Bhartruhari Sataka Trisati - Neeti Satakam - Marathi

भर्तृहरि is celebrated for the शतक-त्रिशति - three collections of roughly a hundred verses each: नीति शतकम्, शृंगार शतकम्, and वैराग्य शतकम्. These are among the most quoted सुभाषितानि in Sanskrit literature because each श्लोक is compact, memorable, and rooted in lived observation.

Among them, नीति शतकम् is a handbook of नीति: 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: मत्सर (envy), स्मय (pride), अबोध (confusion), तृष्णा (craving), and विवेक (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 वाग्भूषणं भूषणं (speech as the true ornament), विद्या नाम नरस्य रूपं अधिकम् (knowledge as a person's greater beauty), मूर्खस्य नास्त्यौषधिं (no medicine for the fool who refuses correction), and प्रारभ्यते न खलु विघ्नभयेन (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.

दिक्कालाद्यनवच्छिन्नानंतचिन्मात्रमूर्तये ।
स्वानुभूत्येकमानाय नमः शांताय तेजसे ॥ 1.1 ॥

छंदः (अनुष्टुभ्): This is in अनुष्टुभ् (श्लोक) Chandas/Meter: 4 पादाः, 8 अक्षराः per पाद (32 total; commonly written/recited as two 16-syllable half-verses separated by `।`); पथ्या 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 यति (pause) is after the 4th or 5th syllable in each पाद (separate from the natural pauses at `।` and `॥`). लक्षण श्लोक: श्लोके षष्ठं गुरु ज्ञेयं सर्वत्र लघुपंचमम् । द्विचतुष्पादयोः ह्रस्वं सप्तमं दीर्घमन्ययोः ॥ - this mnemonic says the 6th syllable is गुरु and the 5th is लघु in all पादाः; the 7th is लघु in pAda 2/4 and गुरु in pAda 1/3.

Meaning (पदार्थ):
दिक् - direction; space
काल - time
आदि - "and so on"; etc.
अनवच्छिन्न - unbroken; uninterrupted
अनंत - infinite
चिन्मात्र - pure consciousness alone
मूर्तये - unto the embodiment/form
स्वानुभूति - one's own direct experience
एक - one; single
मान - measure; standard
नमः - salutations
शांताय - unto the peaceful one
तेजसे - unto the radiant splendor

Translation (भावार्थ):
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 (अनुसंधान):
Before offering worldly counsel, भर्तृहरि bows to शांति and स्वानुभूति: calm awareness verified by direct experience, not by the noise of opinion. He invokes चिन्मात्र (pure consciousness) rather than a particular देवता because नीति 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 गायत्री मंत्र, which turns toward the light of सवितृ (the illumining Sun principle) and prays for awakening of understanding - धियो यो नः प्रचोदयात्. The Upanishadic vision also points to this formless basis with statements like सत्यं ज्ञानं अनंतं ब्रह्म and प्रज्ञानं ब्रह्म; and आदि शंकराचार्य repeatedly turns the seeker inward, for example in निर्वाण षट्कम्: चिदानंदरूपः शिवोऽहं शिवोऽहम्. 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 तेजस् (inner light) rather than agitation.

बोद्धारो मत्सरग्रस्ताः प्रभवः स्मयदूषिताः ।
अबोधोपहताः चान्ये जीर्णमंगे सुभाषितम् ॥ 1.2 ॥

Meaning (पदार्थ):
बोद्धारः - the learned (shown in sandhi as बोद्धारो)
मत्सर - jealousy/envy
ग्रस्ताः - seized by; afflicted (forming मत्सर-ग्रस्ताः)
प्रभवः - the influential; the powerful
स्मय - pride
दूषिताः - tainted/defiled (forming स्मय-दूषिताः)
अबोध - ignorance
उपहताः - struck/overpowered (forming अबोध-उपहताः)
च - and (forming चान्ये = च + अन्ये)
अन्ये - others
जीर्णं - becomes worn out; gets wasted (in verse as जीर्णमंगे = जीर्णं + अंगे)
अंगे - "O dear!" / alas (exclamation)
सुभाषितं - good counsel; wise saying

Translation (भावार्थ):
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 (अनुसंधान):
This is a practical warning about communication: even a true सुभाषित may not land when the listener is dominated by मत्सर, स्मय, or अबोध. The भगवद् गीता values learning done with श्रद्धा (trustful openness) and without असूया (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.

अज्ञः सुखं आराध्यः
सुखतरं आराध्यते विशेषज्ञः ।
ज्ञानलवदुर्विदग्धं
ब्रह्मापि तं नरं न रंजयति ॥ 1.3 ॥

छंदः (आर्या): This is in आर्या Chandas/Meter: a मात्रा-छंदः where लघु = 1 मात्रा and गुरु = 2 मात्राः; मात्रा counts per पाद are 12 / 18 / 12 / 15; one common rule says odd-numbered मात्रा-गणाः are not ज-गणः (लघु-गुरु-लघु), and the 6th गणः is ज-गणः.

Meaning (पदार्थ):
अज्ञः - an ignorant person; one without knowledge
सुखं - easily; pleasantly
आराध्यः - can be pleased; can be won over
सुखतरं - even more easily
आराध्यते - is pleased/propitiated
विशेषज्ञः - a true expert; one who knows the essence
ज्ञानलव - a drop of knowledge; a little learning
दुर्विदग्धं - over-confident due to half-knowledge (literally, badly "cooked"/digested)
ब्रह्मा - Brahma, the creator (sandhi in verse: ब्रह्मापि = ब्रह्मा + अपि)
अपि - even
तं - that
नरं - person; man
न - not
रंजयति - pleases; satisfies; delights

Translation (भावार्थ):
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 (अनुसंधान):
भर्तृहरि 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 दुर्विदग्धः 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 विनय (humility) and जिज्ञासा (honest inquiry): ask, test, and learn. In the अद्वैत spirit, knowledge that has truly ripened reduces अहंकार (ego) rather than inflating it; when your self-worth is not tied to "being right", you can accept correction quickly and keep growing.

प्रसह्य मणिं उद्धरेन्मकरवक्त्रदंष्ट्रांतरात्
समुद्रं अपि संतरेत्प्रचलदूर्मिमालाकुलम् ।
भुजंगं अपि कोपितं शिरसि पुष्पवद्धारयेत्
न तु प्रतिनिविष्टमूऋखजनचित्तं आराधयेथ् ॥ 1.4 ॥

छंदः (पृथ्वी): This is in पृथ्वी (सम-वृत्त) Chandas/Meter: 4 पादाः, 17 अक्षराः per पाद; लघु/गुरु pattern (per पाद) is `LGLLLGLG LLLGLGGLG`; यति (pause) is after the 8th syllable in each पाद.

Meaning (पदार्थ):
प्रसह्य - forcibly; boldly; with daring
मणिं - a jewel; gem
उद्धरेत् - could extract/pull out (sandhi in verse: उद्धरेन् = उद्धरेत् + मकर...)
मकर - crocodile; fierce water-creature
वक्त्र - mouth
दंष्ट्रा - teeth/tusks
अंतर - between; inside (as in दंष्ट्रांतरात्)
समुद्रं - ocean
अपि - even
संतरेत् - could cross/ford
प्रचल - moving; restless; turbulent
ऊर्मी - wave
माला - garland; series
आकुलं - agitated; full of (as in ऊर्मिमालाकुलं)
भुजंगं - serpent
कोपितं - enraged
शिरसि - on the head
पुष्पवत् - like a flower (sandhi in verse: पुष्पवद्)
धारयेत् - could bear/carry/support (as in पुष्पवद्धारयेत्)
न - not
तु - but
प्रतिनिविष्ट - firmly fixed; stubbornly lodged
मूर्ख - foolish (verse has मूऋख्)
जन - person/people
चित्तं - mind
आराधयेत् - should try to please/conciliate (verse has आराधयेथ्)

Translation (भावार्थ):
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 (अनुसंधान):
The key word is प्रतिनिविष्ट: this is not about a person who is simply uninformed, but about a mind that has decided it will not budge. भर्तृहरि is teaching विवेक (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 भगवद् गीता: न बुद्धिभेदं जनयेत् अज्ञानां - do not agitate an unready mind; lead by example and choose a time when receptivity exists.

लभेत सिकतासु तैलं अपि यत्नतः पीडयन्
पिबेच्च मृगतृष्णिकासु सलिलं पिपासार्दितः ।
क्वचिदपि पर्यटन्शशविषाणं आसादयेत्
न तु प्रतिनिविष्टमूर्खचित्तं आराधयेथ् ॥ 1.5 ॥

Meaning (पदार्थ):
लभेत - could obtain
सिकतासु - in sand (in grains of sand)
तैलं - oil
अपि - even
यत्नतः - with great effort
पीडयन् - pressing/squeezing
पिबेत् - could drink (sandhi in verse: पिबेच्च = पिबेत् + च)
च - and
मृग - deer
तृष्णिका - mirage (as in मृगतृष्णिकासु)
सलिलं - water
पिपासा - thirst
अर्दितः - afflicted/tormented (as in पिपासार्दितः)
क्वचित् - somewhere (sandhi in verse: क्वचिदपि = क्वचित् + अपि)
पर्यटन् - while wandering; roaming about
शश - hare
विषाणं - horn (as in शशविषाणं, "a hare's horn" - an impossibility)
आसादयेत् - could reach/find/attain
न - not
तु - but
प्रतिनिविष्ट - stubbornly fixed
मूर्ख - foolish
चित्तं - mind
आराधयेत् - should try to please/conciliate (verse has आराधयेथ्)

Translation (भावार्थ):
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 (अनुसंधान):
Here भर्तृहरि piles up near-impossible tasks - squeezing oil from sand, drinking water from a मृगतृष्णिका (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 विवेक (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 प्रेयस् (the immediately tempting) and श्रेयस् (the truly beneficial) is a helpful lens here: choose actions that actually improve life, not those that endlessly drain you like chasing a mirage.

व्यालं बालमृणालतंतुभिरसौ रोद्धुं समुज्जृंभते
छेत्तुं वज्रमणिं शिरीषकुसुमप्रांतेन सन्नह्यति ।
माधुर्यं मधुबिंदुना रचयितुं क्षारामुधेरीहते
नेतुं वांछंति यः खलान्पथि सतां सूक्तैः सुधास्यंदिभिः ॥ 1.6 ॥

छंदः (शार्दूलविक्रीडितम्): This is in शार्दूलविक्रीडितम् (सम-वृत्त) Chandas/Meter: 4 पादाः, 19 अक्षराः per पाद; लघु/गुरु pattern (per पाद) is `GGGLLGL GLLLG GGLGGLG`; यति (pause) is after the 7th and 12th syllables in each पाद.

Meaning (पदार्थ):
व्यालं - a serpent
बाल - tender; soft
मृणल - lotus-stalk
तंतुभिः - with fibres/threads
असौ - that person; he
रोद्धुं - to restrain/stop
समुज्जृंभते - strives; tries hard; rises up to do
छेत्तुं - to cut
वज्रमणिं - a diamond (a "vajra-gem")
शिरीश - the Sirisha tree
कुसुम - flower
प्रांतेन - with the tip/end
सन्नह्यति - prepares/equips himself
माधुर्यं - sweetness
मधु - honey
बिंदुना - with a drop
रचयितुं - to create/produce
क्षार - salt; saline
अंबुधिः - ocean
ईहते - strives/attempts
नेतुं - to lead
वांछति - wishes (the verse shows वांछंति, a common sandhi/variant form)
खलान् - the wicked; the malicious
पथि - on the path
सतां - of the good; of the noble
सूक्तैः - with wise sayings; good counsel
सुधा - nectar
स्यंदिभिः - dripping/flowing
सुधास्यंदिभिः - with nectar-dripping (sweet) words

Translation (भावार्थ):
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 (अनुसंधान):
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 खला (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 सत्संग (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.

स्वायत्तं एकांतगुणं विधात्रा
विनिर्मितं छादनं अज्ञतायाः ।
विशेषतः सर्वविदां समाजे
विभूषणं मौनं अपंडितानाम् ॥ 1.7 ॥

छंदः (उपजाति): This is in उपजाति Chandas/Meter: a mixture of इंद्रवज्रा/उपेंद्रवज्रा with 4 पादाः, 11 अक्षराः per पाद; लघु/गुरु patterns are इंद्रवज्रा = `GGLGGLLGLGG` and उपेंद्रवज्रा = `LGLGGLLGLGG` (a verse may mix these across पादाः).

Meaning (पदार्थ):
स्वायत्तं - under one's own control
एकांत - exclusive; only; single-sided
गुणं - quality/attribute
विधात्रा - by the Creator; by Fate
विनिर्मितं - made/constructed
छादनं - a covering; concealment
अज्ञतायाः - of ignorance
विशेषतः - especially; in particular
सर्वविदां - of the all-knowing; of the truly learned
समाजे - in the assembly/company
विभूषणं - ornament/adornment
मौनं - silence
अपंडितानां - of the unlearned

Translation (भावार्थ):
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 (अनुसंधान):
मौन 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. अद्वैत also recognizes a higher, luminous form of silence - आदि शंकराचार्य praises दक्षिणामूर्ति as teaching through मौनव्याख्ह्या - but the verse is pointing to an earlier step: use silence to stop needless noise, and then use that quiet to actually gain ज्ञान (clear knowledge).

यदा किंचिज्ज्ञोऽहं द्विप इव मदांधः समभवं
तदा सर्वज्ञोऽस्मीत्यभवदवलिप्तं मम मनः
यदा किंचित्किंचिद्बुधजनसकाशादवगतं
तदा मूर्खोऽस्मीति ज्वर इव मदो मे व्यपगतः ॥ 1.8 ॥

छंदः (शिख्हरिनी): This is in शिख्हरिनी (सम-वृत्त) Chandas/Meter: 4 पादाः, 17 अक्षराः per पाद; लघु/गुरु pattern (per पाद) is `LGGGGG LLLLL GGLLLG`; यति (pause) is after the 6th and 11th syllables in each पाद.

Meaning (पदार्थ):
यदा - when
किंचित् - a little; something
ज्ञः - a knower; knowledgeable (sandhi in verse: ज्ञोऽहं = ज्ञः + अहम्)
अहम् - I
द्विपः - elephant
इव - like
मद - intoxication; pride
अंधः - blind (as in मदांधः)
समभवं - I became
तदा - then
सर्वज्ञः - all-knowing (sandhi in verse: सर्वज्ञोऽस्मीति)
अस्मि - I am
इति - thus
अभवत् - became
अवलिप्तं - arrogant; conceited
मम - my
मनः - mind
बुध - wise
जन - people
सकाशात् - from the presence of; from near
अवगतं - learned/understood
मूर्खः - fool (sandhi in verse: मूर्खोऽस्मीति = मूर्खः + अस्मि + इति)
ज्वरः - fever
इव - like
मदः - pride
मे - my
व्यपगतः - departed; went away

Translation (भावार्थ):
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 (अनुसंधान):
This is a precise portrait of the learning-curve: early knowledge can intoxicate, while deeper knowledge sobers. The image of मद as a ज्वर 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 अद्वैत, the purpose of ज्ञान (knowledge) is to dissolve अविद्या (ignorance) and its products like अहंकार (ego); when the ego relaxes, the mind becomes teachable, and even correction feels like relief, not injury.

कृमिकुलचित्तं लालाक्लिन्नं विगंधिजुगुप्सितं
निरुपमरसं प्रीत्या खादन्नरास्थि निरामिषम् ।
सुरपतिं अपि श्वा पार्श्वस्थं विलोक्य न शंकते
न हि गणयति क्षुद्रो जंतुः परिग्रहफल्गुताम् ॥ 1.9 ॥

छंदः (हरिणी): This is in हरिणी (सम-वृत्त) Chandas/Meter: 4 पादाः, 17 अक्षराः per पाद; लघु/गुरु pattern (per पाद) is `LLLLLG GGGG LGLLGLG`; यति (pause) is after the 6th and 10th syllables in each पाद.

Meaning (पदार्थ):
कृमि - worm; maggot
कुल - group; swarm
चित्तं - mind
लाला - saliva
क्लिन्नं - drenched/wet
विगंधि - foul-smelling
जुगुप्सितं - disgusting; repulsive
निरुपम - incomparable
रसं - taste/essence (as in निरुपमरसं)
प्रीत्या - with delight
खादन् - eating/gnawing
नर - human
अस्थि - bone (as in नरास्थि)
निरामिषं - without flesh/meat
सुरपतिं - Indra, lord of the gods (sandhi in verse: सुरपतिं अपि)
श्वा - dog
पार्श्वस्थं - standing nearby/at the side
विलोक्य - seeing
न शंकते - is not afraid/suspicious
न हि - for indeed not
गणयति - counts; considers; values
क्षुद्रः - petty; base
जंतुः - creature
परिग्रह - possession; grasping; what one clings to
फल्गुतां - triviality; worthlessness; insignificance

Translation (भावार्थ):
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 (अनुसंधान):
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 सत्संग (uplifting company), clean habits, and better goals, so the mind learns to prefer what is truly nourishing over what is merely familiar.

शिरः शार्वं स्वर्गात्पशुपतिशिरस्तः क्षितिधरं
महीध्रादुत्तुंगादवनिं अवनेश्चापि जलधिम् ।
अधोऽधो गंगेयं पदं उपगता स्तोकम्
अथवाविवेकभ्रष्टानां भवति विनिपातः शतमुखः ॥ 1.10 ॥

Meaning (पदार्थ):
शिरः - head
शार्वं - of शर्व (Siva); belonging to Siva
स्वर्गात् - from heaven
पशुपति - lord of beings (Siva)
शिरः - head (as in पशुपतिशिरस्तः, "from the head of पशुपति")
क्षितिधरं - mountain (literally, earth-bearer)
महीध्र - mountain
उत्तुंग - lofty; very high
अवनिं - earth
अवनेः - from the earth (sandhi in verse: अवनेश्चापि = अवनेः + च + अपि)
च - and
अपि - also
जलधिं - ocean
अधोऽधो - lower and lower; downwards, again and again
गंगेयं - this गंगा
पदं - position; step
उपगता - has reached; has gone to
स्तोकम् - little by little; step by step
अथ वा - or else
विवेक - discernment; discrimination
भ्रष्टानां - of those who have fallen away from/lost (as in विवेकभ्रष्टानां)
भवति - happens; becomes
विनिपातः - downfall; fall
शतमुखः - "hundred-faced" - manyfold; in many ways

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

Commentary (अनुसंधान):
विवेक is the guardrail of life: once it breaks, the fall accelerates. The verse teaches the "cascade" pattern - first a small slip, then repeated descent अधोऽधो, and then a शतमुखः (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. अद्वैत places विवेक first for a reason (the discrimination of नित्य (the lasting) and अनित्य (the changing)): when you renew that clarity daily, decisions stop being reactive, and your life does not slide step by step into avoidable suffering.

शक्यो वारयितुं जलेन हुतभुक्च्छत्रेण सूर्यातपो
नागेंद्रो निशितांकुशेन समदो दंडेन गोगर्दभौ ।
व्याधिर्भेषजसंग्रहैश्च विविधैर्मंत्रप्रयोगैर्विषं
सर्वस्यौषधं अस्ति शास्त्रविहितं मूर्खस्य नास्त्यौषधिम् ॥ 1.11 ॥

Meaning (पदार्थ):
शक्यः - is possible; can be done (in verse as शक्यो)
वारयितुम् - to restrain; to prevent; to ward off
जलेन - by water (instrumental of जल)
हुतभुक् - fire (literally, "eater of oblations"; in verse as हुतभुक्)
छत्रेण - by an umbrella (in verse as च्छत्रेण)
सूर्यातपः - the heat/glare of the sun (in verse as सूर्यातपो)
नागेंद्रः - a mighty elephant; "lord of elephants" (also can mean "king of snakes"; context here is elephant-control; in verse as नागेंद्रो)
निशित - sharp; pointed
अंकुशेन - with a goad (instrumental of अंकुश)
समदः - intoxicated; in rut (as in an elephant; in verse as समदो)
दंडेन - with a stick/staff
गौः - cow (in dual compound गोगर्दभौ)
गर्दभः - donkey (in dual compound गोगर्दभौ)
व्याधिः - disease
भेषज - medicine
संग्रहैः - with collections/compounds/assemblages (in verse as संग्रहैश्च = संग्रहैः + च)
विविधैः - by various; by many kinds of
मंत्र - mantra; sacred formula
प्रयोगैः - by applications/uses/practices (instrumental plural of प्रयोग)
विषम् - poison
सर्वस्य - for everything; of everything
औषधम् - remedy; medicine
अस्ति - exists; is
शास्त्र - scripture; authoritative teaching
विहितम् - prescribed; laid down
मूर्खस्य - of a fool
न अस्ति - there is not (in sandhi: नास्त्यौषधिं = न अस्ति + औषधिं)
औषधिम् - a remedy (accusative; in verse as औषधिं)

Translation (भावार्थ):
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 शास्त्र - but for a fool there is no medicine.

Commentary (अनुसंधान):
भर्तृहरि stacks up "problem -> remedy" pairs to make one point: tools work only when the person using them is willing to be corrected. A मूर्क here is not simply someone who does not know; it is a mind closed by stubbornness and ego, where even the right उपदेश (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). अद्वैत also begins with fitness: श्रवण (listening), मनन (reasoning), and निदिध्यासन (deep contemplation) can remove अज्ञान (ignorance) only when there is विनय (humility) and मुमुक्षुत्व (desire to be free); without that openness, even the best medicine remains unopened.

साहित्यसंगीतकलाविहीनः
साक्षात्पशुः पुच्छविषाणहीनः ।
तृणं न खादन्नपि जीवमानस्
तद्भागधेयं परमं पशूनाम् ॥ 1.12 ॥

छंदः (उपजाति): This is in उपजाति Chandas/Meter: 4 पादाः, 11 अक्षराः per पाद; this meter commonly mixes इंद्रवज्रा (`GGLGGLLGLGG`) and उपेंद्रवज्रा (`LGLGGLLGLGG`) patterns across the पादाः.

Meaning (पदार्थ):
साहित्य - literature; poetry
संगीत - music
कला - art; fine skill; aesthetic accomplishment
विहीनः - devoid of; lacking
साक्षात् - directly; plainly; truly
पशुः - an animal; a beast
पुच्च - tail
विषाण - horn
हीनः - without (forming पुच्च-विषाण-हीनः)
तृणम् - grass; straw
न - not
खादन् - eating (in verse as खादन्नपि = खादन् + अपि)
अपि - even; even though
जीवमानः - living; staying alive
तत् - that; his condition (as in तद्भागधेयं)
भागधेयम् - share; lot; destiny; "portion"
परमम् - highest; greatest
पशूनाम् - of animals

Translation (भावार्थ):
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 (अनुसंधान):
The verse uses sharp humor to define what makes a human life human: refinement of mind. कला 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 संस्कार (refining impressions).

येषां न विद्या न तपो न दानं
ज्ञानं न शीलं न गुणो न धर्मः ।
ते मर्त्यलोके भुवि भारभूता
मनुष्यरूपेण मृगाश्चरंति ॥ 1.13 ॥

Meaning (पदार्थ):
येषां - of whom; for those who
न - not
विद्या - learning; education
तपः - disciplined effort; austerity
दानम् - giving; charity
ज्ञानम् - knowledge; wisdom
शीलम् - character; good conduct
गुणः - virtue; good quality (in verse as गुणो)
धर्मः - righteousness; duty; ethical order
ते - they
मर्त्यलोके - in the world of mortals
भुवि - on earth
भारभूताः - having become a burden; burdensome
मनुष्य - human
रूपेण - in the form of
मृगाः - animals; beasts (in verse as मृगाश्)
चरंति - roam; move about

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

Commentary (अनुसंधान):
भर्तृहरि lists seven supports of a meaningful life: learn (विद्या), train yourself (तपस्), share (दान), seek understanding (ज्ञान), live decently (शील), develop virtues (गुण), and stand by धर्म. 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. आदि शंकराचार्य often reminds that human birth is precious because it allows inquiry and self-mastery; in भज गोविंदम् he calls it दुर्लभं मानुषं जन्म (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.

वरं पर्वतदुर्गेषु
भ्रांतं वनचरैः सह
न मूर्खजनसंपर्कः
सुरेंद्रभवनेष्वपि ॥ 1.14 ॥

Meaning (पदार्थ):
वरम् - better; preferable
पर्वत - mountain
दुर्गेषु - in fortresses/strongholds (locative plural of दुर्ग)
भ्रांतम् - wandering; roaming
वनचरैः - with forest-dwellers; those who move in the woods
सह - along with
न - not
मूर्ख - foolish
जन - people
संपर्कः - contact; association; company
सुरेंद्र - Indra, lord of the gods
भवनेषु - in palaces/abodes (locative plural of भवन)
अपि - even

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

Commentary (अनुसंधान):
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. आदि शंकराचार्य captures the same principle in भज गोविंदम्: सत्संगत्वे निस्संगत्वं - by good company arises non-attachment; by non-attachment, clarity. If you protect your associations, many other problems solve themselves downstream.

शास्त्रोपस्कृतशब्दसुंदरगिरः शिष्यप्रदेयागमा
विख्याताः कवयो वसंति विषये यस्य प्रभोर्निर्धनाः ।
तज्जाड्यं वसुधादिपस्य कवयस्त्वर्थं विनापीश्वराः
कुत्स्याः स्युः कुपरीक्षका हि मणयो यैरर्घतः पातिताः ॥ 1.15 ॥

Meaning (पदार्थ):
शास्त्र - scripture; learned tradition
उपस्कृत - adorned; refined; polished
शब्द - word; speech
सुंदर - beautiful
गिरः - speech/utterances (plural; forming शास्त्रोपस्कृतशब्दसुंदरगिरः)
शिष्य - disciple/student
प्रदेय - fit to be given; worthy to be taught
आगमाः - authoritative teachings; learned texts (plural)
विख्याताः - renowned; well-known
कवयः - poets
वसंति - live
विषये - in the realm/kingdom (locative of विषय)
यस्य - whose
प्रभोः - of the lord/ruler (genitive of प्रभु)
निर्धनाः - poor; without wealth
तत् - that
जाड्यम् - dullness; folly; stupidity
वसुधादिपस्य - of the lord of the earth; king
कवयः - poets
तु - but; indeed
अर्थम् - wealth; money
विना - without
अपि - even
ईश्वराः - powerful; eminent; "lords" (in verse as पीश्वराः)
कुत्स्याः - despised; looked down upon
स्युः - might become; would be
कुपरीक्षकाः - bad examiners/appraisers
हि - for
मणयः - gems; jewels
यैः - by whom (instrumental plural)
अर्घतः - from their worth/price (ablative of अर्घ)
पातिताः - made to fall; lowered; devalued

Translation (भावार्थ):
Renowned poets, whose speech is beautiful and refined by शास्त्र 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 (अनुसंधान):
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. कुपरीक्षक 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 कुपरीक्षकाः.

हर्तुर्याति न गोचरं किं अपि शं पुष्णाति यत्सर्वदाऽप्य्
अर्थिभ्यः प्रतिपाद्यमानं अनिशं प्राप्नोति वृद्धिं पराम् ।
कल्पांतेष्वपि न प्रयाति निधनं विद्याख्यं अंतर्धनं
येषां तान्प्रति मानं उज्झत नृपाः कस्तैः सह स्पर्धते ॥ 1.16 ॥

Meaning (पदार्थ):
हर्तुः - of a thief/robber (genitive of हर्तृ; in verse as हर्तुर्)
याति - goes; comes
न - not
गोचरं - into the range/scope; as an object of reach
किं अपि - some; any (emphatic: "at all")
शम् - welfare; auspicious good; well-being
पुष्णाति - nourishes; increases
यत् - which
सर्वदा - always
अपि - even (forming सर्वदाऽप्य् = सर्वदा + अपि)
अर्थिभ्यः - to seekers/supplicants (dative plural of अर्थिन्)
प्रतिपाद्यमानम् - being given; being bestowed
अनिशम् - continually; without break
प्राप्नोति - attains; reaches
वृद्धिं - growth; increase
पराम् - supreme; great
कल्पांतेषु - even at the ends of world-cycles (कल्प)
अपि - even
न - not
प्रयाति - goes to; reaches
निधनम् - destruction; death; perishing
विद्या - knowledge; learning
आख्यम् - named; called
अंतर्धनम् - hidden treasure; inner wealth
येषां - for those who have (this treasure)
तान् - toward them
प्रति - toward
मानम् - respect; honor
उज्झत - offer; render (imperative; in verse as उज्झत)
नृपाः - O kings; rulers
कः - who
तैः - with them
सह - along with; against
स्पर्धते - competes; contends

Translation (भावार्थ):
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 (अनुसंधान):
Material wealth is zero-sum and fragile; विद्या is the opposite. The verse highlights three qualities: it cannot be stolen (हर्तुः न गोचरः), it increases by sharing (प्रतिपाद्यमानम् ... वृद्धिं प्राप्नोति), and it survives disruptions (कल्पांते 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 अद्वैत tradition values this highest: ज्ञान is what removes अज्ञान, 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.

अधिगतपरमार्थान्पंडितान्मावमंस्थास्
तृणं इव लघु लक्ष्मीर्नैव तान्संरुणद्धि ।
अभिनवमदलेखाश्यामगंडस्थलानां
न भवति बिसतंतुर्वारणं वारणानाम् ॥ 1.17 ॥

छंदः (मालिनी): This is in मालिनी (सम-वृत्त) Chandas/Meter: 4 पादाः, 15 अक्षराः per पाद; लघु/गुरु pattern (per पाद) is `LLLLLLGG GLGGLGG`; यति (pause) is after the 8th syllable in each पाद.

Meaning (पदार्थ):
अधिगत - attained; realized
परम - highest; supreme
अर्थः - meaning; truth; purpose
पंडितान् - the learned; wise people (accusative plural of पंडित)
मा - do not
अवमंस्थाः - despise; look down upon
तृणम् - straw; grass
इव - like; as if
लघु - light; small; paltry
लक्ष्मीः - wealth; prosperity (in verse as लक्ष्मीर्)
न एव - not at all
तान् - them
संरुणद्धि - binds; confines; restrains
अभिनव - fresh; new
मद - rut; intoxication (as of an elephant)
लेखा - streak/line (as in the dark streaks on cheeks in rut)
श्याम - dark; blackish
गंड - cheek/temple (of an elephant)
स्थलानां - of those whose places/regions (forming श्यामगंडस्थलानां)
न भवति - does not become; is not
बिस - lotus-fiber; water-lily stalk
तंतुः - thread; fiber
वारणम् - a restraint; a barrier; a cord (also reads as "elephant"; here used as "bond")
वारणानां - of elephants

Translation (भावार्थ):
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 (अनुसंधान):
The verse warns against judging people by their bank balance. लघु लक्ष्मीः (small wealth) can tempt or trap those who measure themselves by possessions, but it cannot hold a person who has tasted परमार्थ (highest meaning). The elephant image is vivid: मद 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 अद्वैत spirit, once the mind sees the limitations of external gain, it naturally loosens परिग्रह (grasping), and dignity becomes independent of possessions.

अंभोजिनीवनविहारविलासं एव
हंसस्य हंति नितरां कुपितो विधाता ।
न त्वस्य दुग्धजलभेदविधौ प्रसिद्धां
वैदग्धीकीर्तिं अपहर्तुं असौ समर्थः ॥ 1.18 ॥

छंदः (वसंततिलका): This is in वसंततिलका (सम-वृत्त) Chandas/Meter: 4 पादाः, 14 अक्षराः per पाद; लघु/गुरु pattern (per पाद) is `GGLGLLLGLLGLGG`. No obligatory यति (pause) is defined for this meter; pauses follow sense and natural दंड breaks.

Meaning (पदार्थ):
अंभोजिनी - lotus pond; water with lotuses
वन - grove; forest (forming अंभोजिनीवनम्)
विहार - roaming; sport; play
विलासम् - enjoyment; graceful play
एव - indeed; alone (emphatic)
हंसस्य - of the swan
हंति - destroys; kills; takes away
नितराम् - completely; thoroughly
कुपितः - enraged; angry
विधाता - the creator; fate; dispenser of results
न तु - but not
तस्य - of it/of him (the swan)
दुग्ध - milk
जल - water
भेदविधिः - the method/skill of separating (forming दुग्ध-जल-भेद-विधि)
प्रसिद्धाम् - famous; well-known
वैदग्धी - skill; cleverness; refined ability
कीर्तिं - fame; reputation
अपहर्तुम् - to take away; to remove
असौ - that (creator/fate)
समर्थः - capable

Translation (भावार्थ):
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 (अनुसंधान):
The swan's famed discrimination - दुग्ध-जल-भेद (the ability to separate milk from water) - is a symbol for विवेक (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. अद्वैत often uses the हंस as the emblem of the discriminating seeker (परमहंस): when विवेक is alive, you can keep choosing the real over the superficial even while life rearranges the outer scenery.

केयूराणि न भूषयंति पुरुषं हारा न चंद्रोज्ज्वला
न स्नानं न विलेपनं न कुसुमं नालंकृता मूर्धजाः ।
वाण्येका समलंकरोति पुरुषं या संस्कृता धार्यते
क्षीयंते खलु भूषणानि सततं वाग्भूषणं भूषणम् ॥ 1.19 ॥

Meaning (पदार्थ):
केयूराणि - armlets
न - not
भूषयंति - adorn; beautify
पुरुषम् - a person
हाराः - necklaces/garlands
न - not
चंद्र - moon
उज्ज्वलाः - bright; shining (forming चंद्रोज्ज्वला = चंद्र + उज्ज्वलाः)
न - not
स्नानम् - bath
न - not
विलेपनम् - anointing; applying fragrance/ointment
न - not
कुसुमम् - flower
न - not
अलंकृताः - decorated; adorned
मूर्धजाः - hair (literally, "born on the head")
वाणी - speech
एका - alone
समलंकरोति - completely adorns; truly decorates
या - which
संस्कृता - refined; well-formed; cultured
धार्यते - is carried; is maintained
क्षीयंते - wear out; diminish; perish
खलु - indeed
भूषणानि - ornaments
सततं - always; constantly
वाक् - speech
भूषणम् - ornament (forming वाग्भूषणम्)
भूषणम् - the (true) ornament

Translation (भावार्थ):
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 (अनुसंधान):
This is one of the most widely quoted सुभाषितानि from भर्तृहरि's नीति शतकम्. External polish is temporary; speech shapes your reputation every day. संस्कृता वाणी 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 हितम् (benefit) and मधुरम् (sweetness) together. When words carry both truth and kindness, they become the most durable "ornament" you can wear.

विद्या नाम नरस्य रूपं अधिकं प्रच्छन्नगुप्तं धनं
विद्या भोगकरी यशःसुखकरी विद्या गुरूणां गुरुः ।
विद्या बंधुजनो विदेशगमने विद्या परा देवता
विद्या राजसु पूज्यते न तु धनं विद्याविहीनः पशुः ॥ 1.20 ॥

Meaning (पदार्थ):
विद्या - knowledge; learning
नाम - indeed; truly; "by name" (emphatic)
नरस्य - of a person
रूपम् - form; beauty; splendor
अधिकम् - superior; greater
प्रच्छन्न - hidden; covered
गुप्तम् - protected; safe (forming प्रच्छन्नगुप्तं)
धनम् - wealth; treasure
भोगकरी - maker of enjoyment; giver of comforts
यशः - fame; good name
सुख - happiness
करी - maker of; giver of (forming यशःसुखकरी)
गुरूणाम् - of teachers
गुरुः - teacher; the teacher
बंधुजनः - kinsman; friend; supportive companion
विदेश - foreign land
गमने - in going/travel (locative; "when travelling")
परा - supreme; highest
देवता - divinity; guiding deity
राजसु - among kings/rulers; in royal courts
पूज्यते - is honored; is worshipped/respected
न तु - but not
धनम् - wealth
विद्या - knowledge
विहीनः - devoid of
पशुः - animal; beast

Translation (भावार्थ):
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 (अनुसंधान):
This verse is a compact manifesto on why learning is never a waste. प्रच्छन्नगुप्तं धनं points to inner wealth: what you know and can do cannot be taken away as easily as possessions. बंधुजनः 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, अद्वैत sees विद्या in its highest sense as ब्रह्मज्ञान (knowledge of the Self): the "supreme divinity" because it reveals what is already present as your own स्वरूप (true nature).

क्षांतिश्चेत्कवचेन किं किं अरिभिः क्रोधोऽस्ति चेद्देहिनां
ज्ञातिश्चेदनलेन किं यदि सुहृद्दिव्यौषधं किं फलम् ।
किं सर्पैर्यदि दुर्जनाः किं उ धनैर्विद्याऽनवद्या यदि
व्रीडा चेत्किं उ भूषणैः सुकविता यद्यस्ति राज्येन किम् ॥ 1.21 ॥

Meaning (पदार्थ):
क्षांतिः - forbearance; patience
चेत् - if
कवचेन - by armor; with protective gear (instrumental of कवच)
किम् - what (use)?
अरिभिः - by/with enemies (instrumental plural of अरि)
क्रोधः - anger
अस्ति - exists; is (in verse as ऽस्ति)
देहिनाम् - of embodied beings; of people
ज्ञातिः - knowledge; understanding (in verse as ज्ञातिश्चेत् = ज्ञातिः + चेत्)
अनलेन - by fire (अनल)
यदि - if
सुहृत् - a good friend
दिव्य - divine; extraordinary
औषधम् - medicine; remedy (forming दिव्यौषधम्)
किम् - what (use)?
फलम् - benefit; fruit
किम् - what (use)?
सर्पैः - with snakes (instrumental plural of सर्प)
यदि - if
दुर्जनाः - wicked people; the malicious
किं उ - what indeed?
धनैः - with wealth (instrumental plural of धन)
विद्या - knowledge; learning
अनवद्या - blameless; flawless; free of fault
यदि - if
व्रीडा - modesty; a sense of propriety; "good shame"
चेत् - if
किं उ - what indeed?
भूषणैः - with ornaments (instrumental plural of भूषण)
सुकविता - good poetry; poetic excellence
यदि - if
अस्ति - exists; is
राज्येन - with a kingdom; with sovereignty
किम् - what (use)?

Translation (भावार्थ):
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 (अनुसंधान):
The verse is a reminder that inner qualities outclass external supports. क्षांति (forbearance) is real armor because it prevents rash retaliation; क्रोध (anger) is a self-made enemy that damages you even without opponents. ज्ञाति (understanding) is "fire" in the sense that it burns confusion and lights the way; and a good सुहृत् (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.

दाक्षिण्यं स्वजने दया परिजने शाठ्यं सदा दुर्जने
प्रीतिः साधुजने नयो नृपजने विद्वज्जने चार्जवम् ।
शौर्यं शत्रुजने क्षमा गुरुजने कांताजने धृष्टता
ये चैवं पुरुषाः कलासु कुशलास्तेष्वेव लोकस्थितिः ॥ 1.22 ॥

Meaning (पदार्थ):
दाक्षिण्यम् - kindness; generosity; tact
स्वजने - toward one's own people/relatives (locative of स्वजन)
दया - compassion; mercy
परिजने - toward dependents/attendants/household (locative of परिजन)
शाठ्यम् - strategic caution/guile; dealing with deceit by guardedness
सदा - always
दुर्जने - toward the wicked (locative of दुर्जन)
प्रीतिः - affection; warm friendliness
साधुजने - toward the good (locative of साधुजन)
नयः - policy; political wisdom; tactful conduct
नृपजने - toward kings/rulers/officials (locative of नृपजन)
विद्वज्जने - toward the learned (locative of विद्वज्जन)
चार्जवम् - straightforwardness; honesty
शौर्यम् - valor; courageous strength
शत्रुजने - toward enemies (locative of शत्रुजन)
क्षमा - forgiveness; forbearance
गुरुजने - toward elders/teachers (locative of गुरुजन)
कांताजने - toward one's beloved (locative of कांताजन)
धृष्टता - boldness; confident frankness; playful daring
ये - those who
च - and
एवं - thus; in this manner
पुरुषाः - people
कलासु - in these arts/skills (locative plural of कला)
कुशलाः - skilled; competent
तेषु - in them
एव - indeed
लोकस्थितिः - the stability/order of the world

Translation (भावार्थ):
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 (अनुसंधान):
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. भर्तृहरि is not endorsing dishonesty as a lifestyle; he is saying that with a दुर्जन (wicked person) you must protect yourself through caution and strategy, while with the विद्वत् (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.

जाड्यं धियो हरति सिंचति वाचि सत्यं
मानोन्नतिं दिशति पापं अपाकरोति ।
चेतः प्रसादयति दिक्षु तनोति कीर्तिं
सत्संगतिः कथय किं न करोति पुंसाम् ॥ 1.23 ॥

Meaning (पदार्थ):
जाड्यम् - dullness; stupidity; inertia
धियः - of the intellect (धि)
हरति - removes
सिंचति - sprinkles; infuses
वाचि - in speech
सत्यम् - truth
मान - honor; self-respect
उन्नतिम् - upliftment; elevation
दिशति - grants; points to; bestows
पापम् - sin; wrongdoing
अपाकरोति - removes; drives away
चेतः - mind; heart
प्रसादयति - makes clear/serene; pleases
दिक्षु - in all directions
तनोति - spreads; extends
कीर्तिम् - fame; good reputation
सत्संगतिः - good company; association with the good
कथय - tell (imperative: "tell me")
किम् - what
न - not
करोति - does
पुंसाम् - for people

Translation (भावार्थ):
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 सत्संगति not do for people?

Commentary (अनुसंधान):
If you want to change a habit or raise a standard, change your environment. सत्संगति 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. आदि शंकराचार्य states the causal chain succinctly: सत्संगत्वे निस्संगत्वं - 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.

जयंति ते सुकृतिनो
रससिद्धाः कवीश्वराः ।
नास्ति येषां यशःकाये
जरामरणजं भयम् ॥ 1.24 ॥

Meaning (पदार्थ):
जयंति - are victorious; triumph
ते - those
सुकृतिनाः - of good deeds; meritorious; fortunate
रस - aesthetic essence; poetic sentiment
सिद्धाः - perfected; accomplished
कवीश्वराः - lordly poets; great poets
न अस्ति - there is not (in verse as नास्ति)
येषां - of whom
यशः - fame; good name
काये - in the body (locative of काय), forming यशः-काये ("in the body of fame")
जरा - old age
मरण - death
जम् - born from; produced by (forming जरामरणजं)
भयम् - fear

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

Commentary (अनुसंधान):
The verse points to a human way of "defeating" time: create something that outlives you. यशः (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 जरा (ageing) and मरण (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.

सूनुः सच्चरितः सती प्रियतमा स्वामी प्रसादोन्मुखः
स्निग्धं मित्रं अवंचकः परिजनो निःक्लेशलेशं मनः ।
आकारो रुचिरः स्थिरश्च विभवो विद्यावदातं मुखं
तुष्टे विष्टपकष्टहारिणि हरौ संप्राप्यते देहिना ॥ 1.25 ॥

Meaning (पदार्थ):
सूनुः - son
सत् - good; noble
चरितः - conduct; character (forming सच्चरितः)
सती - a virtuous/chaste woman
प्रियतमा - most beloved; dear wife
स्वामी - master; husband; lord
प्रसाद - grace; favor; goodwill
उन्मुखः - turned toward; favorable (forming प्रसादोन्मुखः = प्रसाद + उन्मुखः)
स्निग्धम् - affectionate; warm
मित्रम् - friend
अवंचकः - non-deceiving; honest
परिजनः - one's household/attendants
निः - without
क्लेश - trouble; affliction
लेशम् - trace; even a little bit
मनः - mind
आकारः - form; appearance
रुचिरः - pleasing; beautiful
स्थिरः - steady; stable
च - and
विभवः - prosperity; resources; wealth
विद्या - knowledge; learning
अवदातम् - bright; pure; splendid
मुखम् - face; mouth
तुष्टे - when pleased (locative absolute sense)
विष्टप - heaven; the celestial world
कष्ट - hardship; suffering
हारिणि - in the remover/taker-away (locative; forming विष्टपकष्टहारिणि)
हरौ - in हरि (Vishnu)
संप्राप्यते - is obtained; is attained
देहिना - by the embodied person

Translation (भावार्थ):
When हरि - 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 (अनुसंधान):
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 हरि - 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 धर्म (right order), you naturally make choices that protect mind, relationships, and reputation. Even in अद्वैत, ईश्वर-भक्ति (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.

प्राणाघातान्निवृत्तिः परधनहरणे संयमः सत्यवाक्यं
काले शक्त्या प्रदानं युवतिजनकथामूकभावः परेषाम् ।
तृष्णास्रोतो विभंगो गुरुषु च विनयः सर्वभूतानुकंपा
सामान्यः सर्वशास्त्रेष्वनुपहतविधिः श्रेयसां एष पंथाः ॥ 1.26 ॥

छंदः (स्रग्धरा): This is in स्रग्धरा (सम-वृत्त) Chandas/Meter: 4 पादाः, 21 अक्षराः per पाद; लघु/गुरु pattern (per पाद) is `GGGGLGG LLLLLLG GLGGLGG`; यति (pause) is after the 7th and 14th syllables in each पाद.

Meaning (पदार्थ):
प्राण - living being; life-breath; life
आघात - striking; injury; violence
निवृत्तिः - refraining; turning away (forming प्राणाघातात्-निवृत्तिः - refraining from harming life)
पर - another's
धन - wealth
हरणे - in taking/stealing (locative; "in the act of taking"; forming परधन-हरणे)
संयमः - restraint; self-control
सत्य - truth
वाक्यम् - speech; statement (forming सत्यवाक्यम्)
काले - at the right time
शक्त्या - according to one's ability/capacity
प्रदानम् - giving; charity
युवति - young woman
जन - person/people (forming युवतिजन)
कथा - talk; discussion
मूक - mute
भावः - state/attitude; becoming
परेषां - regarding others; "of others" (i.e., about others' women)
तृष्णा - craving; thirst
स्रोतः - stream; current
विभंगः - breaking; cutting off (forming तृष्णास्रोतो-विभंगो)
गुरुषु - toward teachers/elders (locative of गुरु)
च - and
विनयः - humility; respectful conduct
सर्व - all
भूत - beings
अनुकंपा - compassion (forming सर्वभूतानुकंपा)
सामान्यः - common; universal
सर्वशास्त्रेषु - in all scriptures/teachings (locative plural)
अनुपहत - unbroken; not violated
विधिः - rule; ordinance
श्रेयसां - of welfare; of what is truly good
एषः - this
पंथाः - path

Translation (भावार्थ):
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 शास्त्र. This is the path to true well-being.

Commentary (अनुसंधान):
This verse is a concise ethics charter, and it is strikingly pan-traditional: the same themes appear as यम/नियम in योग, as धर्म in स्मृति, and as preparation for clarity in वेदांत. The key phrases are practical: प्राणाघात (violence) and परधन-हरण (stealing) are obvious harms; सत्यवाक्य (truthful speech) keeps life from collapsing into mistrust; and तृष्णास्रोतः (the stream of craving) is the inner engine behind many wrong actions. The line about being मूक (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. अद्वैत treats such disciplines as साधन (preparation): without विनय (humility) and अनुकंपा (compassion), higher inquiry stays theoretical; with them, the mind becomes steady enough for real understanding.

प्रारभ्यते न खलु विघ्नभयेन नीचैः
प्रारभ्य विघ्नविहता विरमंति मध्याः ।
विघ्नैः पुनः पुनरपि प्रतिहन्यमानाः
प्रारब्धं उत्तमजना न परित्यजंति ॥ 1.27 ॥

Meaning (पदार्थ):
प्रारभ्यते - is begun; is undertaken
न - not
खलु - indeed
विघ्न - obstacle; hindrance
भयेन - due to fear (instrumental of भय)
नीचैः - by the low; by the base-minded
प्रारभ्य - having begun
विघ्न - obstacle
विहताः - struck down; obstructed
विरमंति - stop; desist
मध्याः - the middling; average people
विघ्नैः - by obstacles
पुनः पुनर् - again and again
अपि - even
प्रतिहन्यमानाः - being repeatedly struck/hindered
प्रारब्धम् - what has been started/undertaken
उत्तमजनाः - the best people; excellent persons
न - not
परित्यजंति - abandon; give up

Translation (भावार्थ):
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 (अनुसंधान):
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 विघ्न (obstacles) as part of the path, not as proof you chose the wrong path. Even in spiritual practice, अद्वैत emphasizes steady अभ्यास (practice): repeated return to the essential is what turns insight into stability.

असंतो नाभ्यर्थ्याः सुहृदपि न याच्यः कृशधनः
प्रिया न्याय्या वृत्तिर्मलिनं असुभंगेऽप्यसुकरम् ।
विपद्युच्चैः स्थेयं पदं अनुविधेयं च महतां
सतां केनोद्दिष्टं विषमं असिधाराव्रतं इदम् ॥ 1.28 ॥

Meaning (पदार्थ):
असंताः - the wicked; bad people (in verse as असंतो)
न - not
अभ्यर्थ्याः - to be begged from; to be entreated (in verse as नाभ्यर्थ्याः = न + अभ्यर्थ्याः)
सुहृत् - a friend
अपि - even
न - not
याच्यः - should be begged/asked for help
कृश - lean; small
धनः - wealth; means (forming कृशधनः - one with little wealth)
प्रिया - dear; desirable
न्याय्या - righteous; proper; just
वृत्तिः - livelihood; conduct
मलिनम् - stained; tainted
अशुभंगे - in misfortune; in an adverse situation (in verse as असुभंगे)
अपि - even (forming अशुभंगेऽप्य् = अशुभंगे + अपि)
असुकरम् - difficult
विपदि - in adversity; in calamity (in verse as विपद्य्)
उच्चैः - high; elevated
स्थेयम् - should be stood/maintained; should remain
पदम् - position; station
अनुविधेयम् - should be followed/imitated
च - and
महताम् - of the great
सताम् - for the good; of good people
केन - by whom?
उद्दिष्टम् - prescribed; pointed out; enjoined
विषमम् - difficult; uneven; hard
असिधारा - sword-edge; razor-edge
व्रतम् - vow; disciplined path
इदम् - this

Translation (भावार्थ):
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 (अनुसंधान):
असिधाराव्रत 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 (अशुभंग) and when crisis hits (विपद्), 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. अद्वैत values this steadiness as वैराग्य (dispassion) and समाधान (collectedness): without these, the mind is too compromised to see truth clearly.

क्षुत्क्षामोऽपि जराकृशोऽपि शिथिलप्राणोऽपि कष्टां दशाम्
आपन्नोऽपि विपन्नदीधितिरिति प्राणेषु नश्यत्स्वपि ।
मत्तेभेंद्रविभिन्नकुंभपिशितग्रासैकबद्धस्पृहः
किं जीर्णं तृणं अत्ति मानमहतां अग्रेसरः केसरी ॥ 1.29 ॥

Meaning (पदार्थ):
क्षुत् - hunger
क्षामः - emaciated; weakened (forming क्षुत्क्षामः)
अपि - even
जरा - old age
कृशः - thin; wasted (forming जराकृशः)
अपि - even
शिथिल - slackened; loosened
प्राणः - life-breath; vitality (forming शिथिलप्राणः)
अपि - even
कष्टाम् - grievous; difficult
दशाम् - condition/state
आपन्नः - fallen into; reached
अपि - even
विपन्न - ruined; impaired
दीधितिः - splendor; radiance
इति - thus (in the sense "even if...")
प्राणेषु - when the life-breaths are
नश्यत्सु - perishing; failing (locative absolute; in verse as नश्यत्स्वपि)
अपि - even
मत्त - intoxicated; in rut
इभ - elephant
इंद्र - lord/king (forming मत्तेभेंद्र - king of rutting elephants)
विभिन्न - split; broken; pierced
कुंभ - temple/forehead of an elephant
पिशित - flesh
ग्रास - mouthful
एक - only; single
बद्ध - fixed; bound
स्पृहा - desire; longing (forming ग्रासैकबद्धस्पृहः)
किम् - why; what (need)?
जीर्णम् - stale; old
तृणम् - grass
अत्ति - eats
मान - honor; self-respect
महताम् - of the great
अग्रेसरः - leader; foremost
केसरी - lion

Translation (भावार्थ):
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 (अनुसंधान):
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 मान (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.

स्वल्पस्नायुवसावशेषमलिनं निर्मांसं अप्यस्थि गोः
श्वा लब्ध्वा परितोषं एति न तु तत्तस्य क्षुधाशांतये ।
सिंहो जंबुकं अंकं आगतं अपि त्यक्त्वा निहंति द्विपं
सर्वः कृच्छ्रगतोऽपि वांछंति जनः सत्त्वानुरूपं फलम् ॥ 1.30 ॥

Meaning (पदार्थ):
स्वल्प - little; small
स्नायु - tendon; sinew
वसा - fat
अवशेश - residue; remnant
मलिनम् - dirty; stained (forming स्वल्पस्नायुवसावशेषमलिनं)
निर्मांसम् - without flesh
अपि - even
अस्थि - bone
गोः - of a cow
श्वा - dog
लब्ध्वा - having obtained
परितोषम् - satisfaction; contentment
एति - attains; reaches
न तु - but not
तत् - that (bone)
तस्य - its
क्षुधा - hunger
शांतये - for the pacification/quelling (dative of शांति)
सिंहः - lion
जंबुकम् - jackal
अंकम् - lap
आगतम् - come to; arrived
अपि - even
त्यक्त्वा - having left; abandoning
निहंति - strikes down; kills
द्विपम् - elephant
सर्वः - every; everyone
कृच्छ्र - hardship; distress
गतः - gone into; fallen into (forming कृच्छ्रगतः)
अपि - even
वांछंति - desire; seek
जनः - people
सत्त्व - nature; inner quality/temperament
अनुरूपम् - according to; in keeping with
फलम् - fruit; result

Translation (भावार्थ):
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 (अनुसंधान):
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 सत्त्व (inner nature/quality): whatever you repeatedly consume - media, habits, friendships - slowly reshapes your सत्त्व, and then your desires follow. If you want lion-like outcomes, feed the mind with lion-like inputs.

लांगूलचालनं अधश्चरणावपातं
भूमौ निपत्य वदनोदरदर्शनं च ।
श्वा पिंडदस्य कुरुते गजपुंगवस्तु
धीरं विलोकयति चाटुशतैश्च भुंक्ते ॥ 1.31 ॥

Meaning (पदार्थ):
लांगूल - tail
चालनम् - wagging; moving (forming लांगूलचालनं)
अधः - downwards
चरण - feet/legs
अवपातम् - lowering; dropping; prostrating (forming अधश्चरणावपातं)
भूमौ - on the ground
निपत्य - having fallen
वदन - face; mouth
उदर - belly
दर्शनम् - showing; displaying
च - and
श्वा - dog
पिंड - lump; morsel (as in alms/food)
दः - giving (forming पिंडद - "giver of a morsel")
तस्य - for/to him; of him (in verse as पिंडदस्य - "for the morsel-giver")
कुरुते - does; performs
गज - elephant
पुंगवः - chief/bull; excellent one ("elephant-bull" as a metaphor for a great person; in verse as गजपुंगवस्तु = गजपुंगवः + तु)
तु - but
धीरम् - steady; bold; composed
विलोकयति - looks; gazes
चाटु - flattery; coaxing praise
शतैः - by hundreds (instrumental plural of शत)
च - and
भुंक्ते - eats; enjoys; partakes

Translation (भावार्थ):
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 (अनुसंधान):
The verse is satire on dependence and flattery. The dog begs visibly through body language; the "great man" begs more subtly through चाटु (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. भर्तृहरि 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.

परिवर्तिनि संसारे
मृतः को वा न जायते ।
स जातो येन जातेन
याति वंशः समुन्नतिम् ॥ 1.32 ॥

Meaning (पदार्थ):
परिवर्तिनि - in the ever-turning; in the changing (locative)
संसारे - in worldly life; in the cycle of birth and death
मृतः - having died; dead
कः - who
वा - indeed; or
न - not
जायते - is born
सः - he
जातः - born
येन - by whom
जातेन - by whose birth (instrumental of जात)
याति - goes; attains
वंशः - family line; lineage
समुन्नतिम् - upliftment; rise; prosperity

Translation (भावार्थ):
In this ever-turning संसार, 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 (अनुसंधान):
भर्तृहरि 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 संस्कार (refining impressions) passed to the next generation. When your presence makes your family more mature and more compassionate, the lineage has truly "risen".

कुसुमस्तवकस्येव
द्वयी वृत्तिर्मनस्विनः ।
मूर्ध्नि वा सर्वलोकस्य
शीर्यते वन एव वा ॥ 1.33 ॥

Meaning (पदार्थ):
कुसुम - flower
स्तवकः - cluster; bunch
इव - like
द्वयी - twofold; having two ways
वृत्तिः - conduct; course; mode of being
मनस्विनः - of the high-minded; of the spirited person (मनस्विन्)
मूर्ध्नि - on the head (locative of मूर्धन्)
वा - either; or
सर्वलोकस्य - of the whole world
शीर्यते - withers; decays; falls apart
वने - in the forest
एव - indeed; only
वा - or

Translation (भावार्थ):
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 (अनुसंधान):
The verse points to a pattern in exceptional lives: they often do not settle for "average." A मनस्विन् (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.

संत्यन्येऽपि बृहस्पतिप्रभृतयः संभाविताः पंचषास्
तान्प्रत्येष विशेषविक्रमरुची राहुर्न वैरायते ।
द्वावेव ग्रसते दिवाकरनिशाप्राणेश्वरौ भास्करौ
भ्रातः पर्वणि पश्य दानवपतिः शीर्षावशेषाकृतिः ॥ 1.34 ॥

Meaning (पदार्थ):
संति - there are
अन्ये - others
अपि - also (in verse as अन्येऽपि)
बृहस्पति - BRIhaspati (Jupiter; the teacher of the gods)
प्रभृतयः - beginning with; such as; and the rest
संभाविताः - honored; esteemed
पंच - five
षट् - six (forming पंचषास्)
तान् - them
प्रति - toward
एशः - this
विशेष - special; extraordinary
विक्रम - prowess; power
रुचिः - inclination; taste (forming विशेषविक्रमरुची)
राहुः - Rahu
न - not
वैरायते - bears enmity; is hostile
द्वौ - two
एव - only
ग्रसते - swallows
दिवाकर - maker of day; the sun
निशा - night
प्राणेश्वरौ - the lords of life (dvandva used here for sun and moon; in verse as निशाप्राणेश्वरौ)
भास्करौ - the two luminaries (dual of भास्कर)
भ्रातः - O brother!
पर्वणि - on the eclipse day; at the (eclipse) occasion
पश्य - see!
दानवपतिः - lord of the demons
शीर्ष - head
अवशेष - remaining; only remainder
आकृतिः - form; shape (forming शीर्षावशेषाकृतिः)

Translation (भावार्थ):
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 (अनुसंधान):
The verse has two layers. First, it explains a mythic fact: राहु is a "head-only" being, seen at पर्व (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.

वहति भुवनश्रेणिं शेषः फणाफलकस्थितां
कमठपतिना मध्येपृष्ठं सदा स च धार्यते ।
तं अपि कुरुते क्रोडाधीनं पयोधिरनादराद्
अहह महतां निःसीमानश्चरित्रविभूतयः ॥ 1.35 ॥

Meaning (पदार्थ):
वहति - carries; bears
भुवन - worlds; the cosmos
श्रेणिम् - a series/row (forming भुवनश्रेणिं)
शेषः - शेष (the cosmic serpent)
फणा - hood (of a serpent)
फलक - plate; surface (forming फणाफलक)
स्थिताम् - placed; resting (i.e., "resting on the hood-plates")
कमठ - tortoise
पति - lord (forming कमठपति - कूर्म)
मध्ये - in the middle
पृष्ठम् - back (in verse as मध्येपृष्ठं = मध्ये + पृष्ठम्)
सदा - always
सः - he
च - and
धार्यते - is supported; is borne
तम् - him (the tortoise)
अपि - even
कुरुते - makes
क्रोड - lap; bosom
अधीनम् - dependent; subject to (forming क्रोडाधीनम्)
पयोधिः - ocean
अनादरात् - out of indifference; without effort; as if casually
अहह - alas! (exclamation of wonder)
महताम् - of the great
निःसीमानाः - limitless; boundless (in verse as निःसीमानश्)
चरित्र - deeds; exploits; conduct
विभूतयः - glories; manifestations; powers

Translation (भावार्थ):
शेष 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 (अनुसंधान):
The imagery is cosmic, but the lesson is practical: even the mighty are held within a chain of support. शेष 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 विनय (humility) and gratitude, which are also forms of strength.

वरं पक्षच्छेदः समदमघवन्मुक्तकुलिशप्रहारैर्
उद्गच्छद्बहुलदहनोद्गारगुरुभिः ।
तुषाराद्रेः सूनोरहह पितरि क्लेशविवशे
न चासौ संपातः पयसि पयसां पत्युरुचितः ॥ 1.36 ॥

Meaning (पदार्थ):
वरम् - better; preferable
पक्ष - wing
च्छेदः - cutting; severing (forming पक्षच्छेदः)
समद - proud; intoxicated; swollen with power
मघवन् - Indra (in verse as मघवन्)
मुक्त - released; hurled
कुलिश - thunderbolt
प्रहारैः - with strikes/blows (forming मघवन्मुक्तकुलिशप्रहारैः)
उद्गच्छत् - rising up; flashing forth
बहुल - abundant; intense
दहन - fire
उद्गार - outburst; emission
गुरुभिः - heavy; powerful; intense (forming उद्गच्छद्बहुलदहनोद्गारगुरुभिः)
तुषाराद्रेः - of the snowy mountain (Himalaya)
सूनोः - of the son (genitive of सूनु)
अहह - alas! (exclamation)
पितरि - when the father (locative of पितृ)
क्लेश - distress; suffering
विवशे - overwhelmed; powerless (forming क्लेशविवशे)
न - not
च - and
असौ - that
संपातः - plunge; leap; fall
पयसि - into water; into the ocean (locative of पयः)
पयसाम् - of waters
पत्युः - of the lord (forming पयसां पत्युः - "lord of waters", the ocean)
उचितः - proper; fitting

Translation (भावार्थ):
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 (अनुसंधान):
The verse praises courage and responsibility over escape. पक्षच्छेद (wing-cutting) is painful, but it is an open encounter; संपात (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 धैर्य (courage), without which neither worldly success nor inner growth becomes stable.

सिंहः शिशुरपि निपतति
मदमलिनकपोलभित्तिषु गजेषु ।
प्रकृतिरियं सत्त्ववतां
न खलु वयस्तेजसो हेतुः ॥ 1.37 ॥

छंदः (आर्या): This is in आर्या Chandas/Meter: a मात्रा-चंदस् counted by मात्राः (1 for लघु, 2 for गुरु) rather than a fixed syllable count; the usual scheme is 12+18 मात्राः in the first half (30 total) and 12+15 मात्राः in the second half (27 total), often written as four lines; a natural यति (pause) occurs at the 12-मात्रा split within each half.

Meaning (पदार्थ):
सिंहः - lion
शिशुः - child; cub
अपि - even
निपतति - leaps upon; pounces
मद - rut; intoxication (as of an elephant)
मलिन - stained; dirty
कपोल - cheek/temple (of an elephant)
बित्तिषु - on the walls/sides/surfaces (forming कपोलभित्तिषु - "on the broad cheek-sides")
गजेषु - on elephants (locative plural of गज)
प्रकृतिः - nature; innate disposition
इयम् - this
सत्त्ववतां - of those who have सत्त्व (inner strength; courage; steadiness)
न खलु - not indeed
वयः - age
तेजसह् - of vigor; of brilliance; of valor
हेतुः - cause

Translation (भावार्थ):
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 (अनुसंधान):
The verse breaks a common assumption: that strength is primarily a function of age. तेजस् (vigor/valor) arises from inner सत्त्व (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 प्रकृति (nature) and train it well. When courage is guided by wisdom, it becomes a lifelong asset.

जातिर्यातु रसातलं गुणगणैस्तत्राप्यधो गम्यतां
शीलं शैलतटात्पतत्वभिजनः संदह्यतां वह्निना ।
शौर्ये वैरिणि वज्रं आशु निपतत्वर्थोऽस्तु नः केवलं
येनैकेन विना गुणस्तृणलवप्रायाः समस्ता इमे ॥ 1.38 ॥

Meaning (पदार्थ):
जातिः - birth; lineage; caste
यातु - let it go
रसातलम् - to the netherworld
गुण - virtues; qualities
गणैः - with groups/multitudes (forming गुणगणैः)
तत्र - there
अपि - also (forming तत्राप्य् = तत्र + अपि)
अधः - downward; below
गम्यताम् - let it be gone; let it proceed
शीलम् - character; good conduct
शैल - mountain
तटात् - from a cliff/precipice
पतत्व - falling; after falling (as in शैलतटात्पतत्व...)
भ्हिजनः - breaking; shattering (as in ...पतत्वभिजनः)
संदह्यताम् - let it be burned
वह्निना - by fire
शौर्ये - in valor; in heroism
वैरिणि - on the enemy
वज्रम् - thunderbolt
आशु - quickly
निपतत् - falling (imperative sense: "let it fall")
अर्थः - wealth; money; means
अस्तु - let it be
नः - for us; ours
केवलम् - only
येन - by which
एन - this (forming येनैकेन = येन + एकेन)
एकेन - by the one (instrumental singular of एक)
विना - without
गुणाः - qualities/virtues
तृण - grass; straw
लव - a small piece/fragment (forming तृणलव)
प्रायाः - almost like; comparable to (forming तृणलवप्रायाः)
समस्ताः - all
इमे - these

Translation (भावार्थ):
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 (अनुसंधान):
The verse is intentionally shocking and is best read as biting social commentary. It exposes a harsh truth: when society worships अर्थ (wealth) above everything, then जाति, गुण, and शील 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 शील (character) as the foundation so that success does not cost your soul.

धनं अर्जय काकुत्स्थ
धनमूलं इदं जगत् ।
अंतरं नाभिजानामि
निर्धनस्य मृतस्य च ॥ 1.39 ॥

Meaning (पदार्थ):
धनम् - wealth; means
अर्जय - earn; acquire
काकुत्स्थ - descendant of Kakutstha; (address to) Rama
धनमूलम् - having wealth as the root; based on wealth
इदम् - this
जगत् - world
अंतरम् - difference; distinction
न - not
अभिजानामि - I know; I recognize (in verse as नाभिजानामि = न + अभिजानामि)
निर्धनस्य - of the poor; of one without wealth
मृतस्य - of the dead
च - and

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

Commentary (अनुसंधान):
This verse states an uncomfortable worldly reality: without resources, a person is often treated as invisible. भर्तृहरि is not asking you to worship money; he is warning you not to ignore the practical role of अर्थ (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.

तानींद्रियाण्यविकलानि तदेव नाम
सा बुद्धिरप्रतिहता वचनं तदेव ।
अर्थोष्मणा विरहितः पुरुषः क्षणेन
सोऽप्यन्य एव भवतीति विचित्रं एतथ् ॥ 1.40 ॥

Meaning (पदार्थ):
तानि - those; the same
इंद्रियाणि - senses; faculties
अविकलानि - unimpaired; intact
तत् - that; the same
एव - indeed; only
नाम - name
सा - that; the same
बुद्धिः - intelligence; understanding
अप्रतिहता - unobstructed; not struck down
वचनम् - speech; words
तत् - that; the same
एव - indeed
अर्थ - wealth; means
उष्मणा - warmth; heat (instrumental of उष्मन्; forming अर्थोष्मणा)
विरहितः - devoid of; separated from
पुरुषः - person
क्षणेन - in a moment
सः - he
अपि - even (forming सोऽप्य् = सः + अपि)
अन्यः - another; different
एव - indeed
भवति - becomes
इति - thus
विचित्रम् - strange; astonishing
एतत् - this

Translation (भावार्थ):
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 (अनुसंधान):
This verse observes how quickly social perception changes with financial status. Nothing essential about the person has changed - इंद्रिया (faculties), बुद्धि (intellect), and वचन (speech) remain - but without अर्थ 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. अद्वैत goes even deeper: behind all changing roles is the same आत्मा - when you remember that, you can respect a person for their being, not for their bank balance.

यस्यास्ति वित्तं स नरः कुलीनः
स पंडितः स श्रुतवान्गुणज्ञः ।
स एव वक्ता स च दर्शनीयः
सर्वे गुणाः कांचनं आश्रयंति ॥ 1.41 ॥

Meaning (पदार्थ):
यस्य - whose
अस्ति - exists; is
वित्तम् - wealth; property; means
सः - that
नरः - man; person
कुलीनः - of good family; noble-born (as judged by society)
सः - he
पंडितः - learned; wise
सः - he
श्रुतवान् - learned; well-heard (one who has studied)
गुण - qualities; virtues
ज्ञः - knower (forming गुणज्ञः)
सः - he
एव - indeed
वक्ता - speaker; (good) orator
सः - he
च - and
दर्शनीयः - worthy of being seen; attractive; respectable
सर्वे - all
गुणाः - qualities; virtues
कांचनम् - gold; wealth
आश्रयंति - take refuge in; depend upon; reside in

Translation (भावार्थ):
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 (अनुसंधान):
This verse continues the theme of how society warps its judgments around money. It does not say that wealth truly creates गुण (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 कांचनम्.

दौर्मंत्र्यान्नृपतिर्विनश्यति यतिः संगात्सुतो लालनात्
विप्रोऽनध्ययनात्कुलं कुतनयाच्छीलं खलोपासनात् ।
ह्रीर्मद्यादनवेक्षणादपि कृषिः स्नेहः प्रवासाश्रयान्
मैत्री चाप्रणयात्समृद्धिरनयात्त्यागप्रमादाद्धनम् ॥ 1.42 ॥

Meaning (पदार्थ):
दुर् - bad; harmful
मंत्र्यात् - from counsel/advice (ablative of मंत्र in the sense of "counsel"; forming दौर्मंत्र्यात्)
नृपतिः - king; ruler
विनश्यति - perishes; is ruined
यतिः - ascetic; one who restrains
संगात् - from association/company (संग)
सुतः - son
लालनात् - from pampering; indulgent fondling
विप्रः - Brahmin (as a representative of a student of शास्त्र)
अनध्ययनात् - from not studying (ablative of अन्-अध्ययन)
कुलम् - family; lineage
कुतनयात् - from a bad son (कु + तनय)
शीलम् - character; conduct
खलोपासनात् - from serving/associating with the wicked (खल + उपासन)
ह्रीः - modesty; sense of propriety
मद्यात् - from liquor/intoxication (मद्य)
अनवेक्षणात् - from lack of supervision; from neglect
अपि - even
कृषिः - agriculture; cultivation
स्नेहः - affection; love
प्रवास - living away; separation; travel
आश्रयात् - from taking refuge in; from dwelling in (forming प्रवासाश्रयात्)
मैत्री - friendship
च - and
अप्रणयात् - from lack of warmth/affection (प्रणय)
समृद्धिः - prosperity; flourishing
अनयात् - from bad policy; from mismanagement (अ-नय)
त्याग - giving; charity
प्रमादात् - from careless excess/neglect; from heedlessness
धनम् - wealth

Translation (भावार्थ):
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 (अनुसंधान):
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 खलोपासन (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.

दानं भोगो नाशस्तिस्रो
गतयो भवंति वित्तस्य ।
यो न ददाति न भुंक्ते
तस्य तृतीया गतिर्भवति ॥ 1.43 ॥

Meaning (पदार्थ):
दानम् - giving; charity
भोगः - enjoyment; use
नाशः - loss; destruction
तिस्रः - three
गतयः - courses; fates; outcomes
भवंति - become; are
वित्तस्य - of wealth
यः - he who
न - not
ददाति - gives
न - not
भुंक्ते - enjoys; uses
तस्य - for him; of him
तृतीया - the third
गतिः - fate; outcome
भवति - becomes

Translation (भावार्थ):
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 (अनुसंधान):
The verse is practical economics wrapped as ethics. If you have resources, you can either share them (दान), use them wisely (भोग as "appropriate enjoyment"), or lose them (नाश) 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, दान reduces लोभ (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.

मणिः शाणोल्लीढः समरविजयी हेतिदलितो
मदक्षीणो नागः शरदि सरितः श्यानपुलिनाः ।
कलाशेषश्चंद्रः सुरतमृदिता बालवनिता
तन्निम्ना शोभंते गलितविभवाश्चार्थिषु नराः ॥ 1.44 ॥

Meaning (पदार्थ):
मणिः - gem; jewel
शाणा - whetstone; polishing stone
उल्लीढः - rubbed; polished; scraped (forming शाणोल्लीढः = शाणा + उल्लीढः)
समर - battle
विजयी - victorious (forming समरविजयी)
हेति - weapon
दलितः - split; crushed; wounded (forming हेतिदलितो)
मद - rut; intoxication (of an elephant)
क्षीणः - diminished; dried up; exhausted (forming मदक्षीणो)
नागः - elephant
शरदि - in autumn (शरद्)
सरितः - rivers
श्यान - dried/settled; calm; with exposed banks (in verse as श्यानपुलिनाः)
पुलिनाः - sandbanks/shores
कला - digit; phase (as of the moon)
शेषः - remaining; remainder (forming कलाशेषश्चंद्रः)
चंद्रः - moon
सुरत - lovemaking; intimacy
मृदिता - softened; made tender; moved to tears
बाल - young
वनिता - woman (forming सुरतमृदिता बालवनिता)
तत् - that; in that state
निम्नाः - lowered; humbled; diminished
शोभंते - shine; are beautiful
गलित - fallen away; slipped off; lost
विभवाः - wealth; power (forming गलितविभवाः)
च - and; also
अर्थिषु - among supplicants; in the state of seeking/begging (अर्थिन्)
नराः - people; men

Translation (भावार्थ):
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 (अनुसंधान):
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. भर्तृहरि applies this to people: when विभव (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.

परिक्षीणः कश्चित्स्पृहयति यवानां प्रसृतये
स पश्चात्संपूर्णः कलयति धरित्रीं तृणसमाम् ।
अतश्चानैकांत्याद्गुरुलघुतयाऽर्थेषु धनिनाम्
अवस्था वस्तूनि प्रथयति च संकोचयति च ॥ 1.45 ॥

Meaning (पदार्थ):
परिक्षीणः - completely exhausted; impoverished; reduced
कश्चित् - someone
स्पृहयति - longs for; desires
यवानाम् - of barley
प्रसृतये - for a handful (a measure: "prasRuti")
सः - he
पश्चात् - later
संपूर्णः - full; satisfied; complete
कलयति - considers; regards
धरित्रीम् - the earth
तृणसमाम् - as equal to grass; as mere straw
अतः - therefore
च - and
अनैकांत्यात् - from non-absoluteness; from the lack of a fixed one-sided measure (न + एकांत)
गुरु - heavy; great
लघुतया - by lightness/smallness; by being "great or small" (forming गुरुलघुतया)
अर्थेषु - in objects/wealth; in "things" (अर्थ here as means/possessions)
धनिनाम् - of the wealthy
अवस्था - condition; state
वस्तूनि - things; objects
प्रथयति - expands; magnifies; makes appear large
च - and
संकोचयति - contracts; diminishes; makes appear small
च - and

Translation (भावार्थ):
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 (अनुसंधान):
The verse is about relativity of perception. Hunger makes a handful of barley look like treasure; satiety makes even the world look small. अनैकांत्य 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.

राजंदुधुक्षसि यदि क्षितिधेनुं एतां
तेनाद्य वत्सं इव लोकं अमुं पुषाण
तस्मिंश्च सम्यगनिशं परिपोष्यमाणे
नानाफलैः फलति कल्पलतेव भूमिः ॥ 1.46 ॥

Meaning (पदार्थ):
राजन् - O king!
दुहुक्षसि - you wish to milk (desiderative/intent sense from दुह्)
यदि - if
क्षिति - earth
धेनुम् - cow (accusative of धेनु), forming क्षितिधेनुम् ("earth-cow")
एताम् - this
तेन - therefore; by that
अद्य - today; now
वत्सम् - calf
इव - like
लोकम् - the people; the world
अमुम् - this
पुषाण - nourish! (imperative of पुष्)
तस्मिन् - in that; when that (in verse as तस्मिंश्च = तस्मिन् + च)
च - and
सम्यक् - properly; well
अनिशम् - continually; without break
परिपोष्यमाणे - being well-nourished; being properly cared for
नाना - many kinds
फलैः - with fruits/results (instrumental plural of फल)
फलति - bears fruit; yields
कल्पलता - wish-fulfilling creeper
इव - like
भूमिः - earth

Translation (भावार्थ):
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 (अनुसंधान):
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 कल्पलता (wish-fulfilling creeper) not by magic, but by good conditions. The verse is a reminder that real prosperity is grown, not squeezed.

सत्यानृता च परुषा प्रियवादिनी च
हिंस्रा दयालुरपि चार्थपरा वदान्या ।
नित्यव्यया प्रचुरनित्यधनागमा च
वारांगनेव नृपनीतिरनेकरूपा ॥ 1.47 ॥

Meaning (पदार्थ):
सत्य - true
अनृता - untrue; false (forming सत्यानृता - both truth and falsehood)
च - and
परुषा - harsh; rough
प्रिय - pleasing; dear
वादिनी - speaking (feminine; forming प्रियवादिनी - sweet-speaking)
च - and
हिंस्रा - violent; causing harm
दयालुः - compassionate; kind
अपि - also
च - and
अर्थ - wealth; interest; advantage
परा - devoted to; centered on (forming चार्थपरा)
वदान्या - generous; giving
नित्य - constant; always
व्यया - spending; expenditure (forming नित्यव्यया)
प्रचुर - abundant; much
अनित्य - uncertain; not steady
धन - wealth
आगमा - income; arrival/coming-in (forming प्रचुरनित्यधनागमा)
च - and
वारांगना - courtesan; prostitute
एव - like; just as
नृप - king
नीतिः - policy; conduct; statecraft (forming नृपनीतिः)
अनेकरूपा - of many forms; multifaceted

Translation (भावार्थ):
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 (अनुसंधान):
The verse is a realistic description of political life: statecraft often shifts masks depending on need. By comparing it to a वारांगना (courtesan), भर्तृहरि 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 धर्म.

आज्ञा कीर्तिः पालनं ब्राह्मणानां
दानं भोगो मित्रसंरक्षणं च
येषां एते षड्गुणा न प्रवृत्ताः
कोऽर्थस्तेषां पार्थिवोपाश्रयेण ॥ 1.48 ॥

छंदः (शालिनी): This is in शालिनी (त्रिष्टुभ् class) Chandas/Meter: 4 पादाः, 11 अक्षराः per पाद; लघु/गुरु pattern (per पाद) is `GGGG GLG GLGG`; यति (pause) is after the 4th syllable (and some traditions also observe an additional pause after the 7th).

Meaning (पदार्थ):
आज्ञा - command; authority; the power to give orders
कीर्तिः - fame; good reputation
पालनम् - protection; care
ब्राह्मणानां - of ब्राह्मणs (learned and principled people; guardians of शास्त्र)
दानम् - giving; generosity
भोगः - enjoyment; rightful use of resources
मित्र - friend; ally
संरक्षणम् - protection; safeguarding (forming मित्रसंरक्षणम्)
च - and
येषां - for whom; of those in whom
एते - these
षड् - six
गुणाः - qualities
न - not
प्रवृत्ताः - active; practiced; functioning
कः - what
अर्थः - use; purpose; benefit (in verse as कोऽर्थः = कः + अर्थः)
तेषां - of/for them
पार्थिव - kingly; royal
उपाश्रयेण - by resorting to; by taking refuge in (forming पार्थिवोपाश्रयेण)

Translation (भावार्थ):
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 (अनुसंधान):
The verse defines leadership in responsibilities rather than in privilege. आज्ञा is meaningful only when it creates order; कीर्ति comes from trust; protecting the learned means protecting values and long-term wisdom; दान keeps society circulating; भोग reminds that resources are meant to be used, not merely hoarded; and मित्रसंरक्षण 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.

यद्धात्रा निजभालपट्टलिखितं स्तोकं महद्वा धनं
तत्प्राप्नोति मरुस्थलेऽपि नितरां मेरौ ततो नाधिकम् ।
तद्धीरो भव वित्तवत्सु कृपणां वृत्तिं वृथा सा कृथाः
कूपे पश्य पयोनिधावपि घटो गृह्णाति तुल्यं जलम् ॥ 1.49 ॥

Meaning (पदार्थ):
यत् - what; whatever
धात्रा - by the creator; by fate/dispensation (धातृ)
निज - one's own
भालपट्ट - the "forehead-surface" (as a place where fate is said to be written)
लिखितम् - written
स्तोकम् - little
महत् - great; much
वा - or
धनम् - wealth
तत् - that
प्राप्नोति - attains; obtains
मरुस्थले - even in a desert (locative of मरुस्थल)
अपि - even (forming मरुस्थलेऽपि)
नितराम् - surely; completely
मेरौ - on Meru (locative of मेरु)
ततः - than that
न - not
अधिकम् - more
तत् - therefore
धीरः - steady; patient; composed
भव - be (imperative)
वित्तवत्सु - in matters of wealth; regarding wealth
कृपणाम् - miserly; stingy (accusative feminine of कृपण)
वृत्तिम् - conduct; habit
वृथा - in vain; uselessly
सा - that
कृथाः - you have done (2nd person; in verse as कृथाः)
कूपे - in a well
पश्य - see!
पयोनिधौ - in the ocean (literally, "treasury of waters")
अपि - even
घटः - pot; bucket
गृह्णाति - takes; draws
तुल्यम् - equal; the same
जलम् - water

Translation (भावार्थ):
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 (अनुसंधान):
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 कृपण (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 धैर्य (steadiness) and proportion.

त्वं एव चातकाधारोऽ
सीति केषां न गोचरः ।
किं अंभोदवरास्माकं
कार्पण्योक्तं प्रतीक्षसे ॥ 1.50 ॥

Meaning (पदार्थ):
त्वम् - you
एव - alone; indeed
चातक - the चातक bird (poetically known for waiting only for rain from clouds)
आधारः - support; refuge (in verse as आधारोऽ)
असि - you are (sandhi in verse: आधारोऽ सीति = आधारः + असि + इति)
इति - thus; this (statement)
केषां - of whom? / for whom?
न - not
गोचरः - within reach; within awareness
किम् - why?
अंभोद - cloud
वर - best; excellent (forming अंभोदवर)
अस्माकम् - of us (in verse as अंभोदवरास्माकं = अंभोदवर + अस्माकम्)
कार्पण्य - wretchedness; helplessness; petty begging
उक्तम् - spoken words; utterance (forming कार्पण्योक्तं)
प्रतीक्षसे - do you wait for? do you expect?

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

Commentary (अनुसंधान):
The चातक 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 कार्पण्य (humiliating pleading), something in the relationship is already unhealthy.

रे रे चातक सावधानमनसा मित्र क्षणं श्रूयताम्
अंभोदा बहवो वसंति गगने सर्वेऽपि नैतादृशाः ।
केचिद्वृष्टिभिरार्द्रयंति वसुधां गर्जंति केचिद्वृथा
यं यं पश्यसि तस्य तस्य पुरतो मा ब्रूहि दीनं वचः ॥ 1.51 ॥

Meaning (पदार्थ):
रे रे - hey! hey! (calling out)
चातक - the चातक bird
सावधान - attentive; alert
मनसा - with the mind (instrumental)
मित्र - O friend!
क्षणम् - for a moment
श्रूयताम् - let it be heard; please listen (imperative)
अंभोदाः - clouds
बहवः - many
वसंति - dwell; are present
गगने - in the sky
सर्वे - all
अपि - even/also (sandhi in verse: सर्वेऽपि = सर्वे + अपि)
न - not
एतादृशाः - of this kind; like this
केचित् - some
वृष्टिभिः - with rain (instrumental plural of वृष्टि)
आर्द्रयंति - moisten; make wet
वसुधाम् - the earth
गर्जंति - roar; thunder
वृथा - in vain; uselessly
यं यम् - whichever; whatever (repeated for emphasis)
पश्यसि - you see
तस्य तस्य - of that one, of that one (repeated for emphasis)
पुरतः - in front of; before
मा - do not
ब्रूहि - speak; say (imperative)
दीनम् - pitiable; lowly
वचः - words; speech

Translation (भावार्थ):
O चातक, 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 (अनुसंधान):
The verse teaches discernment in seeking help. The चातक is famous in poetry for its single-pointed hope in clouds, but भर्तृहरि 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 विवेक (discernment): choose where you place your vulnerability, do not beg indiscriminately, and do not train your own tongue into दीनता (self-diminishing speech) in front of those who cannot or will not help.

अकरुणत्वं अकारणविग्रहः
परधने परयोषिति च स्पृहा ।
सुजनबंधुजनेष्वसहिष्णुता
प्रकृतिसिद्धं इदं हि दुरात्मनाम् ॥ 1.52 ॥

छंदः (द्रुतविलंबितम्): This is in द्रुतविलंबितम् Chandas/Meter: 4 पादाः, 12 अक्षराः per पाद; लघु/गुरु pattern (per पाद) is `LLLGLLGLLGLG`. No obligatory यति (pause) is defined for this meter; pauses follow sense and natural दंड breaks.

Meaning (पदार्थ):
अकरुणत्वम् - lack of compassion; cruelty
अकारण - without cause; causeless
विग्रहः - quarrel; hostility (forming अकारण-विग्रहः)
पर - others'
धने - in wealth (locative; "in others' wealth")
पर - others'
योषिति - in a woman (locative; "in another's wife"; योषित् = woman)
च - and
स्पृहा - longing; covetous desire
सुजन - good people; the noble
बंधु - kin; relatives
जनेषु - toward people (locative plural of जन)
असहिष्णुता - intolerance; inability to bear
प्रकृति - nature; innate disposition
सिद्धम् - established; inherent; already-formed
इदम् - this
हि - indeed
दुरात्मनाम् - of the evil-minded; of the wicked (genitive plural of दुरात्मन्)

Translation (भावार्थ):
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 (अनुसंधान):
This verse is a checklist for character. भर्तृहरि 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 प्रकृति repeatedly moves toward harm.

दुर्जनः परिहर्तव्यो
विद्ययाऽलकृतोऽपि सन् ।
मणिना भूषितः सर्पः
किं असौ न भयंकरः ॥ 1.53 ॥

Meaning (पदार्थ):
दुर्जनः - a wicked person
परिहर्तव्यः - should be avoided; should be kept away
विद्यया - by knowledge; by learning (instrumental of विद्या)
अलंकृतः - adorned; decorated (sandhi in verse: विद्ययाऽलकृतोऽपि = विद्यया + अलंकृतः + अपि)
अपि - even
सन् - even being; though being
मणिना - with a jewel/gem (instrumental)
भूषितः - adorned
सर्पः - snake
किम् - what? / is it not?
असौ - that one; he
न - not
भयंकरः - frightening; dangerous

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

Commentary (अनुसंधान):
The verse distinguishes "skill" from "goodness." Knowledge can sharpen the capacity to argue, persuade, and strategize - but if the person is दुर्जन (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.

जाड्यं ह्रीमति गण्यते व्रतरुचौ दंभः शुचौ कैतवं
शूरे निर्घृणता मुनौ विमतिता दैन्यं प्रियालापिनि ।
तेजस्विन्यवलिप्तता मुखरता वक्तर्यशक्तिः स्थिरे
तत्को नाम गुणो भवेत्स गुणिनां यो दुर्जनैर्नांकितः ॥ 1.54 ॥

Meaning (पदार्थ):
जाड्यम् - dullness; stupidity
ह्रीमति - in a modest/shy person (locative of ह्रीमत्)
गण्यते - is counted; is considered
व्रत - vow; disciplined observance
रुचौ - in one who delights in vows/discipline (locative of व्रतरुचि)
दंभः - hypocrisy; pretence
शुचौ - in a pure person (locative of शुचि)
कैतवम् - deceit; trickery
शूरे - in a hero/valiant person (locative of शूर)
निर्घृणता - ruthlessness; lack of pity
मुनौ - in a sage (locative of मुनि)
विमतिता - wrong thinking; perversity; folly
दैन्यम् - meanness; low-mindedness
प्रिय - pleasing; dear
आलापिनि - in one who speaks pleasantly (locative feminine of प्रियालापिन्)
तेजस्विनि - in a radiant/powerful person (locative of तेजस्विन्)
अवलिप्तता - arrogance; conceit
मुखरता - talkativeness; loquacity
वक्तरि - in a speaker; in one who speaks (locative of वक्त्ऱ्)
अशक्तिः - inability; incapacity (forming वक्तर्यशक्तिः = वक्तरि + अशक्तिः)
स्थिरे - in a steady person (locative of स्थिर)
तत् - then; therefore
कः - what? who?
नाम - indeed; really (emphatic)
गुणः - virtue; quality
भवेत् - could be; would be
सः - that
गुणिनाम् - of the virtuous; of good people
यः - which
दुर्जनैः - by wicked people (instrumental plural)
न - not
अंकितः - marked/tainted; labeled (as in नांकितः)

Translation (भावार्थ):
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 (अनुसंधान):
The verse describes the "lens" of a cynical mind. A दुर्जन 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 मत्सर (envy) will always find a way to diminish others; a mind trained in विवेक (discernment) learns to see the virtue without naive idealization.

लोभश्चेदगुणेन किं पिशुनता यद्यस्ति किं पातकैः
सत्यं चेत्तपसा च किं शुचि मनो यद्यस्ति तीर्थेन किम् ।
सौजन्यं यदि किं गुणैः सुमहिमा यद्यस्ति किं मंडनैः
सद्विद्या यदि किं धनैरपयशो यद्यस्ति किं मृत्युना ॥ 1.55 ॥

Meaning (पदार्थ):
लोभः - greed
चेत् - if (sandhi in verse as चेद्)
अगुणेन - with lack of virtue; by bad qualities (instrumental of अगुण)
किम् - what (use)? / what then?
पिशुनता - slander; malicious speech; backbiting
यदि - if
अस्ति - exists; is present
किम् - what (need)?
पातकैः - with sins (instrumental plural of पातक)
सत्यम् - truthfulness
चेत् - if
तपसा - by austerity; by disciplined effort (instrumental)
च - and
किम् - what (need)?
शुचि - pure
मनः - mind
यदि - if
अस्ति - exists
तीर्थेन - by pilgrimage/holy place (instrumental of तीर्थ)
किम् - what (need)?
सौजन्यम् - good nature; kindness; nobility
यदि - if
किम् - what (need)?
गुणैः - with qualities (instrumental plural)
सु - very; great
महिमा - greatness; glory (forming सुमहिमा)
यदि - if
अस्ति - exists
किम् - what (need)?
मंडनैः - with ornaments/adornments (instrumental plural of मंडन)
सत् - true; good
विद्या - knowledge (forming सद्विद्या)
यदि - if
किम् - what (need)?
धनैः - with wealth (instrumental plural)
अपयशः - bad fame; dishonor
यदि - if
अस्ति - exists
किम् - what (need)?
मृत्युना - by death (instrumental of मृत्यु)

Translation (भावार्थ):
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 (अनुसंधान):
The verse contrasts essentials with accessories. Inner corruption like लोभ (greed) cancels the value of outward "virtues"; and inner clarity like सत्यम् (truthfulness) and शुचि मनः (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 (पिशुनता), training programs won't save it; if a person has honesty and goodwill (सौजन्य), 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.

शशी दिवसधूसरो गलितयौवना कामिनी
सरो विगतवारिजं मुखं अनक्षरं स्वाकृतेः ।
प्रभुर्धनपरायणः सततदुर्गतः सज्जनो
नृपांगणगतः खलो मनसि सप्त शल्यानि मे ॥ 1.56 ॥

Meaning (पदार्थ):
शशी - the moon
दिवस - daytime
धूसरः - pale; dust-colored (forming दिवसधूसरः)
गलित - fallen away; lost
यौवना - youth (forming गलितयौवना - one whose youth has gone)
कामिनी - a beloved woman; a woman of charm
सरः - lake
विगत - gone; devoid of
वारिजम् - lotus (literally, "born of water"; forming विगतवारिजम्)
मुखम् - face
अनक्षरम् - without letters; illiterate (literally "without अक्षर")
स्वाकृतेः - by one's own making/deeds ("because of one's own doing")
प्रभुः - master; lord
धन - wealth
परायणः - wholly devoted to (forming धनपरायणः)
सततम् - always
दुर्गतः - in misfortune; in distress
सज्जनः - a good person
नृप - king
अंगण - courtyard; assembly; circle (forming नृपांगण)
गतः - gone to; residing in
ख्हलः - wicked person
मनसि - in the mind
सप्त - seven
शल्यानि - thorns; spears; painful pricks
मे - for me; in me

Translation (भावार्थ):
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 (अनुसंधान):
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 अनक्षर (unlettered) by one's own choices, the powerful worshiping wealth alone, and the ख्हल thriving in courts while the सज्जन 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.

न कश्चिच्चंडकोपानाम्
आत्मीयो नाम भूभुजाम् ।
होतारं अपि जुह्वानं
स्पृष्टो वहति पावकः ॥ 1.57 ॥

Meaning (पदार्थ):
न - not
कश्चित् - anyone
चंड - fierce; violent
कोपानाम् - of those of anger; of the wrathful (genitive plural; forming चंडकोपानाम्)
आत्मीयः - one's own; belonging to oneself
नाम - named; truly (emphatic)
भूभुजाम् - of kings (genitive plural of भूभुज्)
होतारम् - the priest; the sacrificer (accusative of होत्ऱ्)
अपि - even
जुह्वानम् - offering; performing oblations
स्पृष्टः - touched
वहति - carries away; burns; consumes
पावकः - fire

Translation (भावार्थ):
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 (अनुसंधान):
The verse is a warning about unstable power. When a ruler is ruled by चंड कोप (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.

मौनोमूकः प्रवचनपटुर्बाटुलो जल्पको वा
धृष्टः पार्श्वे वसति च सदा दूरतश्चाप्रगल्भः ।
क्षांत्या भीरुर्यदि न सहते प्रायशो नाभिजातः
सेवाधर्मः परमगहनो योगिनां अप्यगम्यः ॥ 1.58 ॥

छंदः (मंदाक्रांता): This is in मंदाक्रांता (सम-वृत्त) Chandas/Meter: 4 पादाः, 17 अक्षराः per पाद; लघु/गुरु pattern (per पाद) is `GGGG LLLLLG GLGGLGG`; यति (pause) is after the 4th and 10th syllables in each पाद.

Meaning (पदार्थ):
मौनः - silent (in verse as मौनो)
मूकः - dumb; unable to speak (forming मौनोमूकः - "silent and dumb")
प्रवचन - speech; discourse
पटुः - skilled; adept (forming प्रवचनपटुः)
बाटुलः - mad; foolish; nonsensical
जल्पकः - a chatterer
वा - or
धृष्टः - bold; impudent
पार्श्वे - at the side; near
वसति - stays; resides
च - and
सदा - always
दूरतः - from far away
च - and (sandhi in verse: दूरतश्चा = दूरतः + च)
अप्रगल्भः - timid; not bold
क्षांत्या - by patience/forbearance (instrumental of क्षांति)
भीरुः - timid; fearful
यदि - if
न - not
सहते - endures; bears
प्रायशः - for the most part
न - not
अभिजातः - well-born; noble
सेवा - service
धर्मः - duty; way of life
परम - extremely
गहनः - hard to fathom; difficult
योगिनाम् - of yogis (genitive plural)
अपि - even
अगम्यः - not easily reachable/understood; difficult to master

Translation (भावार्थ):
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 (अनुसंधान):
भर्तृहरि 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 मंदाक्रांता rhythm (famous from मेघदूत), the verse itself feels like a long, weary march - matching the fatigue of navigating such service.

उद्भासिताखिलखलस्य विशृंखलस्य
प्राग्जातविस्तृतनिजाधमकर्मवृत्तेः ।
दैवादवाप्तविभवस्य गुणद्विषोऽस्य
नीचस्य गोचरगतैः सुखं आप्यते ॥ 1.59 ॥

Meaning (पदार्थ):
उद्भासित - made manifest; displayed openly
अखिल - all; entire
खलस्य - of the wicked person (genitive of खल)
विशृंखलस्य - unbridled; without restraint (genitive of विशृंख्हल)
प्राक् - earlier; previously
जात - born; arisen
विस्तृत - spread; expanded
निज - one's own
अधम - base; low
कर्म - actions
वृत्तेः - by conduct/habit (instrumental; in verse as कर्मवृत्तेः)
दैवात् - by fate; by destiny
अवाप्त - obtained
विभवस्य - of wealth/power (genitive of विभव)
गुण - virtue; quality
द्विषः - of the hater (genitive of द्विष्; forming गुणद्विषः)
अस्य - of this one (sandhi in verse: द्विषोऽस्य = द्विषः + अस्य)
नीचस्य - of the low person
गोचर - range; sphere; domain
गतैः - by going/moving (instrumental plural of गत)
सुखम् - happiness; ease
आप्यते - is obtained; is attained

Translation (भावार्थ):
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 (अनुसंधान):
The verse is a study in "misplaced success." A person can gain विभव (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 गुणद्विष् (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.

आरंभगुर्वी क्षयिणी क्रमेण
लघ्वी पुरा वृद्धिमती च पश्चात् ।
दिनस्य पूर्वार्धपरार्धभिन्ना
छायेव मैत्री खलसज्जनानाम् ॥ 1.60 ॥

Meaning (पदार्थ):
आरंभ - beginning
गुर्वी - heavy; intense
क्षयिणी - diminishing; waning
क्रमेण - gradually; in due course
लघ्वी - light; slight
पुरा - earlier; at first
वृद्धिमती - increasing; growing
च - and
पश्चात् - later
दिनस्य - of the day
पूर्वार्ध - first half
परार्ध - second half
भिन्ना - distinguished; separated; differing
छाया - shadow
एव - just like
मैत्री - friendship
ख्हल - wicked people
सज्जनानां - of good people (genitive plural of सज्जन)

Translation (भावार्थ):
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 (अनुसंधान):
The verse distinguishes fast friendship from deep friendship. With a ख्हल, warmth often arrives quickly (because it is transactional) and fades when the transaction changes; with a सज्जन, 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.

मृगमीनसज्जनानां तृणजलसंतोषविहितवृत्तीनाम् ।
लुब्धकधीवरपिशुना निष्कारणवैरिणो जगति ॥ 1.61 ॥

छंदः (आर्या): This is in आर्या Chandas/Meter: a मात्रा-चंदस् counted by मात्राः (1 for लघु, 2 for गुरु) rather than a fixed syllable count; the usual scheme is 12+18 मात्राः in the first half (30 total) and 12+15 मात्राः in the second half (27 total), often written as two or four lines; a natural यति (pause) occurs at the 12-मात्रा split within each half.

Meaning (पदार्थ):
मृग - deer
मीन - fish
सज्जनानाम् - of good people (genitive plural of सज्जन)
तृण - grass
जल - water
संतोश - contentment; satisfaction
विहित - ordained; arranged; established
वृत्तीनाम् - of those whose conduct/livelihood is (thus) (genitive plural of वृत्ति)
लुब्धक - hunter
धीवर - fisherman
पिशुना - slanderer; malicious informer (instrumental; in verse as पिशुना)
निष्कारण - without cause; without reason
वैरिणः - enemies (nominative plural of वैरिन्)
जगति - in the world

Translation (भावार्थ):
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 (अनुसंधान):
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 सज्जन often does not provoke the पिशुन (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 पिशुनता (backbiting) in teams and families.

वांछा सज्जनसंगमे परगुणे प्रीतिर्गुरौ नम्रता
विद्यायां व्यसनं स्वयोषिति रतिर्लोकापवादाद्भयम् ।
भक्तिः शूलिनि शक्तिरात्मदमने संसर्गमुक्तिः खले
येष्वेते निवसंति निर्मलगुणास्तेभ्यो नरेभ्यो नमः ॥ 1.62 ॥

Meaning (पदार्थ):
वांछा - desire; longing
सज्जन - good people
संगमे - in association/company (locative of संगम)
पर - others'
गुणे - in virtue/quality (locative of गुण)
प्रीतिः - affection; delight
गुरौ - toward the teacher (locative of गुरु)
नम्रता - humility
विद्यायाम् - in learning/knowledge (locative of विद्या)
व्यसनम् - intense attachment; "addiction"; single-minded pursuit
स्व - one's own
योषिति - in one's wife (locative of योषित्)
रतिः - love; affection; delight
लोक - people; the world
अपवादात् - from blame; from scandal (ablative of अपवाद)
भयम् - fear
भक्तिः - devotion
शूलिनि - in शूलिन् (Siva, the trident-bearer; locative)
शक्तिः - strength; capacity; ability
आत्म - self
दमने - in restraint/taming (locative of दमन; forming आत्मदमने)
संसर्ग - association; bad company
मुक्तिः - freedom; release
खले - in कलि (the age of Kali; locative)
येषु - in whom (locative plural)
एते - these
निवसंति - dwell; reside
निर्मल - pure; spotless
गुणाः - qualities; virtues
तेभ्यः - to those (dative plural)
नरेभ्यः - to men/people (dative plural of नर)
नमः - salutations

Translation (भावार्थ):
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 कलि.

Commentary (अनुसंधान):
This verse sketches a complete ethical "ecosystem." It begins with choosing good company (सज्जन-संग), then teaches a healthy attitude: celebrate others' virtues (पर-गुण-प्रीति) instead of competing with them; remain teachable through गुरु-नम्रता (humility); and keep growing through विद्या-व्यसन (love of learning). It also grounds spirituality in self-mastery: devotion to शूलिन् (Siva) paired with आत्मदमन (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.

विपदि धैर्यं अथाभ्युदये क्षमा
सदसि वाक्पटुता युधि विक्रमः ।
यशसि चाभिरुचिर्व्यसनं श्रुतौ
प्रकृतिसिद्धं इदं हि महात्मनाम् ॥ 1.63 ॥

Meaning (पदार्थ):
विपदि - in calamity; in adversity (locative of विपद्)
धैर्यं - courage; steadiness; fortitude
अथ - and then; and also (sandhi in verse: अथाभ्युदये = अथ + अभ्युदये)
अभ्युदये - in rise/success; in prosperity (locative of अभ्युदय)
क्षमा - forgiveness; forbearance
सदसि - in an assembly; in a court; in public company (locative of सदस्)
वाक्पटुता - skill in speech; eloquence
युधि - in battle; in conflict (locative of युध्)
विक्रमः - valor; heroic effort
यशसि - in fame; in good reputation (locative of यशस्)
च - and (sandhi in verse: चाभिरुचिः = च + अभिरुचिः)
अभिरुचिः - liking; taste; inclination (sandhi in verse: अभिरुचिर्व्यसनं = अभिरुचिः + व्यसनं)
व्यसनं - strong attachment; intense pursuit (often used as "addiction" or "habit")
श्रुतौ - in hearing; in learning/scripture (locative of श्रुति / श्रुत)
प्रकृति - nature; disposition
सिद्धं - accomplished; established; inborn
इदं - this
हि - indeed
महात्मनां - of great-souled / great-minded people (genitive plural of महात्मन्)

Translation (भावार्थ):
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 (अनुसंधान):
The verse is a compact map of context-sensitive virtues: the same inner strength shows up as धैर्य (fortitude) when life is hard and as क्षमा (forgiveness) when you are in a position to "punish". वाक्पटुता is not merely fluency; it is speaking in a way that is true, timely, and constructive in a group setting; and विक्रम 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 श्रुति and learning become a व्यसन (a steady, almost addictive pursuit), your decisions stop being driven by mood and start being guided by a deeper, more stable understanding.

प्रदानं प्रच्छन्नं गृहं उपगते संभ्रमविधिः
प्रियं कृत्वा मौनं सदसि कथनं चाप्युपकृतेः ।
अनुत्सेको लक्ष्म्यां अनभिभवगंधाः परकथाः
सतां केनोद्दिष्टं विषमं असिधाराव्रतं इदम् ॥ 1.64 ॥

Meaning (पदार्थ):
प्रदानं - giving; donation
प्रच्छन्नं - concealed; done privately
गृहं - house; home
उपगते - when (someone) has arrived/entered (locative absolute/locative of उपगत)
संभ्रम - eagerness; respectful haste; warmth
विधिः - proper method/etiquette (as in संभ्रमविधिः)
प्रियं - a kind act; a favor; something pleasing
कृत्वा - having done
मौनं - silence; not advertising it
सदसि - in public assembly/court
कथनं - speaking; recounting
च - and
अपि - even (sandhi in verse: चाप्युपकृतेः = च + अपि + उपकृतेः)
उपकृतेः - of help/favor done (genitive of उपकृति); i.e., speaking of the help received (rather than boasting of help given)
अनुत्सेकः - absence of arrogance; not being intoxicated by pride
लक्ष्म्यां - in wealth/prosperity (locative of लक्ष्मी)
अनभिभव - not having the sense/taint of defeat; not feeling "outdone" (as in अनभिभवगंधाः)
गंधाः - smell; trace; undertone
परकथाः - talk about others; discussion of others
सतां - of good people (genitive plural of सत्)
केन - by whom?
उद्दिष्टं - prescribed; pointed out (sandhi in verse: केनोद्दिष्टं = केन + उद्दिष्टं)
विषमं - difficult; uneven; hard to walk
असिधारा - the edge of a sword/razor
व्रतं - vow; discipline
इदं - this

Translation (भावार्थ):
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 (अनुसंधान):
This verse explains why true नीति feels demanding: it pushes against the ego's favorite habits - publicity, scorekeeping, and comparison. The good person is asked to do दान (giving) without display, अतिथि-सत्कार (hospitality) without calculation, and gratitude without turning it into self-advertisement. Even more subtle is अनभिभवगंधाः परकथाः: 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 भर्तृहरि calls it असिधाराव्रत - it requires constant inner honesty.

करे श्लाघ्यस्त्यागः शिरसि गुरुपादप्रणयिता
मुखे सत्या वाणी विजयि भुजयोर्वीर्यं अतुलम् ।
हृदि स्वच्छा वृत्तिः श्रुतिं अधिगतं च श्रवणयोर्
विनाप्यैश्वर्येण प्रकृतिमहतां मंडनं इदम् ॥ 1.65 ॥

Meaning (पदार्थ):
करे - in the hand
श्लाघ्यः - praiseworthy; commendable
त्यागः - giving; generosity; letting go
शिरसि - on the head; in the highest place
गुरु - teacher
पाद - feet
प्रणयिता - affectionate devotion; reverent attachment (as in गुरुपादप्रणयिता)
मुखे - in the mouth
सत्या - truthful
वाणी - speech
विजयि - victorious; able to win over obstacles
भुजयोः - in the two arms
वीर्यं - strength; valor
अतुलं - incomparable
हृदि - in the heart
स्वच्छा - clear; pure
वृत्तिः - inner tendency; conduct; disposition
श्रुतिं - श्रुति; scripture; that which is heard (Veda / sacred learning)
अधिगतं - studied; attained; learned
च - and
श्रवणयोः - in the two ears
विना - without
अपि - even (sandhi in verse: विनाप्यैश्वर्येण = विना + अपि + ऐश्वर्येण)
ऐश्वर्येण - with wealth/power (instrumental of ऐश्वर्य)
प्रकृति - nature
महतां - of the great (genitive plural of महत्)
मंडनं - ornament; adornment
इदं - this

Translation (भावार्थ):
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 (अनुसंधान):
भर्तृहरि is redefining "wealth" as qualities that cannot be taken away. External status can rise and fall, but त्याग (generosity), गुरु-भक्ति (reverence to a teacher), सत्यवाणी (truthful speech), courage, and a clean वृत्ति (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 ऐश्वर्य (power) looks like a costume that does not fit.

संपत्सु महतां चित्तं भवत्युत्पलकोमलम् ।
आपत्सु च महाशैलशिला संघातकर्कशम् ॥ 1.66 ॥

Meaning (पदार्थ):
संपत्सु - in prosperity; in times of success (locative plural of संपद्)
महतां - of the great (genitive plural of महत्)
चित्तं - mind; heart
भवति - becomes
उत्पल - lotus
कोमलं - soft; tender (as in उत्पलकोमलं)
आपत्सु - in calamities; in distress (locative plural of आपत्)
च - and
महा - great
शैल - mountain
शिला - rock
संघात - mass; cluster; compact heap
कर्कशं - hard; rough; unyielding (as in महाशैलशिला संघातकर्कशं)

Translation (भावार्थ):
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 (अनुसंधान):
The verse praises two complementary strengths. In good times, the noble mind becomes कोमल (tender) - generous, accessible, and humane; it does not use success as an excuse to become harsh. In hard times, that same mind becomes कर्कश (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. भर्तृहरि is showing the integrated mind that can do both.

संतप्तायसि संस्थितस्य पयसो नामापि न ज्ञायते
मुक्ताकारतया तदेव नलिनीपत्रस्थितं राजते ।
स्वात्यां सागरशुक्तिमध्यपतितं तन्मौक्तिकं जायते
प्रायेणाधममध्यमोत्तमगुणः संसर्गतो जायते ॥ 1.67 ॥

Meaning (पदार्थ):
संतप्त - heated; burning hot
आयसि - in iron (locative of अयस्)
संस्थितस्य - of that which is placed/resting (genitive of संस्थित)
पयसः - of water (genitive of पयस्)
नाम - name (as in नामापि)
अपि - even
न - not
ज्ञायते - is known/recognized
मुक्ता - pearl
आकारतया - in the form/appearance (instrumental of आकारता)
तदेव - that very same (water)
नलिनी - lotus
पत्र - leaf
स्थितं - placed on (as in नलिनीपत्रस्थितं)
राजते - shines; appears splendid
स्वात्यां - in स्वाति (the नक्षत्र; locative)
सागर - ocean
शुक्ति - oyster shell (as in सागरशुक्ति)
मध्य - middle
पतितं - fallen into (as in मध्यपतितं)
तत् - that
मौक्तिकं - pearl
जायते - becomes; is born
प्रायेण - generally; for the most part
अधम - low
मध्यम - middling
उत्तम - excellent
गुणः - quality; virtue; character
संसर्गतः - due to association/company (ablative of संसर्ग)

Translation (भावार्थ):
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 स्वाति, it becomes a true pearl. In the same way, low, middling, and excellent qualities arise mostly from one's association.

Commentary (अनुसंधान):
The verse is a vivid argument for संसर्ग (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 आदि शंकराचार्य, in the अद्वैत teaching sequence of भ्हज गोविंदम्, places सत्संग first: सत्संगत्वे निस्संगत्वं - from good association comes freedom from compulsive attachments, and the whole inner transformation follows. Choose your "lotus leaf" wisely.

प्रीणाति यः सुचरितैः पितरं स पुत्रो
यद्भर्तुरेव हितं इच्छति तत्कलत्रम् ।
तन्मित्रं आपदि सुखे च समक्रियं यद्
एतत्त्रयं जगति पुण्यकृतो लभंते ॥ 1.68 ॥

Meaning (पदार्थ):
प्रीणाति - pleases; gladdens
यः - who
सुचरितैः - by good conduct (instrumental plural of सुचरित)
पितरं - father (accusative of पितृ)
स - that (person)
पुत्रः - son
यत् - which/that (referring to the next clause)
भर्तुः - of the husband (genitive of भर्तृ)
एव - indeed; alone
हितं - welfare; what is good
इच्छति - desires; seeks
तत् - that (one)
कलत्रं - wife; spouse
तत् - that (one)
मित्रं - friend
आपदि - in adversity (locative of आपत्)
सुखे - in happiness (locative of सुख)
च - and
समक्रियं - acting together; of equal participation/support
यत् - which/that (friend)
एतत् - these
त्रयं - three
जगति - in the world
पुण्य - merit; past good action
कृतः - (those who) have done (good deeds) (nominative plural; as in पुण्यकृतः)
लभंते - obtain

Translation (भावार्थ):
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 (अनुसंधान):
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 हित (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.

एको देवः केशवो वा शिवो वा
ह्येकं मित्रं भूपतिर्वा यतिर्वा ।
एको वासः पत्तने वा वने वा
ह्येका भार्या सुंदरी वा दरी वा ॥ 1.69 ॥

Meaning (पदार्थ):
एका - one (feminine; used with भार्या)
एको - one (masculine)
देवः - God; the chosen deity
केशवः - Kesava (Vishnu)
वा - or
शिवः - Siva
हि - indeed
मित्रं - friend
भूपतिः - king; ruler (can also mean a powerful patron)
यती - renunciate; monk
वासः - dwelling; residence
पत्तने - in a city/town (locative of पत्तन)
वने - in a forest (locative of वन)
भार्या - wife
सुंदरी - a beautiful woman
दरी - a cave (as a simple dwelling)

Translation (भावार्थ):
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 (अनुसंधान):
This is one of the popular सुभाषितानि from the शतकम्, and it teaches the power of "one-pointedness" in life. भर्तृहरि 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 इष्टदेवता (your worship focus) without sectarian hostility - केशवः or शिवः 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.

नम्रत्वेनोन्नमंतः परगुणकथनैः स्वान्गुणान्ख्यापयंतः
स्वार्थान्संपादयंतो विततपृथुतरारंभयत्नाः परार्थे ।
क्षांत्यैवाक्षेपरुक्षाक्षरमुखरमुखांदुर्जनांदूषयंतः
संतः साश्चर्यचर्या जगति बहुमताः कस्य नाभ्यर्चनीयाः ॥ 1.70 ॥

Meaning (पदार्थ):
नम्रत्वेन - by humility (instrumental of नम्रता)
उन्नमंतः - rising; becoming elevated
पर - others'
गुण - virtues/qualities
कथनैः - by speaking about (instrumental plural of कथन)
स्व - one's own
अंगुणान् - one's own virtues (as in स्वान्गुणान्)
ख्यापयंतः - making known; revealing
स्वार्थान् - their own goals
संपादयंतः - accomplishing; bringing to completion
वितत - wide; expansive
पृथु - broad; large
तर - more (comparative sense inside the compound)
आरंभ - undertaking; initiative
यत्नाः - efforts (as in तरारंभयत्नाः)
परार्थे - for others' welfare (locative of परार्थ)
क्षांत्या - by forbearance; by patience (instrumental of क्षांति)
एव - alone; indeed
आक्षेप - insult; abuse; censure
रुक्ष - harsh; rough
अक्षर - syllables/words (as in रुक्षाक्षर)
मुखर - noisy; clamorous
मुखान् - mouths/faces (accusative plural of मुख)
दुर्जनान् - wicked people (accusative plural of दुर्जन)
दूषयंतः - putting to shame; correcting (also "condemning") by their own conduct
संतः - good people; saints
साश्चर्य - wondrous; amazing
चर्या - conduct; way of life
जगति - in the world
बहुमताः - highly respected; well-regarded
कस्य - of whom?
न - not
अभ्यर्चनीयाः - worthy of worship/respect (sandhi in verse: नाभ्यर्चनीयाः = न + अभ्यर्चनीयाः)

Translation (भावार्थ):
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 (अनुसंधान):
This verse is a portrait of mature goodness that does not need to advertise itself. The saint rises through नम्रता (humility), not through self-promotion; becomes known by praising others, not by attacking them; and converts personal capacity into परार्थ (public good). The toughest line is about क्षांति (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.

भवंति नम्रास्तरवः फलोद्गमैर्
नवांबुभिर्दूरावलंबिनो घनाः ।
अनुद्धताः सत्पुरुषाः समृद्धिभिः
स्वभाव एष परोपकारिणाम् ॥ 1.71 ॥

छंदः (वंzअस्थ): This is in वंzअस्थ (सम-वृत्त) Chandas/Meter: 4 पादाः, 12 अक्षराः per पाद; लघु/गुरु pattern (per पाद) is `LGLGG LLGLGLG`; यति (pause) is after the 5th syllable in each पाद.

Meaning (पदार्थ):
भवंति - become; are
नम्राः - bowed; humble
तरवः - trees
फल - fruit
उद्गमैः - with the arising/abundance (instrumental plural of उद्गम); in verse as फलोद्गमैः
नव - fresh; new
अंबु - water
भिः - by (instrumental plural; in verse as नवांबुभिः)
दूर - far; low-hanging
अवलंबिनः - hanging down; suspended
घनाः - clouds
अनुद्धताः - not arrogant; unraised (i.e., not "puffed up")
सत्पुरुषाः - good people
समृद्धिभिः - with prosperity/abundance (instrumental plural of समृद्धि)
स्वभावः - natural disposition
एषः - this
पर - others'
उपकारिणां - of benefactors; of those who help others (genitive plural of परोपकारिन्)

Translation (भावार्थ):
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 (अनुसंधान):
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 परोपकार (helping others).

श्रोत्रं श्रुतेनैव न कुंडलेन
दानेन पाणिर्न तु कंकणेन ।
विभाति कायः करुणपराणां
परोपकारैर्न तु चंदनेन ॥ 1.72 ॥

Meaning (पदार्थ):
श्रोत्रं - ear
श्रुतेन - by learning/hearing; by knowledge (instrumental of श्रुत)
एव - indeed; alone
न - not
कुंडलेन - by an earring (instrumental of कुंडल)
दानेन - by giving; by charity (instrumental of दान)
पाणिः - hand (sandhi in verse: पाणिर्न = पाणिः + न)
तु - but
कंकणेन - by a bracelet/armlet (instrumental of कंकण)
विभाति - shines; appears splendid
कायः - body; person
करुणा - compassion
पराणां - of those devoted to (genitive plural; as in करुणपराणां)
पर - others'
उपकारैः - by helpful acts (instrumental plural of परोपकार; sandhi in verse: परोपकारैर्न = परोपकारैः + न)
चंदनेन - by sandal paste/wood (instrumental of चंदन)

Translation (भावार्थ):
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 (अनुसंधान):
The verse is a reminder that the most lasting "decoration" is character. External ornaments can impress for a moment, but श्रुत (real learning) changes the quality of your speech and decisions; दान (giving) changes the quality of your relationships; and परोपकार (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.

पापान्निवारयति योजयते हिताय
गुह्यं निगूहति गुणान्प्रकटीकरोति ।
आपद्गतं च न जहाति ददाति काले
सन्मित्रलक्षणं इदं प्रवदंति संतः ॥ 1.73 ॥

Meaning (पदार्थ):
पापात् - from sin; from harmful action (ablative of पाप; sandhi in verse: पापान् + निवारयति = पापान्निवारयति)
निवारयति - restrains; prevents
योजयते - connects/engages (someone); sets (someone) on (a path)
हिताय - for welfare; for what is beneficial (dative of हित)
गुह्यं - secret; confidential matter
निगूहति - hides; keeps concealed
गुणान् - virtues; good qualities
प्रकटीकरोति - makes manifest; brings to light
आपत् - distress; calamity (as in आपद्गतं)
गतं - gone into; fallen into
च - and
न - not
जहाति - abandons; leaves
ददाति - gives
काले - at the right time; when needed (locative of काल)
सन्मित्र - true/good friend
लक्षणं - mark; characteristic
इदं - this
प्रवदंति - they say; they declare
संतः - good people; the wise

Translation (भावार्थ):
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 (अनुसंधान):
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 पाप (harmful action), nudge you toward हित (real good), and keep your गुह्य (private matters) protected. They also do something generous: they highlight your गुण (strengths) in a way that helps you grow, and they show up in आपत् (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.

पद्माकरं दिनकरो विकचीकरोति
चंद्रप्रभोल्लासयति कैरवचक्रवालम् ।
नाभ्यर्थितो जलधरोऽपि जलं ददाति
संतः स्वयं परहिते विहिताभियोगाः ॥ 1.74 ॥

Meaning (पदार्थ):
पद्म - lotus
आकरं - collection; pond (as in पद्माकरं)
दिनकरः - the sun ("maker of the day"; sandhi in verse: दिनकरो = दिनकरः)
विकचीकरोति - makes bloom/open; causes to unfold
चंद्र - the moon
प्रभा - radiance; light (sandhi in verse: प्रभोल्लासयति = प्रभा + उल्लासयति)
उल्लासयति - gladdens; makes blossom; causes to expand with joy
कैरव - white water-lily (often opening in moonlight)
चक्रवालं - multitude; circle; cluster (as in कैरवचक्रवालं)
न - not
अब्यर्थितः - requested/asked (sandhi in verse: नाभ्यर्थितः = न + अब्यर्थितः)
जलधरः - cloud (sandhi in verse: जलधरोऽपि = जलधरः + अपि)
अपि - even
जलं - water
ददाति - gives
संतः - good people
स्वयं - of their own accord
पर - others'
हिते - in welfare/good (locative of हित; as in परहिते)
विहित - established; appointed
अभियोगाः - undertaking; dedicated effort (as in विहिताभियोगाः)

Translation (भावार्थ):
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 (अनुसंधान):
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. विहिताभियोग 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 परहित (others' good).

एके सत्पुरुषाः परार्थघटकाः स्वार्थं परित्यजंति ये
सामान्यास्तु परार्थं उद्यमभृतः स्वार्थाविरोधेन ये ।
तेऽमी मानुषराक्षसाः परहितं स्वार्थाय निघ्नंति ये
ये तु घ्नंति निरर्थकं परहितं ते के न जानीमहे ॥ 1.75 ॥

Meaning (पदार्थ):
एके - some
सत्पुरुषाः - noble people
पर - others'
अर्थ - welfare; benefit
घटकाः - those who bring about/arrange (as in परार्थघटकाः)
स्व - one's own
अर्थं - self-interest (as in स्वार्थं)
परित्यजंति - abandon; give up
ये - who
सामान्याः - ordinary people
तु - but
परार्थं - others' welfare
उद्यम - effort; endeavor
भृतः - bearing/carrying; undertaking (as in उद्यमभृतः)
स्वार्थ - own interest
अविरोधेन - without opposing/contradicting (instrumental of अविरोध)
ते - those
इमे - these (sandhi in verse: तेऽमी = ते + इमे)
मानुष - human
राक्षसाः - demons; "rAkShasas" (as in मानुषराक्षसाः)
परहितं - others' welfare
स्वार्थाय - for their own benefit
निघ्नंति - strike down; destroy
ये - who
ये - who
तु - but
घ्नंति - kill/destroy
निरर्थकं - purposelessly; without any gain
परहितं - others' welfare
ते - those
के - who?
न - not
जानीमहे - we know (with न = "we do not know")

Translation (भावार्थ):
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 (अनुसंधान):
भर्तृहरि 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 विवेक (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.

क्षीरेणात्मगतोदकाय हि गुणा दत्ता पुरा तेऽखिला
क्षीरोत्तापं अवेक्ष्य तेन पयसा स्वात्मा कृशानौ हुतः ।
गंतुं पावकं उन्मनस्तदभवद्दृष्ट्वा तु मित्रापदं
युक्तं तेन जलेन शाम्यति सतां मैत्री पुनस्त्वीदृशी ॥ 1.76 ॥

Meaning (पदार्थ):
क्षीरेण - by/with milk (instrumental of क्षीर)
आत्मगत - entered into; absorbed within
उदकाय - to water (dative of उदक; in verse as आत्मगतोदकाय)
हि - indeed
गुणाः - qualities
दत्ताः - given
पुरा - formerly; earlier
ते - to you (dative of the 2nd-person pronoun; sandhi in verse: तेऽखिला = ते + अखिलाः)
अखिलाः - all; entire
क्षीर - milk
उत्तापं - heating; distress/burning
अवेक्ष्य - having seen
तेन - by you/that
पयसा - by water (instrumental of पयस्)
स्व - one's own
आत्मा - self
कृशानौ - in fire (locative of कृशानु)
हुतः - offered; sacrificed
गंतुं - to go
पावकं - fire
उन्मनः - eager; uplifted; inclined (to move)
तदा - then
अभवत् - became
दृष्ट्वा - having seen
तु - but
मित्र - friend
आपदं - misfortune/distress (as in मित्रापदं)
युक्तं - fitting; proper
तेन - by that
जलेन - by water (instrumental of जल)
शाम्यति - is quenched; is pacified
सतां - of good people
मैत्री - friendship
पुनः - again; repeatedly
त्वीदृशी - of this kind; like this

Translation (भावार्थ):
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 (अनुसंधान):
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 मैत्री that is brave, discreet, and mutual - not fragile, performative, or transactional.

इतः स्वपिति केशवः कुलं इतस्तदीयद्विषाम्
इतश्च शरणार्थिनां शिखरिणां गणाः शेरते ।
इतोऽपि बडवानलः सह समस्तसंवर्तकैः
अहो विततं ऊर्जितं भरसहं सिंधोर्वपुः ॥ 1.77 ॥

Meaning (पदार्थ):
इतः - here; in this place; on this side
स्वपिति - sleeps
केशवः - Kesava (Vishnu)
कुलं - clan; family
इतः - here also
तदीय - his
द्विषाम् - of enemies (genitive plural of द्विष्)
इतः - here also
च - and
शरण - refuge
अर्थिनां - of those seeking (genitive plural of अर्थिन्)
शिखरिणां - of mountains (genitive plural of शिखरिन्)
गणः - group; multitude
शेरते - rest/lie down
इतः - here also
अपि - even (sandhi in verse: इतोऽपि = इतः + अपि)
बडवानलः - submarine fire (the "mare's mouth" fire)
सह - along with
समस्त - all
संवर्तकैः - with the fires of cosmic dissolution (instrumental plural of संवर्तक)
अहो - alas!; ah!
विततं - vast; spread out
ऊर्जितं - mighty; powerful
भर - burden
सहं - bearing; enduring
सिंधोः - of the ocean (genitive of सिंधु)
वपुः - body; form

Translation (भावार्थ):
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 (अनुसंधान):
The ocean is used as a metaphor for vast capacity: it holds what is sacred (केशव), 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.

तृष्णां छिंधि भज क्षमां जहि मदं पापे रतिं मा कृथाः
सत्यं ब्रूह्यनुयाहि साधुपदवीं सेवस्व विद्वज्जनम् ।
मान्यान्मानय विद्विषोऽप्यनुनय प्रख्यापय प्रश्रयं
कीर्तिं पालय दुःखिते कुरु दयां एतत्सतां चेष्टितम् ॥ 1.78 ॥

Meaning (पदार्थ):
तृष्णां - thirst; craving (especially greed/desire)
छिंधि - cut off; break
भज - cultivate; practice
क्षमां - forgiveness; forbearance
जहि - abandon; destroy
मदं - pride; intoxication
पापे - in sin; in harmful action (locative of पाप)
रतिं - delight; attachment
मा - do not
कृथाः - do (second person; imperative)
सत्यं - truth
ब्रूहि - speak (sandhi in verse: ब्रूह्यनुयाहि = ब्रूहि + अनुयाहि)
अनुयाहि - follow; pursue
साधु - good; noble
पदवीं - path; track
सेवस्व - serve; associate with
विद्वज्जनं - the learned; the wise (accusative)
मान्यान् - the worthy; respected people (accusative plural of मान्य)
मानय - honor; respect
विद्विषः - enemies (accusative plural of विद्विष्; sandhi in verse: विद्विषोऽपि = विद्विषः + अपि)
अपि - even
अनुनय - conciliate; win over (imperative; also "seek reconciliation")
प्रख्यापय - proclaim; make known
प्रश्रयं - humility; deference
कीर्तिं - good fame; reputation
पालय - protect; maintain
दुःख्हिते - toward the distressed/suffering (locative; "when someone is suffering")
कुरु - do; practice
दयां - compassion
एतत् - this
सतां - of good people
च - and (sandhi in verse: चेष्टितं = च + एष्टितं)
एष्टितं - conduct; practice

Translation (भावार्थ):
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 (अनुसंधान):
This verse is a complete daily "discipline list" for character. It begins inwardly (तृष्णा as craving, मद 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 क्षमा? 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.

मनसि वचसि काये पुण्यपीयूषपूर्णास्
त्रिभुवनं उपकारश्रेणिभिः प्रीणयंतः ।
परगुणपरमाणून्पर्वतीकृत्य नित्यं
निजहृदि विकसंतः संत संतः कियंतः ॥ 1.79 ॥

Meaning (पदार्थ):
मनसि - in the mind
वचसि - in speech
काये - in the body; in action
पुण्य - merit; goodness
पीयूष - nectar; ambrosia
पूर्णाः - full (as in पुण्यपीयूषपूर्णास्)
त्रिभुवनं - the three worlds
उपकार - help; service
श्रेणिभिः - by rows/series (instrumental plural of श्रेणि)
प्रीणयंतः - pleasing; delighting
पर - others'
गुण - virtues; good qualities
परमाणून् - atoms; tiny particles (accusative plural of परमाणु)
पर्वती - (making into) a mountain (as in पर्वतीकृत्य)
कृत्य - having made
नित्यं - always
निज - one's own
हृदि - in the heart
विकसंतः - blooming; expanding
संतः - saints; good people
संतः - saints; good people (repeated for emphasis)
कियंतः - how many?

Translation (भावार्थ):
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 (अनुसंधान):
The verse identifies a saint by three traits: inner sweetness, outward service, and generous perception. They are "nectar-filled" (पीयूष) because their mind and speech are not poisoned by cynicism; they serve continuously through उपकार (helpful action); and they amplify others' good - they take even a परमाणु (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.

किं तेन हेमगिरिणा रजताद्रिणा वा
यत्राश्रिताश्च तरवस्तरवस्त एव ।
मन्यामहे मलयं एव यदाश्रयेण
कंकोलनिंबकटुजा अपि चंदनाः स्युः ॥ 1.80 ॥

Meaning (पदार्थ):
किं - what (use is it?)
तेन - by that
हेम - gold
गिरिणा - by a mountain (instrumental; as in हेमगिरिणा)
रजत - silver
अद्रिणा - by a mountain (instrumental; as in रजताद्रिणा)
वा - or
यत्र - where
आश्रिताः - dwelling; resorting (past participle of आश्रि)
च - and
तरवः - trees
तरवः - trees (repetition for emphasis)
त - those
एव - only
मन्यामहे - we consider; we regard
मलयं - Malaya mountain
एव - alone
यत् - because/that which
आश्रयेण - by resorting to; by association (instrumental of आश्रय)
कंकोल - a pungent tree/fruit (often listed among inferior woods)
निंब - neem
कटुज - pungent/bitter trees/wood
अपि - even
चंदनाः - become sandalwood; become fragrant/noble (predicate plural)
स्युः - would become; may become

Translation (भावार्थ):
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 (अनुसंधान):
The verse is another teaching on संसर्ग (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.

रत्नैर्महार्हैस्तुतुषुर्न देवा
न भेजिरे भीमविषेण भीतिम् ।
सुधां विना न परयुर्विरामं
न निश्चितार्थाद्विरमंति धीराः ॥ 1.81 ॥

Meaning (पदार्थ):
रत्नैः - by jewels (instrumental plural of रत्न)
महार्हैः - very precious; priceless
तुतुषुः - were satisfied; were content (perfect plural of तुष्)
न - not
देवाः - gods
न - not
भेजिरे - experienced; accepted; were afraid (perfect plural of भज्)
भीतिं - fear
भीमविषेण - by terrible poison (instrumental of भीमविष)
सुधां - nectar; ambrosia (often used for अमृत)
विना - without
न - not
परयुः - reached/accepted ("did not stop"; perfect plural)
विरामं - rest; cessation
न - not
निश्चित - determined; resolved
अर्थात् - from the aim/purpose (ablative; sandhi in verse: निश्चितार्थात् = निश्चित + अर्थात्)
विरमंति - desist; turn back
धीराः - steadfast; wise people

Translation (भावार्थ):
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 (अनुसंधान):
The verse echoes the spirit of समुद्रमंथन: 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. धीर 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 निश्चितार्थ (resolved aim) first; then carry it through steadily.

क्वचित्पृथ्वीशय्यः क्वचिदपि च परंकशयनः
क्वचिच्छाकाहारः क्वचिदपि च शाल्योदनरुचिः ।
क्वचित्कंथाधारी क्वचिदपि च दिव्यांबरधरो
मनस्वी कार्यार्थी न गणयति दुःखं न च सुखम् ॥ 1.82 ॥

Meaning (पदार्थ):
क्वचित् - sometimes; somewhere
पृथ्वी - earth
सय्यः - bed; one who lies on (as in पृथ्वीशय्यः = "sleeping on the earth")
क्वचित् - sometimes
अपि - also
च - and
परंक - bed/couch
शयनः - sleeping; lying down (as in परंकशयनः)
क्वचित् - sometimes
छाक - vegetables/greens
आहारः - food; one who eats (as in छाकाहारः)
क्वचित् - sometimes
अपि - also
शालि - rice
ओदन - cooked rice; meal
रुचिः - taste; liking (as in शाल्योदनरुचिः)
क्वचित् - sometimes
कंथा - patched cloth; ragged garment
धारी - wearing (as in कंथाधारी)
क्वचित् - sometimes
अपि - also
दिव्य - fine; splendid
अंबर - garment
धरः - wearing (as in दिव्यांबरधरः)
मनस्वी - strong-minded; resolute
कार्य - work; purpose/mission
अर्थी - seeker (as in कार्यार्थी)
न - not
गणयति - counts; considers
दुःखं - sorrow; hardship
न - not
च - and
सुखं - happiness; comfort

Translation (भावार्थ):
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 (अनुसंधान):
The verse teaches "goal-anchored flexibility." When your mind is fixed on कार्य (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 मनस् (inner resolve) keeps moving. The more you practice not overreacting to comfort or discomfort, the more stable your progress becomes.

ऐश्वर्यस्य विभूषणं सुजनता शौर्यस्य वाक्संयमो
ज्ञानस्योपशमः श्रुतस्य विनयो वित्तस्य पात्रे व्ययः ।
अक्रोधस्तपसः क्षमा प्रभवितुर्धर्मस्य निर्वाजता
सर्वेषां अपि सर्वकारणं इदं शीलं परं भूषणम् ॥ 1.83 ॥

Meaning (पदार्थ):
ऐश्वर्यस्य - of wealth/power (genitive of ऐश्वर्य)
विभूषणं - ornament; adornment
सुजनता - goodness; being a good person
शौर्यस्य - of valor/heroism (genitive of शौर्य)
वाक् - speech
संयमः - restraint; control (as in वाक्संयमः)
ज्ञानस्य - of knowledge (genitive of ज्ञान)
उपशमः - tranquility; pacification; calmness
श्रुतस्य - of learning; of what is heard/studied (genitive of श्रुत)
विनयः - humility; discipline
वित्तस्य - of wealth (genitive of वित्त)
पात्रे - in a worthy recipient (locative of पात्र)
व्ययः - spending; outlay
अक्रोधः - absence of anger; not being wrathful
तपसः - of austerity/discipline (genitive of तपस्)
क्षमा - forgiveness; forbearance
प्रभवितुः - of the powerful/ruler (genitive of प्रभवितृ)
धर्मस्य - of धर्म
निर्वाजता - impartiality; not being swayed by bias/bribes
सर्वेषां - of all
अपि - even; indeed
सर्व - all
कारणं - cause; reason (as in सर्वकारणं)
इदं - this
शीलं - good character; conduct
परं - supreme
भूषणं - ornament; adornment

Translation (भावार्थ):
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 धर्म. Indeed, this noble character is the supreme ornament and the cause of everything.

Commentary (अनुसंधान):
भर्तृहरि is giving a practical test: what makes each strength safe? Wealth without सुजनता (goodness) becomes arrogance; courage without वाक्संयम becomes bullying; knowledge without उपशम becomes agitation; learning without विनय becomes vanity. Even power is beautified only by क्षमा (forbearance), and public life is protected by निर्वाजता (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 शील becomes the real ornament that does not fade.

निंदंतु नीतिनिपुणा यदि वा स्तुवंतु
लक्ष्मीः समाविशतु गच्छतु वा यथेष्ठम् ।
अद्यैव वा मरणं अस्तु युगांतरे वा
न्याय्यात्पथः प्रविचलंति पदं न धीराः ॥ 1.84 ॥

Meaning (पदार्थ):
निंदंतु - let them blame/criticize
नीति - conduct; ethics
निपुणाः - experts; the skilled (as in नीतिनिपुणाः)
यदि - if; whether
वा - or
स्तुवंतु - let them praise
लक्ष्मीः - Lakshmi; fortune
समाविशतु - may enter; may come
गच्छतु - may go
वा - or
यथेष्ठं - as she wishes; as desired
अद्य - today
एव - itself; indeed
वा - or
मरणं - death
अस्तु - may it be; let it be
युग - age; eon
अंतरे - in between; later (as in युगांतरे)
वा - or
न्यायात् - from justice/righteousness (ablative of न्याय)
पथः - from the path (ablative of पथ; as in न्याय्यात्पथः)
प्रविचलंति - deviate; slip away
पदं - a step
न - not
धीराः - steadfast; wise people

Translation (भावार्थ):
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 (अनुसंधान):
The verse is a vow of integrity that is independent of outcome. Praise and blame are social weather; लक्ष्मी (fortune) is changeable; even life itself is uncertain. But धीर means someone who is anchored in न्याय (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.

भग्नाशस्य करंडपिंडिततनोर्म्लानेंद्रियस्य क्षुधा
कृत्वाखुर्विवरं स्वयं निपतितो नक्तं मुखे भोगिनः ।
तृप्तस्तत्पिशितेन सत्वरं असौ तेनैव यातः यथा
लोकाः पश्यत दैवं एव हि नृणां वृद्धौ क्षये कारणम् ॥ 1.85 ॥

Meaning (पदार्थ):
भग्न - broken
आशस्य - of hope/expectation (genitive of आशा; as in भग्नाशस्य)
करंड - basket
पिंडित - coiled up; packed up
तनोः - of the body (genitive of तनु; in verse as करंडपिंडिततनोः)
म्लान - withered; weakened
इंद्रियस्य - of the senses (genitive of इंद्रिय; as in म्लानेंद्रियस्य)
क्षुधा - by hunger
कृत्वा - having made; having become
आखु - rat/mouse
विवरं - hole (as in आखुर्विवरं = "a rat-hole")
स्वयं - by itself
निपतितः - fallen into
नक्तं - at night
मुखे - in the mouth (locative of मुख)
भोगिनः - of the serpent (genitive of भोगिन्)
तृप्तः - satisfied
तत् - that (rat's)
पिशितेन - by flesh/meat (instrumental of पिशित)
सत्वरं - quickly
असौ - that one (the serpent)
तेन - by that
एव - indeed
यातः - went
यथा - as; just as
लोकाः - O people!
पश्यत - see!
दैवं - fate; destiny
एव - alone
हि - indeed
नृणां - of people/men (genitive plural of नृ)
वृद्धौ - in rise/prosperity (locative of वृद्धि)
क्षये - in decline/loss (locative of क्षय)
कारणं - cause

Translation (भावार्थ):
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 (अनुसंधान):
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. दैव 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.

आलस्यं हि मनुष्याणां
शरीरस्थो महान्रिपुः ।
नास्त्युद्यमसमो बंधुः
कुर्वाणो नावसीदति ॥ 1.86 ॥

Meaning (पदार्थ):
आलस्यं - laziness; inertia
हि - indeed
मनुष्याणां - of human beings (genitive plural of मनुष्य)
शरीर - body
स्थः - residing in (as in शरीरस्थः)
महान् - great
रिपुः - enemy
न - not
अस्ति - there is (sandhi in verse: नास्ति = न + अस्ति)
उद्यम - effort; initiative
समः - equal
बंधुः - friend
कुर्वाणः - doing; acting (present participle)
न - not
अवसीदति - sinks; fails; falls into ruin (sandhi in verse: नावसीदति = न + अवसीदति)

Translation (भावार्थ):
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 (अनुसंधान):
भर्तृहरि points to the most dangerous opponent because it is invisible and internal: आलस्य (inertia) lives inside our routines and excuses. External obstacles can be negotiated, but laziness quietly steals days. The counter-force is उद्यम (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.

छिन्नोऽपि रोहति तर्क्षीणोऽप्युपचीयते पुनश्चंद्रः ।
इति विमृशंतः संतः संतप्यंते न दुःखेषु ॥ 1.87 ॥

छंदः (आर्या): This is in आर्या Chandas/Meter: a मात्रा-चंदस् counted by मात्राः (1 for लघु, 2 for गुरु) rather than a fixed syllable count; the basic scheme is 12+18 मात्राः in the first half and 12+15 मात्राः in the second half (often written as two lines); a natural यति (pause) occurs at the 12-मात्रा split within each half.

Meaning (पदार्थ):
छिन्नः - cut down
अपि - even (sandhi in verse: छिन्नोऽपि = छिन्नः + अपि)
रोहति - grows again; sprouts
तर्क्षिणी - a tree (in verse as तर्क्षीणि)
अपि - even (sandhi in verse: तर्क्षीणोऽपि = तर्क्षिणी + अपि)
उपचीयते - grows; increases again
पुनः - again
चंद्रः - the moon
इति - thus
विमृशंतः - reflecting; considering deeply
संतः - good people; the wise
संतप्यंते - are afflicted; suffer
न - not
दुःखेषु - in sorrows; in difficulties (locative plural of दुःख)

Translation (भावार्थ):
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 (अनुसंधान):
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.

नेता यस्य बृहस्पतिः प्रहरणं वज्रं सुराः सैनिकाः
स्वर्गो दुर्गं अनुग्रहः किल हरेरैरावतो वारणः ।
इत्यैश्वर्यबलान्वितोऽपि बलभिद्भग्नः परैः संगरे
तद्व्यक्तं ननु दैवं एव शरणं धिग्धिग्वृथा पौरुषम् ॥ 1.88 ॥

Meaning (पदार्थ):
नेता - leader; guide
यस्य - of whom
बृहस्पतिः - Brihaspati (guru of the gods)
प्रहरणं - weapon
वज्रं - vajra (thunderbolt)
सुराः - the gods
सैनिकाः - soldiers; army
स्वर्गः - heaven
दुर्गं - fortress
अनुग्रहः - support; favor
किल - indeed
हरेः - of Hari (Vishnu)
ऐरावतः - Airavata
वारणः - elephant
इति - thus
ऐश्वर्य - wealth/power
बल - strength
अन्वितः - endowed with (sandhi in verse: इत्यैश्वर्यबलान्वितोऽपि = इति + ऐश्वर्यबलान्वितः + अपि)
अपि - even though
बलभित् - Indra ("slayer of बल")
भग्नः - defeated; broken
परैः - by others/enemies
संगरे - in battle (locative of संगर)
तत् - that
व्यक्तं - clear; manifest
ननु - indeed
दैवं - fate; destiny
एव - alone
शरणं - refuge
धिक् - shame!
वृथा - in vain; pointless
पौरुषं - human effort/valor

Translation (भावार्थ):
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 (अनुसंधान):
The verse is deliberately extreme to make a point about limits: even the most "stacked" advantages cannot guarantee victory. दैव 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 पौरुष (effort) sincerely, but do not treat outcomes as proof of personal superiority. Accept what you cannot control, and keep your character steady.

कर्मायत्तं फलं पुंसां
बुद्धिः कर्मानुसारिणी ।
तथापि सुधिया भाव्यं
सुविचार्यैव कुर्वता ॥ 1.89 ॥

Meaning (पदार्थ):
कर्म - action
आयत्तं - dependent on; under the control of (as in कर्मायत्तं)
फलं - result; fruit
पुंसां - of people/men (genitive plural of पुमान्)
बुद्धिः - intellect; understanding
कर्म - action
अनुसारिणी - following; in accordance with (as in कर्मानुसारिणी)
तथा - thus
अपि - even so
सुधिया - by the wise (instrumental of सुधि)
भाव्यं - should be done; should act
सुविचार्य - having deliberated well
एव - indeed
कुर्वता - by the one who acts/does

Translation (भावार्थ):
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 (अनुसंधान):
This verse balances two truths: action matters, and thinking matters. If you keep acting impulsively, your बुद्धि (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 सुविचार in practice.

खल्वातो दिवसेश्वरस्य किरणैः संताडितो मस्तके
वांछंदेशं अनातपं विधिवशात्तालस्य मूलं गतः ।
तत्राप्यस्य महाफलेन पतता भग्नं सशब्दं शिरः
प्रायो गच्छति यत्र भाग्यरहितस्तत्रैव यांत्यापदः ॥ 1.90 ॥

Meaning (पदार्थ):
खल्वातः - bald man (sandhi in verse: खल्वातो = खल्वातः)
दिवस - day
ईश्वरस्य - of the lord (as in दिवसेश्वरस्य = "lord of the day" = the sun)
किरणैः - by rays (instrumental plural of किरण)
संताडितः - struck; tormented; afflicted
मस्तके - on the head (locative of मस्तक)
वांछन् - desiring; seeking
देशं - place
अनातपं - without heat/sun; shady
विधि - fate; the ordainer
वशात् - due to the control/influence (as in विधिवशात्)
तालस्य - of the palm tree
मूलं - root; base
गतः - went
तत्र - there
अपि - even
अस्य - his
महा - big; great
फलेन - by a fruit (instrumental of फल; as in महाफलेन)
पतता - falling (instrumental of present participle)
भग्नं - broken
सशब्दं - with a sound
शिरः - head
प्रायः - generally; most often
गच्छति - goes
यत्र - where
भाग्यरहितः - the unfortunate; one without good fortune
तत्र - there
एव - indeed
यांति - go
आपदः - calamities (sandhi in verse: यांत्यापदः = यांति + आपदः)

Translation (भावार्थ):
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 (अनुसंधान):
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 दैव is a factor, विवेक (discernment) reduces avoidable harm.

रविनिशाकरयोर्ग्रहपीडनं
गजभुजंगमयोरपि बंधनम् ।
मतिमतां च विलोक्य दरिद्रतां
विधिरहो बलवानिति मे मतिः ॥ 1.91 ॥

Meaning (पदार्थ):
रवि - the sun
निशाकर - the moon ("maker of night")
योः - of the two (genitive dual; as in रविनिशाकरयोः)
ग्रह - seizer; planet (here: eclipse-causing "graha")
पीडनं - affliction; oppression (as in ग्रहपीडनं)
गज - elephant
भुजंगम - serpent
योः - of the two (genitive dual; as in गजभुजंगमयोः)
अपि - even
बंधनं - bondage; captivity
मतिमतां - of intelligent people (genitive plural of मतिमत्)
च - and
विलोक्य - having seen
दरिद्रतां - poverty; destitution
विधिः - fate; the ordainer
अहो - alas!
बलवान् - powerful
इति - thus
मे - my
मतिः - opinion; understanding

Translation (भावार्थ):
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 (अनुसंधान):
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. विधि 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.

सृजति तावदशेषगुणकरं
पुरुषरत्नं अलंकरणं भुवः ।
तदपि तत्क्षणभंगि करोति
चेदहह कष्टं अपंडितता विधेः ॥ 1.92 ॥

Meaning (पदार्थ):
सृजति - creates; produces
तावत् - then/so long; at first
अशेष - without remainder; all
गुण - virtues; qualities
करं - making; producing (as in अशेषगुणकरं = "producing all virtues")
पुरुष - person
रत्नं - jewel (as in पुरुषरत्नं = "a jewel among people")
अलंकरणं - ornament; adornment
भुवः - of the earth/world (genitive of भुव्)
तत् - that
अपि - even
तत्क्षण - in that very moment; instantly
भंगि - breaking; destruction (as in तत्क्षणभंगि)
करोति - does; makes
चेत् - if (sandhi in verse: चेदहह = चेत् + अहह)
अहह - alas!
कष्टं - painful; hard
अपंडितता - lack of learning; not being a पंडित
विधेः - of fate/creator (genitive of विधि)

Translation (भावार्थ):
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 (अनुसंधान):
The verse is a lament that raw potential is wasted when education and discernment are missing. Even a naturally gifted person becomes fragile if अपंडितता (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.

पत्रं नैव यदा करीरविटपे दोषो वसंतस्य किम्
नोलूकोऽप्यवलोकते यदि दिवा सूर्यस्य किं दूषणम् ।
धारा नैव पतंति चातकमुखे मेघस्य किं दूषणम्
यत्पूर्वं विधिना ललाटलिखितं तन्मार्जितुं कः क्षमः ॥ 1.93 ॥

Meaning (पदार्थ):
पत्रं - leaf
न - not
एव - at all (as in नैव)
यदा - when
करीर - a thorny tree/shrub
विटपे - on a branch/tree (locative of विटप)
दोषो - fault; defect
वसंतस्य - of spring
किम् - what (fault?)
उलूकः - owl (sandhi in verse: नोलूकोऽपि = न + उलूकः + अपि)
अपि - even
अवलोकते - sees; looks (with न in the verse: does not see)
यदि - if
दिवा - in the daytime
सूर्यस्य - of the sun
किम् - what
दूषणं - blame; defect
धाराः - streams; flows (of rain)
न - not
एव - at all (as in नैव)
पतंति - fall
चातक - the chataka bird (traditionally said to drink only rain directly)
मुखे - into the mouth (locative of मुख)
मेघस्य - of the cloud
किम् - what
दूषणं - blame
यत् - that which
पूर्वं - previously
विधिना - by fate/creator (instrumental of विधि)
ललाट - forehead
लिखितं - written (as in ललाटलिखितं)
तत् - that
मार्जितुं - to wipe away; to erase
कः - who?
क्षमः - capable

Translation (भावार्थ):
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 (अनुसंधान):
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.

नमस्यामो देवान्ननु हतविधेस्तेऽपि वशगा
विधिर्वंद्यः सोऽपि प्रतिनियतकर्मैकफलदः ।
फलं कर्मायत्तं यदि किं अमरैः किं च विधिना
नमस्तत्कर्मभ्यो विधिरपि न येभ्यः प्रभवति ॥ 1.94 ॥

Meaning (पदार्थ):
नमस्यामो - we bow; we salute
देवान् - the gods (accusative plural of देव)
ननु - indeed
हतविधेः - of inexorable/cruel fate (genitive of हतविधि)
ते - they
अपि - also; even (sandhi in verse: तेऽपि = ते + अपि)
वशगाः - under control; subservient
विधिः - fate; the ordainer
वंद्यः - worthy of reverence
सः - he
अपि - also (sandhi in verse: सोऽपि = सः + अपि)
प्रतिनियत - fixed; strictly determined
कर्म - action
एक - only
फलदः - giver of fruits/results (as in प्रतिनियतकर्मैकफलदः)
फलं - fruit/result
कर्मायत्तं - dependent on karma
यदि - if
किं - what (use?)
अमरैः - by the immortal gods
किं - what
च - and
विधिना - by fate (instrumental)
नमः - salutations
तत् - to those
कर्मभ्यः - to actions (dative plural of कर्म)
विधिः - fate
अपि - even
न - not
येभ्यः - from which
प्रभवति - prevails/operates

Translation (भावार्थ):
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 (अनुसंधान):
The verse is a philosophical tightening of the screw: it keeps removing "intermediaries" until responsibility remains. If even gods are constrained by विधि, and if विधि itself gives results only through कर्म, 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 सत्क्रिया (right conduct) - because conduct is where your agency lives.

ब्रह्मा येन कुलालवन्नियमितो ब्रह्माडभांडोदरे
विष्णुर्येन दशावतारगहने क्षिप्तो महासंकटे ।
रुद्रो येन कपालपाणिपुटके भिक्षाटनं कारितः
सूर्यो भ्राम्यति नित्यं एव गगने तस्मै नमः कर्मणे ॥ 1.95 ॥

Meaning (पदार्थ):
ब्रह्मा - Brahma
येन - by which
कुलाल - potter
वत् - like (as in कुलालवत्)
नियमितः - regulated/limited; constrained
ब्रह्मांड - cosmic egg
भांड - pot/vessel (as in ब्रह्मांडभांड)
उदरे - inside (locative of उदर)
विष्णुः - Vishnu
येन - by which
दश - ten
अवतार - incarnations
गहने - in the thicket; in the difficult maze (locative of गहन)
क्षिप्तः - thrown; cast
महा - great
संकटे - in distress/difficulty (locative of संकट)
रुद्रः - Rudra (Siva)
येन - by which
कपाल - skull-bowl
पाणि - hand
पुटके - in the bundle/container (locative)
भिक्षाटनं - begging; wandering for alms
कारितः - made to do; caused
सूर्यः - the sun
भ्राम्यति - wanders; moves around
नित्यं - always; daily
एव - indeed
गगने - in the sky
तस्मै - to that
नमः - salutations
कर्मणे - to karma (dative of कर्म)

Translation (भावार्थ):
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 (अनुसंधान):
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 धर्म and to cultivate patience. कर्म here is not merely fate; it is the moral logic of life.

नैवाकृतिः फलति नैवा कुलं न शीलं
विद्यापि नैव न च यत्नकृतापि सेवा ।
भाग्यानि पूर्वतपसा खलु संचितानि
काले फलंति पुरुषस्य यथैव वृक्षाः ॥ 1.96 ॥

Meaning (पदार्थ):
न - not
एव - at all (as in नैव)
आकृतिः - form; appearance
फलति - bears fruit; succeeds
न - not
एव - at all
कुलं - family/lineage
न - not
शीलं - character; conduct
विद्या - learning
अपि - even
न - not
एव - at all
न - not
च - and
यत्न - effort
कृता - done (as in यत्नकृता)
अपि - even
सेवा - service
भाग्यानि - fortunes; good outcomes
पूर्व - earlier/past
तपसा - by austerity/discipline (instrumental of तपस्)
खलु - indeed
संचितानि - accumulated
काले - in time; at the right season
फलंति - bear fruit
पुरुषस्य - of a person
यथा - just as
एव - indeed
वृक्षाः - trees

Translation (भावार्थ):
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 (अनुसंधान):
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. पूर्वतपस् 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.

वने रणे शत्रुजलाग्निमध्ये
महार्णवे पर्वतमस्तके वा ।
सुप्तं प्रमत्तं विषमस्थितं वा
रक्षंति पुण्यानि पुराकृतानि ॥ 1.97 ॥

Meaning (पदार्थ):
वने - in a forest
रणे - in battle
शत्रु - enemy
जल - water
अग्नि - fire
मध्ये - in the midst (as in शत्रुजलाग्निमध्ये)
महा - great
अर्णवे - in the ocean (locative of अर्णव; as in महार्णवे)
पर्वत - mountain
मस्तके - on the top/head (locative; as in पर्वतमस्तके)
वा - or
सुप्तं - (even if) asleep
प्रमत्तं - careless; intoxicated; inattentive
विषम - dangerous; uneven
स्थितं - situated (as in विषमस्थितं)
वा - or
रक्षंति - protect
पुण्यानि - merits; good deeds
पुरा - earlier
कृतानि - done (as in पुराकृतानि)

Translation (भावार्थ):
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 (अनुसंधान):
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 पुण्य as both spiritual credit and practical goodwill. Build it quietly; it becomes your unseen safety net.

या साधूंश्च खलान्करोति विदुषो मूर्खान्हितांद्वेषिणः
प्रत्यक्षं कुरुते परीक्षं अमृतं हालाहलं तत्क्षणात् ।
तां आराधय सत्क्रियां भगवतीं भोक्तुं फलं वांछितं
हे साधो व्यसनैर्गुणेषु विपुलेष्वास्थां वृथा मा कृथाः ॥ 1.98 ॥

Meaning (पदार्थ):
या - which (power/goddess)
साधून् - good people; saints (accusative plural; sandhi in verse: साधूंश्च = साधून् + च)
च - and
खलान् - wicked people (accusative plural; as in "making (them) wicked")
करोति - makes
विदुषः - the learned (accusative plural; sandhi in verse: विदुषो = विदुषः)
मूर्खान् - fools (accusative plural of मूर्ख्)
हितान् - well-wishers; beneficial people
द्वेषिणः - haters; enemies (sandhi in verse: हितांद्वेषिणः = हितान् + द्वेषिणः)
प्रत्यक्षं - directly; visibly
कुरुते - makes/does
परीक्षं - test; examination
अमृतं - nectar; ambrosia
हालाहलं - deadly poison (halAhala)
तत्क्षणात् - in that very moment; instantly
तां - her
आराधय - worship; propitiate (imperative)
सत्क्रियां - proper honoring; due service/reverence
भगवतीं - the venerable goddess
भोक्तुं - to enjoy
फलं - fruit/result
वांछितं - desired
हे - O!
साधो - good man; noble one
व्यसनैः - by misfortunes/vices (instrumental plural of व्यसन)
गुणेषु - in virtues/qualities (locative plural of गुण)
विपुलेषु - abundant; great
आस्थां - reliance; confidence; attachment
वृथा - in vain
मा - do not
कृथाः - do (imperative)

Translation (भावार्थ):
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 (अनुसंधान):
The verse warns against complacency: character is tested, not merely possessed. Under pressure, people can flip; in one moment what looked like अमृत (nectar) can feel like हालाहल (poison). The instruction is not to fear life, but to cultivate humility and consistent discipline - सत्क्रिया 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.

गुणवदगुणवद्वा कुर्वता कार्यजातं
परिणतिरवधार्या यत्नतः पंडितेन ।
अतिरभसकृतानां कर्मणां आविपत्तेर्
भवति हृदयदाही शल्यतुल्यो विपाकः ॥ 1.99 ॥

Meaning (पदार्थ):
गुणवत् - with virtue/quality
अगुणवत् - without quality; flawed
वा - or
कुर्वता - by the doer; by one who does
कार्यजातं - the set/collection of tasks
परिणतिः - outcome; consequence
अवधार्या - must be ascertained/considered
यत्नतः - carefully; with effort
पंडितेन - by the wise person
अति - excessively
रभस - haste; impulsive speed
कृतानां - of actions done (genitive plural)
कर्मणां - of actions
आ - toward; into (prefix)
विपत्तेः - from the arising of calamity/misfortune (ablative of विपत्ति)
भवति - becomes
हृदय - heart
दाही - burning (as in हृदयदाही)
शल्य - a thorn/dart; something lodged painfully
तुल्यः - like; comparable (as in शल्यतुल्यः)
विपाकः - fruition; ripened result

Translation (भावार्थ):
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 (अनुसंधान):
The key warning is against रभस (impulsive haste). A rushed email, a quick lie, a sudden purchase, a careless comment, or an unreviewed change can ripen into विपत्ति (misfortune) that burns the heart. शल्य 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.

स्थाल्यां वैदूर्यमय्यां पचति तिलकणांश्चंदनैरिंधनौघैः
सौवर्णैर्लांगलाग्रैर्विलिखति वसुधां अर्कमूलस्य हेतोः ।
कृत्वा कर्पूरखंडान्वृत्तिं इह कुरुते कोद्रवाणां समंतात्
प्राप्येमां करंभूमिं न चरति मनुजो यस्तोप मंदभाग्यः ॥ 1.100 ॥

Meaning (पदार्थ):
स्थाल्यां - in a cooking pot (locative of स्थाली)
वैदूर्य - vaidUrya gemstone (cat's-eye)
मय्यां - made of (locative feminine; as in वैदूर्यमय्यां)
पचति - cooks
तिलकणान् - sesame seeds (accusative plural)
चंदनैः - with sandalwood (instrumental plural of चंदन)
इंधन - fuel
औघैः - by heaps/floods (instrumental plural of ओघ्ह; as in इंधनौघैः)
सौवर्णैः - with golden (instrumental plural of सौवर्ण)
लांगल - plough
अग्रैः - tips/points (instrumental plural of अग्र; as in लांगलाग्रैः)
विलिखति - scratches; ploughs
वसुधां - the earth (accusative of वसुधा)
अर्क - arka plant
मूलस्य - of the root (genitive of मूल)
हेतोः - for the sake of; for the purpose
कृत्वा - having made
कर्पूर - camphor
खंडान् - pieces (accusative plural of खंड)
वृत्तिं - use; means (here: using as fuel)
इह - here
कुरुते - does; makes
कोद्रवाणां - of coarse grains/millets (genitive plural of कोद्रव)
समंतात् - all around; everywhere
प्राप्य - having obtained
इमां - this
कर्म - action
भूमिं - field/land (as in करंभूमिं = "field of action"; often used for the human condition as a place of purposeful effort)
न - not
चरति - conducts himself; lives/acts
मनुजः - man; human
यः - who
तु - but
अपि - even
मंद - dull; weak
भाग्यः - fortune (as in मंदभाग्यः = "unfortunate")

Translation (भावार्थ):
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 (अनुसंधान):
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 करंभूमि 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.

मज्जत्वंभसि यातु मेरुशिखरं शत्रुं जयत्वाहवे
वाणिज्यं कृषिसेवने च सकला विद्याः कलाः शिक्षताम् ।
आकाशं विपुलं प्रयातु खगवत्कृत्वा प्रयत्नं परं
नाभाव्यं भवतीह कर्मवशतो भाव्यस्य नाशः कुतः ॥ 1.101 ॥

Meaning (पदार्थ):
मज्जतु - let it sink
अंबसि - in water (locative of अंबु)
यातु - let it go
मेरु - Meru (cosmic mountain)
शिखरं - peak/summit
शत्रुं - enemy
जयतु - let (one) conquer
आहवे - in battle (locative of आहव)
वाणिज्यं - trade/commerce
कृषि - agriculture
सेवने - in service/practice (locative; as in कृषिसेवने)
च - and
सकलाः - all
विद्याः - knowledges/skills
कलाः - arts
शिक्षतां - let them be learned
आकाशं - the sky
विपुलं - vast
प्रयातु - let (one) reach
ख्हग - bird
वत् - like (as in खगवत्)
कृत्वा - having done/made
प्रयत्नं - effort
परं - supreme; great
न - not
अभाव्यं - what is not destined ("not to be")
भवति - happens
इह - here
कर्म - karma; action
वशतः - due to the control (as in कर्मवशतः)
भाव्यस्य - of what is destined (to be)
नाशः - destruction
कुतः - from where? how?

Translation (भावार्थ):
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 (अनुसंधान):
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".

भीमं वनं भवति तस्य पुरं प्रधानं
सर्वो जनः स्वजनतां उपयाति तस्य ।
कृत्स्ना च भूर्भवति सन्निधिरत्नपूर्णा
यस्यास्ति पूर्वसुकृतं विपुलं नरस्य ॥ 1.102 ॥

Meaning (पदार्थ):
भीमं - frightening; formidable
वनं - forest
भवति - becomes
तस्य - for him; of him
पुरं - city
प्रधानं - principal; foremost
सर्वः - all
जनः - people
स्वजनतां - kinship; being one's own people
उपयाति - attains; comes to
तस्य - for him
कृत्स्ना - entire; whole
च - and
भूः - earth
भवति - becomes
सन्निधिः - proximity; nearness
रत्न - jewel
पूर्णा - full (as in रत्नपूर्णा)
यस्य - whose
अस्ति - is
पूर्व - previous; past
सुकृतं - good deed; merit
विपुलं - abundant; great
नरस्य - of a man/person

Translation (भावार्थ):
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 (अनुसंधान):
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 पूर्वसुकृत (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.

को लाभो गुणिसंगमः किं असुखं प्राज्ञेतरैः संगतिः
का हानिः समयच्युतिर्निपुणता का धर्मतत्त्वे रतिः ।
कः शूरो विजितेंद्रियः प्रियतमा काऽनुव्रता किं धनं
विद्या किं सुखं अप्रवासगमनं राज्यं किं आज्ञाफलम् ॥ 1.103 ॥

Meaning (पदार्थ):
कः - what? / which?
लाभः - gain
गुणि - the virtuous; the qualified
संगमः - association (as in गुणिसंगमः)
किं - what?
असुखं - sorrow; unhappiness
प्राज्ञ - wise
एतरैः - with those other-than (i.e., not wise)
संगतिः - association
का - what?
हानिः - loss
समय - right time; opportunity
च्युतिः - slipping away; missing (as in समयच्युतिः)
निपुणता - skill; competence
का - what?
धर्म - dharma; rightness
तत्त्वे - in the true essence/principle (locative of तत्त्व)
रतिः - delight; interest; commitment
कः - who?
शूरः - hero
विजित - conquered
इंद्रियः - senses (as in विजितेंद्रियः)
प्रियतमा - most beloved
का - who?
अनुव्रता - loyal; one who follows the same vow/path
किं - what?
धनं - wealth
विद्या - knowledge
किं - what?
सुखं - happiness
अप्रवास - not living away from home; no exile/long absence
गमनं - going/moving (as in अप्रवासगमनं)
राज्यं - kingdom; rule
किं - what?
आज्ञा - command
फलं - fruit; effectiveness (as in आज्ञाफलं)

Translation (भावार्थ):
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 (अनुसंधान):
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 इंद्रियनिग्रह (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.

अप्रियवचनदरिद्रैः प्रियवचनधनाढ्यैः स्वदारपरितुष्टैः ।
परपरिवादनिवृत्तैः क्वचित्क्वचिन्मंडिता वसुधा ॥ 1.104 ॥

Meaning (पदार्थ):
अप्रिय - unpleasant; not dear
वचन - speech; words
दरिद्रैः - by those who are "poor" (instrumental plural of दरिद्र; as in अप्रियवचनदरिद्रैः = "poor in harsh speech")
प्रिय - pleasant; dear
वचन - speech; words
धन - wealth
आढ्यैः - by those who are rich (instrumental plural of आढ्य; as in प्रियवचनधनाढ्यैः = "rich in the wealth of kind words")
स्व - one's own
दार - wife
परितुष्टैः - by those who are content/satisfied (instrumental plural)
पर - others'
परिवाद - slander; backbiting
निवृत्तैः - by those who have turned away/ceased (instrumental plural; as in परपरिवादनिवृत्तैः)
क्वचित् - here
क्वचित् - there
मंडिता - adorned; beautified
वसुधा - earth

Translation (भावार्थ):
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 (अनुसंधान):
भर्तृहरि names four social virtues that quietly make the world livable. First is speech: being "poor" in अप्रिय-वचन (hurtful words) and "rich" in प्रिय-वचन (kind words) means you reduce needless harm. Second is fidelity: contentment with one's own spouse protects families. Third is restraint from परिवाद (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.

कदर्थितस्यापि हि धैर्यवृत्तेर्
न शक्यते धैर्यगुणः प्रमार्ष्टुम् ।
अधोमुखस्यापि कृतस्य वह्नेर्
नाधः शिखा याति कदाचिदेव ॥ 1.105 ॥

Meaning (पदार्थ):
कदर्थितस्य - of one who has been insulted/humiliated
अपि - even
हि - indeed
धैर्य - courage; fortitude
वृत्तेः - of the conduct/disposition (genitive; as in धैर्यवृत्तेः)
न - not
शक्यते - can be (in the sense: "it is not possible")
धैर्य - courage
गुणः - quality
प्रमार्ष्टुं - to wipe away; to erase
अधो - downward
मुखस्य - of (one) facing (genitive of मुख; as in अधोमुखस्य)
अपि - even
कृतस्य - made; placed
वह्नेः - of fire
न - not
अधः - downward
शिखा - flame
याति - goes
कदाचित् - ever; at any time
एव - indeed

Translation (भावार्थ):
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 (अनुसंधान):
भर्तृहरि is praising inner character as "directional": it naturally rises. You can insult a courageous person, but you cannot erase their धैर्य (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.

कांताकटाक्षविशिखा न लुनंति यस्य
चित्तं न निर्दहति कृपकृशानुतापः ।
कर्षंति भूरिविषयाश्च न लोभपाशैर्
लोकत्रयं जयति कृत्स्नं इदं स धीरः ॥ 1.106 ॥

Meaning (पदार्थ):
कांता - beloved; wife
कटाक्ष - sidelong glance
विशिखा - arrow
न - not
लुनंति - cut; wound
यस्य - whose
चित्तं - mind
न - not
निर्दहति - burns up
कृप - wretched; poor; pitiable
कृशानु - fire
तापः - heat; burning (as in कृपकृशानुतापः = "the burning heat of the fire of poverty"; hunger)
कर्षंति - pull; drag
भूरि - many; abundant
विषयाः - sense objects
च - and
न - not
लोभ - greed
पाशैः - by ropes/nooses (instrumental plural of पाश)
लोकत्रयं - the three worlds
जयति - conquers
कृत्स्नं - entire; complete
इदं - this
स - that
धीरः - steadfast person

Translation (भावार्थ):
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 (अनुसंधान):
This is a definition of victory that begins inside. The धीर is not defeated by lust (the "arrow" of attraction), not defeated by hunger and hardship (कृपकृशानुताप), and not defeated by greed (the पाश, 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.

एकेनापि हि शूरेण
पादाक्रांतं महीतलम् ।
क्रियते भास्करेणैव
स्फारस्फुरिततेजसा ॥ 1.107 ॥

Meaning (पदार्थ):
एकेन - by one
अपि - even
हि - indeed
शूरेण - by a hero/brave one (instrumental)
पाद - foot
आक्रांतं - trodden/overrun; conquered (as in पादाक्रांतं)
महीतलं - the earth's surface
क्रियते - is made
भास्करेण - by the sun (instrumental of भास्कर)
एव - alone
स्फार - vast; widespread
स्फुरित - spread/flashed; radiated
तेजसा - by radiance (instrumental of तेजस्; as in स्फारस्फुरिततेजसा)

Translation (भावार्थ):
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 (अनुसंधान):
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.

वह्निस्तस्य जलायते जलनिधिः कुल्यायते तत्क्षणान्
मेरुः स्वल्पशिलायते मृगपतिः सद्यः कुरंगायते ।
व्यालो माल्यगुणायते विषरसः पीयूषवर्षायते
यस्यांगेऽखिललोकवल्लभतमं शीलं समुन्मीलति ॥ 1.108 ॥

Meaning (पदार्थ):
वह्निः - fire
तस्य - for him; of him
जल - water
आयते - becomes like; takes the form of (as in जलायते)
जलनिधिः - ocean ("treasure of water")
कुल्या - a small canal/ditch
आयते - becomes like (as in कुल्यायते)
तत्क्षणात् - instantly; in that very moment
मेरुः - Meru (great mountain)
स्वल्प - small
शिला - stone
आयते - becomes like (as in स्वल्पशिलायते)
मृगपतिः - lion ("lord of beasts")
सद्यः - immediately
कुरंग - deer
आयते - becomes like (as in कुरंगायते)
व्यालः - serpent; dangerous creature
माल्य - garland
गुणा - string/cord (as in माल्यगुणायते = "becomes like a garland-string")
विष - poison
रसः - essence/juice
पीयूष - nectar
वर्ष - rain
आयते - becomes like (as in पीयूषवर्षायते = "becomes like a rain of nectar")
यस्य - whose
अंगे - in the body (locative of अंग)
अख्हिल - all; entire
लोक - worlds; people
वल्लभ्हतमं - most beloved (as in अखिललोकवल्लभतमं)
शीलं - character; conduct
समुन्मीलति - blossoms; fully opens

Translation (भावार्थ):
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 (अनुसंधान):
This is intentional exaggeration to show the "alchemy" of शील (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.

लज्जागुणौघजननीं जननीं इव स्वाम्
अत्यंतशुद्धहृदयां अनुवर्तमानाम् ।
तेजस्विनः सुखं असूनपि संत्यजनति
सत्यव्रतव्यसनिनो न पुनः प्रतिज्ञाम् ॥ 1.109 ॥

Meaning (पदार्थ):
लज्जा - modesty; shame (in the sense of moral restraint)
गुण - virtue
औघ - flood/heap (as in गुणौघ)
जननीं - mother; generator (accusative of जननी)
जननीं - mother (repeated)
इव - like
स्वाम् - one's own
अत्यंत - extremely
शुद्ध - pure
हृदयां - heart (accusative feminine; as in शुद्धहृदयां)
अनुवर्तमानां - following; adhering to (accusative plural)
तेजस्विनः - radiant; spirited people
सुखं - easily
असून् - life-breaths; lives
अपि - even
संत्यजनति - abandon; give up
सत्य - truth
व्रत - vow
व्यसनिनः - those devoted/addicted to (as in सत्यव्रतव्यसनिनः)
न - not
पुनः - again
प्रतिज्ञां - promise; pledge

Translation (भावार्थ):
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 (अनुसंधान):
The verse places truthfulness above survival. For the सत्यव्रत 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 लज्जा (moral restraint) and गुण (virtue) become living realities.

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