിദ്യായാമ് - in learning/knowledge (locative of വിദ്യാ)
വ്യസനമ് - intense attachment; "addiction"; single-minded pursuit
സ്വ - one's own
യോഷിതി - in one's wife (locative of യോഷിത്)
രതിഃ - love; affection; delight
ലോക - people; the world
അപവാദാത് - from blame; from scandal (ablative of അപവാദ)
ഭയമ് - fear
ഭക്തിഃ - devotion
ശൂലിനി - in ശൂലിന് (Siva, the trident-bearer; locative)
ശക്തിഃ - strength; capacity; ability
ആത്മ - self
ദമനേ - in restraint/taming (locative of ദമന; forming ആത്മദമനേ)
സംസര്ഗ - association; bad company
മുക്തിഃ - freedom; release
ഖലേ - in കലി (the age of Kali; locative)
യേഷു - in whom (locative plural)
ഏതേ - these
നിവസംതി - dwell; reside
നിര്മല - pure; spotless
ഗുണാഃ - qualities; virtues
തേഭ്യഃ - to those (dative plural)
നരേഭ്യഃ - to men/people (dative plural of നര)
നമഃ - salutations

Translation (ഭാവാര്ഥ):
Salutations to those people in whom these pure qualities dwell: longing for the company of the good, love for others' virtues, humility toward the teacher, passion for learning, love for one's own wife, fear of public blame, devotion to Siva, strength in self-restraint, and freedom from bad association in this age of കലി.

Commentary (അനുസംധാന):
This verse sketches a complete ethical "ecosystem." It begins with choosing good company (സജ്ജന-സംഗ), then teaches a healthy attitude: celebrate others' virtues (പര-ഗുണ-പ്രീതി) instead of competing with them; remain teachable through ഗുരു-നമ്രതാ (humility); and keep growing through വിദ്യാ-വ്യസന (love of learning). It also grounds spirituality in self-mastery: devotion to ശൂലിന് (Siva) paired with ആത്മദമന (self-restraint). In modern life, this reads like a practical checklist: curate your feeds and friends, admire competence rather than envy it, keep mentors close, guard your marriage/commitments, and avoid circles where gossip and "apavAda" thrive. When these habits are stable, your life becomes quieter, cleaner, and more reliable to others.

വിപദി ധൈര്യം അഥാഭ്യുദയേ ക്ഷമാ
സദസി വാക്പടുതാ യുധി വിക്രമഃ ।
യശസി ചാഭിരുചിർവ്യസനം ശ്രുതൌ
പ്രകൃതിസിദ്ധം ഇദം ഹി മഹാത്മനാമ് ॥ 1.63 ॥

Meaning (പദാര്ഥ):
വിപദി - in calamity; in adversity (locative of വിപദ്)
ധൈര്യം - courage; steadiness; fortitude
അഥ - and then; and also (sandhi in verse: അഥാഭ്യുദയേ = അഥ + അഭ്യുദയേ)
അഭ്യുദയേ - in rise/success; in prosperity (locative of അഭ്യുദയ)
ക്ഷമാ - forgiveness; forbearance
സദസി - in an assembly; in a court; in public company (locative of സദസ്)
വാക്പടുതാ - skill in speech; eloquence
യുധി - in battle; in conflict (locative of യുധ്)
വിക്രമഃ - valor; heroic effort
യശസി - in fame; in good reputation (locative of യശസ്)
ച - and (sandhi in verse: ചാഭിരുചിഃ = ച + അഭിരുചിഃ)
അഭിരുചിഃ - liking; taste; inclination (sandhi in verse: അഭിരുചിർവ്യസനം = അഭിരുചിഃ + വ്യസനം)
വ്യസനം - strong attachment; intense pursuit (often used as "addiction" or "habit")
ശ്രുതൌ - in hearing; in learning/scripture (locative of ശ്രുതി / ശ്രുത)
പ്രകൃതി - nature; disposition
സിദ്ധം - accomplished; established; inborn
ഇദം - this
ഹി - indeed
മഹാത്മനാം - of great-souled / great-minded people (genitive plural of മഹാത്മന്)

Translation (ഭാവാര്ഥ):
This is indeed the natural disposition of the great: courage in adversity, forgiveness in prosperity, eloquence in public assembly, valor in conflict, a taste for good reputation, and a deep pursuit of learning.

Commentary (അനുസംധാന):
The verse is a compact map of context-sensitive virtues: the same inner strength shows up as ധൈര്യ (fortitude) when life is hard and as ക്ഷമാ (forgiveness) when you are in a position to "punish". വാക്പടുതാ is not merely fluency; it is speaking in a way that is true, timely, and constructive in a group setting; and വിക്രമ is courage applied to real resistance. In modern life, you can use this as a self-checklist: in a setback, do not collapse; in success, do not become vindictive; in meetings, speak clearly without humiliating others; in conflict, do what is right even if it is uncomfortable; and treat reputation as "earned trust" rather than vanity. When ശ്രുതി and learning become a വ്യസന (a steady, almost addictive pursuit), your decisions stop being driven by mood and start being guided by a deeper, more stable understanding.

പ്രദാനം പ്രച്ഛന്നം ഗൃഹം ഉപഗതേ സംഭ്രമവിധിഃ
പ്രിയം കൃത്വാ മൌനം സദസി കഥനം ചാപ്യുപകൃതേഃ ।
അനുത്സേകോ ലക്ഷ്മ്യാം അനഭിഭവഗംധാഃ പരകഥാഃ
സതാം കേനോദ്ദിഷ്ടം വിഷമം അസിധാരാവ്രതം ഇദമ് ॥ 1.64 ॥

Meaning (പദാര്ഥ):
പ്രദാനം - giving; donation
പ്രച്ഛന്നം - concealed; done privately
ഗൃഹം - house; home
ഉപഗതേ - when (someone) has arrived/entered (locative absolute/locative of ഉപഗത)
സംഭ്രമ - eagerness; respectful haste; warmth
വിധിഃ - proper method/etiquette (as in സംഭ്രമവിധിഃ)
പ്രിയം - a kind act; a favor; something pleasing
കൃത്വാ - having done
മൌനം - silence; not advertising it
സദസി - in public assembly/court
കഥനം - speaking; recounting
ച - and
അപി - even (sandhi in verse: ചാപ്യുപകൃതേഃ = ച + അപി + ഉപകൃതേഃ)
ഉപകൃതേഃ - of help/favor done (genitive of ഉപകൃതി); i.e., speaking of the help received (rather than boasting of help given)
അനുത്സേകഃ - absence of arrogance; not being intoxicated by pride
ലക്ഷ്മ്യാം - in wealth/prosperity (locative of ലക്ഷ്മീ)
അനഭിഭവ - not having the sense/taint of defeat; not feeling "outdone" (as in അനഭിഭവഗംധാഃ)
ഗംധാഃ - smell; trace; undertone
പരകഥാഃ - talk about others; discussion of others
സതാം - of good people (genitive plural of സത്)
കേന - by whom?
ഉദ്ദിഷ്ടം - prescribed; pointed out (sandhi in verse: കേനോദ്ദിഷ്ടം = കേന + ഉദ്ദിഷ്ടം)
വിഷമം - difficult; uneven; hard to walk
അസിധാരാ - the edge of a sword/razor
വ്രതം - vow; discipline
ഇദം - this

Translation (ഭാവാര്ഥ):
Who prescribed this hard "razor's-edge" discipline for the good: give in secret, welcome a guest into your home with eager courtesy, keep silent after doing a favor, speak in public about the help you have received, remain unarrogant in prosperity, and speak about others without the undertone of envy or rivalry?

Commentary (അനുസംധാന):
This verse explains why true നീതി feels demanding: it pushes against the ego's favorite habits - publicity, scorekeeping, and comparison. The good person is asked to do ദാന (giving) without display, അതിഥി-സത്കാര (hospitality) without calculation, and gratitude without turning it into self-advertisement. Even more subtle is അനഭിഭവഗംധാഃ പരകഥാഃ: when you speak of others, remove the "smell" of feeling diminished - do not praise with hidden bitterness or criticize to soothe your insecurity. In modern life, this looks like doing help without virtue-signaling, crediting mentors publicly, staying humble when you get a raise, and refusing to participate in gossip that is really envy in disguise. That is why ഭര്തൃഹരി calls it അസിധാരാവ്രത - it requires constant inner honesty.

കരേ ശ്ലാഘ്യസ്ത്യാഗഃ ശിരസി ഗുരുപാദപ്രണയിതാ
മുഖേ സത്യാ വാണീ വിജയി ഭുജയോർവീര്യം അതുലമ് ।
ഹൃദി സ്വച്ഛാ വൃത്തിഃ ശ്രുതിം അധിഗതം ച ശ്രവണയോര്
വിനാപ്യൈശ്വര്യേണ പ്രകൃതിമഹതാം മംഡനം ഇദമ് ॥ 1.65 ॥

Meaning (പദാര്ഥ):
കരേ - in the hand
ശ്ലാഘ്യഃ - praiseworthy; commendable
ത്യാഗഃ - giving; generosity; letting go
ശിരസി - on the head; in the highest place
ഗുരു - teacher
പാദ - feet
പ്രണയിതാ - affectionate devotion; reverent attachment (as in ഗുരുപാദപ്രണയിതാ)
മുഖേ - in the mouth
സത്യാ - truthful
വാണീ - speech
വിജയി - victorious; able to win over obstacles
ഭുജയോഃ - in the two arms
വീര്യം - strength; valor
അതുലം - incomparable
ഹൃദി - in the heart
സ്വച്ഛാ - clear; pure
വൃത്തിഃ - inner tendency; conduct; disposition
ശ്രുതിം - ശ്രുതി; scripture; that which is heard (Veda / sacred learning)
അധിഗതം - studied; attained; learned
ച - and
ശ്രവണയോഃ - in the two ears
വിനാ - without
അപി - even (sandhi in verse: വിനാപ്യൈശ്വര്യേണ = വിനാ + അപി + ഐശ്വര്യേണ)
ഐശ്വര്യേണ - with wealth/power (instrumental of ഐശ്വര്യ)
പ്രകൃതി - nature
മഹതാം - of the great (genitive plural of മഹത്)
മംഡനം - ornament; adornment
ഇദം - this

Translation (ഭാവാര്ഥ):
Even without wealth, this is the true ornament of the great by nature: praiseworthy generosity in the hand, reverence for the teacher at the highest place, truthful speech in the mouth, incomparable valor in the arms, a clear disposition in the heart, and sacred learning residing in the ears.

Commentary (അനുസംധാന):
ഭര്തൃഹരി is redefining "wealth" as qualities that cannot be taken away. External status can rise and fall, but ത്യാഗ (generosity), ഗുരു-ഭക്തി (reverence to a teacher), സത്യവാണീ (truthful speech), courage, and a clean വൃത്തി (inner motive) remain yours. In modern life, this is a practical reminder: your real "portfolio" is your integrity and competence - the habits that make you dependable in both success and setback. When you cultivate these, even simple living becomes dignified; and when these are absent, even ഐശ്വര്യ (power) looks like a costume that does not fit.

സംപത്സു മഹതാം ചിത്തം ഭവത്യുത്പലകോമലമ് ।
ആപത്സു ച മഹാശൈലശിലാ സംഘാതകര്കശമ് ॥ 1.66 ॥

Meaning (പദാര്ഥ):
സംപത്സു - in prosperity; in times of success (locative plural of സംപദ്)
മഹതാം - of the great (genitive plural of മഹത്)
ചിത്തം - mind; heart
ഭവതി - becomes
ഉത്പല - lotus
കോമലം - soft; tender (as in ഉത്പലകോമലം)
ആപത്സു - in calamities; in distress (locative plural of ആപത്)
ച - and
മഹാ - great
ശൈല - mountain
ശിലാ - rock
സംഘാത - mass; cluster; compact heap
കര്കശം - hard; rough; unyielding (as in മഹാശൈലശിലാ സംഘാതകര്കശം)

Translation (ഭാവാര്ഥ):
In prosperity, the mind of the great becomes as soft as a lotus; in adversity, it becomes as hard as a compact mass of mountain-rock.

Commentary (അനുസംധാന):
The verse praises two complementary strengths. In good times, the noble mind becomes കോമല (tender) - generous, accessible, and humane; it does not use success as an excuse to become harsh. In hard times, that same mind becomes കര്കശ (unyielding) toward obstacles - steady in duty, not easily shaken by fear. In modern life, this is the balance of healthy leadership: be kind when you have resources, and be firm when you face crisis. Softness without backbone becomes weakness; backbone without softness becomes cruelty. ഭര്തൃഹരി is showing the integrated mind that can do both.

സംതപ്തായസി സംസ്ഥിതസ്യ പയസോ നാമാപി ന ജ്ഞായതേ
മുക്താകാരതയാ തദേവ നലിനീപത്രസ്ഥിതം രാജതേ ।
സ്വാത്യാം സാഗരശുക്തിമധ്യപതിതം തന്മൌക്തികം ജായതേ
പ്രായേണാധമമധ്യമോത്തമഗുണഃ സംസര്ഗതോ ജായതേ ॥ 1.67 ॥

Meaning (പദാര്ഥ):
സംതപ്ത - heated; burning hot
ആയസി - in iron (locative of അയസ്)
സംസ്ഥിതസ്യ - of that which is placed/resting (genitive of സംസ്ഥിത)
പയസഃ - of water (genitive of പയസ്)
നാമ - name (as in നാമാപി)
അപി - even
ന - not
ജ്ഞായതേ - is known/recognized
മുക്താ - pearl
ആകാരതയാ - in the form/appearance (instrumental of ആകാരതാ)
തദേവ - that very same (water)
നലിനീ - lotus
പത്ര - leaf
സ്ഥിതം - placed on (as in നലിനീപത്രസ്ഥിതം)
രാജതേ - shines; appears splendid
സ്വാത്യാം - in സ്വാതി (the നക്ഷത്ര; locative)
സാഗര - ocean
ശുക്തി - oyster shell (as in സാഗരശുക്തി)
മധ്യ - middle
പതിതം - fallen into (as in മധ്യപതിതം)
തത് - that
മൌക്തികം - pearl
ജായതേ - becomes; is born
പ്രായേണ - generally; for the most part
അധമ - low
മധ്യമ - middling
ഉത്തമ - excellent
ഗുണഃ - quality; virtue; character
സംസര്ഗതഃ - due to association/company (ablative of സംസര്ഗ)

Translation (ഭാവാര്ഥ):
Water placed on heated iron is not recognized even as "water"; the same water, resting on a lotus leaf, shines like a pearl; and fallen into an oyster in the time of സ്വാതി, it becomes a true pearl. In the same way, low, middling, and excellent qualities arise mostly from one's association.

Commentary (അനുസംധാന):
The verse is a vivid argument for സംസര്ഗ (company, environment). The "same water" can vanish, sparkle, or become a jewel depending on where it lands; likewise, the same raw human potential can be wasted, refined, or made luminous by context. In modern life this is why your circles matter: a team that rewards gossip and shortcuts makes you worse without noticing; a community that values learning and service makes you better almost effortlessly. This is exactly why ആദി ശംകരാചാര്യ, in the അദ്വൈത teaching sequence of ഭ്ഹജ ഗോവിംദമ്, places സത്സംഗ first: സത്സംഗത്വേ നിസ്സംഗത്വം - from good association comes freedom from compulsive attachments, and the whole inner transformation follows. Choose your "lotus leaf" wisely.

പ്രീണാതി യഃ സുചരിതൈഃ പിതരം സ പുത്രോ
യദ്ഭര്തുരേവ ഹിതം ഇച്ഛതി തത്കലത്രമ് ।
തന്മിത്രം ആപദി സുഖേ ച സമക്രിയം യദ്
ഏതത്ത്രയം ജഗതി പുണ്യകൃതോ ലഭംതേ ॥ 1.68 ॥

Meaning (പദാര്ഥ):
പ്രീണാതി - pleases; gladdens
യഃ - who
സുചരിതൈഃ - by good conduct (instrumental plural of സുചരിത)
പിതരം - father (accusative of പിതൃ)
സ - that (person)
പുത്രഃ - son
യത് - which/that (referring to the next clause)
ഭര്തുഃ - of the husband (genitive of ഭര്തൃ)
ഏവ - indeed; alone
ഹിതം - welfare; what is good
ഇച്ഛതി - desires; seeks
തത് - that (one)
കലത്രം - wife; spouse
തത് - that (one)
മിത്രം - friend
ആപദി - in adversity (locative of ആപത്)
സുഖേ - in happiness (locative of സുഖ)
ച - and
സമക്രിയം - acting together; of equal participation/support
യത് - which/that (friend)
ഏതത് - these
ത്രയം - three
ജഗതി - in the world
പുണ്യ - merit; past good action
കൃതഃ - (those who) have done (good deeds) (nominative plural; as in പുണ്യകൃതഃ)
ലഭംതേ - obtain

Translation (ഭാവാര്ഥ):
He who gladdens his father through good conduct is a true son; she who seeks only her husband's welfare is a true wife; and that is a true friend who stands with you equally in trouble and in ease. These three are obtained in this world by the meritorious.

Commentary (അനുസംധാന):
The verse does not romanticize relationships; it defines them by function: respect, welfare, and shared responsibility. A "son" is not merely biological but one whose life and choices bring joy to parents; a "wife/spouse" is one whose love expresses as seeking the other's ഹിത (good); and a "friend" is one who remains present when life is inconvenient, not only when it is fun. In modern life, this becomes a simple audit: do your actions bring peace to your elders, do you actively protect your partner's well-being (health, dignity, growth), and do you show up for friends in both crisis and celebration? The verse calls these rare not to make you fatalistic, but to encourage you to become such a person - and to choose such people carefully.

ഏകോ ദേവഃ കേശവോ വാ ശിവോ വാ
ഹ്യേകം മിത്രം ഭൂപതിർവാ യതിർവാ ।
ഏകോ വാസഃ പത്തനേ വാ വനേ വാ
ഹ്യേകാ ഭാര്യാ സുംദരീ വാ ദരീ വാ ॥ 1.69 ॥

Meaning (പദാര്ഥ):
ഏകാ - one (feminine; used with ഭാര്യാ)
ഏകോ - one (masculine)
ദേവഃ - God; the chosen deity
കേശവഃ - Kesava (Vishnu)
വാ - or
ശിവഃ - Siva
ഹി - indeed
മിത്രം - friend
ഭൂപതിഃ - king; ruler (can also mean a powerful patron)
യതീ - renunciate; monk
വാസഃ - dwelling; residence
പത്തനേ - in a city/town (locative of പത്തന)
വനേ - in a forest (locative of വന)
ഭാര്യാ - wife
സുംദരീ - a beautiful woman
ദരീ - a cave (as a simple dwelling)

Translation (ഭാവാര്ഥ):
Let there be one chosen God - whether Kesava or Siva; one close friend - whether a kingly patron or a renunciate; one dwelling - whether in a city or a forest; and one wife - whether she is a beauty or (life is lived in) a cave.

Commentary (അനുസംധാന):
This is one of the popular സുഭാഷിതാനി from the ശതകമ്, and it teaches the power of "one-pointedness" in life. ഭര്തൃഹരി is not saying that everyone must literally live with a king or in a cave; he is saying: do not scatter your heart into endless alternatives. Choose an ഇഷ്ടദേവതാ (your worship focus) without sectarian hostility - കേശവഃ or ശിവഃ both lead to inner growth when worship is sincere. Choose a real friend over a crowd, a stable home over restless wandering, and commitment in marriage over constant comparison. In modern life, this is the antidote to "infinite options": fewer loyalties, deeper practice, less distraction - and therefore more peace.

നമ്രത്വേനോന്നമംതഃ പരഗുണകഥനൈഃ സ്വാന്ഗുണാന്ഖ്യാപയംതഃ
സ്വാര്ഥാന്സംപാദയംതോ വിതതപൃഥുതരാരംഭയത്നാഃ പരാര്ഥേ ।
ക്ഷാംത്യൈവാക്ഷേപരുക്ഷാക്ഷരമുഖരമുഖാംദുര്ജനാംദൂഷയംതഃ
സംതഃ സാശ്ചര്യചര്യാ ജഗതി ബഹുമതാഃ കസ്യ നാഭ്യര്ചനീയാഃ ॥ 1.70 ॥

Meaning (പദാര്ഥ):
നമ്രത്വേന - by humility (instrumental of നമ്രതാ)
ഉന്നമംതഃ - rising; becoming elevated
പര - others'
ഗുണ - virtues/qualities
കഥനൈഃ - by speaking about (instrumental plural of കഥന)
സ്വ - one's own
അംഗുണാന് - one's own virtues (as in സ്വാന്ഗുണാന്)
ഖ്യാപയംതഃ - making known; revealing
സ്വാര്ഥാന് - their own goals
സംപാദയംതഃ - accomplishing; bringing to completion
വിതത - wide; expansive
പൃഥു - broad; large
തര - more (comparative sense inside the compound)
ആരംഭ - undertaking; initiative
യത്നാഃ - efforts (as in തരാരംഭയത്നാഃ)
പരാര്ഥേ - for others' welfare (locative of പരാര്ഥ)
ക്ഷാംത്യാ - by forbearance; by patience (instrumental of ക്ഷാംതി)
ഏവ - alone; indeed
ആക്ഷേപ - insult; abuse; censure
രുക്ഷ - harsh; rough
അക്ഷര - syllables/words (as in രുക്ഷാക്ഷര)
മുഖര - noisy; clamorous
മുഖാന് - mouths/faces (accusative plural of മുഖ)
ദുര്ജനാന് - wicked people (accusative plural of ദുര്ജന)
ദൂഷയംതഃ - putting to shame; correcting (also "condemning") by their own conduct
സംതഃ - good people; saints
സാശ്ചര്യ - wondrous; amazing
ചര്യാ - conduct; way of life
ജഗതി - in the world
ബഹുമതാഃ - highly respected; well-regarded
കസ്യ - of whom?
ന - not
അഭ്യര്ചനീയാഃ - worthy of worship/respect (sandhi in verse: നാഭ്യര്ചനീയാഃ = ന + അഭ്യര്ചനീയാഃ)

Translation (ഭാവാര്ഥ):
By humility they rise; by speaking of others' virtues they reveal their own; while accomplishing their own aims, their broadest efforts are for others' good. And by patience alone they put to shame the wicked whose mouths are noisy with harsh, abusive words. Such saints, with their wondrous conduct, are highly honored in the world - who would not revere them?

Commentary (അനുസംധാന):
This verse is a portrait of mature goodness that does not need to advertise itself. The saint rises through നമ്രതാ (humility), not through self-promotion; becomes known by praising others, not by attacking them; and converts personal capacity into പരാര്ഥ (public good). The toughest line is about ക്ഷാംതി (forbearance): it does not mean weakness; it means refusing to be pulled into the mud by abusive speech. In modern life, this is leadership without ego - giving credit, building systems, mentoring quietly, and not reacting to every provocation online or at work. When you stop fighting for "being seen", you become more useful; and that usefulness naturally earns respect.

ഭവംതി നമ്രാസ്തരവഃ ഫലോദ്ഗമൈര്
നവാംബുഭിര്ദൂരാവലംബിനോ ഘനാഃ ।
അനുദ്ധതാഃ സത്പുരുഷാഃ സമൃദ്ധിഭിഃ
സ്വഭാവ ഏഷ പരോപകാരിണാമ് ॥ 1.71 ॥

ഛംദഃ (വംzഅസ്ഥ): This is in വംzഅസ്ഥ (സമ-വൃത്ത) Chandas/Meter: 4 പാദാഃ, 12 അക്ഷരാഃ per പാദ; ലഘു/ഗുരു pattern (per പാദ) is `LGLGG LLGLGLG`; യതി (pause) is after the 5th syllable in each പാദ.

Meaning (പദാര്ഥ):
ഭവംതി - become; are
നമ്രാഃ - bowed; humble
തരവഃ - trees
ഫല - fruit
ഉദ്ഗമൈഃ - with the arising/abundance (instrumental plural of ഉദ്ഗമ); in verse as ഫലോദ്ഗമൈഃ
നവ - fresh; new
അംബു - water
ഭിഃ - by (instrumental plural; in verse as നവാംബുഭിഃ)
ദൂര - far; low-hanging
അവലംബിനഃ - hanging down; suspended
ഘനാഃ - clouds
അനുദ്ധതാഃ - not arrogant; unraised (i.e., not "puffed up")
സത്പുരുഷാഃ - good people
സമൃദ്ധിഭിഃ - with prosperity/abundance (instrumental plural of സമൃദ്ധി)
സ്വഭാവഃ - natural disposition
ഏഷഃ - this
പര - others'
ഉപകാരിണാം - of benefactors; of those who help others (genitive plural of പരോപകാരിന്)

Translation (ഭാവാര്ഥ):
Trees bend down with the abundance of fruits; clouds hang low with fresh water; and good people are not arrogant even in prosperity - this is the natural way of benefactors.

Commentary (അനുസംധാന):
Fullness expresses as humility. A tree with no fruit stands stiff; a tree with fruit bends; a cloud heavy with rain hangs low. Likewise, when someone truly has value - skill, wealth, influence - they become more accessible, not more inflated. In modern life, this looks like a senior person who makes time for juniors, a successful leader who listens more than they speak, or a wealthy family that becomes quieter and more generous instead of more showy. Use the verse as a diagnostic: if prosperity makes you harder to approach, you are moving away from the nature of പരോപകാര (helping others).

ശ്രോത്രം ശ്രുതേനൈവ ന കുംഡലേന
ദാനേന പാണിര്ന തു കംകണേന ।
വിഭാതി കായഃ കരുണപരാണാം
പരോപകാരൈര്ന തു ചംദനേന ॥ 1.72 ॥

Meaning (പദാര്ഥ):
ശ്രോത്രം - ear
ശ്രുതേന - by learning/hearing; by knowledge (instrumental of ശ്രുത)
ഏവ - indeed; alone
ന - not
കുംഡലേന - by an earring (instrumental of കുംഡല)
ദാനേന - by giving; by charity (instrumental of ദാന)
പാണിഃ - hand (sandhi in verse: പാണിര്ന = പാണിഃ + ന)
തു - but
കംകണേന - by a bracelet/armlet (instrumental of കംകണ)
വിഭാതി - shines; appears splendid
കായഃ - body; person
കരുണാ - compassion
പരാണാം - of those devoted to (genitive plural; as in കരുണപരാണാം)
പര - others'
ഉപകാരൈഃ - by helpful acts (instrumental plural of പരോപകാര; sandhi in verse: പരോപകാരൈര്ന = പരോപകാരൈഃ + ന)
ചംദനേന - by sandal paste/wood (instrumental of ചംദന)

Translation (ഭാവാര്ഥ):
It is learning that adorns the ear, not earrings; giving that adorns the hand, not bracelets; and it is helpful service that makes the compassionate person's very body shine, not sandalwood.

Commentary (അനുസംധാന):
The verse is a reminder that the most lasting "decoration" is character. External ornaments can impress for a moment, but ശ്രുത (real learning) changes the quality of your speech and decisions; ദാന (giving) changes the quality of your relationships; and പരോപകാര (helpful action) changes the quality of your presence. In modern life, this can be applied very simply: invest in skills and study before spending on status symbols, build the habit of generosity, and be known for reliability and kindness. When virtue becomes your "jewelry", you are respected in every place - even where no one cares about appearance.

പാപാന്നിവാരയതി യോജയതേ ഹിതായ
ഗുഹ്യം നിഗൂഹതി ഗുണാന്പ്രകടീകരോതി ।
ആപദ്ഗതം ച ന ജഹാതി ദദാതി കാലേ
സന്മിത്രലക്ഷണം ഇദം പ്രവദംതി സംതഃ ॥ 1.73 ॥

Meaning (പദാര്ഥ):
പാപാത് - from sin; from harmful action (ablative of പാപ; sandhi in verse: പാപാന് + നിവാരയതി = പാപാന്നിവാരയതി)
നിവാരയതി - restrains; prevents
യോജയതേ - connects/engages (someone); sets (someone) on (a path)
ഹിതായ - for welfare; for what is beneficial (dative of ഹിത)
ഗുഹ്യം - secret; confidential matter
നിഗൂഹതി - hides; keeps concealed
ഗുണാന് - virtues; good qualities
പ്രകടീകരോതി - makes manifest; brings to light
ആപത് - distress; calamity (as in ആപദ്ഗതം)
ഗതം - gone into; fallen into
ച - and
ന - not
ജഹാതി - abandons; leaves
ദദാതി - gives
കാലേ - at the right time; when needed (locative of കാല)
സന്മിത്ര - true/good friend
ലക്ഷണം - mark; characteristic
ഇദം - this
പ്രവദംതി - they say; they declare
സംതഃ - good people; the wise

Translation (ഭാവാര്ഥ):
The wise say this is the mark of a true friend: they restrain you from harmful paths, guide you toward what is good, conceal your confidences, bring your virtues to light, do not abandon you when trouble comes, and help at the right time.

Commentary (അനുസംധാന):
This definition of friendship is both ethical and practical. A true friend is not only pleasant company; they are a safeguard: they stop you from പാപ (harmful action), nudge you toward ഹിത (real good), and keep your ഗുഹ്യ (private matters) protected. They also do something generous: they highlight your ഗുണ (strengths) in a way that helps you grow, and they show up in ആപത് (distress) with timely support. In modern life, this means valuing friends who hold you accountable, respect your confidentiality, credit you publicly, and stay present when it costs them something - not just those who entertain you.

പദ്മാകരം ദിനകരോ വികചീകരോതി
ചംദ്രപ്രഭോല്ലാസയതി കൈരവചക്രവാലമ് ।
നാഭ്യര്ഥിതോ ജലധരോഽപി ജലം ദദാതി
സംതഃ സ്വയം പരഹിതേ വിഹിതാഭിയോഗാഃ ॥ 1.74 ॥

Meaning (പദാര്ഥ):
പദ്മ - lotus
ആകരം - collection; pond (as in പദ്മാകരം)
ദിനകരഃ - the sun ("maker of the day"; sandhi in verse: ദിനകരോ = ദിനകരഃ)
വികചീകരോതി - makes bloom/open; causes to unfold
ചംദ്ര - the moon
പ്രഭാ - radiance; light (sandhi in verse: പ്രഭോല്ലാസയതി = പ്രഭാ + ഉല്ലാസയതി)
ഉല്ലാസയതി - gladdens; makes blossom; causes to expand with joy
കൈരവ - white water-lily (often opening in moonlight)
ചക്രവാലം - multitude; circle; cluster (as in കൈരവചക്രവാലം)
ന - not
അബ്യര്ഥിതഃ - requested/asked (sandhi in verse: നാഭ്യര്ഥിതഃ = ന + അബ്യര്ഥിതഃ)
ജലധരഃ - cloud (sandhi in verse: ജലധരോഽപി = ജലധരഃ + അപി)
അപി - even
ജലം - water
ദദാതി - gives
സംതഃ - good people
സ്വയം - of their own accord
പര - others'
ഹിതേ - in welfare/good (locative of ഹിത; as in പരഹിതേ)
വിഹിത - established; appointed
അഭിയോഗാഃ - undertaking; dedicated effort (as in വിഹിതാഭിയോഗാഃ)

Translation (ഭാവാര്ഥ):
The sun makes the lotus-pond bloom; the moon's radiance makes the water-lilies rejoice; even a raincloud gives water only when asked. But good people, of their own accord, are dedicated to the welfare of others.

Commentary (അനുസംധാന):
Nature's forces respond to conditions: the sun and moon act according to their role; the cloud gives when invited. The saint, however, does not wait for an invitation to do good. വിഹിതാഭിയോഗ means "committed engagement" - a steady readiness to help. In modern life, this is the difference between being reactive and being proactive: noticing someone struggling and offering support without being prompted, sharing useful information without being asked, or stepping in to prevent harm before it escalates. The verse invites you to become that person whose instinct is പരഹിത (others' good).

ഏകേ സത്പുരുഷാഃ പരാര്ഥഘടകാഃ സ്വാര്ഥം പരിത്യജംതി യേ
സാമാന്യാസ്തു പരാര്ഥം ഉദ്യമഭൃതഃ സ്വാര്ഥാവിരോധേന യേ ।
തേഽമീ മാനുഷരാക്ഷസാഃ പരഹിതം സ്വാര്ഥായ നിഘ്നംതി യേ
യേ തു ഘ്നംതി നിരര്ഥകം പരഹിതം തേ കേ ന ജാനീമഹേ ॥ 1.75 ॥

Meaning (പദാര്ഥ):
ഏകേ - some
സത്പുരുഷാഃ - noble people
പര - others'
അര്ഥ - welfare; benefit
ഘടകാഃ - those who bring about/arrange (as in പരാര്ഥഘടകാഃ)
സ്വ - one's own
അര്ഥം - self-interest (as in സ്വാര്ഥം)
പരിത്യജംതി - abandon; give up
യേ - who
സാമാന്യാഃ - ordinary people
തു - but
പരാര്ഥം - others' welfare
ഉദ്യമ - effort; endeavor
ഭൃതഃ - bearing/carrying; undertaking (as in ഉദ്യമഭൃതഃ)
സ്വാര്ഥ - own interest
അവിരോധേന - without opposing/contradicting (instrumental of അവിരോധ)
തേ - those
ഇമേ - these (sandhi in verse: തേഽമീ = തേ + ഇമേ)
മാനുഷ - human
രാക്ഷസാഃ - demons; "rAkShasas" (as in മാനുഷരാക്ഷസാഃ)
പരഹിതം - others' welfare
സ്വാര്ഥായ - for their own benefit
നിഘ്നംതി - strike down; destroy
യേ - who
യേ - who
തു - but
ഘ്നംതി - kill/destroy
നിരര്ഥകം - purposelessly; without any gain
പരഹിതം - others' welfare
തേ - those
കേ - who?
ന - not
ജാനീമഹേ - we know (with ന = "we do not know")

Translation (ഭാവാര്ഥ):
Some noble people bring about others' welfare by giving up their own interest; ordinary people work for others' good without harming their own interests; those "human-demons" destroy others' welfare for their own benefit; but those who destroy others' welfare without any purpose - who are they? We do not know.

Commentary (അനുസംധാന):
ഭര്തൃഹരി classifies behavior by motive, and the last category is the most frightening: harm that is not even "rational". In modern life you can see all four: selfless mentors who sacrifice time for others; decent colleagues who help when it does not cost them much; exploiters who sabotage others to advance; and finally, people who attack or ridicule simply because they can. The practical lesson is വിവേക (discernment): do not assume everyone plays by the same ethical rules. Encourage the first two, protect yourself from the third, and do not waste your life trying to "understand" the fourth - set boundaries and move away.

ക്ഷീരേണാത്മഗതോദകായ ഹി ഗുണാ ദത്താ പുരാ തേഽഖിലാ
ക്ഷീരോത്താപം അവേക്ഷ്യ തേന പയസാ സ്വാത്മാ കൃശാനൌ ഹുതഃ ।
ഗംതും പാവകം ഉന്മനസ്തദഭവദ്ദൃഷ്ട്വാ തു മിത്രാപദം
യുക്തം തേന ജലേന ശാമ്യതി സതാം മൈത്രീ പുനസ്ത്വീദൃശീ ॥ 1.76 ॥

Meaning (പദാര്ഥ):
ക്ഷീരേണ - by/with milk (instrumental of ക്ഷീര)
ആത്മഗത - entered into; absorbed within
ഉദകായ - to water (dative of ഉദക; in verse as ആത്മഗതോദകായ)
ഹി - indeed
ഗുണാഃ - qualities
ദത്താഃ - given
പുരാ - formerly; earlier
തേ - to you (dative of the 2nd-person pronoun; sandhi in verse: തേഽഖിലാ = തേ + അഖിലാഃ)
അഖിലാഃ - all; entire
ക്ഷീര - milk
ഉത്താപം - heating; distress/burning
അവേക്ഷ്യ - having seen
തേന - by you/that
പയസാ - by water (instrumental of പയസ്)
സ്വ - one's own
ആത്മാ - self
കൃശാനൌ - in fire (locative of കൃശാനു)
ഹുതഃ - offered; sacrificed
ഗംതും - to go
പാവകം - fire
ഉന്മനഃ - eager; uplifted; inclined (to move)
തദാ - then
അഭവത് - became
ദൃഷ്ട്വാ - having seen
തു - but
മിത്ര - friend
ആപദം - misfortune/distress (as in മിത്രാപദം)
യുക്തം - fitting; proper
തേന - by that
ജലേന - by water (instrumental of ജല)
ശാമ്യതി - is quenched; is pacified
സതാം - of good people
മൈത്രീ - friendship
പുനഃ - again; repeatedly
ത്വീദൃശീ - of this kind; like this

Translation (ഭാവാര്ഥ):
Milk had earlier given all its qualities to the water that entered into it. Seeing the milk being heated, that water offered its own self into the fire; and then the fire itself became eager to withdraw on seeing the friend's distress. Fittingly, that very water quenches the fire. Such indeed is the friendship of good people, again and again.

Commentary (അനുസംധാന):
The imagery highlights a very specific kind of friendship: not one based on "what I get", but on "what I can protect". First there is sharing - milk does not keep its qualities to itself; then there is sacrifice - water gives itself up to absorb the heat; and finally there is reciprocity - fire itself withdraws when it recognizes the situation. In modern life, this looks like a friend who quietly shields you during a crisis, or a colleague who takes heat to protect the team, without announcing it later. The verse encourages മൈത്രീ that is brave, discreet, and mutual - not fragile, performative, or transactional.

ഇതഃ സ്വപിതി കേശവഃ കുലം ഇതസ്തദീയദ്വിഷാമ്
ഇതശ്ച ശരണാര്ഥിനാം ശിഖരിണാം ഗണാഃ ശേരതേ ।
ഇതോഽപി ബഡവാനലഃ സഹ സമസ്തസംവര്തകൈഃ
അഹോ വിതതം ഊര്ജിതം ഭരസഹം സിംധോർവപുഃ ॥ 1.77 ॥

Meaning (പദാര്ഥ):
ഇതഃ - here; in this place; on this side
സ്വപിതി - sleeps
കേശവഃ - Kesava (Vishnu)
കുലം - clan; family
ഇതഃ - here also
തദീയ - his
ദ്വിഷാമ് - of enemies (genitive plural of ദ്വിഷ്)
ഇതഃ - here also
ച - and
ശരണ - refuge
അര്ഥിനാം - of those seeking (genitive plural of അര്ഥിന്)
ശിഖരിണാം - of mountains (genitive plural of ശിഖരിന്)
ഗണഃ - group; multitude
ശേരതേ - rest/lie down
ഇതഃ - here also
അപി - even (sandhi in verse: ഇതോഽപി = ഇതഃ + അപി)
ബഡവാനലഃ - submarine fire (the "mare's mouth" fire)
സഹ - along with
സമസ്ത - all
സംവര്തകൈഃ - with the fires of cosmic dissolution (instrumental plural of സംവര്തക)
അഹോ - alas!; ah!
വിതതം - vast; spread out
ഊര്ജിതം - mighty; powerful
ഭര - burden
സഹം - bearing; enduring
സിംധോഃ - of the ocean (genitive of സിംധു)
വപുഃ - body; form

Translation (ഭാവാര്ഥ):
Here sleeps Kesava; here also is the clan of his enemies; here lie the mountains seeking refuge; and here too is the submarine fire along with the fires of cosmic dissolution. Ah - vast, mighty, and burden-bearing is the ocean's very body!

Commentary (അനുസംധാന):
The ocean is used as a metaphor for vast capacity: it holds what is sacred (കേശവ), what is hostile (the enemies' clan), what is heavy (mountains), and what is dangerous (submarine fire) - all without "spilling". In modern life, this is emotional maturity: being able to carry conflicting responsibilities, criticism, and uncertainty without losing stability. The verse does not ask you to become numb; it asks you to become spacious. When your inner world gains "ocean-like" breadth, you can respond to problems without panic, and you can serve as a refuge to others without being destroyed by their storms.

തൃഷ്ണാം ഛിംധി ഭജ ക്ഷമാം ജഹി മദം പാപേ രതിം മാ കൃഥാഃ
സത്യം ബ്രൂഹ്യനുയാഹി സാധുപദവീം സേവസ്വ വിദ്വജ്ജനമ് ।
മാന്യാന്മാനയ വിദ്വിഷോഽപ്യനുനയ പ്രഖ്യാപയ പ്രശ്രയം
കീര്തിം പാലയ ദുഃഖിതേ കുരു ദയാം ഏതത്സതാം ചേഷ്ടിതമ് ॥ 1.78 ॥

Meaning (പദാര്ഥ):
തൃഷ്ണാം - thirst; craving (especially greed/desire)
ഛിംധി - cut off; break
ഭജ - cultivate; practice
ക്ഷമാം - forgiveness; forbearance
ജഹി - abandon; destroy
മദം - pride; intoxication
പാപേ - in sin; in harmful action (locative of പാപ)
രതിം - delight; attachment
മാ - do not
കൃഥാഃ - do (second person; imperative)
സത്യം - truth
ബ്രൂഹി - speak (sandhi in verse: ബ്രൂഹ്യനുയാഹി = ബ്രൂഹി + അനുയാഹി)
അനുയാഹി - follow; pursue
സാധു - good; noble
പദവീം - path; track
സേവസ്വ - serve; associate with
വിദ്വജ്ജനം - the learned; the wise (accusative)
മാന്യാന് - the worthy; respected people (accusative plural of മാന്യ)
മാനയ - honor; respect
വിദ്വിഷഃ - enemies (accusative plural of വിദ്വിഷ്; sandhi in verse: വിദ്വിഷോഽപി = വിദ്വിഷഃ + അപി)
അപി - even
അനുനയ - conciliate; win over (imperative; also "seek reconciliation")
പ്രഖ്യാപയ - proclaim; make known
പ്രശ്രയം - humility; deference
കീര്തിം - good fame; reputation
പാലയ - protect; maintain
ദുഃഖ്ഹിതേ - toward the distressed/suffering (locative; "when someone is suffering")
കുരു - do; practice
ദയാം - compassion
ഏതത് - this
സതാം - of good people
ച - and (sandhi in verse: ചേഷ്ടിതം = ച + ഏഷ്ടിതം)
ഏഷ്ടിതം - conduct; practice

Translation (ഭാവാര്ഥ):
Cut off craving; practice forgiveness; abandon pride; do not delight in wrongdoing. Speak truth; follow the path of the noble; serve the learned. Honor the worthy; conciliate even enemies; proclaim humility. Protect your good name; show compassion to the distressed. This is the conduct of the good.

Commentary (അനുസംധാന):
This verse is a complete daily "discipline list" for character. It begins inwardly (തൃഷ്ണാ as craving, മദ as ego-intoxication), moves to speech and association (truth and wise company), then to social maturity (respecting elders, reconciling where possible), and finally to compassion and reputation. In modern life, you can treat it as a checklist before sleep: did I feed craving today, or did I cut it? did I react from pride, or choose ക്ഷമാ? did I speak truth kindly? did I spend time with people who elevate my standards? The verse does not promise perfection; it offers a direction - and repeated practice turns direction into habit.

മനസി വചസി കായേ പുണ്യപീയൂഷപൂര്ണാസ്
ത്രിഭുവനം ഉപകാരശ്രേണിഭിഃ പ്രീണയംതഃ ।
പരഗുണപരമാണൂന്പർവതീകൃത്യ നിത്യം
നിജഹൃദി വികസംതഃ സംത സംതഃ കിയംതഃ ॥ 1.79 ॥

Meaning (പദാര്ഥ):
മനസി - in the mind
വചസി - in speech
കായേ - in the body; in action
പുണ്യ - merit; goodness
പീയൂഷ - nectar; ambrosia
പൂര്ണാഃ - full (as in പുണ്യപീയൂഷപൂര്ണാസ്)
ത്രിഭുവനം - the three worlds
ഉപകാര - help; service
ശ്രേണിഭിഃ - by rows/series (instrumental plural of ശ്രേണി)
പ്രീണയംതഃ - pleasing; delighting
പര - others'
ഗുണ - virtues; good qualities
പരമാണൂന് - atoms; tiny particles (accusative plural of പരമാണു)
പർവതീ - (making into) a mountain (as in പർവതീകൃത്യ)
കൃത്യ - having made
നിത്യം - always
നിജ - one's own
ഹൃദി - in the heart
വികസംതഃ - blooming; expanding
സംതഃ - saints; good people
സംതഃ - saints; good people (repeated for emphasis)
കിയംതഃ - how many?

Translation (ഭാവാര്ഥ):
Full of the nectar of merit in mind, speech, and action; delighting the three worlds through continuous acts of help; always making even the tiniest atoms of others' virtues into mountains; blooming in their own hearts - how many such saints are there, O how many?

Commentary (അനുസംധാന):
The verse identifies a saint by three traits: inner sweetness, outward service, and generous perception. They are "nectar-filled" (പീയൂഷ) because their mind and speech are not poisoned by cynicism; they serve continuously through ഉപകാര (helpful action); and they amplify others' good - they take even a പരമാണു (tiny trace) of virtue in someone and make it visible, instead of hunting for faults. In modern life, such people are rare but invaluable: the teacher who encourages, the colleague who builds morale, the elder who blesses, the leader who sees strengths. The verse invites you to become one of them by practicing "magnifying good" as a deliberate habit.

കിം തേന ഹേമഗിരിണാ രജതാദ്രിണാ വാ
യത്രാശ്രിതാശ്ച തരവസ്തരവസ്ത ഏവ ।
മന്യാമഹേ മലയം ഏവ യദാശ്രയേണ
കംകോലനിംബകടുജാ അപി ചംദനാഃ സ്യുഃ ॥ 1.80 ॥

Meaning (പദാര്ഥ):
കിം - what (use is it?)
തേന - by that
ഹേമ - gold
ഗിരിണാ - by a mountain (instrumental; as in ഹേമഗിരിണാ)
രജത - silver
അദ്രിണാ - by a mountain (instrumental; as in രജതാദ്രിണാ)
വാ - or
യത്ര - where
ആശ്രിതാഃ - dwelling; resorting (past participle of ആശ്രി)
ച - and
തരവഃ - trees
തരവഃ - trees (repetition for emphasis)
ത - those
ഏവ - only
മന്യാമഹേ - we consider; we regard
മലയം - Malaya mountain
ഏവ - alone
യത് - because/that which
ആശ്രയേണ - by resorting to; by association (instrumental of ആശ്രയ)
കംകോല - a pungent tree/fruit (often listed among inferior woods)
നിംബ - neem
കടുജ - pungent/bitter trees/wood
അപി - even
ചംദനാഃ - become sandalwood; become fragrant/noble (predicate plural)
സ്യുഃ - would become; may become

Translation (ഭാവാര്ഥ):
What use is a golden mountain or a silver mountain, where only ordinary trees reside? We regard Malaya alone as the true mountain, because by resorting to it even ka~gkOla, neem, and other bitter woods become sandalwood.

Commentary (അനുസംധാന):
The verse is another teaching on സംസര്ഗ (association). External "value" like gold or silver is not what transforms character; environment does. Malaya is famous for sandalwood, and the poetic point is that even inferior woods become fragrant by proximity. In modern life, this is why mentors, peer groups, and cultures matter more than slogans: if your environment rewards honesty and learning, you start "smelling" like that; if it rewards cynicism and shortcuts, you absorb that too. Choose your Malaya - a place, a community, a discipline - that makes you better simply by staying near it.

രത്നൈര്മഹാര്ഹൈസ്തുതുഷുര്ന ദേവാ
ന ഭേജിരേ ഭീമവിഷേണ ഭീതിമ് ।
സുധാം വിനാ ന പരയുർവിരാമം
ന നിശ്ചിതാര്ഥാദ്വിരമംതി ധീരാഃ ॥ 1.81 ॥

Meaning (പദാര്ഥ):
രത്നൈഃ - by jewels (instrumental plural of രത്ന)
മഹാര്ഹൈഃ - very precious; priceless
തുതുഷുഃ - were satisfied; were content (perfect plural of തുഷ്)
ന - not
ദേവാഃ - gods
ന - not
ഭേജിരേ - experienced; accepted; were afraid (perfect plural of ഭജ്)
ഭീതിം - fear
ഭീമവിഷേണ - by terrible poison (instrumental of ഭീമവിഷ)
സുധാം - nectar; ambrosia (often used for അമൃത)
വിനാ - without
ന - not
പരയുഃ - reached/accepted ("did not stop"; perfect plural)
വിരാമം - rest; cessation
ന - not
നിശ്ചിത - determined; resolved
അര്ഥാത് - from the aim/purpose (ablative; sandhi in verse: നിശ്ചിതാര്ഥാത് = നിശ്ചിത + അര്ഥാത്)
വിരമംതി - desist; turn back
ധീരാഃ - steadfast; wise people

Translation (ഭാവാര്ഥ):
The gods were not satisfied even with priceless jewels, were not frightened even by terrible poison, and did not rest without nectar; likewise, steadfast people do not turn back from a resolved goal.

Commentary (അനുസംധാന):
The verse echoes the spirit of സമുദ്രമംഥന: even when riches appear, the work is not done; even when danger appears, the purpose is not abandoned; the journey continues until the true goal is reached. ധീര here means someone whose mind does not break under either temptation or fear. In modern life, this is determination with discrimination: do not get distracted by side-rewards, do not panic when obstacles appear, and do not quit the moment effort becomes uncomfortable. The caution is implicit: choose a worthy നിശ്ചിതാര്ഥ (resolved aim) first; then carry it through steadily.

ക്വചിത്പൃഥ്വീശയ്യഃ ക്വചിദപി ച പരംകശയനഃ
ക്വചിച്ഛാകാഹാരഃ ക്വചിദപി ച ശാല്യോദനരുചിഃ ।
ക്വചിത്കംഥാധാരീ ക്വചിദപി ച ദിവ്യാംബരധരോ
മനസ്വീ കാര്യാര്ഥീ ന ഗണയതി ദുഃഖം ന ച സുഖമ് ॥ 1.82 ॥

Meaning (പദാര്ഥ):
ക്വചിത് - sometimes; somewhere
പൃഥ്വീ - earth
സയ്യഃ - bed; one who lies on (as in പൃഥ്വീശയ്യഃ = "sleeping on the earth")
ക്വചിത് - sometimes
അപി - also
ച - and
പരംക - bed/couch
ശയനഃ - sleeping; lying down (as in പരംകശയനഃ)
ക്വചിത് - sometimes
ഛാക - vegetables/greens
ആഹാരഃ - food; one who eats (as in ഛാകാഹാരഃ)
ക്വചിത് - sometimes
അപി - also
ശാലി - rice
ഓദന - cooked rice; meal
രുചിഃ - taste; liking (as in ശാല്യോദനരുചിഃ)
ക്വചിത് - sometimes
കംഥാ - patched cloth; ragged garment
ധാരീ - wearing (as in കംഥാധാരീ)
ക്വചിത് - sometimes
അപി - also
ദിവ്യ - fine; splendid
അംബര - garment
ധരഃ - wearing (as in ദിവ്യാംബരധരഃ)
മനസ്വീ - strong-minded; resolute
കാര്യ - work; purpose/mission
അര്ഥീ - seeker (as in കാര്യാര്ഥീ)
ന - not
ഗണയതി - counts; considers
ദുഃഖം - sorrow; hardship
ന - not
ച - and
സുഖം - happiness; comfort

Translation (ഭാവാര്ഥ):
Sometimes sleeping on the bare earth, sometimes on a bed; sometimes eating simple greens, sometimes enjoying rice; sometimes wearing rags, sometimes fine clothes - the resolute person intent on their purpose does not count sorrow and does not count comfort.

Commentary (അനുസംധാന):
The verse teaches "goal-anchored flexibility." When your mind is fixed on കാര്യ (a worthy task), external ups and downs stop ruling you: you can work with whatever conditions exist. This is not negligence of health; it is refusal to make comfort the dictator of life. In modern life, anyone building something meaningful sees this rhythm: some months are lean and simple, some are abundant; some days are exhausting, some are easy - but the person with മനസ് (inner resolve) keeps moving. The more you practice not overreacting to comfort or discomfort, the more stable your progress becomes.

ഐശ്വര്യസ്യ വിഭൂഷണം സുജനതാ ശൌര്യസ്യ വാക്സംയമോ
ജ്ഞാനസ്യോപശമഃ ശ്രുതസ്യ വിനയോ വിത്തസ്യ പാത്രേ വ്യയഃ ।
അക്രോധസ്തപസഃ ക്ഷമാ പ്രഭവിതുര്ധര്മസ്യ നിർവാജതാ
സർവേഷാം അപി സർവകാരണം ഇദം ശീലം പരം ഭൂഷണമ് ॥ 1.83 ॥

Meaning (പദാര്ഥ):
ഐശ്വര്യസ്യ - of wealth/power (genitive of ഐശ്വര്യ)
വിഭൂഷണം - ornament; adornment
സുജനതാ - goodness; being a good person
ശൌര്യസ്യ - of valor/heroism (genitive of ശൌര്യ)
വാക് - speech
സംയമഃ - restraint; control (as in വാക്സംയമഃ)
ജ്ഞാനസ്യ - of knowledge (genitive of ജ്ഞാന)
ഉപശമഃ - tranquility; pacification; calmness
ശ്രുതസ്യ - of learning; of what is heard/studied (genitive of ശ്രുത)
വിനയഃ - humility; discipline
വിത്തസ്യ - of wealth (genitive of വിത്ത)
പാത്രേ - in a worthy recipient (locative of പാത്ര)
വ്യയഃ - spending; outlay
അക്രോധഃ - absence of anger; not being wrathful
തപസഃ - of austerity/discipline (genitive of തപസ്)
ക്ഷമാ - forgiveness; forbearance
പ്രഭവിതുഃ - of the powerful/ruler (genitive of പ്രഭവിതൃ)
ധര്മസ്യ - of ധര്മ
നിർവാജതാ - impartiality; not being swayed by bias/bribes
സർവേഷാം - of all
അപി - even; indeed
സർവ - all
കാരണം - cause; reason (as in സർവകാരണം)
ഇദം - this
ശീലം - good character; conduct
പരം - supreme
ഭൂഷണം - ornament; adornment

Translation (ഭാവാര്ഥ):
Goodness is the ornament of wealth; restraint of speech is the ornament of valor; tranquility is the ornament of knowledge; humility is the ornament of learning; spending wealth on worthy recipients is its ornament; freedom from anger is the ornament of austerity; forgiveness is the ornament of the powerful; and impartiality is the ornament of ധര്മ. Indeed, this noble character is the supreme ornament and the cause of everything.

Commentary (അനുസംധാന):
ഭര്തൃഹരി is giving a practical test: what makes each strength safe? Wealth without സുജനതാ (goodness) becomes arrogance; courage without വാക്സംയമ becomes bullying; knowledge without ഉപശമ becomes agitation; learning without വിനയ becomes vanity. Even power is beautified only by ക്ഷമാ (forbearance), and public life is protected by നിർവാജതാ (impartiality) - not being bought by faction or favor. In modern life, treat these as "guardrails" for success: as you grow in resources, grow in restraint and humility even faster. That is how ശീല becomes the real ornament that does not fade.

നിംദംതു നീതിനിപുണാ യദി വാ സ്തുവംതു
ലക്ഷ്മീഃ സമാവിശതു ഗച്ഛതു വാ യഥേഷ്ഠമ് ।
അദ്യൈവ വാ മരണം അസ്തു യുഗാംതരേ വാ
ന്യായ്യാത്പഥഃ പ്രവിചലംതി പദം ന ധീരാഃ ॥ 1.84 ॥

Meaning (പദാര്ഥ):
നിംദംതു - let them blame/criticize
നീതി - conduct; ethics
നിപുണാഃ - experts; the skilled (as in നീതിനിപുണാഃ)
യദി - if; whether
വാ - or
സ്തുവംതു - let them praise
ലക്ഷ്മീഃ - Lakshmi; fortune
സമാവിശതു - may enter; may come
ഗച്ഛതു - may go
വാ - or
യഥേഷ്ഠം - as she wishes; as desired
അദ്യ - today
ഏവ - itself; indeed
വാ - or
മരണം - death
അസ്തു - may it be; let it be
യുഗ - age; eon
അംതരേ - in between; later (as in യുഗാംതരേ)
വാ - or
ന്യായാത് - from justice/righteousness (ablative of ന്യായ)
പഥഃ - from the path (ablative of പഥ; as in ന്യായ്യാത്പഥഃ)
പ്രവിചലംതി - deviate; slip away
പദം - a step
ന - not
ധീരാഃ - steadfast; wise people

Translation (ഭാവാര്ഥ):
Let experts in ethics blame, or let them praise; let fortune come or go as she pleases; let death come today, or after ages - the steadfast do not deviate even a step from the path of justice.

Commentary (അനുസംധാന):
The verse is a vow of integrity that is independent of outcome. Praise and blame are social weather; ലക്ഷ്മീ (fortune) is changeable; even life itself is uncertain. But ധീര means someone who is anchored in ന്യായ (justice) rather than in applause or fear. In modern life, this is the person who refuses to lie to look competent, refuses to cheat to get ahead, and refuses to abandon principles when money or anxiety enters the room. The verse is not "stubbornness"; it is clarity about what is non-negotiable.

ഭഗ്നാശസ്യ കരംഡപിംഡിതതനോര്മ്ലാനേംദ്രിയസ്യ ക്ഷുധാ
കൃത്വാഖുർവിവരം സ്വയം നിപതിതോ നക്തം മുഖേ ഭോഗിനഃ ।
തൃപ്തസ്തത്പിശിതേന സത്വരം അസൌ തേനൈവ യാതഃ യഥാ
ലോകാഃ പശ്യത ദൈവം ഏവ ഹി നൃണാം വൃദ്ധൌ ക്ഷയേ കാരണമ് ॥ 1.85 ॥

Meaning (പദാര്ഥ):
ഭഗ്ന - broken
ആശസ്യ - of hope/expectation (genitive of ആശാ; as in ഭഗ്നാശസ്യ)
കരംഡ - basket
പിംഡിത - coiled up; packed up
തനോഃ - of the body (genitive of തനു; in verse as കരംഡപിംഡിതതനോഃ)
മ്ലാന - withered; weakened
ഇംദ്രിയസ്യ - of the senses (genitive of ഇംദ്രിയ; as in മ്ലാനേംദ്രിയസ്യ)
ക്ഷുധാ - by hunger
കൃത്വാ - having made; having become
ആഖു - rat/mouse
വിവരം - hole (as in ആഖുർവിവരം = "a rat-hole")
സ്വയം - by itself
നിപതിതഃ - fallen into
നക്തം - at night
മുഖേ - in the mouth (locative of മുഖ)
ഭോഗിനഃ - of the serpent (genitive of ഭോഗിന്)
തൃപ്തഃ - satisfied
തത് - that (rat's)
പിശിതേന - by flesh/meat (instrumental of പിശിത)
സത്വരം - quickly
അസൌ - that one (the serpent)
തേന - by that
ഏവ - indeed
യാതഃ - went
യഥാ - as; just as
ലോകാഃ - O people!
പശ്യത - see!
ദൈവം - fate; destiny
ഏവ - alone
ഹി - indeed
നൃണാം - of people/men (genitive plural of നൃ)
വൃദ്ധൌ - in rise/prosperity (locative of വൃദ്ധി)
ക്ഷയേ - in decline/loss (locative of ക്ഷയ)
കാരണം - cause

Translation (ഭാവാര്ഥ):
A serpent, whose hopes were broken, whose body was coiled like a basket and whose senses were weakened by hunger, made itself like a rat-hole; and at night a rat fell right into its mouth. Satisfied with that flesh, it quickly went away just like that. People, see! Destiny alone is indeed the cause of rise and fall in human life.

Commentary (അനുസംധാന):
The verse is not telling you to abandon effort; it is humbling you about outcomes. Even when the serpent is starving and seemingly helpless, fortune can drop food into its mouth; and even when you do things "right", results can still surprise you. ദൈവ here means the vast network of causes you cannot control. In modern life, this shows up as timing, market cycles, health, and chance meetings. The practical response is balanced: do your best work sincerely, but do not build your identity on results. Gratitude in success and steadiness in loss are both forms of wisdom.

ആലസ്യം ഹി മനുഷ്യാണാം
ശരീരസ്ഥോ മഹാന്രിപുഃ ।
നാസ്ത്യുദ്യമസമോ ബംധുഃ
കുർവാണോ നാവസീദതി ॥ 1.86 ॥

Meaning (പദാര്ഥ):
ആലസ്യം - laziness; inertia
ഹി - indeed
മനുഷ്യാണാം - of human beings (genitive plural of മനുഷ്യ)
ശരീര - body
സ്ഥഃ - residing in (as in ശരീരസ്ഥഃ)
മഹാന് - great
രിപുഃ - enemy
ന - not
അസ്തി - there is (sandhi in verse: നാസ്തി = ന + അസ്തി)
ഉദ്യമ - effort; initiative
സമഃ - equal
ബംധുഃ - friend
കുർവാണഃ - doing; acting (present participle)
ന - not
അവസീദതി - sinks; fails; falls into ruin (sandhi in verse: നാവസീദതി = ന + അവസീദതി)

Translation (ഭാവാര്ഥ):
Laziness is indeed a great enemy dwelling within the human body; there is no friend equal to effort. The one who keeps acting does not sink into failure.

Commentary (അനുസംധാന):
ഭര്തൃഹരി points to the most dangerous opponent because it is invisible and internal: ആലസ്യ (inertia) lives inside our routines and excuses. External obstacles can be negotiated, but laziness quietly steals days. The counter-force is ഉദ്യമ (effort): small, consistent action that keeps momentum alive. In modern life, this can be as simple as a daily non-negotiable: one page read, one message sent, one workout, one honest difficult conversation. When you keep moving, problems shrink; when you stop moving, even small problems feel like mountains.

ഛിന്നോഽപി രോഹതി തര്ക്ഷീണോഽപ്യുപചീയതേ പുനശ്ചംദ്രഃ ।
ഇതി വിമൃശംതഃ സംതഃ സംതപ്യംതേ ന ദുഃഖേഷു ॥ 1.87 ॥

ഛംദഃ (ആര്യാ): This is in ആര്യാ Chandas/Meter: a മാത്രാ-ചംദസ് counted by മാത്രാഃ (1 for ലഘു, 2 for ഗുരു) rather than a fixed syllable count; the basic scheme is 12+18 മാത്രാഃ in the first half and 12+15 മാത്രാഃ in the second half (often written as two lines); a natural യതി (pause) occurs at the 12-മാത്രാ split within each half.

Meaning (പദാര്ഥ):
ഛിന്നഃ - cut down
അപി - even (sandhi in verse: ഛിന്നോഽപി = ഛിന്നഃ + അപി)
രോഹതി - grows again; sprouts
തര്ക്ഷിണീ - a tree (in verse as തര്ക്ഷീണി)
അപി - even (sandhi in verse: തര്ക്ഷീണോഽപി = തര്ക്ഷിണീ + അപി)
ഉപചീയതേ - grows; increases again
പുനഃ - again
ചംദ്രഃ - the moon
ഇതി - thus
വിമൃശംതഃ - reflecting; considering deeply
സംതഃ - good people; the wise
സംതപ്യംതേ - are afflicted; suffer
ന - not
ദുഃഖേഷു - in sorrows; in difficulties (locative plural of ദുഃഖ)

Translation (ഭാവാര്ഥ):
Even when cut down, a tree grows again; and even when it wanes, the moon increases again. Reflecting in this way, good people do not despair in times of sorrow.

Commentary (അനുസംധാന):
The verse offers a simple medicine for despair: remember the rhythm of renewal in nature. Loss is real, but it is not always final; many things regrow, return, or can be rebuilt. In modern life, this is resilience after failure: a project can be restarted, skills can be regained, relationships can be repaired, health can often be restored with patient discipline. The point is not naive optimism; it is refusing to make pain into permanent identity. Like the moon's phases, your difficult season can pass.

നേതാ യസ്യ ബൃഹസ്പതിഃ പ്രഹരണം വജ്രം സുരാഃ സൈനികാഃ
സ്വര്ഗോ ദുര്ഗം അനുഗ്രഹഃ കില ഹരേരൈരാവതോ വാരണഃ ।
ഇത്യൈശ്വര്യബലാന്വിതോഽപി ബലഭിദ്ഭഗ്നഃ പരൈഃ സംഗരേ
തദ്വ്യക്തം നനു ദൈവം ഏവ ശരണം ധിഗ്ധിഗ്വൃഥാ പൌരുഷമ് ॥ 1.88 ॥

Meaning (പദാര്ഥ):
നേതാ - leader; guide
യസ്യ - of whom
ബൃഹസ്പതിഃ - Brihaspati (guru of the gods)
പ്രഹരണം - weapon
വജ്രം - vajra (thunderbolt)
സുരാഃ - the gods
സൈനികാഃ - soldiers; army
സ്വര്ഗഃ - heaven
ദുര്ഗം - fortress
അനുഗ്രഹഃ - support; favor
കില - indeed
ഹരേഃ - of Hari (Vishnu)
ഐരാവതഃ - Airavata
വാരണഃ - elephant
ഇതി - thus
ഐശ്വര്യ - wealth/power
ബല - strength
അന്വിതഃ - endowed with (sandhi in verse: ഇത്യൈശ്വര്യബലാന്വിതോഽപി = ഇതി + ഐശ്വര്യബലാന്വിതഃ + അപി)
അപി - even though
ബലഭിത് - Indra ("slayer of ബല")
ഭഗ്നഃ - defeated; broken
പരൈഃ - by others/enemies
സംഗരേ - in battle (locative of സംഗര)
തത് - that
വ്യക്തം - clear; manifest
നനു - indeed
ദൈവം - fate; destiny
ഏവ - alone
ശരണം - refuge
ധിക് - shame!
വൃഥാ - in vain; pointless
പൌരുഷം - human effort/valor

Translation (ഭാവാര്ഥ):
Even though Indra had Brihaspati as his leader, the vajra as his weapon, the gods as his army, heaven as his fortress, Hari's favor, and Airavata as his elephant, he was still defeated by enemies in battle. Thus it is clear: fate alone is the refuge - shame on human effort done in vain.

Commentary (അനുസംധാന):
The verse is deliberately extreme to make a point about limits: even the most "stacked" advantages cannot guarantee victory. ദൈവ here stands for factors beyond our control - timing, hidden causes, and the unpredictability of the world. In modern life, this is why humility is essential in success and compassion is essential in judgment: you do not fully know what helped you win, and you do not fully know what blocked someone else. The healthy synthesis is: do your പൌരുഷ (effort) sincerely, but do not treat outcomes as proof of personal superiority. Accept what you cannot control, and keep your character steady.

കര്മായത്തം ഫലം പുംസാം
ബുദ്ധിഃ കര്മാനുസാരിണീ ।
തഥാപി സുധിയാ ഭാവ്യം
സുവിചാര്യൈവ കുർവതാ ॥ 1.89 ॥

Meaning (പദാര്ഥ):
കര്മ - action
ആയത്തം - dependent on; under the control of (as in കര്മായത്തം)
ഫലം - result; fruit
പുംസാം - of people/men (genitive plural of പുമാന്)
ബുദ്ധിഃ - intellect; understanding
കര്മ - action
അനുസാരിണീ - following; in accordance with (as in കര്മാനുസാരിണീ)
തഥാ - thus
അപി - even so
സുധിയാ - by the wise (instrumental of സുധി)
ഭാവ്യം - should be done; should act
സുവിചാര്യ - having deliberated well
ഏവ - indeed
കുർവതാ - by the one who acts/does

Translation (ഭാവാര്ഥ):
The results people obtain depend on their actions, and even the mind's understanding follows action; nevertheless, the wise should act only after careful deliberation.

Commentary (അനുസംധാന):
This verse balances two truths: action matters, and thinking matters. If you keep acting impulsively, your ബുദ്ധി (judgment) starts to "follow" those impulses and justifies them; but if you deliberate well and then act, your mind becomes aligned with wisdom. In modern life, this is why small ethical choices matter: a shortcut today makes the next shortcut easier; a principled choice today strengthens the next principled choice. Train yourself to pause, consider consequences, and then act - that is സുവിചാര in practice.

ഖല്വാതോ ദിവസേശ്വരസ്യ കിരണൈഃ സംതാഡിതോ മസ്തകേ
വാംഛംദേശം അനാതപം വിധിവശാത്താലസ്യ മൂലം ഗതഃ ।
തത്രാപ്യസ്യ മഹാഫലേന പതതാ ഭഗ്നം സശബ്ദം ശിരഃ
പ്രായോ ഗച്ഛതി യത്ര ഭാഗ്യരഹിതസ്തത്രൈവ യാംത്യാപദഃ ॥ 1.90 ॥

Meaning (പദാര്ഥ):
ഖല്വാതഃ - bald man (sandhi in verse: ഖല്വാതോ = ഖല്വാതഃ)
ദിവസ - day
ഈശ്വരസ്യ - of the lord (as in ദിവസേശ്വരസ്യ = "lord of the day" = the sun)
കിരണൈഃ - by rays (instrumental plural of കിരണ)
സംതാഡിതഃ - struck; tormented; afflicted
മസ്തകേ - on the head (locative of മസ്തക)
വാംഛന് - desiring; seeking
ദേശം - place
അനാതപം - without heat/sun; shady
വിധി - fate; the ordainer
വശാത് - due to the control/influence (as in വിധിവശാത്)
താലസ്യ - of the palm tree
മൂലം - root; base
ഗതഃ - went
തത്ര - there
അപി - even
അസ്യ - his
മഹാ - big; great
ഫലേന - by a fruit (instrumental of ഫല; as in മഹാഫലേന)
പതതാ - falling (instrumental of present participle)
ഭഗ്നം - broken
സശബ്ദം - with a sound
ശിരഃ - head
പ്രായഃ - generally; most often
ഗച്ഛതി - goes
യത്ര - where
ഭാഗ്യരഹിതഃ - the unfortunate; one without good fortune
തത്ര - there
ഏവ - indeed
യാംതി - go
ആപദഃ - calamities (sandhi in verse: യാംത്യാപദഃ = യാംതി + ആപദഃ)

Translation (ഭാവാര്ഥ):
A bald man, whose head was tormented by the sun's rays, sought a shady place; by fate he went under the base of a palm tree. Even there, his head was cracked with a loud sound by a large falling fruit. Often, calamities go exactly where the unfortunate goes.

Commentary (അനുസംധാന):
The verse is a sharp way of describing cascading misfortune: when luck is bad, even a reasonable decision seems to backfire. It is also a warning about becoming careless under discomfort: the bald man is desperate for shade, so he stops thinking about what might fall from a tall tree. In modern life, this is how one rushed decision creates another problem - you try to escape one pain quickly and walk into a new one. The practical application is: slow down when stressed, widen your awareness, and choose "shade" that is actually safe. Even if ദൈവ is a factor, വിവേക (discernment) reduces avoidable harm.

രവിനിശാകരയോര്ഗ്രഹപീഡനം
ഗജഭുജംഗമയോരപി ബംധനമ് ।
മതിമതാം ച വിലോക്യ ദരിദ്രതാം
വിധിരഹോ ബലവാനിതി മേ മതിഃ ॥ 1.91 ॥

Meaning (പദാര്ഥ):
രവി - the sun
നിശാകര - the moon ("maker of night")
യോഃ - of the two (genitive dual; as in രവിനിശാകരയോഃ)
ഗ്രഹ - seizer; planet (here: eclipse-causing "graha")
പീഡനം - affliction; oppression (as in ഗ്രഹപീഡനം)
ഗജ - elephant
ഭുജംഗമ - serpent
യോഃ - of the two (genitive dual; as in ഗജഭുജംഗമയോഃ)
അപി - even
ബംധനം - bondage; captivity
മതിമതാം - of intelligent people (genitive plural of മതിമത്)
ച - and
വിലോക്യ - having seen
ദരിദ്രതാം - poverty; destitution
വിധിഃ - fate; the ordainer
അഹോ - alas!
ബലവാന് - powerful
ഇതി - thus
മേ - my
മതിഃ - opinion; understanding

Translation (ഭാവാര്ഥ):
Seeing the eclipse of the sun and moon, the captivity of even an elephant and a serpent, and the poverty of intelligent people, I conclude: alas, fate is powerful.

Commentary (അനുസംധാന):
The verse lists "reversals" to shake our simplistic beliefs: even the bright can be eclipsed, even the strong can be bound, and even the wise can be poor. വിധി is not a license for helplessness; it is a reminder to stay humble and compassionate. In modern life, this means not equating wealth with intelligence, not assuming power guarantees safety, and not treating misfortune as moral failure. Do your work with effort, but hold outcomes with humility - that is what the verse trains.

സൃജതി താവദശേഷഗുണകരം
പുരുഷരത്നം അലംകരണം ഭുവഃ ।
തദപി തത്ക്ഷണഭംഗി കരോതി
ചേദഹഹ കഷ്ടം അപംഡിതതാ വിധേഃ ॥ 1.92 ॥

Meaning (പദാര്ഥ):
സൃജതി - creates; produces
താവത് - then/so long; at first
അശേഷ - without remainder; all
ഗുണ - virtues; qualities
കരം - making; producing (as in അശേഷഗുണകരം = "producing all virtues")
പുരുഷ - person
രത്നം - jewel (as in പുരുഷരത്നം = "a jewel among people")
അലംകരണം - ornament; adornment
ഭുവഃ - of the earth/world (genitive of ഭുവ്)
തത് - that
അപി - even
തത്ക്ഷണ - in that very moment; instantly
ഭംഗി - breaking; destruction (as in തത്ക്ഷണഭംഗി)
കരോതി - does; makes
ചേത് - if (sandhi in verse: ചേദഹഹ = ചേത് + അഹഹ)
അഹഹ - alas!
കഷ്ടം - painful; hard
അപംഡിതതാ - lack of learning; not being a പംഡിത
വിധേഃ - of fate/creator (genitive of വിധി)

Translation (ഭാവാര്ഥ):
Fate first creates a "jewel of a person" who produces every virtue, an ornament of the earth; but if it then breaks that person instantly, alas - how painful is the creator's gift of ignorance and lack of learning.

Commentary (അനുസംധാന):
The verse is a lament that raw potential is wasted when education and discernment are missing. Even a naturally gifted person becomes fragile if അപംഡിതതാ (lack of learning) rules their choices; one impulsive error can "break" a reputation or a life. In modern life, this is why skill without judgment is dangerous: talent needs training, mentorship, and reflection to become stable virtue. Treat learning not as decoration but as protection - the difference between brilliance that burns out and brilliance that serves.

പത്രം നൈവ യദാ കരീരവിടപേ ദോഷോ വസംതസ്യ കിമ്
നോലൂകോഽപ്യവലോകതേ യദി ദിവാ സൂര്യസ്യ കിം ദൂഷണമ് ।
ധാരാ നൈവ പതംതി ചാതകമുഖേ മേഘസ്യ കിം ദൂഷണമ്
യത്പൂർവം വിധിനാ ലലാടലിഖിതം തന്മാര്ജിതും കഃ ക്ഷമഃ ॥ 1.93 ॥

Meaning (പദാര്ഥ):
പത്രം - leaf
ന - not
ഏവ - at all (as in നൈവ)
യദാ - when
കരീര - a thorny tree/shrub
വിടപേ - on a branch/tree (locative of വിടപ)
ദോഷോ - fault; defect
വസംതസ്യ - of spring
കിമ് - what (fault?)
ഉലൂകഃ - owl (sandhi in verse: നോലൂകോഽപി = ന + ഉലൂകഃ + അപി)
അപി - even
അവലോകതേ - sees; looks (with ന in the verse: does not see)
യദി - if
ദിവാ - in the daytime
സൂര്യസ്യ - of the sun
കിമ് - what
ദൂഷണം - blame; defect
ധാരാഃ - streams; flows (of rain)
ന - not
ഏവ - at all (as in നൈവ)
പതംതി - fall
ചാതക - the chataka bird (traditionally said to drink only rain directly)
മുഖേ - into the mouth (locative of മുഖ)
മേഘസ്യ - of the cloud
കിമ് - what
ദൂഷണം - blame
യത് - that which
പൂർവം - previously
വിധിനാ - by fate/creator (instrumental of വിധി)
ലലാട - forehead
ലിഖിതം - written (as in ലലാടലിഖിതം)
തത് - that
മാര്ജിതും - to wipe away; to erase
കഃ - who?
ക്ഷമഃ - capable

Translation (ഭാവാര്ഥ):
If, in spring, leaves do not appear on the thorny karIra tree, what fault is that of spring? If an owl cannot see in the daytime, what defect is that of the sun? If rain-streams do not fall into the chataka bird's mouth, what is the cloud to blame? What was written earlier on the forehead by fate - who can erase it?

Commentary (അനുസംധാന):
The verse teaches two kinds of maturity: stop blaming the wrong cause, and accept what is beyond you. A karIra tree will not become leafy like a mango by blaming spring; an owl's limitation is not the sun's defect; and the chataka mythology is used to show that even the "right" cloud may not satisfy every desire. In modern life, this means: do not waste emotional energy resenting reality, other people, or the world for constraints that are structural. Work with what you can change, build skill and timing patiently, and accept that some outcomes are not in your hands. That acceptance is not laziness; it is clarity.

നമസ്യാമോ ദേവാന്നനു ഹതവിധേസ്തേഽപി വശഗാ
വിധിർവംദ്യഃ സോഽപി പ്രതിനിയതകര്മൈകഫലദഃ ।
ഫലം കര്മായത്തം യദി കിം അമരൈഃ കിം ച വിധിനാ
നമസ്തത്കര്മഭ്യോ വിധിരപി ന യേഭ്യഃ പ്രഭവതി ॥ 1.94 ॥

Meaning (പദാര്ഥ):
നമസ്യാമോ - we bow; we salute
ദേവാന് - the gods (accusative plural of ദേവ)
നനു - indeed
ഹതവിധേഃ - of inexorable/cruel fate (genitive of ഹതവിധി)
തേ - they
അപി - also; even (sandhi in verse: തേഽപി = തേ + അപി)
വശഗാഃ - under control; subservient
വിധിഃ - fate; the ordainer
വംദ്യഃ - worthy of reverence
സഃ - he
അപി - also (sandhi in verse: സോഽപി = സഃ + അപി)
പ്രതിനിയത - fixed; strictly determined
കര്മ - action
ഏക - only
ഫലദഃ - giver of fruits/results (as in പ്രതിനിയതകര്മൈകഫലദഃ)
ഫലം - fruit/result
കര്മായത്തം - dependent on karma
യദി - if
കിം - what (use?)
അമരൈഃ - by the immortal gods
കിം - what
ച - and
വിധിനാ - by fate (instrumental)
നമഃ - salutations
തത് - to those
കര്മഭ്യഃ - to actions (dative plural of കര്മ)
വിധിഃ - fate
അപി - even
ന - not
യേഭ്യഃ - from which
പ്രഭവതി - prevails/operates

Translation (ഭാവാര്ഥ):
We bow to the gods, yet even they are under the control of inexorable fate. Fate is to be revered, yet it gives fruits only according to fixed karma. If results depend on karma, what use are the gods, and what use is fate? Salutations to those actions, apart from which even fate does not operate.

Commentary (അനുസംധാന):
The verse is a philosophical tightening of the screw: it keeps removing "intermediaries" until responsibility remains. If even gods are constrained by വിധി, and if വിധി itself gives results only through കര്മ, then the most practical focus is: do the right action. In modern life, this discourages both superstition and fatalism: do not outsource your ethics to rituals, and do not outsource your effort to luck. Worship in your tradition if you wish, but let it support സത്ക്രിയാ (right conduct) - because conduct is where your agency lives.

ബ്രഹ്മാ യേന കുലാലവന്നിയമിതോ ബ്രഹ്മാഡഭാംഡോദരേ
വിഷ്ണുര്യേന ദശാവതാരഗഹനേ ക്ഷിപ്തോ മഹാസംകടേ ।
രുദ്രോ യേന കപാലപാണിപുടകേ ഭിക്ഷാടനം കാരിതഃ
സൂര്യോ ഭ്രാമ്യതി നിത്യം ഏവ ഗഗനേ തസ്മൈ നമഃ കര്മണേ ॥ 1.95 ॥

Meaning (പദാര്ഥ):
ബ്രഹ്മാ - Brahma
യേന - by which
കുലാല - potter
വത് - like (as in കുലാലവത്)
നിയമിതഃ - regulated/limited; constrained
ബ്രഹ്മാംഡ - cosmic egg
ഭാംഡ - pot/vessel (as in ബ്രഹ്മാംഡഭാംഡ)
ഉദരേ - inside (locative of ഉദര)
വിഷ്ണുഃ - Vishnu
യേന - by which
ദശ - ten
അവതാര - incarnations
ഗഹനേ - in the thicket; in the difficult maze (locative of ഗഹന)
ക്ഷിപ്തഃ - thrown; cast
മഹാ - great
സംകടേ - in distress/difficulty (locative of സംകട)
രുദ്രഃ - Rudra (Siva)
യേന - by which
കപാല - skull-bowl
പാണി - hand
പുടകേ - in the bundle/container (locative)
ഭിക്ഷാടനം - begging; wandering for alms
കാരിതഃ - made to do; caused
സൂര്യഃ - the sun
ഭ്രാമ്യതി - wanders; moves around
നിത്യം - always; daily
ഏവ - indeed
ഗഗനേ - in the sky
തസ്മൈ - to that
നമഃ - salutations
കര്മണേ - to karma (dative of കര്മ)

Translation (ഭാവാര്ഥ):
Salutations to that karma by which Brahma is constrained like a potter within the "pot" of the cosmic egg; by which Vishnu is cast into the difficult maze of ten incarnations; by which Rudra is made to wander begging with a skull-bowl; and by which the sun endlessly circles the sky.

Commentary (അനുസംധാന):
This is a poetic way of asserting the universality of cause-and-effect. Even the highest cosmic roles are portrayed as moving within laws; no one is "above" the structure of consequence. In modern life, this restores moral seriousness: your actions matter, patterns repeat, and responsibility cannot be escaped by status. It also restores humility: if even gods are shown as moving within order, it is wise for us to align our choices with ധര്മ and to cultivate patience. കര്മ here is not merely fate; it is the moral logic of life.

നൈവാകൃതിഃ ഫലതി നൈവാ കുലം ന ശീലം
വിദ്യാപി നൈവ ന ച യത്നകൃതാപി സേവാ ।
ഭാഗ്യാനി പൂർവതപസാ ഖലു സംചിതാനി
കാലേ ഫലംതി പുരുഷസ്യ യഥൈവ വൃക്ഷാഃ ॥ 1.96 ॥

Meaning (പദാര്ഥ):
ന - not
ഏവ - at all (as in നൈവ)
ആകൃതിഃ - form; appearance
ഫലതി - bears fruit; succeeds
ന - not
ഏവ - at all
കുലം - family/lineage
ന - not
ശീലം - character; conduct
വിദ്യാ - learning
അപി - even
ന - not
ഏവ - at all
ന - not
ച - and
യത്ന - effort
കൃതാ - done (as in യത്നകൃതാ)
അപി - even
സേവാ - service
ഭാഗ്യാനി - fortunes; good outcomes
പൂർവ - earlier/past
തപസാ - by austerity/discipline (instrumental of തപസ്)
ഖലു - indeed
സംചിതാനി - accumulated
കാലേ - in time; at the right season
ഫലംതി - bear fruit
പുരുഷസ്യ - of a person
യഥാ - just as
ഏവ - indeed
വൃക്ഷാഃ - trees

Translation (ഭാവാര്ഥ):
Neither appearance, nor family, nor character, nor even learning or service done with effort necessarily bears fruit; fortunes accumulated through past discipline bear fruit in their own time for a person, just like trees.

Commentary (അനുസംധാന):
Read this verse as a teaching on timing and long causality, not as a command to stop trying. Many results are delayed; some are rooted in earlier causes we do not see. പൂർവതപസ് here can be understood as sustained effort and inner discipline accumulated over time - like planting a tree and waiting for the season of fruit. In modern life, this is why consistent practice matters: the work you do today may not show up immediately, but it is stored. Keep building good causes; when time ripens, effects appear.

വനേ രണേ ശത്രുജലാഗ്നിമധ്യേ
മഹാര്ണവേ പർവതമസ്തകേ വാ ।
സുപ്തം പ്രമത്തം വിഷമസ്ഥിതം വാ
രക്ഷംതി പുണ്യാനി പുരാകൃതാനി ॥ 1.97 ॥

Meaning (പദാര്ഥ):
വനേ - in a forest
രണേ - in battle
ശത്രു - enemy
ജല - water
അഗ്നി - fire
മധ്യേ - in the midst (as in ശത്രുജലാഗ്നിമധ്യേ)
മഹാ - great
അര്ണവേ - in the ocean (locative of അര്ണവ; as in മഹാര്ണവേ)
പർവത - mountain
മസ്തകേ - on the top/head (locative; as in പർവതമസ്തകേ)
വാ - or
സുപ്തം - (even if) asleep
പ്രമത്തം - careless; intoxicated; inattentive
വിഷമ - dangerous; uneven
സ്ഥിതം - situated (as in വിഷമസ്ഥിതം)
വാ - or
രക്ഷംതി - protect
പുണ്യാനി - merits; good deeds
പുരാ - earlier
കൃതാനി - done (as in പുരാകൃതാനി)

Translation (ഭാവാര്ഥ):
Whether in a forest or in battle, amid enemies, water, or fire; whether in the great ocean or on a mountain peak; whether asleep, careless, or in a dangerous position - merits earned earlier protect.

Commentary (അനുസംധാന):
The verse is not encouraging recklessness; it is encouraging long-term ethical investment. When you consistently do good - build trust, keep promises, help others, avoid harm - that "stored" merit often shows up as protection: the right person appears, a mistake is forgiven, help arrives at the right time, or you simply have the inner strength to endure. In modern life, you can view പുണ്യ as both spiritual credit and practical goodwill. Build it quietly; it becomes your unseen safety net.

യാ സാധൂംശ്ച ഖലാന്കരോതി വിദുഷോ മൂര്ഖാന്ഹിതാംദ്വേഷിണഃ
പ്രത്യക്ഷം കുരുതേ പരീക്ഷം അമൃതം ഹാലാഹലം തത്ക്ഷണാത് ।
താം ആരാധയ സത്ക്രിയാം ഭഗവതീം ഭോക്തും ഫലം വാംഛിതം
ഹേ സാധോ വ്യസനൈര്ഗുണേഷു വിപുലേഷ്വാസ്ഥാം വൃഥാ മാ കൃഥാഃ ॥ 1.98 ॥

Meaning (പദാര്ഥ):
യാ - which (power/goddess)
സാധൂന് - good people; saints (accusative plural; sandhi in verse: സാധൂംശ്ച = സാധൂന് + ച)
ച - and
ഖലാന് - wicked people (accusative plural; as in "making (them) wicked")
കരോതി - makes
വിദുഷഃ - the learned (accusative plural; sandhi in verse: വിദുഷോ = വിദുഷഃ)
മൂര്ഖാന് - fools (accusative plural of മൂര്ഖ്)
ഹിതാന് - well-wishers; beneficial people
ദ്വേഷിണഃ - haters; enemies (sandhi in verse: ഹിതാംദ്വേഷിണഃ = ഹിതാന് + ദ്വേഷിണഃ)
പ്രത്യക്ഷം - directly; visibly
കുരുതേ - makes/does
പരീക്ഷം - test; examination
അമൃതം - nectar; ambrosia
ഹാലാഹലം - deadly poison (halAhala)
തത്ക്ഷണാത് - in that very moment; instantly
താം - her
ആരാധയ - worship; propitiate (imperative)
സത്ക്രിയാം - proper honoring; due service/reverence
ഭഗവതീം - the venerable goddess
ഭോക്തും - to enjoy
ഫലം - fruit/result
വാംഛിതം - desired
ഹേ - O!
സാധോ - good man; noble one
വ്യസനൈഃ - by misfortunes/vices (instrumental plural of വ്യസന)
ഗുണേഷു - in virtues/qualities (locative plural of ഗുണ)
വിപുലേഷു - abundant; great
ആസ്ഥാം - reliance; confidence; attachment
വൃഥാ - in vain
മാ - do not
കൃഥാഃ - do (imperative)

Translation (ഭാവാര്ഥ):
That power which can turn good people into wicked, the learned into fools, and well-wishers into haters; which openly tests by turning nectar into deadly poison in an instant - worship her with due reverence if you wish to enjoy the result you desire. O noble one, do not place vain reliance on even abundant virtues when misfortune can overturn them.

Commentary (അനുസംധാന):
The verse warns against complacency: character is tested, not merely possessed. Under pressure, people can flip; in one moment what looked like അമൃത (nectar) can feel like ഹാലാഹല (poison). The instruction is not to fear life, but to cultivate humility and consistent discipline - സത്ക്രിയാ as "right conduct" and "proper honoring" of what is sacred and ethical. In modern life, this means not assuming your good habits are unbreakable: protect them with routines, good company, and boundaries, especially during stress. Virtues survive not by pride, but by practice.

ഗുണവദഗുണവദ്വാ കുർവതാ കാര്യജാതം
പരിണതിരവധാര്യാ യത്നതഃ പംഡിതേന ।
അതിരഭസകൃതാനാം കര്മണാം ആവിപത്തേര്
ഭവതി ഹൃദയദാഹീ ശല്യതുല്യോ വിപാകഃ ॥ 1.99 ॥

Meaning (പദാര്ഥ):
ഗുണവത് - with virtue/quality
അഗുണവത് - without quality; flawed
വാ - or
കുർവതാ - by the doer; by one who does
കാര്യജാതം - the set/collection of tasks
പരിണതിഃ - outcome; consequence
അവധാര്യാ - must be ascertained/considered
യത്നതഃ - carefully; with effort
പംഡിതേന - by the wise person
അതി - excessively
രഭസ - haste; impulsive speed
കൃതാനാം - of actions done (genitive plural)
കര്മണാം - of actions
ആ - toward; into (prefix)
വിപത്തേഃ - from the arising of calamity/misfortune (ablative of വിപത്തി)
ഭവതി - becomes
ഹൃദയ - heart
ദാഹീ - burning (as in ഹൃദയദാഹീ)
ശല്യ - a thorn/dart; something lodged painfully
തുല്യഃ - like; comparable (as in ശല്യതുല്യഃ)
വിപാകഃ - fruition; ripened result

Translation (ഭാവാര്ഥ):
Whether doing a task well or poorly, the wise person should carefully consider its consequence. For actions done in reckless haste, the ripened result becomes heart-burning, like a thorn or dart lodged within.

Commentary (അനുസംധാന):
The key warning is against രഭസ (impulsive haste). A rushed email, a quick lie, a sudden purchase, a careless comment, or an unreviewed change can ripen into വിപത്തി (misfortune) that burns the heart. ശല്യ means a thorn or dart stuck inside - the pain is not dramatic but persistent, because it keeps pricking you later. In modern life, this verse is an argument for pause: review, ask one more question, wait one day, and act with clarity. The cost of carefulness is small; the cost of rashness is long.

സ്ഥാല്യാം വൈദൂര്യമയ്യാം പചതി തിലകണാംശ്ചംദനൈരിംധനൌഘൈഃ
സൌവര്ണൈര്ലാംഗലാഗ്രൈർവിലിഖതി വസുധാം അര്കമൂലസ്യ ഹേതോഃ ।
കൃത്വാ കര്പൂരഖംഡാന്വൃത്തിം ഇഹ കുരുതേ കോദ്രവാണാം സമംതാത്
പ്രാപ്യേമാം കരംഭൂമിം ന ചരതി മനുജോ യസ്തോപ മംദഭാഗ്യഃ ॥ 1.100 ॥

Meaning (പദാര്ഥ):
സ്ഥാല്യാം - in a cooking pot (locative of സ്ഥാലീ)
വൈദൂര്യ - vaidUrya gemstone (cat's-eye)
മയ്യാം - made of (locative feminine; as in വൈദൂര്യമയ്യാം)
പചതി - cooks
തിലകണാന് - sesame seeds (accusative plural)
ചംദനൈഃ - with sandalwood (instrumental plural of ചംദന)
ഇംധന - fuel
ഔഘൈഃ - by heaps/floods (instrumental plural of ഓഘ്ഹ; as in ഇംധനൌഘൈഃ)
സൌവര്ണൈഃ - with golden (instrumental plural of സൌവര്ണ)
ലാംഗല - plough
അഗ്രൈഃ - tips/points (instrumental plural of അഗ്ര; as in ലാംഗലാഗ്രൈഃ)
വിലിഖതി - scratches; ploughs
വസുധാം - the earth (accusative of വസുധാ)
അര്ക - arka plant
മൂലസ്യ - of the root (genitive of മൂല)
ഹേതോഃ - for the sake of; for the purpose
കൃത്വാ - having made
കര്പൂര - camphor
ഖംഡാന് - pieces (accusative plural of ഖംഡ)
വൃത്തിം - use; means (here: using as fuel)
ഇഹ - here
കുരുതേ - does; makes
കോദ്രവാണാം - of coarse grains/millets (genitive plural of കോദ്രവ)
സമംതാത് - all around; everywhere
പ്രാപ്യ - having obtained
ഇമാം - this
കര്മ - action
ഭൂമിം - field/land (as in കരംഭൂമിം = "field of action"; often used for the human condition as a place of purposeful effort)
ന - not
ചരതി - conducts himself; lives/acts
മനുജഃ - man; human
യഃ - who
തു - but
അപി - even
മംദ - dull; weak
ഭാഗ്യഃ - fortune (as in മംദഭാഗ്യഃ = "unfortunate")

Translation (ഭാവാര്ഥ):
He cooks mere sesame seeds in a pot made of vaidUrya gem using heaps of sandalwood as fuel; he ploughs the earth with golden ploughshares just to grow the root of arka; he uses chunks of camphor as fuel to cook coarse grains everywhere. Having obtained this precious field of human action, such an unfortunate person still does not live rightly.

Commentary (അനുസംധാന):
The verse is an unforgettable picture of misallocation: priceless resources used for trivial ends. In modern life, this looks like using a powerful mind only for gossip, using money only for status, using education only for vanity, or using time only for distraction. The word കരംഭൂമി reminds us that human life is the arena where choices can be made consciously; wasting it is the deepest poverty. The remedy is simple: match resources to purpose - use your best energy for what is truly meaningful, and refuse to spend the rare on the cheap.

മജ്ജത്വംഭസി യാതു മേരുശിഖരം ശത്രും ജയത്വാഹവേ
വാണിജ്യം കൃഷിസേവനേ ച സകലാ വിദ്യാഃ കലാഃ ശിക്ഷതാമ് ।
ആകാശം വിപുലം പ്രയാതു ഖഗവത്കൃത്വാ പ്രയത്നം പരം
നാഭാവ്യം ഭവതീഹ കര്മവശതോ ഭാവ്യസ്യ നാശഃ കുതഃ ॥ 1.101 ॥

Meaning (പദാര്ഥ):
മജ്ജതു - let it sink
അംബസി - in water (locative of അംബു)
യാതു - let it go
മേരു - Meru (cosmic mountain)
ശിഖരം - peak/summit
ശത്രും - enemy
ജയതു - let (one) conquer
ആഹവേ - in battle (locative of ആഹവ)
വാണിജ്യം - trade/commerce
കൃഷി - agriculture
സേവനേ - in service/practice (locative; as in കൃഷിസേവനേ)
ച - and
സകലാഃ - all
വിദ്യാഃ - knowledges/skills
കലാഃ - arts
ശിക്ഷതാം - let them be learned
ആകാശം - the sky
വിപുലം - vast
പ്രയാതു - let (one) reach
ഖ്ഹഗ - bird
വത് - like (as in ഖഗവത്)
കൃത്വാ - having done/made
പ്രയത്നം - effort
പരം - supreme; great
ന - not
അഭാവ്യം - what is not destined ("not to be")
ഭവതി - happens
ഇഹ - here
കര്മ - karma; action
വശതഃ - due to the control (as in കര്മവശതഃ)
ഭാവ്യസ്യ - of what is destined (to be)
നാശഃ - destruction
കുതഃ - from where? how?

Translation (ഭാവാര്ഥ):
Let Meru's peak sink in water; let the enemy be conquered in battle; let all skills and arts be learned in trade and agriculture; let one reach the vast sky like a bird through supreme effort. Yet what is not destined will not happen here due to karma; and if something is destined, how can it be destroyed?

Commentary (അനുസംധാന):
The verse holds two truths in tension: exert the highest effort, and accept that outcomes are not fully yours. It encourages ambition and learning, but it also warns against arrogance and despair. In modern life, this is the healthiest mindset for big goals: do the work as if everything depends on you, and accept results as if something larger is also at play. That balance keeps you energetic without being fragile: you strive, you learn, you attempt the impossible - and you do not collapse if the world says "not now".

ഭീമം വനം ഭവതി തസ്യ പുരം പ്രധാനം
സർവോ ജനഃ സ്വജനതാം ഉപയാതി തസ്യ ।
കൃത്സ്നാ ച ഭൂര്ഭവതി സന്നിധിരത്നപൂര്ണാ
യസ്യാസ്തി പൂർവസുകൃതം വിപുലം നരസ്യ ॥ 1.102 ॥

Meaning (പദാര്ഥ):
ഭീമം - frightening; formidable
വനം - forest
ഭവതി - becomes
തസ്യ - for him; of him
പുരം - city
പ്രധാനം - principal; foremost
സർവഃ - all
ജനഃ - people
സ്വജനതാം - kinship; being one's own people
ഉപയാതി - attains; comes to
തസ്യ - for him
കൃത്സ്നാ - entire; whole
ച - and
ഭൂഃ - earth
ഭവതി - becomes
സന്നിധിഃ - proximity; nearness
രത്ന - jewel
പൂര്ണാ - full (as in രത്നപൂര്ണാ)
യസ്യ - whose
അസ്തി - is
പൂർവ - previous; past
സുകൃതം - good deed; merit
വിപുലം - abundant; great
നരസ്യ - of a man/person

Translation (ഭാവാര്ഥ):
For the person whose past merit is abundant, even a fearsome forest becomes his chief city, everyone becomes like his own kin, and the whole earth becomes like a nearby treasure-house full of jewels.

Commentary (അനുസംധാന):
The verse describes how fortune reshapes the world around you: danger turns into opportunity, strangers turn into allies, and resources appear close at hand. Taken ethically, it is also a reminder not to be arrogant in prosperity: when the world feels "easy", much of that ease may be the ripening of പൂർവസുകൃത (past good causes) rather than personal genius alone. In modern life, this encourages gratitude and generosity: if life is presently favorable, use that season to build more good causes and to help others who are in a harder season.

കോ ലാഭോ ഗുണിസംഗമഃ കിം അസുഖം പ്രാജ്ഞേതരൈഃ സംഗതിഃ
കാ ഹാനിഃ സമയച്യുതിര്നിപുണതാ കാ ധര്മതത്ത്വേ രതിഃ ।
കഃ ശൂരോ വിജിതേംദ്രിയഃ പ്രിയതമാ കാഽനുവ്രതാ കിം ധനം
വിദ്യാ കിം സുഖം അപ്രവാസഗമനം രാജ്യം കിം ആജ്ഞാഫലമ് ॥ 1.103 ॥

Meaning (പദാര്ഥ):
കഃ - what? / which?
ലാഭഃ - gain
ഗുണി - the virtuous; the qualified
സംഗമഃ - association (as in ഗുണിസംഗമഃ)
കിം - what?
അസുഖം - sorrow; unhappiness
പ്രാജ്ഞ - wise
ഏതരൈഃ - with those other-than (i.e., not wise)
സംഗതിഃ - association
കാ - what?
ഹാനിഃ - loss
സമയ - right time; opportunity
ച്യുതിഃ - slipping away; missing (as in സമയച്യുതിഃ)
നിപുണതാ - skill; competence
കാ - what?
ധര്മ - dharma; rightness
തത്ത്വേ - in the true essence/principle (locative of തത്ത്വ)
രതിഃ - delight; interest; commitment
കഃ - who?
ശൂരഃ - hero
വിജിത - conquered
ഇംദ്രിയഃ - senses (as in വിജിതേംദ്രിയഃ)
പ്രിയതമാ - most beloved
കാ - who?
അനുവ്രതാ - loyal; one who follows the same vow/path
കിം - what?
ധനം - wealth
വിദ്യാ - knowledge
കിം - what?
സുഖം - happiness
അപ്രവാസ - not living away from home; no exile/long absence
ഗമനം - going/moving (as in അപ്രവാസഗമനം)
രാജ്യം - kingdom; rule
കിം - what?
ആജ്ഞാ - command
ഫലം - fruit; effectiveness (as in ആജ്ഞാഫലം)

Translation (ഭാവാര്ഥ):
What is true gain? The company of the virtuous. What is sorrow? Association with those who are not wise. What is loss? Missing the right time. What is real skill? Delight in the essence of dharma. Who is a hero? One who has conquered the senses. Who is most beloved? The loyal companion who follows the same path. What is wealth? Knowledge. What is happiness? Not having to live away from home. What is kingdom? The effectiveness of one's command.

Commentary (അനുസംധാന):
This verse is a compact value-system. It shifts definitions away from social status toward inner quality: real "profit" is good company, real "wealth" is knowledge, real "heroism" is self-mastery, and real "rule" is the ability to make decisions that actually take effect. In modern life, this helps you measure success more sanely: choose friends who raise your standards, guard your time (missed opportunities are real loss), invest in learning, and practice ഇംദ്രിയനിഗ്രഹ (sense-discipline) so choices are not hijacked by craving. A life shaped by these definitions becomes steady and dignified, even if it is not flashy.

അപ്രിയവചനദരിദ്രൈഃ പ്രിയവചനധനാഢ്യൈഃ സ്വദാരപരിതുഷ്ടൈഃ ।
പരപരിവാദനിവൃത്തൈഃ ക്വചിത്ക്വചിന്മംഡിതാ വസുധാ ॥ 1.104 ॥

Meaning (പദാര്ഥ):
അപ്രിയ - unpleasant; not dear
വചന - speech; words
ദരിദ്രൈഃ - by those who are "poor" (instrumental plural of ദരിദ്ര; as in അപ്രിയവചനദരിദ്രൈഃ = "poor in harsh speech")
പ്രിയ - pleasant; dear
വചന - speech; words
ധന - wealth
ആഢ്യൈഃ - by those who are rich (instrumental plural of ആഢ്യ; as in പ്രിയവചനധനാഢ്യൈഃ = "rich in the wealth of kind words")
സ്വ - one's own
ദാര - wife
പരിതുഷ്ടൈഃ - by those who are content/satisfied (instrumental plural)
പര - others'
പരിവാദ - slander; backbiting
നിവൃത്തൈഃ - by those who have turned away/ceased (instrumental plural; as in പരപരിവാദനിവൃത്തൈഃ)
ക്വചിത് - here
ക്വചിത് - there
മംഡിതാ - adorned; beautified
വസുധാ - earth

Translation (ഭാവാര്ഥ):
The earth is beautified here and there by people who are "poor" in harsh words (i.e., who do not speak unkindly), "rich" in the wealth of pleasant speech, content with their own spouse, and refraining from slandering others.

Commentary (അനുസംധാന):
ഭര്തൃഹരി names four social virtues that quietly make the world livable. First is speech: being "poor" in അപ്രിയ-വചന (hurtful words) and "rich" in പ്രിയ-വചന (kind words) means you reduce needless harm. Second is fidelity: contentment with one's own spouse protects families. Third is restraint from പരിവാദ (backbiting), which protects communities from poison. In modern life, these virtues are still rare and powerful: think before you post, refuse gossip at work, honor commitments, and speak in a way that leaves others stronger. Such people truly "adorn" society.

കദര്ഥിതസ്യാപി ഹി ധൈര്യവൃത്തേര്
ന ശക്യതേ ധൈര്യഗുണഃ പ്രമാര്ഷ്ടുമ് ।
അധോമുഖസ്യാപി കൃതസ്യ വഹ്നേര്
നാധഃ ശിഖാ യാതി കദാചിദേവ ॥ 1.105 ॥

Meaning (പദാര്ഥ):
കദര്ഥിതസ്യ - of one who has been insulted/humiliated
അപി - even
ഹി - indeed
ധൈര്യ - courage; fortitude
വൃത്തേഃ - of the conduct/disposition (genitive; as in ധൈര്യവൃത്തേഃ)
ന - not
ശക്യതേ - can be (in the sense: "it is not possible")
ധൈര്യ - courage
ഗുണഃ - quality
പ്രമാര്ഷ്ടും - to wipe away; to erase
അധോ - downward
മുഖസ്യ - of (one) facing (genitive of മുഖ; as in അധോമുഖസ്യ)
അപി - even
കൃതസ്യ - made; placed
വഹ്നേഃ - of fire
ന - not
അധഃ - downward
ശിഖാ - flame
യാതി - goes
കദാചിത് - ever; at any time
ഏവ - indeed

Translation (ഭാവാര്ഥ):
Even if a person of courageous disposition is humiliated, the quality of courage cannot be wiped away. Even when fire is made to face downward, its flame never goes downward.

Commentary (അനുസംധാന):
ഭര്തൃഹരി is praising inner character as "directional": it naturally rises. You can insult a courageous person, but you cannot erase their ധൈര്യ (fortitude) the way you wipe dust off a surface. The fire-image is simple: even when turned, its nature expresses upward as flame. In modern life, this is what resilience looks like: criticism, setbacks, or temporary humiliation may hurt, but they do not define you unless you internalize them. Hold your principles steady, keep doing the next right thing, and let time reveal the real direction of your character.

കാംതാകടാക്ഷവിശിഖാ ന ലുനംതി യസ്യ
ചിത്തം ന നിര്ദഹതി കൃപകൃശാനുതാപഃ ।
കര്ഷംതി ഭൂരിവിഷയാശ്ച ന ലോഭപാശൈര്
ലോകത്രയം ജയതി കൃത്സ്നം ഇദം സ ധീരഃ ॥ 1.106 ॥

Meaning (പദാര്ഥ):
കാംതാ - beloved; wife
കടാക്ഷ - sidelong glance
വിശിഖാ - arrow
ന - not
ലുനംതി - cut; wound
യസ്യ - whose
ചിത്തം - mind
ന - not
നിര്ദഹതി - burns up
കൃപ - wretched; poor; pitiable
കൃശാനു - fire
താപഃ - heat; burning (as in കൃപകൃശാനുതാപഃ = "the burning heat of the fire of poverty"; hunger)
കര്ഷംതി - pull; drag
ഭൂരി - many; abundant
വിഷയാഃ - sense objects
ച - and
ന - not
ലോഭ - greed
പാശൈഃ - by ropes/nooses (instrumental plural of പാശ)
ലോകത്രയം - the three worlds
ജയതി - conquers
കൃത്സ്നം - entire; complete
ഇദം - this
സ - that
ധീരഃ - steadfast person

Translation (ഭാവാര്ഥ):
The steadfast one whose mind is not wounded by the arrows of the beloved's glances, not burned by the heat of poverty's fire, and not dragged by the ropes of greed tied to countless sense objects - that person conquers this entire threefold world.

Commentary (അനുസംധാന):
This is a definition of victory that begins inside. The ധീര is not defeated by lust (the "arrow" of attraction), not defeated by hunger and hardship (കൃപകൃശാനുതാപ), and not defeated by greed (the പാശ, a noose). In modern life, this is the person who can stay ethical under financial stress, stay steady under emotional temptation, and stay focused amid endless consumer distraction. When you master these three pressures, outer victories become secondary; you have already won the hardest battle.

ഏകേനാപി ഹി ശൂരേണ
പാദാക്രാംതം മഹീതലമ് ।
ക്രിയതേ ഭാസ്കരേണൈവ
സ്ഫാരസ്ഫുരിതതേജസാ ॥ 1.107 ॥

Meaning (പദാര്ഥ):
ഏകേന - by one
അപി - even
ഹി - indeed
ശൂരേണ - by a hero/brave one (instrumental)
പാദ - foot
ആക്രാംതം - trodden/overrun; conquered (as in പാദാക്രാംതം)
മഹീതലം - the earth's surface
ക്രിയതേ - is made
ഭാസ്കരേണ - by the sun (instrumental of ഭാസ്കര)
ഏവ - alone
സ്ഫാര - vast; widespread
സ്ഫുരിത - spread/flashed; radiated
തേജസാ - by radiance (instrumental of തേജസ്; as in സ്ഫാരസ്ഫുരിതതേജസാ)

Translation (ഭാവാര്ഥ):
Even by a single hero the earth can be overrun; and by the sun alone, through its widespread radiance, the world is made bright.

Commentary (അനുസംധാന):
The verse reminds you not to underestimate concentrated power. One capable person can change a battlefield; one sun changes the world simply by shining. In modern life, this can be inspiring: one disciplined student, one principled leader, one excellent engineer, or one committed volunteer can lift a whole team. It is also a warning: if one person can cause so much good, one person can also cause large harm; therefore build character with capability.

വഹ്നിസ്തസ്യ ജലായതേ ജലനിധിഃ കുല്യായതേ തത്ക്ഷണാന്
മേരുഃ സ്വല്പശിലായതേ മൃഗപതിഃ സദ്യഃ കുരംഗായതേ ।
വ്യാലോ മാല്യഗുണായതേ വിഷരസഃ പീയൂഷവര്ഷായതേ
യസ്യാംഗേഽഖിലലോകവല്ലഭതമം ശീലം സമുന്മീലതി ॥ 1.108 ॥

Meaning (പദാര്ഥ):
വഹ്നിഃ - fire
തസ്യ - for him; of him
ജല - water
ആയതേ - becomes like; takes the form of (as in ജലായതേ)
ജലനിധിഃ - ocean ("treasure of water")
കുല്യാ - a small canal/ditch
ആയതേ - becomes like (as in കുല്യായതേ)
തത്ക്ഷണാത് - instantly; in that very moment
മേരുഃ - Meru (great mountain)
സ്വല്പ - small
ശിലാ - stone
ആയതേ - becomes like (as in സ്വല്പശിലായതേ)
മൃഗപതിഃ - lion ("lord of beasts")
സദ്യഃ - immediately
കുരംഗ - deer
ആയതേ - becomes like (as in കുരംഗായതേ)
വ്യാലഃ - serpent; dangerous creature
മാല്യ - garland
ഗുണാ - string/cord (as in മാല്യഗുണായതേ = "becomes like a garland-string")
വിഷ - poison
രസഃ - essence/juice
പീയൂഷ - nectar
വര്ഷ - rain
ആയതേ - becomes like (as in പീയൂഷവര്ഷായതേ = "becomes like a rain of nectar")
യസ്യ - whose
അംഗേ - in the body (locative of അംഗ)
അഖ്ഹില - all; entire
ലോക - worlds; people
വല്ലഭ്ഹതമം - most beloved (as in അഖിലലോകവല്ലഭതമം)
ശീലം - character; conduct
സമുന്മീലതി - blossoms; fully opens

Translation (ഭാവാര്ഥ):
For the person in whom a most-beloved character blossoms, fire becomes like water, the ocean becomes like a small canal, Meru becomes like a pebble, the lion becomes like a deer, the serpent becomes like a garland-string, and poison becomes like a rain of nectar.

Commentary (അനുസംധാന):
This is intentional exaggeration to show the "alchemy" of ശീല (character). When your conduct is trusted and loved, the world becomes safer: people cooperate instead of attacking, risks shrink, and even "poison" (hostility) can turn into "nectar" (support). In modern life, this looks like reputation built over years: a leader whose team will follow through crisis, a person whose apology is believed, or a family elder whose words calm conflict. You cannot buy this power; you grow it by consistent integrity.

ലജ്ജാഗുണൌഘജനനീം ജനനീം ഇവ സ്വാമ്
അത്യംതശുദ്ധഹൃദയാം അനുവര്തമാനാമ് ।
തേജസ്വിനഃ സുഖം അസൂനപി സംത്യജനതി
സത്യവ്രതവ്യസനിനോ ന പുനഃ പ്രതിജ്ഞാമ് ॥ 1.109 ॥

Meaning (പദാര്ഥ):
ലജ്ജാ - modesty; shame (in the sense of moral restraint)
ഗുണ - virtue
ഔഘ - flood/heap (as in ഗുണൌഘ)
ജനനീം - mother; generator (accusative of ജനനീ)
ജനനീം - mother (repeated)
ഇവ - like
സ്വാമ് - one's own
അത്യംത - extremely
ശുദ്ധ - pure
ഹൃദയാം - heart (accusative feminine; as in ശുദ്ധഹൃദയാം)
അനുവര്തമാനാം - following; adhering to (accusative plural)
തേജസ്വിനഃ - radiant; spirited people
സുഖം - easily
അസൂന് - life-breaths; lives
അപി - even
സംത്യജനതി - abandon; give up
സത്യ - truth
വ്രത - vow
വ്യസനിനഃ - those devoted/addicted to (as in സത്യവ്രതവ്യസനിനഃ)
ന - not
പുനഃ - again
പ്രതിജ്ഞാം - promise; pledge

Translation (ഭാവാര്ഥ):
Those who, with perfectly pure hearts, follow their own mother-like source of modesty and the flood of virtues - the radiant ones devoted to the vow of truth - will easily give up even life, but will never break a promise.

Commentary (അനുസംധാന):
The verse places truthfulness above survival. For the സത്യവ്രത person, a promise is not a casual sentence; it is an extension of character. In modern life, this is rare integrity: honoring commitments even when inconvenient, refusing to manipulate language to escape responsibility, and guarding trust as a sacred asset. You need not "die" for truth, but you can live it: keep your word, admit mistakes quickly, and do not offer promises you cannot keep. That is how ലജ്ജാ (moral restraint) and ഗുണ (virtue) become living realities.

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