Bhartruhari Sataka Trisati - Neeti Satakam - Odia

ଭର୍ତୃହରି is celebrated for the ଶତକ-ତ୍ରିଶତି - three collections of roughly a hundred verses each: ନୀତି ଶତକମ୍, ଶୃଂଗାର ଶତକମ୍, and ଵୈରାଗ୍ୟ ଶତକମ୍. These are among the most quoted ସୁଭାଷିତାନି in Sanskrit literature because each ଶ୍ଲୋକ is compact, memorable, and rooted in lived observation.

Among them, ନୀତି ଶତକମ୍ is a handbook of ନୀତି: 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: ମତ୍ସର (envy), ସ୍ମୟ (pride), ଅବୋଧ (confusion), ତୃଷ୍ଣା (craving), and ଵିଵେକ (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 ଵାଗ୍ଭୂଷଣଂ ଭୂଷଣଂ (speech as the true ornament), ଵିଦ୍ୟା ନାମ ନରସ୍ୟ ରୂପଂ ଅଧିକମ୍ (knowledge as a person's greater beauty), ମୂର୍ଖସ୍ୟ ନାସ୍ତ୍ୟୌଷଧିଂ (no medicine for the fool who refuses correction), and ପ୍ରାରଭ୍ୟତେ ନ ଖଲୁ ଵିଘ୍ନଭୟେନ (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.

ଦିକ୍କାଲାଦ୍ୟନଵଚ୍ଛିନ୍ନାନଂତଚିନ୍ମାତ୍ରମୂର୍ତୟେ ।
ସ୍ଵାନୁଭୂତ୍ୟେକମାନାୟ ନମଃ ଶାଂତାୟ ତେଜସେ ॥ 1.1 ॥

ଛଂଦଃ (ଅନୁଷ୍ଟୁଭ୍): This is in ଅନୁଷ୍ଟୁଭ୍ (ଶ୍ଲୋକ) Chandas/Meter: 4 ପାଦାଃ, 8 ଅକ୍ଷରାଃ per ପାଦ (32 total; commonly written/recited as two 16-syllable half-verses separated by `।`); ପଥ୍ୟା 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 ୟତି (pause) is after the 4th or 5th syllable in each ପାଦ (separate from the natural pauses at `।` and `॥`). ଲକ୍ଷଣ ଶ୍ଲୋକ: ଶ୍ଲୋକେ ଷଷ୍ଠଂ ଗୁରୁ ଜ୍ଞେୟଂ ସର୍ଵତ୍ର ଲଘୁପଂଚମମ୍ । ଦ୍ଵିଚତୁଷ୍ପାଦୟୋଃ ହ୍ରସ୍ଵଂ ସପ୍ତମଂ ଦୀର୍ଘମନ୍ୟୟୋଃ ॥ - this mnemonic says the 6th syllable is ଗୁରୁ and the 5th is ଲଘୁ in all ପାଦାଃ; the 7th is ଲଘୁ in pAda 2/4 and ଗୁରୁ in pAda 1/3.

Meaning (ପଦାର୍ଥ):
ଦିକ୍ - direction; space
କାଲ - time
ଆଦି - "and so on"; etc.
ଅନଵଚ୍ଛିନ୍ନ - unbroken; uninterrupted
ଅନଂତ - infinite
ଚିନ୍ମାତ୍ର - pure consciousness alone
ମୂର୍ତୟେ - unto the embodiment/form
ସ୍ଵାନୁଭୂତି - one's own direct experience
ଏକ - one; single
ମାନ - measure; standard
ନମଃ - salutations
ଶାଂତାୟ - unto the peaceful one
ତେଜସେ - unto the radiant splendor

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
Before offering worldly counsel, ଭର୍ତୃହରି bows to ଶାଂତି and ସ୍ଵାନୁଭୂତି: calm awareness verified by direct experience, not by the noise of opinion. He invokes ଚିନ୍ମାତ୍ର (pure consciousness) rather than a particular ଦେଵତା because ନୀତି 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 ଗାୟତ୍ରୀ ମଂତ୍ର, which turns toward the light of ସଵିତୃ (the illumining Sun principle) and prays for awakening of understanding - ଧିୟୋ ୟୋ ନଃ ପ୍ରଚୋଦୟାତ୍. The Upanishadic vision also points to this formless basis with statements like ସତ୍ୟଂ ଜ୍ଞାନଂ ଅନଂତଂ ବ୍ରହ୍ମ and ପ୍ରଜ୍ଞାନଂ ବ୍ରହ୍ମ; and ଆଦି ଶଂକରାଚାର୍ୟ repeatedly turns the seeker inward, for example in ନିର୍ଵାଣ ଷଟ୍କମ୍: ଚିଦାନଂଦରୂପଃ ଶିଵୋଽହଂ ଶିଵୋଽହମ୍. 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 ତେଜସ୍ (inner light) rather than agitation.

ବୋଦ୍ଧାରୋ ମତ୍ସରଗ୍ରସ୍ତାଃ ପ୍ରଭଵଃ ସ୍ମୟଦୂଷିତାଃ ।
ଅବୋଧୋପହତାଃ ଚାନ୍ୟେ ଜୀର୍ଣମଂଗେ ସୁଭାଷିତମ୍ ॥ 1.2 ॥

Meaning (ପଦାର୍ଥ):
ବୋଦ୍ଧାରଃ - the learned (shown in sandhi as ବୋଦ୍ଧାରୋ)
ମତ୍ସର - jealousy/envy
ଗ୍ରସ୍ତାଃ - seized by; afflicted (forming ମତ୍ସର-ଗ୍ରସ୍ତାଃ)
ପ୍ରଭଵଃ - the influential; the powerful
ସ୍ମୟ - pride
ଦୂଷିତାଃ - tainted/defiled (forming ସ୍ମୟ-ଦୂଷିତାଃ)
ଅବୋଧ - ignorance
ଉପହତାଃ - struck/overpowered (forming ଅବୋଧ-ଉପହତାଃ)
ଚ - and (forming ଚାନ୍ୟେ = ଚ + ଅନ୍ୟେ)
ଅନ୍ୟେ - others
ଜୀର୍ଣଂ - becomes worn out; gets wasted (in verse as ଜୀର୍ଣମଂଗେ = ଜୀର୍ଣଂ + ଅଂଗେ)
ଅଂଗେ - "O dear!" / alas (exclamation)
ସୁଭାଷିତଂ - good counsel; wise saying

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
This is a practical warning about communication: even a true ସୁଭାଷିତ may not land when the listener is dominated by ମତ୍ସର, ସ୍ମୟ, or ଅବୋଧ. The ଭଗଵଦ୍ ଗୀତା values learning done with ଶ୍ରଦ୍ଧା (trustful openness) and without ଅସୂୟା (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.

ଅଜ୍ଞଃ ସୁଖଂ ଆରାଧ୍ୟଃ
ସୁଖତରଂ ଆରାଧ୍ୟତେ ଵିଶେଷଜ୍ଞଃ ।
ଜ୍ଞାନଲଵଦୁର୍ଵିଦଗ୍ଧଂ
ବ୍ରହ୍ମାପି ତଂ ନରଂ ନ ରଂଜୟତି ॥ 1.3 ॥

ଛଂଦଃ (ଆର୍ୟା): This is in ଆର୍ୟା Chandas/Meter: a ମାତ୍ରା-ଛଂଦଃ where ଲଘୁ = 1 ମାତ୍ରା and ଗୁରୁ = 2 ମାତ୍ରାଃ; ମାତ୍ରା counts per ପାଦ are 12 / 18 / 12 / 15; one common rule says odd-numbered ମାତ୍ରା-ଗଣାଃ are not ଜ-ଗଣଃ (ଲଘୁ-ଗୁରୁ-ଲଘୁ), and the 6th ଗଣଃ is ଜ-ଗଣଃ.

Meaning (ପଦାର୍ଥ):
ଅଜ୍ଞଃ - an ignorant person; one without knowledge
ସୁଖଂ - easily; pleasantly
ଆରାଧ୍ୟଃ - can be pleased; can be won over
ସୁଖତରଂ - even more easily
ଆରାଧ୍ୟତେ - is pleased/propitiated
ଵିଶେଷଜ୍ଞଃ - a true expert; one who knows the essence
ଜ୍ଞାନଲଵ - a drop of knowledge; a little learning
ଦୁର୍ଵିଦଗ୍ଧଂ - over-confident due to half-knowledge (literally, badly "cooked"/digested)
ବ୍ରହ୍ମା - Brahma, the creator (sandhi in verse: ବ୍ରହ୍ମାପି = ବ୍ରହ୍ମା + ଅପି)
ଅପି - even
ତଂ - that
ନରଂ - person; man
ନ - not
ରଂଜୟତି - pleases; satisfies; delights

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
ଭର୍ତୃହରି 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 ଦୁର୍ଵିଦଗ୍ଧଃ 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 ଵିନୟ (humility) and ଜିଜ୍ଞାସା (honest inquiry): ask, test, and learn. In the ଅଦ୍ଵୈତ spirit, knowledge that has truly ripened reduces ଅହଂକାର (ego) rather than inflating it; when your self-worth is not tied to "being right", you can accept correction quickly and keep growing.

ପ୍ରସହ୍ୟ ମଣିଂ ଉଦ୍ଧରେନ୍ମକରଵକ୍ତ୍ରଦଂଷ୍ଟ୍ରାଂତରାତ୍
ସମୁଦ୍ରଂ ଅପି ସଂତରେତ୍ପ୍ରଚଲଦୂର୍ମିମାଲାକୁଲମ୍ ।
ଭୁଜଂଗଂ ଅପି କୋପିତଂ ଶିରସି ପୁଷ୍ପଵଦ୍ଧାରୟେତ୍
ନ ତୁ ପ୍ରତିନିଵିଷ୍ଟମୂଋଖଜନଚିତ୍ତଂ ଆରାଧୟେଥ୍ ॥ 1.4 ॥

ଛଂଦଃ (ପୃଥ୍ଵୀ): This is in ପୃଥ୍ଵୀ (ସମ-ଵୃତ୍ତ) Chandas/Meter: 4 ପାଦାଃ, 17 ଅକ୍ଷରାଃ per ପାଦ; ଲଘୁ/ଗୁରୁ pattern (per ପାଦ) is `LGLLLGLG LLLGLGGLG`; ୟତି (pause) is after the 8th syllable in each ପାଦ.

Meaning (ପଦାର୍ଥ):
ପ୍ରସହ୍ୟ - forcibly; boldly; with daring
ମଣିଂ - a jewel; gem
ଉଦ୍ଧରେତ୍ - could extract/pull out (sandhi in verse: ଉଦ୍ଧରେନ୍ = ଉଦ୍ଧରେତ୍ + ମକର...)
ମକର - crocodile; fierce water-creature
ଵକ୍ତ୍ର - mouth
ଦଂଷ୍ଟ୍ରା - teeth/tusks
ଅଂତର - between; inside (as in ଦଂଷ୍ଟ୍ରାଂତରାତ୍)
ସମୁଦ୍ରଂ - ocean
ଅପି - even
ସଂତରେତ୍ - could cross/ford
ପ୍ରଚଲ - moving; restless; turbulent
ଊର୍ମୀ - wave
ମାଲା - garland; series
ଆକୁଲଂ - agitated; full of (as in ଊର୍ମିମାଲାକୁଲଂ)
ଭୁଜଂଗଂ - serpent
କୋପିତଂ - enraged
ଶିରସି - on the head
ପୁଷ୍ପଵତ୍ - like a flower (sandhi in verse: ପୁଷ୍ପଵଦ୍)
ଧାରୟେତ୍ - could bear/carry/support (as in ପୁଷ୍ପଵଦ୍ଧାରୟେତ୍)
ନ - not
ତୁ - but
ପ୍ରତିନିଵିଷ୍ଟ - firmly fixed; stubbornly lodged
ମୂର୍ଖ - foolish (verse has ମୂଋଖ୍)
ଜନ - person/people
ଚିତ୍ତଂ - mind
ଆରାଧୟେତ୍ - should try to please/conciliate (verse has ଆରାଧୟେଥ୍)

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
The key word is ପ୍ରତିନିଵିଷ୍ଟ: this is not about a person who is simply uninformed, but about a mind that has decided it will not budge. ଭର୍ତୃହରି is teaching ଵିଵେକ (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 ଭଗଵଦ୍ ଗୀତା: ନ ବୁଦ୍ଧିଭେଦଂ ଜନୟେତ୍ ଅଜ୍ଞାନାଂ - do not agitate an unready mind; lead by example and choose a time when receptivity exists.

ଲଭେତ ସିକତାସୁ ତୈଲଂ ଅପି ୟତ୍ନତଃ ପୀଡୟନ୍
ପିବେଚ୍ଚ ମୃଗତୃଷ୍ଣିକାସୁ ସଲିଲଂ ପିପାସାର୍ଦିତଃ ।
କ୍ଵଚିଦପି ପର୍ୟଟନ୍ଶଶଵିଷାଣଂ ଆସାଦୟେତ୍
ନ ତୁ ପ୍ରତିନିଵିଷ୍ଟମୂର୍ଖଚିତ୍ତଂ ଆରାଧୟେଥ୍ ॥ 1.5 ॥

Meaning (ପଦାର୍ଥ):
ଲଭେତ - could obtain
ସିକତାସୁ - in sand (in grains of sand)
ତୈଲଂ - oil
ଅପି - even
ୟତ୍ନତଃ - with great effort
ପୀଡୟନ୍ - pressing/squeezing
ପିବେତ୍ - could drink (sandhi in verse: ପିବେଚ୍ଚ = ପିବେତ୍ + ଚ)
ଚ - and
ମୃଗ - deer
ତୃଷ୍ଣିକା - mirage (as in ମୃଗତୃଷ୍ଣିକାସୁ)
ସଲିଲଂ - water
ପିପାସା - thirst
ଅର୍ଦିତଃ - afflicted/tormented (as in ପିପାସାର୍ଦିତଃ)
କ୍ଵଚିତ୍ - somewhere (sandhi in verse: କ୍ଵଚିଦପି = କ୍ଵଚିତ୍ + ଅପି)
ପର୍ୟଟନ୍ - while wandering; roaming about
ଶଶ - hare
ଵିଷାଣଂ - horn (as in ଶଶଵିଷାଣଂ, "a hare's horn" - an impossibility)
ଆସାଦୟେତ୍ - could reach/find/attain
ନ - not
ତୁ - but
ପ୍ରତିନିଵିଷ୍ଟ - stubbornly fixed
ମୂର୍ଖ - foolish
ଚିତ୍ତଂ - mind
ଆରାଧୟେତ୍ - should try to please/conciliate (verse has ଆରାଧୟେଥ୍)

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
Here ଭର୍ତୃହରି piles up near-impossible tasks - squeezing oil from sand, drinking water from a ମୃଗତୃଷ୍ଣିକା (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 ଵିଵେକ (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 ପ୍ରେୟସ୍ (the immediately tempting) and ଶ୍ରେୟସ୍ (the truly beneficial) is a helpful lens here: choose actions that actually improve life, not those that endlessly drain you like chasing a mirage.

ଵ୍ୟାଲଂ ବାଲମୃଣାଲତଂତୁଭିରସୌ ରୋଦ୍ଧୁଂ ସମୁଜ୍ଜୃଂଭତେ
ଛେତ୍ତୁଂ ଵଜ୍ରମଣିଂ ଶିରୀଷକୁସୁମପ୍ରାଂତେନ ସନ୍ନହ୍ୟତି ।
ମାଧୁର୍ୟଂ ମଧୁବିଂଦୁନା ରଚୟିତୁଂ କ୍ଷାରାମୁଧେରୀହତେ
ନେତୁଂ ଵାଂଛଂତି ୟଃ ଖଲାନ୍ପଥି ସତାଂ ସୂକ୍ତୈଃ ସୁଧାସ୍ୟଂଦିଭିଃ ॥ 1.6 ॥

ଛଂଦଃ (ଶାର୍ଦୂଲଵିକ୍ରୀଡିତମ୍): This is in ଶାର୍ଦୂଲଵିକ୍ରୀଡିତମ୍ (ସମ-ଵୃତ୍ତ) Chandas/Meter: 4 ପାଦାଃ, 19 ଅକ୍ଷରାଃ per ପାଦ; ଲଘୁ/ଗୁରୁ pattern (per ପାଦ) is `GGGLLGL GLLLG GGLGGLG`; ୟତି (pause) is after the 7th and 12th syllables in each ପାଦ.

Meaning (ପଦାର୍ଥ):
ଵ୍ୟାଲଂ - a serpent
ବାଲ - tender; soft
ମୃଣଲ - lotus-stalk
ତଂତୁଭିଃ - with fibres/threads
ଅସୌ - that person; he
ରୋଦ୍ଧୁଂ - to restrain/stop
ସମୁଜ୍ଜୃଂଭତେ - strives; tries hard; rises up to do
ଛେତ୍ତୁଂ - to cut
ଵଜ୍ରମଣିଂ - a diamond (a "vajra-gem")
ଶିରୀଶ - the Sirisha tree
କୁସୁମ - flower
ପ୍ରାଂତେନ - with the tip/end
ସନ୍ନହ୍ୟତି - prepares/equips himself
ମାଧୁର୍ୟଂ - sweetness
ମଧୁ - honey
ବିଂଦୁନା - with a drop
ରଚୟିତୁଂ - to create/produce
କ୍ଷାର - salt; saline
ଅଂବୁଧିଃ - ocean
ଈହତେ - strives/attempts
ନେତୁଂ - to lead
ଵାଂଛତି - wishes (the verse shows ଵାଂଛଂତି, a common sandhi/variant form)
ଖଲାନ୍ - the wicked; the malicious
ପଥି - on the path
ସତାଂ - of the good; of the noble
ସୂକ୍ତୈଃ - with wise sayings; good counsel
ସୁଧା - nectar
ସ୍ୟଂଦିଭିଃ - dripping/flowing
ସୁଧାସ୍ୟଂଦିଭିଃ - with nectar-dripping (sweet) words

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
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 ଖଲା (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 ସତ୍ସଂଗ (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.

ସ୍ଵାୟତ୍ତଂ ଏକାଂତଗୁଣଂ ଵିଧାତ୍ରା
ଵିନିର୍ମିତଂ ଛାଦନଂ ଅଜ୍ଞତାୟାଃ ।
ଵିଶେଷତଃ ସର୍ଵଵିଦାଂ ସମାଜେ
ଵିଭୂଷଣଂ ମୌନଂ ଅପଂଡିତାନାମ୍ ॥ 1.7 ॥

ଛଂଦଃ (ଉପଜାତି): This is in ଉପଜାତି Chandas/Meter: a mixture of ଇଂଦ୍ରଵଜ୍ରା/ଉପେଂଦ୍ରଵଜ୍ରା with 4 ପାଦାଃ, 11 ଅକ୍ଷରାଃ per ପାଦ; ଲଘୁ/ଗୁରୁ patterns are ଇଂଦ୍ରଵଜ୍ରା = `GGLGGLLGLGG` and ଉପେଂଦ୍ରଵଜ୍ରା = `LGLGGLLGLGG` (a verse may mix these across ପାଦାଃ).

Meaning (ପଦାର୍ଥ):
ସ୍ଵାୟତ୍ତଂ - under one's own control
ଏକାଂତ - exclusive; only; single-sided
ଗୁଣଂ - quality/attribute
ଵିଧାତ୍ରା - by the Creator; by Fate
ଵିନିର୍ମିତଂ - made/constructed
ଛାଦନଂ - a covering; concealment
ଅଜ୍ଞତାୟାଃ - of ignorance
ଵିଶେଷତଃ - especially; in particular
ସର୍ଵଵିଦାଂ - of the all-knowing; of the truly learned
ସମାଜେ - in the assembly/company
ଵିଭୂଷଣଂ - ornament/adornment
ମୌନଂ - silence
ଅପଂଡିତାନାଂ - of the unlearned

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
ମୌନ 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. ଅଦ୍ଵୈତ also recognizes a higher, luminous form of silence - ଆଦି ଶଂକରାଚାର୍ୟ praises ଦକ୍ଷିଣାମୂର୍ତି as teaching through ମୌନଵ୍ୟାଖ୍ହ୍ୟା - but the verse is pointing to an earlier step: use silence to stop needless noise, and then use that quiet to actually gain ଜ୍ଞାନ (clear knowledge).

ୟଦା କିଂଚିଜ୍ଜ୍ଞୋଽହଂ ଦ୍ଵିପ ଇଵ ମଦାଂଧଃ ସମଭଵଂ
ତଦା ସର୍ଵଜ୍ଞୋଽସ୍ମୀତ୍ୟଭଵଦଵଲିପ୍ତଂ ମମ ମନଃ
ୟଦା କିଂଚିତ୍କିଂଚିଦ୍ବୁଧଜନସକାଶାଦଵଗତଂ
ତଦା ମୂର୍ଖୋଽସ୍ମୀତି ଜ୍ଵର ଇଵ ମଦୋ ମେ ଵ୍ୟପଗତଃ ॥ 1.8 ॥

ଛଂଦଃ (ଶିଖ୍ହରିନୀ): This is in ଶିଖ୍ହରିନୀ (ସମ-ଵୃତ୍ତ) Chandas/Meter: 4 ପାଦାଃ, 17 ଅକ୍ଷରାଃ per ପାଦ; ଲଘୁ/ଗୁରୁ pattern (per ପାଦ) is `LGGGGG LLLLL GGLLLG`; ୟତି (pause) is after the 6th and 11th syllables in each ପାଦ.

Meaning (ପଦାର୍ଥ):
ୟଦା - when
କିଂଚିତ୍ - a little; something
ଜ୍ଞଃ - a knower; knowledgeable (sandhi in verse: ଜ୍ଞୋଽହଂ = ଜ୍ଞଃ + ଅହମ୍)
ଅହମ୍ - I
ଦ୍ଵିପଃ - elephant
ଇଵ - like
ମଦ - intoxication; pride
ଅଂଧଃ - blind (as in ମଦାଂଧଃ)
ସମଭଵଂ - I became
ତଦା - then
ସର୍ଵଜ୍ଞଃ - all-knowing (sandhi in verse: ସର୍ଵଜ୍ଞୋଽସ୍ମୀତି)
ଅସ୍ମି - I am
ଇତି - thus
ଅଭଵତ୍ - became
ଅଵଲିପ୍ତଂ - arrogant; conceited
ମମ - my
ମନଃ - mind
ବୁଧ - wise
ଜନ - people
ସକାଶାତ୍ - from the presence of; from near
ଅଵଗତଂ - learned/understood
ମୂର୍ଖଃ - fool (sandhi in verse: ମୂର୍ଖୋଽସ୍ମୀତି = ମୂର୍ଖଃ + ଅସ୍ମି + ଇତି)
ଜ୍ଵରଃ - fever
ଇଵ - like
ମଦଃ - pride
ମେ - my
ଵ୍ୟପଗତଃ - departed; went away

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
This is a precise portrait of the learning-curve: early knowledge can intoxicate, while deeper knowledge sobers. The image of ମଦ as a ଜ୍ଵର 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 ଅଦ୍ଵୈତ, the purpose of ଜ୍ଞାନ (knowledge) is to dissolve ଅଵିଦ୍ୟା (ignorance) and its products like ଅହଂକାର (ego); when the ego relaxes, the mind becomes teachable, and even correction feels like relief, not injury.

କୃମିକୁଲଚିତ୍ତଂ ଲାଲାକ୍ଲିନ୍ନଂ ଵିଗଂଧିଜୁଗୁପ୍ସିତଂ
ନିରୁପମରସଂ ପ୍ରୀତ୍ୟା ଖାଦନ୍ନରାସ୍ଥି ନିରାମିଷମ୍ ।
ସୁରପତିଂ ଅପି ଶ୍ଵା ପାର୍ଶ୍ଵସ୍ଥଂ ଵିଲୋକ୍ୟ ନ ଶଂକତେ
ନ ହି ଗଣୟତି କ୍ଷୁଦ୍ରୋ ଜଂତୁଃ ପରିଗ୍ରହଫଲ୍ଗୁତାମ୍ ॥ 1.9 ॥

ଛଂଦଃ (ହରିଣୀ): This is in ହରିଣୀ (ସମ-ଵୃତ୍ତ) Chandas/Meter: 4 ପାଦାଃ, 17 ଅକ୍ଷରାଃ per ପାଦ; ଲଘୁ/ଗୁରୁ pattern (per ପାଦ) is `LLLLLG GGGG LGLLGLG`; ୟତି (pause) is after the 6th and 10th syllables in each ପାଦ.

Meaning (ପଦାର୍ଥ):
କୃମି - worm; maggot
କୁଲ - group; swarm
ଚିତ୍ତଂ - mind
ଲାଲା - saliva
କ୍ଲିନ୍ନଂ - drenched/wet
ଵିଗଂଧି - foul-smelling
ଜୁଗୁପ୍ସିତଂ - disgusting; repulsive
ନିରୁପମ - incomparable
ରସଂ - taste/essence (as in ନିରୁପମରସଂ)
ପ୍ରୀତ୍ୟା - with delight
ଖାଦନ୍ - eating/gnawing
ନର - human
ଅସ୍ଥି - bone (as in ନରାସ୍ଥି)
ନିରାମିଷଂ - without flesh/meat
ସୁରପତିଂ - Indra, lord of the gods (sandhi in verse: ସୁରପତିଂ ଅପି)
ଶ୍ଵା - dog
ପାର୍ଶ୍ଵସ୍ଥଂ - standing nearby/at the side
ଵିଲୋକ୍ୟ - seeing
ନ ଶଂକତେ - is not afraid/suspicious
ନ ହି - for indeed not
ଗଣୟତି - counts; considers; values
କ୍ଷୁଦ୍ରଃ - petty; base
ଜଂତୁଃ - creature
ପରିଗ୍ରହ - possession; grasping; what one clings to
ଫଲ୍ଗୁତାଂ - triviality; worthlessness; insignificance

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

ଶିରଃ ଶାର୍ଵଂ ସ୍ଵର୍ଗାତ୍ପଶୁପତିଶିରସ୍ତଃ କ୍ଷିତିଧରଂ
ମହୀଧ୍ରାଦୁତ୍ତୁଂଗାଦଵନିଂ ଅଵନେଶ୍ଚାପି ଜଲଧିମ୍ ।
ଅଧୋଽଧୋ ଗଂଗେୟଂ ପଦଂ ଉପଗତା ସ୍ତୋକମ୍
ଅଥଵାଵିଵେକଭ୍ରଷ୍ଟାନାଂ ଭଵତି ଵିନିପାତଃ ଶତମୁଖଃ ॥ 1.10 ॥

Meaning (ପଦାର୍ଥ):
ଶିରଃ - head
ଶାର୍ଵଂ - of ଶର୍ଵ (Siva); belonging to Siva
ସ୍ଵର୍ଗାତ୍ - from heaven
ପଶୁପତି - lord of beings (Siva)
ଶିରଃ - head (as in ପଶୁପତିଶିରସ୍ତଃ, "from the head of ପଶୁପତି")
କ୍ଷିତିଧରଂ - mountain (literally, earth-bearer)
ମହୀଧ୍ର - mountain
ଉତ୍ତୁଂଗ - lofty; very high
ଅଵନିଂ - earth
ଅଵନେଃ - from the earth (sandhi in verse: ଅଵନେଶ୍ଚାପି = ଅଵନେଃ + ଚ + ଅପି)
ଚ - and
ଅପି - also
ଜଲଧିଂ - ocean
ଅଧୋଽଧୋ - lower and lower; downwards, again and again
ଗଂଗେୟଂ - this ଗଂଗା
ପଦଂ - position; step
ଉପଗତା - has reached; has gone to
ସ୍ତୋକମ୍ - little by little; step by step
ଅଥ ଵା - or else
ଵିଵେକ - discernment; discrimination
ଭ୍ରଷ୍ଟାନାଂ - of those who have fallen away from/lost (as in ଵିଵେକଭ୍ରଷ୍ଟାନାଂ)
ଭଵତି - happens; becomes
ଵିନିପାତଃ - downfall; fall
ଶତମୁଖଃ - "hundred-faced" - manyfold; in many ways

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

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

ଶକ୍ୟୋ ଵାରୟିତୁଂ ଜଲେନ ହୁତଭୁକ୍ଚ୍ଛତ୍ରେଣ ସୂର୍ୟାତପୋ
ନାଗେଂଦ୍ରୋ ନିଶିତାଂକୁଶେନ ସମଦୋ ଦଂଡେନ ଗୋଗର୍ଦଭୌ ।
ଵ୍ୟାଧିର୍ଭେଷଜସଂଗ୍ରହୈଶ୍ଚ ଵିଵିଧୈର୍ମଂତ୍ରପ୍ରୟୋଗୈର୍ଵିଷଂ
ସର୍ଵସ୍ୟୌଷଧଂ ଅସ୍ତି ଶାସ୍ତ୍ରଵିହିତଂ ମୂର୍ଖସ୍ୟ ନାସ୍ତ୍ୟୌଷଧିମ୍ ॥ 1.11 ॥

Meaning (ପଦାର୍ଥ):
ଶକ୍ୟଃ - is possible; can be done (in verse as ଶକ୍ୟୋ)
ଵାରୟିତୁମ୍ - to restrain; to prevent; to ward off
ଜଲେନ - by water (instrumental of ଜଲ)
ହୁତଭୁକ୍ - fire (literally, "eater of oblations"; in verse as ହୁତଭୁକ୍)
ଛତ୍ରେଣ - by an umbrella (in verse as ଚ୍ଛତ୍ରେଣ)
ସୂର୍ୟାତପଃ - the heat/glare of the sun (in verse as ସୂର୍ୟାତପୋ)
ନାଗେଂଦ୍ରଃ - a mighty elephant; "lord of elephants" (also can mean "king of snakes"; context here is elephant-control; in verse as ନାଗେଂଦ୍ରୋ)
ନିଶିତ - sharp; pointed
ଅଂକୁଶେନ - with a goad (instrumental of ଅଂକୁଶ)
ସମଦଃ - intoxicated; in rut (as in an elephant; in verse as ସମଦୋ)
ଦଂଡେନ - with a stick/staff
ଗୌଃ - cow (in dual compound ଗୋଗର୍ଦଭୌ)
ଗର୍ଦଭଃ - donkey (in dual compound ଗୋଗର୍ଦଭୌ)
ଵ୍ୟାଧିଃ - disease
ଭେଷଜ - medicine
ସଂଗ୍ରହୈଃ - with collections/compounds/assemblages (in verse as ସଂଗ୍ରହୈଶ୍ଚ = ସଂଗ୍ରହୈଃ + ଚ)
ଵିଵିଧୈଃ - by various; by many kinds of
ମଂତ୍ର - mantra; sacred formula
ପ୍ରୟୋଗୈଃ - by applications/uses/practices (instrumental plural of ପ୍ରୟୋଗ)
ଵିଷମ୍ - poison
ସର୍ଵସ୍ୟ - for everything; of everything
ଔଷଧମ୍ - remedy; medicine
ଅସ୍ତି - exists; is
ଶାସ୍ତ୍ର - scripture; authoritative teaching
ଵିହିତମ୍ - prescribed; laid down
ମୂର୍ଖସ୍ୟ - of a fool
ନ ଅସ୍ତି - there is not (in sandhi: ନାସ୍ତ୍ୟୌଷଧିଂ = ନ ଅସ୍ତି + ଔଷଧିଂ)
ଔଷଧିମ୍ - a remedy (accusative; in verse as ଔଷଧିଂ)

Translation (ଭାଵାର୍ଥ):
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 ଶାସ୍ତ୍ର - but for a fool there is no medicine.

Commentary (ଅନୁସଂଧାନ):
ଭର୍ତୃହରି stacks up "problem -> remedy" pairs to make one point: tools work only when the person using them is willing to be corrected. A ମୂର୍କ here is not simply someone who does not know; it is a mind closed by stubbornness and ego, where even the right ଉପଦେଶ (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). ଅଦ୍ଵୈତ also begins with fitness: ଶ୍ରଵଣ (listening), ମନନ (reasoning), and ନିଦିଧ୍ୟାସନ (deep contemplation) can remove ଅଜ୍ଞାନ (ignorance) only when there is ଵିନୟ (humility) and ମୁମୁକ୍ଷୁତ୍ଵ (desire to be free); without that openness, even the best medicine remains unopened.

ସାହିତ୍ୟସଂଗୀତକଲାଵିହୀନଃ
ସାକ୍ଷାତ୍ପଶୁଃ ପୁଚ୍ଛଵିଷାଣହୀନଃ ।
ତୃଣଂ ନ ଖାଦନ୍ନପି ଜୀଵମାନସ୍
ତଦ୍ଭାଗଧେୟଂ ପରମଂ ପଶୂନାମ୍ ॥ 1.12 ॥

ଛଂଦଃ (ଉପଜାତି): This is in ଉପଜାତି Chandas/Meter: 4 ପାଦାଃ, 11 ଅକ୍ଷରାଃ per ପାଦ; this meter commonly mixes ଇଂଦ୍ରଵଜ୍ରା (`GGLGGLLGLGG`) and ଉପେଂଦ୍ରଵଜ୍ରା (`LGLGGLLGLGG`) patterns across the ପାଦାଃ.

Meaning (ପଦାର୍ଥ):
ସାହିତ୍ୟ - literature; poetry
ସଂଗୀତ - music
କଲା - art; fine skill; aesthetic accomplishment
ଵିହୀନଃ - devoid of; lacking
ସାକ୍ଷାତ୍ - directly; plainly; truly
ପଶୁଃ - an animal; a beast
ପୁଚ୍ଚ - tail
ଵିଷାଣ - horn
ହୀନଃ - without (forming ପୁଚ୍ଚ-ଵିଷାଣ-ହୀନଃ)
ତୃଣମ୍ - grass; straw
ନ - not
ଖାଦନ୍ - eating (in verse as ଖାଦନ୍ନପି = ଖାଦନ୍ + ଅପି)
ଅପି - even; even though
ଜୀଵମାନଃ - living; staying alive
ତତ୍ - that; his condition (as in ତଦ୍ଭାଗଧେୟଂ)
ଭାଗଧେୟମ୍ - share; lot; destiny; "portion"
ପରମମ୍ - highest; greatest
ପଶୂନାମ୍ - of animals

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
The verse uses sharp humor to define what makes a human life human: refinement of mind. କଲା 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 ସଂସ୍କାର (refining impressions).

ୟେଷାଂ ନ ଵିଦ୍ୟା ନ ତପୋ ନ ଦାନଂ
ଜ୍ଞାନଂ ନ ଶୀଲଂ ନ ଗୁଣୋ ନ ଧର୍ମଃ ।
ତେ ମର୍ତ୍ୟଲୋକେ ଭୁଵି ଭାରଭୂତା
ମନୁଷ୍ୟରୂପେଣ ମୃଗାଶ୍ଚରଂତି ॥ 1.13 ॥

Meaning (ପଦାର୍ଥ):
ୟେଷାଂ - of whom; for those who
ନ - not
ଵିଦ୍ୟା - learning; education
ତପଃ - disciplined effort; austerity
ଦାନମ୍ - giving; charity
ଜ୍ଞାନମ୍ - knowledge; wisdom
ଶୀଲମ୍ - character; good conduct
ଗୁଣଃ - virtue; good quality (in verse as ଗୁଣୋ)
ଧର୍ମଃ - righteousness; duty; ethical order
ତେ - they
ମର୍ତ୍ୟଲୋକେ - in the world of mortals
ଭୁଵି - on earth
ଭାରଭୂତାଃ - having become a burden; burdensome
ମନୁଷ୍ୟ - human
ରୂପେଣ - in the form of
ମୃଗାଃ - animals; beasts (in verse as ମୃଗାଶ୍)
ଚରଂତି - roam; move about

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

Commentary (ଅନୁସଂଧାନ):
ଭର୍ତୃହରି lists seven supports of a meaningful life: learn (ଵିଦ୍ୟା), train yourself (ତପସ୍), share (ଦାନ), seek understanding (ଜ୍ଞାନ), live decently (ଶୀଲ), develop virtues (ଗୁଣ), and stand by ଧର୍ମ. 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. ଆଦି ଶଂକରାଚାର୍ୟ often reminds that human birth is precious because it allows inquiry and self-mastery; in ଭଜ ଗୋଵିଂଦମ୍ he calls it ଦୁର୍ଲଭଂ ମାନୁଷଂ ଜନ୍ମ (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.

ଵରଂ ପର୍ଵତଦୁର୍ଗେଷୁ
ଭ୍ରାଂତଂ ଵନଚରୈଃ ସହ
ନ ମୂର୍ଖଜନସଂପର୍କଃ
ସୁରେଂଦ୍ରଭଵନେଷ୍ଵପି ॥ 1.14 ॥

Meaning (ପଦାର୍ଥ):
ଵରମ୍ - better; preferable
ପର୍ଵତ - mountain
ଦୁର୍ଗେଷୁ - in fortresses/strongholds (locative plural of ଦୁର୍ଗ)
ଭ୍ରାଂତମ୍ - wandering; roaming
ଵନଚରୈଃ - with forest-dwellers; those who move in the woods
ସହ - along with
ନ - not
ମୂର୍ଖ - foolish
ଜନ - people
ସଂପର୍କଃ - contact; association; company
ସୁରେଂଦ୍ର - Indra, lord of the gods
ଭଵନେଷୁ - in palaces/abodes (locative plural of ଭଵନ)
ଅପି - even

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

Commentary (ଅନୁସଂଧାନ):
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. ଆଦି ଶଂକରାଚାର୍ୟ captures the same principle in ଭଜ ଗୋଵିଂଦମ୍: ସତ୍ସଂଗତ୍ଵେ ନିସ୍ସଂଗତ୍ଵଂ - by good company arises non-attachment; by non-attachment, clarity. If you protect your associations, many other problems solve themselves downstream.

ଶାସ୍ତ୍ରୋପସ୍କୃତଶବ୍ଦସୁଂଦରଗିରଃ ଶିଷ୍ୟପ୍ରଦେୟାଗମା
ଵିଖ୍ୟାତାଃ କଵୟୋ ଵସଂତି ଵିଷୟେ ୟସ୍ୟ ପ୍ରଭୋର୍ନିର୍ଧନାଃ ।
ତଜ୍ଜାଡ୍ୟଂ ଵସୁଧାଦିପସ୍ୟ କଵୟସ୍ତ୍ଵର୍ଥଂ ଵିନାପୀଶ୍ଵରାଃ
କୁତ୍ସ୍ୟାଃ ସ୍ୟୁଃ କୁପରୀକ୍ଷକା ହି ମଣୟୋ ୟୈରର୍ଘତଃ ପାତିତାଃ ॥ 1.15 ॥

Meaning (ପଦାର୍ଥ):
ଶାସ୍ତ୍ର - scripture; learned tradition
ଉପସ୍କୃତ - adorned; refined; polished
ଶବ୍ଦ - word; speech
ସୁଂଦର - beautiful
ଗିରଃ - speech/utterances (plural; forming ଶାସ୍ତ୍ରୋପସ୍କୃତଶବ୍ଦସୁଂଦରଗିରଃ)
ଶିଷ୍ୟ - disciple/student
ପ୍ରଦେୟ - fit to be given; worthy to be taught
ଆଗମାଃ - authoritative teachings; learned texts (plural)
ଵିଖ୍ୟାତାଃ - renowned; well-known
କଵୟଃ - poets
ଵସଂତି - live
ଵିଷୟେ - in the realm/kingdom (locative of ଵିଷୟ)
ୟସ୍ୟ - whose
ପ୍ରଭୋଃ - of the lord/ruler (genitive of ପ୍ରଭୁ)
ନିର୍ଧନାଃ - poor; without wealth
ତତ୍ - that
ଜାଡ୍ୟମ୍ - dullness; folly; stupidity
ଵସୁଧାଦିପସ୍ୟ - of the lord of the earth; king
କଵୟଃ - poets
ତୁ - but; indeed
ଅର୍ଥମ୍ - wealth; money
ଵିନା - without
ଅପି - even
ଈଶ୍ଵରାଃ - powerful; eminent; "lords" (in verse as ପୀଶ୍ଵରାଃ)
କୁତ୍ସ୍ୟାଃ - despised; looked down upon
ସ୍ୟୁଃ - might become; would be
କୁପରୀକ୍ଷକାଃ - bad examiners/appraisers
ହି - for
ମଣୟଃ - gems; jewels
ୟୈଃ - by whom (instrumental plural)
ଅର୍ଘତଃ - from their worth/price (ablative of ଅର୍ଘ)
ପାତିତାଃ - made to fall; lowered; devalued

Translation (ଭାଵାର୍ଥ):
Renowned poets, whose speech is beautiful and refined by ଶାସ୍ତ୍ର 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 (ଅନୁସଂଧାନ):
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. କୁପରୀକ୍ଷକ 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 କୁପରୀକ୍ଷକାଃ.

ହର୍ତୁର୍ୟାତି ନ ଗୋଚରଂ କିଂ ଅପି ଶଂ ପୁଷ୍ଣାତି ୟତ୍ସର୍ଵଦାଽପ୍ୟ୍
ଅର୍ଥିଭ୍ୟଃ ପ୍ରତିପାଦ୍ୟମାନଂ ଅନିଶଂ ପ୍ରାପ୍ନୋତି ଵୃଦ୍ଧିଂ ପରାମ୍ ।
କଲ୍ପାଂତେଷ୍ଵପି ନ ପ୍ରୟାତି ନିଧନଂ ଵିଦ୍ୟାଖ୍ୟଂ ଅଂତର୍ଧନଂ
ୟେଷାଂ ତାନ୍ପ୍ରତି ମାନଂ ଉଜ୍ଝତ ନୃପାଃ କସ୍ତୈଃ ସହ ସ୍ପର୍ଧତେ ॥ 1.16 ॥

Meaning (ପଦାର୍ଥ):
ହର୍ତୁଃ - of a thief/robber (genitive of ହର୍ତୃ; in verse as ହର୍ତୁର୍)
ୟାତି - goes; comes
ନ - not
ଗୋଚରଂ - into the range/scope; as an object of reach
କିଂ ଅପି - some; any (emphatic: "at all")
ଶମ୍ - welfare; auspicious good; well-being
ପୁଷ୍ଣାତି - nourishes; increases
ୟତ୍ - which
ସର୍ଵଦା - always
ଅପି - even (forming ସର୍ଵଦାଽପ୍ୟ୍ = ସର୍ଵଦା + ଅପି)
ଅର୍ଥିଭ୍ୟଃ - to seekers/supplicants (dative plural of ଅର୍ଥିନ୍)
ପ୍ରତିପାଦ୍ୟମାନମ୍ - being given; being bestowed
ଅନିଶମ୍ - continually; without break
ପ୍ରାପ୍ନୋତି - attains; reaches
ଵୃଦ୍ଧିଂ - growth; increase
ପରାମ୍ - supreme; great
କଲ୍ପାଂତେଷୁ - even at the ends of world-cycles (କଲ୍ପ)
ଅପି - even
ନ - not
ପ୍ରୟାତି - goes to; reaches
ନିଧନମ୍ - destruction; death; perishing
ଵିଦ୍ୟା - knowledge; learning
ଆଖ୍ୟମ୍ - named; called
ଅଂତର୍ଧନମ୍ - hidden treasure; inner wealth
ୟେଷାଂ - for those who have (this treasure)
ତାନ୍ - toward them
ପ୍ରତି - toward
ମାନମ୍ - respect; honor
ଉଜ୍ଝତ - offer; render (imperative; in verse as ଉଜ୍ଝତ)
ନୃପାଃ - O kings; rulers
କଃ - who
ତୈଃ - with them
ସହ - along with; against
ସ୍ପର୍ଧତେ - competes; contends

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
Material wealth is zero-sum and fragile; ଵିଦ୍ୟା is the opposite. The verse highlights three qualities: it cannot be stolen (ହର୍ତୁଃ ନ ଗୋଚରଃ), it increases by sharing (ପ୍ରତିପାଦ୍ୟମାନମ୍ ... ଵୃଦ୍ଧିଂ ପ୍ରାପ୍ନୋତି), and it survives disruptions (କଲ୍ପାଂତେ 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 ଅଦ୍ଵୈତ tradition values this highest: ଜ୍ଞାନ is what removes ଅଜ୍ଞାନ, 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.

ଅଧିଗତପରମାର୍ଥାନ୍ପଂଡିତାନ୍ମାଵମଂସ୍ଥାସ୍
ତୃଣଂ ଇଵ ଲଘୁ ଲକ୍ଷ୍ମୀର୍ନୈଵ ତାନ୍ସଂରୁଣଦ୍ଧି ।
ଅଭିନଵମଦଲେଖାଶ୍ୟାମଗଂଡସ୍ଥଲାନାଂ
ନ ଭଵତି ବିସତଂତୁର୍ଵାରଣଂ ଵାରଣାନାମ୍ ॥ 1.17 ॥

ଛଂଦଃ (ମାଲିନୀ): This is in ମାଲିନୀ (ସମ-ଵୃତ୍ତ) Chandas/Meter: 4 ପାଦାଃ, 15 ଅକ୍ଷରାଃ per ପାଦ; ଲଘୁ/ଗୁରୁ pattern (per ପାଦ) is `LLLLLLGG GLGGLGG`; ୟତି (pause) is after the 8th syllable in each ପାଦ.

Meaning (ପଦାର୍ଥ):
ଅଧିଗତ - attained; realized
ପରମ - highest; supreme
ଅର୍ଥଃ - meaning; truth; purpose
ପଂଡିତାନ୍ - the learned; wise people (accusative plural of ପଂଡିତ)
ମା - do not
ଅଵମଂସ୍ଥାଃ - despise; look down upon
ତୃଣମ୍ - straw; grass
ଇଵ - like; as if
ଲଘୁ - light; small; paltry
ଲକ୍ଷ୍ମୀଃ - wealth; prosperity (in verse as ଲକ୍ଷ୍ମୀର୍)
ନ ଏଵ - not at all
ତାନ୍ - them
ସଂରୁଣଦ୍ଧି - binds; confines; restrains
ଅଭିନଵ - fresh; new
ମଦ - rut; intoxication (as of an elephant)
ଲେଖା - streak/line (as in the dark streaks on cheeks in rut)
ଶ୍ୟାମ - dark; blackish
ଗଂଡ - cheek/temple (of an elephant)
ସ୍ଥଲାନାଂ - of those whose places/regions (forming ଶ୍ୟାମଗଂଡସ୍ଥଲାନାଂ)
ନ ଭଵତି - does not become; is not
ବିସ - lotus-fiber; water-lily stalk
ତଂତୁଃ - thread; fiber
ଵାରଣମ୍ - a restraint; a barrier; a cord (also reads as "elephant"; here used as "bond")
ଵାରଣାନାଂ - of elephants

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
The verse warns against judging people by their bank balance. ଲଘୁ ଲକ୍ଷ୍ମୀଃ (small wealth) can tempt or trap those who measure themselves by possessions, but it cannot hold a person who has tasted ପରମାର୍ଥ (highest meaning). The elephant image is vivid: ମଦ 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 ଅଦ୍ଵୈତ spirit, once the mind sees the limitations of external gain, it naturally loosens ପରିଗ୍ରହ (grasping), and dignity becomes independent of possessions.

ଅଂଭୋଜିନୀଵନଵିହାରଵିଲାସଂ ଏଵ
ହଂସସ୍ୟ ହଂତି ନିତରାଂ କୁପିତୋ ଵିଧାତା ।
ନ ତ୍ଵସ୍ୟ ଦୁଗ୍ଧଜଲଭେଦଵିଧୌ ପ୍ରସିଦ୍ଧାଂ
ଵୈଦଗ୍ଧୀକୀର୍ତିଂ ଅପହର୍ତୁଂ ଅସୌ ସମର୍ଥଃ ॥ 1.18 ॥

ଛଂଦଃ (ଵସଂତତିଲକା): This is in ଵସଂତତିଲକା (ସମ-ଵୃତ୍ତ) Chandas/Meter: 4 ପାଦାଃ, 14 ଅକ୍ଷରାଃ per ପାଦ; ଲଘୁ/ଗୁରୁ pattern (per ପାଦ) is `GGLGLLLGLLGLGG`. No obligatory ୟତି (pause) is defined for this meter; pauses follow sense and natural ଦଂଡ breaks.

Meaning (ପଦାର୍ଥ):
ଅଂଭୋଜିନୀ - lotus pond; water with lotuses
ଵନ - grove; forest (forming ଅଂଭୋଜିନୀଵନମ୍)
ଵିହାର - roaming; sport; play
ଵିଲାସମ୍ - enjoyment; graceful play
ଏଵ - indeed; alone (emphatic)
ହଂସସ୍ୟ - of the swan
ହଂତି - destroys; kills; takes away
ନିତରାମ୍ - completely; thoroughly
କୁପିତଃ - enraged; angry
ଵିଧାତା - the creator; fate; dispenser of results
ନ ତୁ - but not
ତସ୍ୟ - of it/of him (the swan)
ଦୁଗ୍ଧ - milk
ଜଲ - water
ଭେଦଵିଧିଃ - the method/skill of separating (forming ଦୁଗ୍ଧ-ଜଲ-ଭେଦ-ଵିଧି)
ପ୍ରସିଦ୍ଧାମ୍ - famous; well-known
ଵୈଦଗ୍ଧୀ - skill; cleverness; refined ability
କୀର୍ତିଂ - fame; reputation
ଅପହର୍ତୁମ୍ - to take away; to remove
ଅସୌ - that (creator/fate)
ସମର୍ଥଃ - capable

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
The swan's famed discrimination - ଦୁଗ୍ଧ-ଜଲ-ଭେଦ (the ability to separate milk from water) - is a symbol for ଵିଵେକ (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. ଅଦ୍ଵୈତ often uses the ହଂସ as the emblem of the discriminating seeker (ପରମହଂସ): when ଵିଵେକ is alive, you can keep choosing the real over the superficial even while life rearranges the outer scenery.

କେୟୂରାଣି ନ ଭୂଷୟଂତି ପୁରୁଷଂ ହାରା ନ ଚଂଦ୍ରୋଜ୍ଜ୍ଵଲା
ନ ସ୍ନାନଂ ନ ଵିଲେପନଂ ନ କୁସୁମଂ ନାଲଂକୃତା ମୂର୍ଧଜାଃ ।
ଵାଣ୍ୟେକା ସମଲଂକରୋତି ପୁରୁଷଂ ୟା ସଂସ୍କୃତା ଧାର୍ୟତେ
କ୍ଷୀୟଂତେ ଖଲୁ ଭୂଷଣାନି ସତତଂ ଵାଗ୍ଭୂଷଣଂ ଭୂଷଣମ୍ ॥ 1.19 ॥

Meaning (ପଦାର୍ଥ):
କେୟୂରାଣି - armlets
ନ - not
ଭୂଷୟଂତି - adorn; beautify
ପୁରୁଷମ୍ - a person
ହାରାଃ - necklaces/garlands
ନ - not
ଚଂଦ୍ର - moon
ଉଜ୍ଜ୍ଵଲାଃ - bright; shining (forming ଚଂଦ୍ରୋଜ୍ଜ୍ଵଲା = ଚଂଦ୍ର + ଉଜ୍ଜ୍ଵଲାଃ)
ନ - not
ସ୍ନାନମ୍ - bath
ନ - not
ଵିଲେପନମ୍ - anointing; applying fragrance/ointment
ନ - not
କୁସୁମମ୍ - flower
ନ - not
ଅଲଂକୃତାଃ - decorated; adorned
ମୂର୍ଧଜାଃ - hair (literally, "born on the head")
ଵାଣୀ - speech
ଏକା - alone
ସମଲଂକରୋତି - completely adorns; truly decorates
ୟା - which
ସଂସ୍କୃତା - refined; well-formed; cultured
ଧାର୍ୟତେ - is carried; is maintained
କ୍ଷୀୟଂତେ - wear out; diminish; perish
ଖଲୁ - indeed
ଭୂଷଣାନି - ornaments
ସତତଂ - always; constantly
ଵାକ୍ - speech
ଭୂଷଣମ୍ - ornament (forming ଵାଗ୍ଭୂଷଣମ୍)
ଭୂଷଣମ୍ - the (true) ornament

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
This is one of the most widely quoted ସୁଭାଷିତାନି from ଭର୍ତୃହରି's ନୀତି ଶତକମ୍. External polish is temporary; speech shapes your reputation every day. ସଂସ୍କୃତା ଵାଣୀ 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 ହିତମ୍ (benefit) and ମଧୁରମ୍ (sweetness) together. When words carry both truth and kindness, they become the most durable "ornament" you can wear.

ଵିଦ୍ୟା ନାମ ନରସ୍ୟ ରୂପଂ ଅଧିକଂ ପ୍ରଚ୍ଛନ୍ନଗୁପ୍ତଂ ଧନଂ
ଵିଦ୍ୟା ଭୋଗକରୀ ୟଶଃସୁଖକରୀ ଵିଦ୍ୟା ଗୁରୂଣାଂ ଗୁରୁଃ ।
ଵିଦ୍ୟା ବଂଧୁଜନୋ ଵିଦେଶଗମନେ ଵିଦ୍ୟା ପରା ଦେଵତା
ଵିଦ୍ୟା ରାଜସୁ ପୂଜ୍ୟତେ ନ ତୁ ଧନଂ ଵିଦ୍ୟାଵିହୀନଃ ପଶୁଃ ॥ 1.20 ॥

Meaning (ପଦାର୍ଥ):
ଵିଦ୍ୟା - knowledge; learning
ନାମ - indeed; truly; "by name" (emphatic)
ନରସ୍ୟ - of a person
ରୂପମ୍ - form; beauty; splendor
ଅଧିକମ୍ - superior; greater
ପ୍ରଚ୍ଛନ୍ନ - hidden; covered
ଗୁପ୍ତମ୍ - protected; safe (forming ପ୍ରଚ୍ଛନ୍ନଗୁପ୍ତଂ)
ଧନମ୍ - wealth; treasure
ଭୋଗକରୀ - maker of enjoyment; giver of comforts
ୟଶଃ - fame; good name
ସୁଖ - happiness
କରୀ - maker of; giver of (forming ୟଶଃସୁଖକରୀ)
ଗୁରୂଣାମ୍ - of teachers
ଗୁରୁଃ - teacher; the teacher
ବଂଧୁଜନଃ - kinsman; friend; supportive companion
ଵିଦେଶ - foreign land
ଗମନେ - in going/travel (locative; "when travelling")
ପରା - supreme; highest
ଦେଵତା - divinity; guiding deity
ରାଜସୁ - among kings/rulers; in royal courts
ପୂଜ୍ୟତେ - is honored; is worshipped/respected
ନ ତୁ - but not
ଧନମ୍ - wealth
ଵିଦ୍ୟା - knowledge
ଵିହୀନଃ - devoid of
ପଶୁଃ - animal; beast

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
This verse is a compact manifesto on why learning is never a waste. ପ୍ରଚ୍ଛନ୍ନଗୁପ୍ତଂ ଧନଂ points to inner wealth: what you know and can do cannot be taken away as easily as possessions. ବଂଧୁଜନଃ 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, ଅଦ୍ଵୈତ sees ଵିଦ୍ୟା in its highest sense as ବ୍ରହ୍ମଜ୍ଞାନ (knowledge of the Self): the "supreme divinity" because it reveals what is already present as your own ସ୍ଵରୂପ (true nature).

କ୍ଷାଂତିଶ୍ଚେତ୍କଵଚେନ କିଂ କିଂ ଅରିଭିଃ କ୍ରୋଧୋଽସ୍ତି ଚେଦ୍ଦେହିନାଂ
ଜ୍ଞାତିଶ୍ଚେଦନଲେନ କିଂ ୟଦି ସୁହୃଦ୍ଦିଵ୍ୟୌଷଧଂ କିଂ ଫଲମ୍ ।
କିଂ ସର୍ପୈର୍ୟଦି ଦୁର୍ଜନାଃ କିଂ ଉ ଧନୈର୍ଵିଦ୍ୟାଽନଵଦ୍ୟା ୟଦି
ଵ୍ରୀଡା ଚେତ୍କିଂ ଉ ଭୂଷଣୈଃ ସୁକଵିତା ୟଦ୍ୟସ୍ତି ରାଜ୍ୟେନ କିମ୍ ॥ 1.21 ॥

Meaning (ପଦାର୍ଥ):
କ୍ଷାଂତିଃ - forbearance; patience
ଚେତ୍ - if
କଵଚେନ - by armor; with protective gear (instrumental of କଵଚ)
କିମ୍ - what (use)?
ଅରିଭିଃ - by/with enemies (instrumental plural of ଅରି)
କ୍ରୋଧଃ - anger
ଅସ୍ତି - exists; is (in verse as ଽସ୍ତି)
ଦେହିନାମ୍ - of embodied beings; of people
ଜ୍ଞାତିଃ - knowledge; understanding (in verse as ଜ୍ଞାତିଶ୍ଚେତ୍ = ଜ୍ଞାତିଃ + ଚେତ୍)
ଅନଲେନ - by fire (ଅନଲ)
ୟଦି - if
ସୁହୃତ୍ - a good friend
ଦିଵ୍ୟ - divine; extraordinary
ଔଷଧମ୍ - medicine; remedy (forming ଦିଵ୍ୟୌଷଧମ୍)
କିମ୍ - what (use)?
ଫଲମ୍ - benefit; fruit
କିମ୍ - what (use)?
ସର୍ପୈଃ - with snakes (instrumental plural of ସର୍ପ)
ୟଦି - if
ଦୁର୍ଜନାଃ - wicked people; the malicious
କିଂ ଉ - what indeed?
ଧନୈଃ - with wealth (instrumental plural of ଧନ)
ଵିଦ୍ୟା - knowledge; learning
ଅନଵଦ୍ୟା - blameless; flawless; free of fault
ୟଦି - if
ଵ୍ରୀଡା - modesty; a sense of propriety; "good shame"
ଚେତ୍ - if
କିଂ ଉ - what indeed?
ଭୂଷଣୈଃ - with ornaments (instrumental plural of ଭୂଷଣ)
ସୁକଵିତା - good poetry; poetic excellence
ୟଦି - if
ଅସ୍ତି - exists; is
ରାଜ୍ୟେନ - with a kingdom; with sovereignty
କିମ୍ - what (use)?

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
The verse is a reminder that inner qualities outclass external supports. କ୍ଷାଂତି (forbearance) is real armor because it prevents rash retaliation; କ୍ରୋଧ (anger) is a self-made enemy that damages you even without opponents. ଜ୍ଞାତି (understanding) is "fire" in the sense that it burns confusion and lights the way; and a good ସୁହୃତ୍ (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.

ଦାକ୍ଷିଣ୍ୟଂ ସ୍ଵଜନେ ଦୟା ପରିଜନେ ଶାଠ୍ୟଂ ସଦା ଦୁର୍ଜନେ
ପ୍ରୀତିଃ ସାଧୁଜନେ ନୟୋ ନୃପଜନେ ଵିଦ୍ଵଜ୍ଜନେ ଚାର୍ଜଵମ୍ ।
ଶୌର୍ୟଂ ଶତ୍ରୁଜନେ କ୍ଷମା ଗୁରୁଜନେ କାଂତାଜନେ ଧୃଷ୍ଟତା
ୟେ ଚୈଵଂ ପୁରୁଷାଃ କଲାସୁ କୁଶଲାସ୍ତେଷ୍ଵେଵ ଲୋକସ୍ଥିତିଃ ॥ 1.22 ॥

Meaning (ପଦାର୍ଥ):
ଦାକ୍ଷିଣ୍ୟମ୍ - kindness; generosity; tact
ସ୍ଵଜନେ - toward one's own people/relatives (locative of ସ୍ଵଜନ)
ଦୟା - compassion; mercy
ପରିଜନେ - toward dependents/attendants/household (locative of ପରିଜନ)
ଶାଠ୍ୟମ୍ - strategic caution/guile; dealing with deceit by guardedness
ସଦା - always
ଦୁର୍ଜନେ - toward the wicked (locative of ଦୁର୍ଜନ)
ପ୍ରୀତିଃ - affection; warm friendliness
ସାଧୁଜନେ - toward the good (locative of ସାଧୁଜନ)
ନୟଃ - policy; political wisdom; tactful conduct
ନୃପଜନେ - toward kings/rulers/officials (locative of ନୃପଜନ)
ଵିଦ୍ଵଜ୍ଜନେ - toward the learned (locative of ଵିଦ୍ଵଜ୍ଜନ)
ଚାର୍ଜଵମ୍ - straightforwardness; honesty
ଶୌର୍ୟମ୍ - valor; courageous strength
ଶତ୍ରୁଜନେ - toward enemies (locative of ଶତ୍ରୁଜନ)
କ୍ଷମା - forgiveness; forbearance
ଗୁରୁଜନେ - toward elders/teachers (locative of ଗୁରୁଜନ)
କାଂତାଜନେ - toward one's beloved (locative of କାଂତାଜନ)
ଧୃଷ୍ଟତା - boldness; confident frankness; playful daring
ୟେ - those who
ଚ - and
ଏଵଂ - thus; in this manner
ପୁରୁଷାଃ - people
କଲାସୁ - in these arts/skills (locative plural of କଲା)
କୁଶଲାଃ - skilled; competent
ତେଷୁ - in them
ଏଵ - indeed
ଲୋକସ୍ଥିତିଃ - the stability/order of the world

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
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. ଭର୍ତୃହରି is not endorsing dishonesty as a lifestyle; he is saying that with a ଦୁର୍ଜନ (wicked person) you must protect yourself through caution and strategy, while with the ଵିଦ୍ଵତ୍ (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.

ଜାଡ୍ୟଂ ଧିୟୋ ହରତି ସିଂଚତି ଵାଚି ସତ୍ୟଂ
ମାନୋନ୍ନତିଂ ଦିଶତି ପାପଂ ଅପାକରୋତି ।
ଚେତଃ ପ୍ରସାଦୟତି ଦିକ୍ଷୁ ତନୋତି କୀର୍ତିଂ
ସତ୍ସଂଗତିଃ କଥୟ କିଂ ନ କରୋତି ପୁଂସାମ୍ ॥ 1.23 ॥

Meaning (ପଦାର୍ଥ):
ଜାଡ୍ୟମ୍ - dullness; stupidity; inertia
ଧିୟଃ - of the intellect (ଧି)
ହରତି - removes
ସିଂଚତି - sprinkles; infuses
ଵାଚି - in speech
ସତ୍ୟମ୍ - truth
ମାନ - honor; self-respect
ଉନ୍ନତିମ୍ - upliftment; elevation
ଦିଶତି - grants; points to; bestows
ପାପମ୍ - sin; wrongdoing
ଅପାକରୋତି - removes; drives away
ଚେତଃ - mind; heart
ପ୍ରସାଦୟତି - makes clear/serene; pleases
ଦିକ୍ଷୁ - in all directions
ତନୋତି - spreads; extends
କୀର୍ତିମ୍ - fame; good reputation
ସତ୍ସଂଗତିଃ - good company; association with the good
କଥୟ - tell (imperative: "tell me")
କିମ୍ - what
ନ - not
କରୋତି - does
ପୁଂସାମ୍ - for people

Translation (ଭାଵାର୍ଥ):
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 ସତ୍ସଂଗତି not do for people?

Commentary (ଅନୁସଂଧାନ):
If you want to change a habit or raise a standard, change your environment. ସତ୍ସଂଗତି 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. ଆଦି ଶଂକରାଚାର୍ୟ states the causal chain succinctly: ସତ୍ସଂଗତ୍ଵେ ନିସ୍ସଂଗତ୍ଵଂ - 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.

ଜୟଂତି ତେ ସୁକୃତିନୋ
ରସସିଦ୍ଧାଃ କଵୀଶ୍ଵରାଃ ।
ନାସ୍ତି ୟେଷାଂ ୟଶଃକାୟେ
ଜରାମରଣଜଂ ଭୟମ୍ ॥ 1.24 ॥

Meaning (ପଦାର୍ଥ):
ଜୟଂତି - are victorious; triumph
ତେ - those
ସୁକୃତିନାଃ - of good deeds; meritorious; fortunate
ରସ - aesthetic essence; poetic sentiment
ସିଦ୍ଧାଃ - perfected; accomplished
କଵୀଶ୍ଵରାଃ - lordly poets; great poets
ନ ଅସ୍ତି - there is not (in verse as ନାସ୍ତି)
ୟେଷାଂ - of whom
ୟଶଃ - fame; good name
କାୟେ - in the body (locative of କାୟ), forming ୟଶଃ-କାୟେ ("in the body of fame")
ଜରା - old age
ମରଣ - death
ଜମ୍ - born from; produced by (forming ଜରାମରଣଜଂ)
ଭୟମ୍ - fear

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

Commentary (ଅନୁସଂଧାନ):
The verse points to a human way of "defeating" time: create something that outlives you. ୟଶଃ (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 ଜରା (ageing) and ମରଣ (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.

ସୂନୁଃ ସଚ୍ଚରିତଃ ସତୀ ପ୍ରିୟତମା ସ୍ଵାମୀ ପ୍ରସାଦୋନ୍ମୁଖଃ
ସ୍ନିଗ୍ଧଂ ମିତ୍ରଂ ଅଵଂଚକଃ ପରିଜନୋ ନିଃକ୍ଲେଶଲେଶଂ ମନଃ ।
ଆକାରୋ ରୁଚିରଃ ସ୍ଥିରଶ୍ଚ ଵିଭଵୋ ଵିଦ୍ୟାଵଦାତଂ ମୁଖଂ
ତୁଷ୍ଟେ ଵିଷ୍ଟପକଷ୍ଟହାରିଣି ହରୌ ସଂପ୍ରାପ୍ୟତେ ଦେହିନା ॥ 1.25 ॥

Meaning (ପଦାର୍ଥ):
ସୂନୁଃ - son
ସତ୍ - good; noble
ଚରିତଃ - conduct; character (forming ସଚ୍ଚରିତଃ)
ସତୀ - a virtuous/chaste woman
ପ୍ରିୟତମା - most beloved; dear wife
ସ୍ଵାମୀ - master; husband; lord
ପ୍ରସାଦ - grace; favor; goodwill
ଉନ୍ମୁଖଃ - turned toward; favorable (forming ପ୍ରସାଦୋନ୍ମୁଖଃ = ପ୍ରସାଦ + ଉନ୍ମୁଖଃ)
ସ୍ନିଗ୍ଧମ୍ - affectionate; warm
ମିତ୍ରମ୍ - friend
ଅଵଂଚକଃ - non-deceiving; honest
ପରିଜନଃ - one's household/attendants
ନିଃ - without
କ୍ଲେଶ - trouble; affliction
ଲେଶମ୍ - trace; even a little bit
ମନଃ - mind
ଆକାରଃ - form; appearance
ରୁଚିରଃ - pleasing; beautiful
ସ୍ଥିରଃ - steady; stable
ଚ - and
ଵିଭଵଃ - prosperity; resources; wealth
ଵିଦ୍ୟା - knowledge; learning
ଅଵଦାତମ୍ - bright; pure; splendid
ମୁଖମ୍ - face; mouth
ତୁଷ୍ଟେ - when pleased (locative absolute sense)
ଵିଷ୍ଟପ - heaven; the celestial world
କଷ୍ଟ - hardship; suffering
ହାରିଣି - in the remover/taker-away (locative; forming ଵିଷ୍ଟପକଷ୍ଟହାରିଣି)
ହରୌ - in ହରି (Vishnu)
ସଂପ୍ରାପ୍ୟତେ - is obtained; is attained
ଦେହିନା - by the embodied person

Translation (ଭାଵାର୍ଥ):
When ହରି - 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 (ଅନୁସଂଧାନ):
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 ହରି - 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 ଧର୍ମ (right order), you naturally make choices that protect mind, relationships, and reputation. Even in ଅଦ୍ଵୈତ, ଈଶ୍ଵର-ଭକ୍ତି (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.

ପ୍ରାଣାଘାତାନ୍ନିଵୃତ୍ତିଃ ପରଧନହରଣେ ସଂୟମଃ ସତ୍ୟଵାକ୍ୟଂ
କାଲେ ଶକ୍ତ୍ୟା ପ୍ରଦାନଂ ୟୁଵତିଜନକଥାମୂକଭାଵଃ ପରେଷାମ୍ ।
ତୃଷ୍ଣାସ୍ରୋତୋ ଵିଭଂଗୋ ଗୁରୁଷୁ ଚ ଵିନୟଃ ସର୍ଵଭୂତାନୁକଂପା
ସାମାନ୍ୟଃ ସର୍ଵଶାସ୍ତ୍ରେଷ୍ଵନୁପହତଵିଧିଃ ଶ୍ରେୟସାଂ ଏଷ ପଂଥାଃ ॥ 1.26 ॥

ଛଂଦଃ (ସ୍ରଗ୍ଧରା): This is in ସ୍ରଗ୍ଧରା (ସମ-ଵୃତ୍ତ) Chandas/Meter: 4 ପାଦାଃ, 21 ଅକ୍ଷରାଃ per ପାଦ; ଲଘୁ/ଗୁରୁ pattern (per ପାଦ) is `GGGGLGG LLLLLLG GLGGLGG`; ୟତି (pause) is after the 7th and 14th syllables in each ପାଦ.

Meaning (ପଦାର୍ଥ):
ପ୍ରାଣ - living being; life-breath; life
ଆଘାତ - striking; injury; violence
ନିଵୃତ୍ତିଃ - refraining; turning away (forming ପ୍ରାଣାଘାତାତ୍-ନିଵୃତ୍ତିଃ - refraining from harming life)
ପର - another's
ଧନ - wealth
ହରଣେ - in taking/stealing (locative; "in the act of taking"; forming ପରଧନ-ହରଣେ)
ସଂୟମଃ - restraint; self-control
ସତ୍ୟ - truth
ଵାକ୍ୟମ୍ - speech; statement (forming ସତ୍ୟଵାକ୍ୟମ୍)
କାଲେ - at the right time
ଶକ୍ତ୍ୟା - according to one's ability/capacity
ପ୍ରଦାନମ୍ - giving; charity
ୟୁଵତି - young woman
ଜନ - person/people (forming ୟୁଵତିଜନ)
କଥା - talk; discussion
ମୂକ - mute
ଭାଵଃ - state/attitude; becoming
ପରେଷାଂ - regarding others; "of others" (i.e., about others' women)
ତୃଷ୍ଣା - craving; thirst
ସ୍ରୋତଃ - stream; current
ଵିଭଂଗଃ - breaking; cutting off (forming ତୃଷ୍ଣାସ୍ରୋତୋ-ଵିଭଂଗୋ)
ଗୁରୁଷୁ - toward teachers/elders (locative of ଗୁରୁ)
ଚ - and
ଵିନୟଃ - humility; respectful conduct
ସର୍ଵ - all
ଭୂତ - beings
ଅନୁକଂପା - compassion (forming ସର୍ଵଭୂତାନୁକଂପା)
ସାମାନ୍ୟଃ - common; universal
ସର୍ଵଶାସ୍ତ୍ରେଷୁ - in all scriptures/teachings (locative plural)
ଅନୁପହତ - unbroken; not violated
ଵିଧିଃ - rule; ordinance
ଶ୍ରେୟସାଂ - of welfare; of what is truly good
ଏଷଃ - this
ପଂଥାଃ - path

Translation (ଭାଵାର୍ଥ):
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 ଶାସ୍ତ୍ର. This is the path to true well-being.

Commentary (ଅନୁସଂଧାନ):
This verse is a concise ethics charter, and it is strikingly pan-traditional: the same themes appear as ୟମ/ନିୟମ in ୟୋଗ, as ଧର୍ମ in ସ୍ମୃତି, and as preparation for clarity in ଵେଦାଂତ. The key phrases are practical: ପ୍ରାଣାଘାତ (violence) and ପରଧନ-ହରଣ (stealing) are obvious harms; ସତ୍ୟଵାକ୍ୟ (truthful speech) keeps life from collapsing into mistrust; and ତୃଷ୍ଣାସ୍ରୋତଃ (the stream of craving) is the inner engine behind many wrong actions. The line about being ମୂକ (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. ଅଦ୍ଵୈତ treats such disciplines as ସାଧନ (preparation): without ଵିନୟ (humility) and ଅନୁକଂପା (compassion), higher inquiry stays theoretical; with them, the mind becomes steady enough for real understanding.

ପ୍ରାରଭ୍ୟତେ ନ ଖଲୁ ଵିଘ୍ନଭୟେନ ନୀଚୈଃ
ପ୍ରାରଭ୍ୟ ଵିଘ୍ନଵିହତା ଵିରମଂତି ମଧ୍ୟାଃ ।
ଵିଘ୍ନୈଃ ପୁନଃ ପୁନରପି ପ୍ରତିହନ୍ୟମାନାଃ
ପ୍ରାରବ୍ଧଂ ଉତ୍ତମଜନା ନ ପରିତ୍ୟଜଂତି ॥ 1.27 ॥

Meaning (ପଦାର୍ଥ):
ପ୍ରାରଭ୍ୟତେ - is begun; is undertaken
ନ - not
ଖଲୁ - indeed
ଵିଘ୍ନ - obstacle; hindrance
ଭୟେନ - due to fear (instrumental of ଭୟ)
ନୀଚୈଃ - by the low; by the base-minded
ପ୍ରାରଭ୍ୟ - having begun
ଵିଘ୍ନ - obstacle
ଵିହତାଃ - struck down; obstructed
ଵିରମଂତି - stop; desist
ମଧ୍ୟାଃ - the middling; average people
ଵିଘ୍ନୈଃ - by obstacles
ପୁନଃ ପୁନର୍ - again and again
ଅପି - even
ପ୍ରତିହନ୍ୟମାନାଃ - being repeatedly struck/hindered
ପ୍ରାରବ୍ଧମ୍ - what has been started/undertaken
ଉତ୍ତମଜନାଃ - the best people; excellent persons
ନ - not
ପରିତ୍ୟଜଂତି - abandon; give up

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
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 ଵିଘ୍ନ (obstacles) as part of the path, not as proof you chose the wrong path. Even in spiritual practice, ଅଦ୍ଵୈତ emphasizes steady ଅଭ୍ୟାସ (practice): repeated return to the essential is what turns insight into stability.

ଅସଂତୋ ନାଭ୍ୟର୍ଥ୍ୟାଃ ସୁହୃଦପି ନ ୟାଚ୍ୟଃ କୃଶଧନଃ
ପ୍ରିୟା ନ୍ୟାୟ୍ୟା ଵୃତ୍ତିର୍ମଲିନଂ ଅସୁଭଂଗେଽପ୍ୟସୁକରମ୍ ।
ଵିପଦ୍ୟୁଚ୍ଚୈଃ ସ୍ଥେୟଂ ପଦଂ ଅନୁଵିଧେୟଂ ଚ ମହତାଂ
ସତାଂ କେନୋଦ୍ଦିଷ୍ଟଂ ଵିଷମଂ ଅସିଧାରାଵ୍ରତଂ ଇଦମ୍ ॥ 1.28 ॥

Meaning (ପଦାର୍ଥ):
ଅସଂତାଃ - the wicked; bad people (in verse as ଅସଂତୋ)
ନ - not
ଅଭ୍ୟର୍ଥ୍ୟାଃ - to be begged from; to be entreated (in verse as ନାଭ୍ୟର୍ଥ୍ୟାଃ = ନ + ଅଭ୍ୟର୍ଥ୍ୟାଃ)
ସୁହୃତ୍ - a friend
ଅପି - even
ନ - not
ୟାଚ୍ୟଃ - should be begged/asked for help
କୃଶ - lean; small
ଧନଃ - wealth; means (forming କୃଶଧନଃ - one with little wealth)
ପ୍ରିୟା - dear; desirable
ନ୍ୟାୟ୍ୟା - righteous; proper; just
ଵୃତ୍ତିଃ - livelihood; conduct
ମଲିନମ୍ - stained; tainted
ଅଶୁଭଂଗେ - in misfortune; in an adverse situation (in verse as ଅସୁଭଂଗେ)
ଅପି - even (forming ଅଶୁଭଂଗେଽପ୍ୟ୍ = ଅଶୁଭଂଗେ + ଅପି)
ଅସୁକରମ୍ - difficult
ଵିପଦି - in adversity; in calamity (in verse as ଵିପଦ୍ୟ୍)
ଉଚ୍ଚୈଃ - high; elevated
ସ୍ଥେୟମ୍ - should be stood/maintained; should remain
ପଦମ୍ - position; station
ଅନୁଵିଧେୟମ୍ - should be followed/imitated
ଚ - and
ମହତାମ୍ - of the great
ସତାମ୍ - for the good; of good people
କେନ - by whom?
ଉଦ୍ଦିଷ୍ଟମ୍ - prescribed; pointed out; enjoined
ଵିଷମମ୍ - difficult; uneven; hard
ଅସିଧାରା - sword-edge; razor-edge
ଵ୍ରତମ୍ - vow; disciplined path
ଇଦମ୍ - this

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
ଅସିଧାରାଵ୍ରତ 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 (ଅଶୁଭଂଗ) and when crisis hits (ଵିପଦ୍), 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. ଅଦ୍ଵୈତ values this steadiness as ଵୈରାଗ୍ୟ (dispassion) and ସମାଧାନ (collectedness): without these, the mind is too compromised to see truth clearly.

କ୍ଷୁତ୍କ୍ଷାମୋଽପି ଜରାକୃଶୋଽପି ଶିଥିଲପ୍ରାଣୋଽପି କଷ୍ଟାଂ ଦଶାମ୍
ଆପନ୍ନୋଽପି ଵିପନ୍ନଦୀଧିତିରିତି ପ୍ରାଣେଷୁ ନଶ୍ୟତ୍ସ୍ଵପି ।
ମତ୍ତେଭେଂଦ୍ରଵିଭିନ୍ନକୁଂଭପିଶିତଗ୍ରାସୈକବଦ୍ଧସ୍ପୃହଃ
କିଂ ଜୀର୍ଣଂ ତୃଣଂ ଅତ୍ତି ମାନମହତାଂ ଅଗ୍ରେସରଃ କେସରୀ ॥ 1.29 ॥

Meaning (ପଦାର୍ଥ):
କ୍ଷୁତ୍ - hunger
କ୍ଷାମଃ - emaciated; weakened (forming କ୍ଷୁତ୍କ୍ଷାମଃ)
ଅପି - even
ଜରା - old age
କୃଶଃ - thin; wasted (forming ଜରାକୃଶଃ)
ଅପି - even
ଶିଥିଲ - slackened; loosened
ପ୍ରାଣଃ - life-breath; vitality (forming ଶିଥିଲପ୍ରାଣଃ)
ଅପି - even
କଷ୍ଟାମ୍ - grievous; difficult
ଦଶାମ୍ - condition/state
ଆପନ୍ନଃ - fallen into; reached
ଅପି - even
ଵିପନ୍ନ - ruined; impaired
ଦୀଧିତିଃ - splendor; radiance
ଇତି - thus (in the sense "even if...")
ପ୍ରାଣେଷୁ - when the life-breaths are
ନଶ୍ୟତ୍ସୁ - perishing; failing (locative absolute; in verse as ନଶ୍ୟତ୍ସ୍ଵପି)
ଅପି - even
ମତ୍ତ - intoxicated; in rut
ଇଭ - elephant
ଇଂଦ୍ର - lord/king (forming ମତ୍ତେଭେଂଦ୍ର - king of rutting elephants)
ଵିଭିନ୍ନ - split; broken; pierced
କୁଂଭ - temple/forehead of an elephant
ପିଶିତ - flesh
ଗ୍ରାସ - mouthful
ଏକ - only; single
ବଦ୍ଧ - fixed; bound
ସ୍ପୃହା - desire; longing (forming ଗ୍ରାସୈକବଦ୍ଧସ୍ପୃହଃ)
କିମ୍ - why; what (need)?
ଜୀର୍ଣମ୍ - stale; old
ତୃଣମ୍ - grass
ଅତ୍ତି - eats
ମାନ - honor; self-respect
ମହତାମ୍ - of the great
ଅଗ୍ରେସରଃ - leader; foremost
କେସରୀ - lion

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
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 ମାନ (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.

ସ୍ଵଲ୍ପସ୍ନାୟୁଵସାଵଶେଷମଲିନଂ ନିର୍ମାଂସଂ ଅପ୍ୟସ୍ଥି ଗୋଃ
ଶ୍ଵା ଲବ୍ଧ୍ଵା ପରିତୋଷଂ ଏତି ନ ତୁ ତତ୍ତସ୍ୟ କ୍ଷୁଧାଶାଂତୟେ ।
ସିଂହୋ ଜଂବୁକଂ ଅଂକଂ ଆଗତଂ ଅପି ତ୍ୟକ୍ତ୍ଵା ନିହଂତି ଦ୍ଵିପଂ
ସର୍ଵଃ କୃଚ୍ଛ୍ରଗତୋଽପି ଵାଂଛଂତି ଜନଃ ସତ୍ତ୍ଵାନୁରୂପଂ ଫଲମ୍ ॥ 1.30 ॥

Meaning (ପଦାର୍ଥ):
ସ୍ଵଲ୍ପ - little; small
ସ୍ନାୟୁ - tendon; sinew
ଵସା - fat
ଅଵଶେଶ - residue; remnant
ମଲିନମ୍ - dirty; stained (forming ସ୍ଵଲ୍ପସ୍ନାୟୁଵସାଵଶେଷମଲିନଂ)
ନିର୍ମାଂସମ୍ - without flesh
ଅପି - even
ଅସ୍ଥି - bone
ଗୋଃ - of a cow
ଶ୍ଵା - dog
ଲବ୍ଧ୍ଵା - having obtained
ପରିତୋଷମ୍ - satisfaction; contentment
ଏତି - attains; reaches
ନ ତୁ - but not
ତତ୍ - that (bone)
ତସ୍ୟ - its
କ୍ଷୁଧା - hunger
ଶାଂତୟେ - for the pacification/quelling (dative of ଶାଂତି)
ସିଂହଃ - lion
ଜଂବୁକମ୍ - jackal
ଅଂକମ୍ - lap
ଆଗତମ୍ - come to; arrived
ଅପି - even
ତ୍ୟକ୍ତ୍ଵା - having left; abandoning
ନିହଂତି - strikes down; kills
ଦ୍ଵିପମ୍ - elephant
ସର୍ଵଃ - every; everyone
କୃଚ୍ଛ୍ର - hardship; distress
ଗତଃ - gone into; fallen into (forming କୃଚ୍ଛ୍ରଗତଃ)
ଅପି - even
ଵାଂଛଂତି - desire; seek
ଜନଃ - people
ସତ୍ତ୍ଵ - nature; inner quality/temperament
ଅନୁରୂପମ୍ - according to; in keeping with
ଫଲମ୍ - fruit; result

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

ଲାଂଗୂଲଚାଲନଂ ଅଧଶ୍ଚରଣାଵପାତଂ
ଭୂମୌ ନିପତ୍ୟ ଵଦନୋଦରଦର୍ଶନଂ ଚ ।
ଶ୍ଵା ପିଂଡଦସ୍ୟ କୁରୁତେ ଗଜପୁଂଗଵସ୍ତୁ
ଧୀରଂ ଵିଲୋକୟତି ଚାଟୁଶତୈଶ୍ଚ ଭୁଂକ୍ତେ ॥ 1.31 ॥

Meaning (ପଦାର୍ଥ):
ଲାଂଗୂଲ - tail
ଚାଲନମ୍ - wagging; moving (forming ଲାଂଗୂଲଚାଲନଂ)
ଅଧଃ - downwards
ଚରଣ - feet/legs
ଅଵପାତମ୍ - lowering; dropping; prostrating (forming ଅଧଶ୍ଚରଣାଵପାତଂ)
ଭୂମୌ - on the ground
ନିପତ୍ୟ - having fallen
ଵଦନ - face; mouth
ଉଦର - belly
ଦର୍ଶନମ୍ - showing; displaying
ଚ - and
ଶ୍ଵା - dog
ପିଂଡ - lump; morsel (as in alms/food)
ଦଃ - giving (forming ପିଂଡଦ - "giver of a morsel")
ତସ୍ୟ - for/to him; of him (in verse as ପିଂଡଦସ୍ୟ - "for the morsel-giver")
କୁରୁତେ - does; performs
ଗଜ - elephant
ପୁଂଗଵଃ - chief/bull; excellent one ("elephant-bull" as a metaphor for a great person; in verse as ଗଜପୁଂଗଵସ୍ତୁ = ଗଜପୁଂଗଵଃ + ତୁ)
ତୁ - but
ଧୀରମ୍ - steady; bold; composed
ଵିଲୋକୟତି - looks; gazes
ଚାଟୁ - flattery; coaxing praise
ଶତୈଃ - by hundreds (instrumental plural of ଶତ)
ଚ - and
ଭୁଂକ୍ତେ - eats; enjoys; partakes

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
The verse is satire on dependence and flattery. The dog begs visibly through body language; the "great man" begs more subtly through ଚାଟୁ (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. ଭର୍ତୃହରି 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.

ପରିଵର୍ତିନି ସଂସାରେ
ମୃତଃ କୋ ଵା ନ ଜାୟତେ ।
ସ ଜାତୋ ୟେନ ଜାତେନ
ୟାତି ଵଂଶଃ ସମୁନ୍ନତିମ୍ ॥ 1.32 ॥

Meaning (ପଦାର୍ଥ):
ପରିଵର୍ତିନି - in the ever-turning; in the changing (locative)
ସଂସାରେ - in worldly life; in the cycle of birth and death
ମୃତଃ - having died; dead
କଃ - who
ଵା - indeed; or
ନ - not
ଜାୟତେ - is born
ସଃ - he
ଜାତଃ - born
ୟେନ - by whom
ଜାତେନ - by whose birth (instrumental of ଜାତ)
ୟାତି - goes; attains
ଵଂଶଃ - family line; lineage
ସମୁନ୍ନତିମ୍ - upliftment; rise; prosperity

Translation (ଭାଵାର୍ଥ):
In this ever-turning ସଂସାର, 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 (ଅନୁସଂଧାନ):
ଭର୍ତୃହରି 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 ସଂସ୍କାର (refining impressions) passed to the next generation. When your presence makes your family more mature and more compassionate, the lineage has truly "risen".

କୁସୁମସ୍ତଵକସ୍ୟେଵ
ଦ୍ଵୟୀ ଵୃତ୍ତିର୍ମନସ୍ଵିନଃ ।
ମୂର୍ଧ୍ନି ଵା ସର୍ଵଲୋକସ୍ୟ
ଶୀର୍ୟତେ ଵନ ଏଵ ଵା ॥ 1.33 ॥

Meaning (ପଦାର୍ଥ):
କୁସୁମ - flower
ସ୍ତଵକଃ - cluster; bunch
ଇଵ - like
ଦ୍ଵୟୀ - twofold; having two ways
ଵୃତ୍ତିଃ - conduct; course; mode of being
ମନସ୍ଵିନଃ - of the high-minded; of the spirited person (ମନସ୍ଵିନ୍)
ମୂର୍ଧ୍ନି - on the head (locative of ମୂର୍ଧନ୍)
ଵା - either; or
ସର୍ଵଲୋକସ୍ୟ - of the whole world
ଶୀର୍ୟତେ - withers; decays; falls apart
ଵନେ - in the forest
ଏଵ - indeed; only
ଵା - or

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
The verse points to a pattern in exceptional lives: they often do not settle for "average." A ମନସ୍ଵିନ୍ (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.

ସଂତ୍ୟନ୍ୟେଽପି ବୃହସ୍ପତିପ୍ରଭୃତୟଃ ସଂଭାଵିତାଃ ପଂଚଷାସ୍
ତାନ୍ପ୍ରତ୍ୟେଷ ଵିଶେଷଵିକ୍ରମରୁଚୀ ରାହୁର୍ନ ଵୈରାୟତେ ।
ଦ୍ଵାଵେଵ ଗ୍ରସତେ ଦିଵାକରନିଶାପ୍ରାଣେଶ୍ଵରୌ ଭାସ୍କରୌ
ଭ୍ରାତଃ ପର୍ଵଣି ପଶ୍ୟ ଦାନଵପତିଃ ଶୀର୍ଷାଵଶେଷାକୃତିଃ ॥ 1.34 ॥

Meaning (ପଦାର୍ଥ):
ସଂତି - there are
ଅନ୍ୟେ - others
ଅପି - also (in verse as ଅନ୍ୟେଽପି)
ବୃହସ୍ପତି - BRIhaspati (Jupiter; the teacher of the gods)
ପ୍ରଭୃତୟଃ - beginning with; such as; and the rest
ସଂଭାଵିତାଃ - honored; esteemed
ପଂଚ - five
ଷଟ୍ - six (forming ପଂଚଷାସ୍)
ତାନ୍ - them
ପ୍ରତି - toward
ଏଶଃ - this
ଵିଶେଷ - special; extraordinary
ଵିକ୍ରମ - prowess; power
ରୁଚିଃ - inclination; taste (forming ଵିଶେଷଵିକ୍ରମରୁଚୀ)
ରାହୁଃ - Rahu
ନ - not
ଵୈରାୟତେ - bears enmity; is hostile
ଦ୍ଵୌ - two
ଏଵ - only
ଗ୍ରସତେ - swallows
ଦିଵାକର - maker of day; the sun
ନିଶା - night
ପ୍ରାଣେଶ୍ଵରୌ - the lords of life (dvandva used here for sun and moon; in verse as ନିଶାପ୍ରାଣେଶ୍ଵରୌ)
ଭାସ୍କରୌ - the two luminaries (dual of ଭାସ୍କର)
ଭ୍ରାତଃ - O brother!
ପର୍ଵଣି - on the eclipse day; at the (eclipse) occasion
ପଶ୍ୟ - see!
ଦାନଵପତିଃ - lord of the demons
ଶୀର୍ଷ - head
ଅଵଶେଷ - remaining; only remainder
ଆକୃତିଃ - form; shape (forming ଶୀର୍ଷାଵଶେଷାକୃତିଃ)

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
The verse has two layers. First, it explains a mythic fact: ରାହୁ is a "head-only" being, seen at ପର୍ଵ (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.

ଵହତି ଭୁଵନଶ୍ରେଣିଂ ଶେଷଃ ଫଣାଫଲକସ୍ଥିତାଂ
କମଠପତିନା ମଧ୍ୟେପୃଷ୍ଠଂ ସଦା ସ ଚ ଧାର୍ୟତେ ।
ତଂ ଅପି କୁରୁତେ କ୍ରୋଡାଧୀନଂ ପୟୋଧିରନାଦରାଦ୍
ଅହହ ମହତାଂ ନିଃସୀମାନଶ୍ଚରିତ୍ରଵିଭୂତୟଃ ॥ 1.35 ॥

Meaning (ପଦାର୍ଥ):
ଵହତି - carries; bears
ଭୁଵନ - worlds; the cosmos
ଶ୍ରେଣିମ୍ - a series/row (forming ଭୁଵନଶ୍ରେଣିଂ)
ଶେଷଃ - ଶେଷ (the cosmic serpent)
ଫଣା - hood (of a serpent)
ଫଲକ - plate; surface (forming ଫଣାଫଲକ)
ସ୍ଥିତାମ୍ - placed; resting (i.e., "resting on the hood-plates")
କମଠ - tortoise
ପତି - lord (forming କମଠପତି - କୂର୍ମ)
ମଧ୍ୟେ - in the middle
ପୃଷ୍ଠମ୍ - back (in verse as ମଧ୍ୟେପୃଷ୍ଠଂ = ମଧ୍ୟେ + ପୃଷ୍ଠମ୍)
ସଦା - always
ସଃ - he
ଚ - and
ଧାର୍ୟତେ - is supported; is borne
ତମ୍ - him (the tortoise)
ଅପି - even
କୁରୁତେ - makes
କ୍ରୋଡ - lap; bosom
ଅଧୀନମ୍ - dependent; subject to (forming କ୍ରୋଡାଧୀନମ୍)
ପୟୋଧିଃ - ocean
ଅନାଦରାତ୍ - out of indifference; without effort; as if casually
ଅହହ - alas! (exclamation of wonder)
ମହତାମ୍ - of the great
ନିଃସୀମାନାଃ - limitless; boundless (in verse as ନିଃସୀମାନଶ୍)
ଚରିତ୍ର - deeds; exploits; conduct
ଵିଭୂତୟଃ - glories; manifestations; powers

Translation (ଭାଵାର୍ଥ):
ଶେଷ 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 (ଅନୁସଂଧାନ):
The imagery is cosmic, but the lesson is practical: even the mighty are held within a chain of support. ଶେଷ 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 ଵିନୟ (humility) and gratitude, which are also forms of strength.

ଵରଂ ପକ୍ଷଚ୍ଛେଦଃ ସମଦମଘଵନ୍ମୁକ୍ତକୁଲିଶପ୍ରହାରୈର୍
ଉଦ୍ଗଚ୍ଛଦ୍ବହୁଲଦହନୋଦ୍ଗାରଗୁରୁଭିଃ ।
ତୁଷାରାଦ୍ରେଃ ସୂନୋରହହ ପିତରି କ୍ଲେଶଵିଵଶେ
ନ ଚାସୌ ସଂପାତଃ ପୟସି ପୟସାଂ ପତ୍ୟୁରୁଚିତଃ ॥ 1.36 ॥

Meaning (ପଦାର୍ଥ):
ଵରମ୍ - better; preferable
ପକ୍ଷ - wing
ଚ୍ଛେଦଃ - cutting; severing (forming ପକ୍ଷଚ୍ଛେଦଃ)
ସମଦ - proud; intoxicated; swollen with power
ମଘଵନ୍ - Indra (in verse as ମଘଵନ୍)
ମୁକ୍ତ - released; hurled
କୁଲିଶ - thunderbolt
ପ୍ରହାରୈଃ - with strikes/blows (forming ମଘଵନ୍ମୁକ୍ତକୁଲିଶପ୍ରହାରୈଃ)
ଉଦ୍ଗଚ୍ଛତ୍ - rising up; flashing forth
ବହୁଲ - abundant; intense
ଦହନ - fire
ଉଦ୍ଗାର - outburst; emission
ଗୁରୁଭିଃ - heavy; powerful; intense (forming ଉଦ୍ଗଚ୍ଛଦ୍ବହୁଲଦହନୋଦ୍ଗାରଗୁରୁଭିଃ)
ତୁଷାରାଦ୍ରେଃ - of the snowy mountain (Himalaya)
ସୂନୋଃ - of the son (genitive of ସୂନୁ)
ଅହହ - alas! (exclamation)
ପିତରି - when the father (locative of ପିତୃ)
କ୍ଲେଶ - distress; suffering
ଵିଵଶେ - overwhelmed; powerless (forming କ୍ଲେଶଵିଵଶେ)
ନ - not
ଚ - and
ଅସୌ - that
ସଂପାତଃ - plunge; leap; fall
ପୟସି - into water; into the ocean (locative of ପୟଃ)
ପୟସାମ୍ - of waters
ପତ୍ୟୁଃ - of the lord (forming ପୟସାଂ ପତ୍ୟୁଃ - "lord of waters", the ocean)
ଉଚିତଃ - proper; fitting

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
The verse praises courage and responsibility over escape. ପକ୍ଷଚ୍ଛେଦ (wing-cutting) is painful, but it is an open encounter; ସଂପାତ (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 ଧୈର୍ୟ (courage), without which neither worldly success nor inner growth becomes stable.

ସିଂହଃ ଶିଶୁରପି ନିପତତି
ମଦମଲିନକପୋଲଭିତ୍ତିଷୁ ଗଜେଷୁ ।
ପ୍ରକୃତିରିୟଂ ସତ୍ତ୍ଵଵତାଂ
ନ ଖଲୁ ଵୟସ୍ତେଜସୋ ହେତୁଃ ॥ 1.37 ॥

ଛଂଦଃ (ଆର୍ୟା): This is in ଆର୍ୟା Chandas/Meter: a ମାତ୍ରା-ଚଂଦସ୍ counted by ମାତ୍ରାଃ (1 for ଲଘୁ, 2 for ଗୁରୁ) rather than a fixed syllable count; the usual scheme is 12+18 ମାତ୍ରାଃ in the first half (30 total) and 12+15 ମାତ୍ରାଃ in the second half (27 total), often written as four lines; a natural ୟତି (pause) occurs at the 12-ମାତ୍ରା split within each half.

Meaning (ପଦାର୍ଥ):
ସିଂହଃ - lion
ଶିଶୁଃ - child; cub
ଅପି - even
ନିପତତି - leaps upon; pounces
ମଦ - rut; intoxication (as of an elephant)
ମଲିନ - stained; dirty
କପୋଲ - cheek/temple (of an elephant)
ବିତ୍ତିଷୁ - on the walls/sides/surfaces (forming କପୋଲଭିତ୍ତିଷୁ - "on the broad cheek-sides")
ଗଜେଷୁ - on elephants (locative plural of ଗଜ)
ପ୍ରକୃତିଃ - nature; innate disposition
ଇୟମ୍ - this
ସତ୍ତ୍ଵଵତାଂ - of those who have ସତ୍ତ୍ଵ (inner strength; courage; steadiness)
ନ ଖଲୁ - not indeed
ଵୟଃ - age
ତେଜସହ୍ - of vigor; of brilliance; of valor
ହେତୁଃ - cause

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
The verse breaks a common assumption: that strength is primarily a function of age. ତେଜସ୍ (vigor/valor) arises from inner ସତ୍ତ୍ଵ (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 ପ୍ରକୃତି (nature) and train it well. When courage is guided by wisdom, it becomes a lifelong asset.

ଜାତିର୍ୟାତୁ ରସାତଲଂ ଗୁଣଗଣୈସ୍ତତ୍ରାପ୍ୟଧୋ ଗମ୍ୟତାଂ
ଶୀଲଂ ଶୈଲତଟାତ୍ପତତ୍ଵଭିଜନଃ ସଂଦହ୍ୟତାଂ ଵହ୍ନିନା ।
ଶୌର୍ୟେ ଵୈରିଣି ଵଜ୍ରଂ ଆଶୁ ନିପତତ୍ଵର୍ଥୋଽସ୍ତୁ ନଃ କେଵଲଂ
ୟେନୈକେନ ଵିନା ଗୁଣସ୍ତୃଣଲଵପ୍ରାୟାଃ ସମସ୍ତା ଇମେ ॥ 1.38 ॥

Meaning (ପଦାର୍ଥ):
ଜାତିଃ - birth; lineage; caste
ୟାତୁ - let it go
ରସାତଲମ୍ - to the netherworld
ଗୁଣ - virtues; qualities
ଗଣୈଃ - with groups/multitudes (forming ଗୁଣଗଣୈଃ)
ତତ୍ର - there
ଅପି - also (forming ତତ୍ରାପ୍ୟ୍ = ତତ୍ର + ଅପି)
ଅଧଃ - downward; below
ଗମ୍ୟତାମ୍ - let it be gone; let it proceed
ଶୀଲମ୍ - character; good conduct
ଶୈଲ - mountain
ତଟାତ୍ - from a cliff/precipice
ପତତ୍ଵ - falling; after falling (as in ଶୈଲତଟାତ୍ପତତ୍ଵ...)
ଭ୍ହିଜନଃ - breaking; shattering (as in ...ପତତ୍ଵଭିଜନଃ)
ସଂଦହ୍ୟତାମ୍ - let it be burned
ଵହ୍ନିନା - by fire
ଶୌର୍ୟେ - in valor; in heroism
ଵୈରିଣି - on the enemy
ଵଜ୍ରମ୍ - thunderbolt
ଆଶୁ - quickly
ନିପତତ୍ - falling (imperative sense: "let it fall")
ଅର୍ଥଃ - wealth; money; means
ଅସ୍ତୁ - let it be
ନଃ - for us; ours
କେଵଲମ୍ - only
ୟେନ - by which
ଏନ - this (forming ୟେନୈକେନ = ୟେନ + ଏକେନ)
ଏକେନ - by the one (instrumental singular of ଏକ)
ଵିନା - without
ଗୁଣାଃ - qualities/virtues
ତୃଣ - grass; straw
ଲଵ - a small piece/fragment (forming ତୃଣଲଵ)
ପ୍ରାୟାଃ - almost like; comparable to (forming ତୃଣଲଵପ୍ରାୟାଃ)
ସମସ୍ତାଃ - all
ଇମେ - these

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
The verse is intentionally shocking and is best read as biting social commentary. It exposes a harsh truth: when society worships ଅର୍ଥ (wealth) above everything, then ଜାତି, ଗୁଣ, and ଶୀଲ 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 ଶୀଲ (character) as the foundation so that success does not cost your soul.

ଧନଂ ଅର୍ଜୟ କାକୁତ୍ସ୍ଥ
ଧନମୂଲଂ ଇଦଂ ଜଗତ୍ ।
ଅଂତରଂ ନାଭିଜାନାମି
ନିର୍ଧନସ୍ୟ ମୃତସ୍ୟ ଚ ॥ 1.39 ॥

Meaning (ପଦାର୍ଥ):
ଧନମ୍ - wealth; means
ଅର୍ଜୟ - earn; acquire
କାକୁତ୍ସ୍ଥ - descendant of Kakutstha; (address to) Rama
ଧନମୂଲମ୍ - having wealth as the root; based on wealth
ଇଦମ୍ - this
ଜଗତ୍ - world
ଅଂତରମ୍ - difference; distinction
ନ - not
ଅଭିଜାନାମି - I know; I recognize (in verse as ନାଭିଜାନାମି = ନ + ଅଭିଜାନାମି)
ନିର୍ଧନସ୍ୟ - of the poor; of one without wealth
ମୃତସ୍ୟ - of the dead
ଚ - and

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

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

ତାନୀଂଦ୍ରିୟାଣ୍ୟଵିକଲାନି ତଦେଵ ନାମ
ସା ବୁଦ୍ଧିରପ୍ରତିହତା ଵଚନଂ ତଦେଵ ।
ଅର୍ଥୋଷ୍ମଣା ଵିରହିତଃ ପୁରୁଷଃ କ୍ଷଣେନ
ସୋଽପ୍ୟନ୍ୟ ଏଵ ଭଵତୀତି ଵିଚିତ୍ରଂ ଏତଥ୍ ॥ 1.40 ॥

Meaning (ପଦାର୍ଥ):
ତାନି - those; the same
ଇଂଦ୍ରିୟାଣି - senses; faculties
ଅଵିକଲାନି - unimpaired; intact
ତତ୍ - that; the same
ଏଵ - indeed; only
ନାମ - name
ସା - that; the same
ବୁଦ୍ଧିଃ - intelligence; understanding
ଅପ୍ରତିହତା - unobstructed; not struck down
ଵଚନମ୍ - speech; words
ତତ୍ - that; the same
ଏଵ - indeed
ଅର୍ଥ - wealth; means
ଉଷ୍ମଣା - warmth; heat (instrumental of ଉଷ୍ମନ୍; forming ଅର୍ଥୋଷ୍ମଣା)
ଵିରହିତଃ - devoid of; separated from
ପୁରୁଷଃ - person
କ୍ଷଣେନ - in a moment
ସଃ - he
ଅପି - even (forming ସୋଽପ୍ୟ୍ = ସଃ + ଅପି)
ଅନ୍ୟଃ - another; different
ଏଵ - indeed
ଭଵତି - becomes
ଇତି - thus
ଵିଚିତ୍ରମ୍ - strange; astonishing
ଏତତ୍ - this

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
This verse observes how quickly social perception changes with financial status. Nothing essential about the person has changed - ଇଂଦ୍ରିୟା (faculties), ବୁଦ୍ଧି (intellect), and ଵଚନ (speech) remain - but without ଅର୍ଥ 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. ଅଦ୍ଵୈତ goes even deeper: behind all changing roles is the same ଆତ୍ମା - when you remember that, you can respect a person for their being, not for their bank balance.

ୟସ୍ୟାସ୍ତି ଵିତ୍ତଂ ସ ନରଃ କୁଲୀନଃ
ସ ପଂଡିତଃ ସ ଶ୍ରୁତଵାନ୍ଗୁଣଜ୍ଞଃ ।
ସ ଏଵ ଵକ୍ତା ସ ଚ ଦର୍ଶନୀୟଃ
ସର୍ଵେ ଗୁଣାଃ କାଂଚନଂ ଆଶ୍ରୟଂତି ॥ 1.41 ॥

Meaning (ପଦାର୍ଥ):
ୟସ୍ୟ - whose
ଅସ୍ତି - exists; is
ଵିତ୍ତମ୍ - wealth; property; means
ସଃ - that
ନରଃ - man; person
କୁଲୀନଃ - of good family; noble-born (as judged by society)
ସଃ - he
ପଂଡିତଃ - learned; wise
ସଃ - he
ଶ୍ରୁତଵାନ୍ - learned; well-heard (one who has studied)
ଗୁଣ - qualities; virtues
ଜ୍ଞଃ - knower (forming ଗୁଣଜ୍ଞଃ)
ସଃ - he
ଏଵ - indeed
ଵକ୍ତା - speaker; (good) orator
ସଃ - he
ଚ - and
ଦର୍ଶନୀୟଃ - worthy of being seen; attractive; respectable
ସର୍ଵେ - all
ଗୁଣାଃ - qualities; virtues
କାଂଚନମ୍ - gold; wealth
ଆଶ୍ରୟଂତି - take refuge in; depend upon; reside in

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
This verse continues the theme of how society warps its judgments around money. It does not say that wealth truly creates ଗୁଣ (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 କାଂଚନମ୍.

ଦୌର୍ମଂତ୍ର୍ୟାନ୍ନୃପତିର୍ଵିନଶ୍ୟତି ୟତିଃ ସଂଗାତ୍ସୁତୋ ଲାଲନାତ୍
ଵିପ୍ରୋଽନଧ୍ୟୟନାତ୍କୁଲଂ କୁତନୟାଚ୍ଛୀଲଂ ଖଲୋପାସନାତ୍ ।
ହ୍ରୀର୍ମଦ୍ୟାଦନଵେକ୍ଷଣାଦପି କୃଷିଃ ସ୍ନେହଃ ପ୍ରଵାସାଶ୍ରୟାନ୍
ମୈତ୍ରୀ ଚାପ୍ରଣୟାତ୍ସମୃଦ୍ଧିରନୟାତ୍ତ୍ୟାଗପ୍ରମାଦାଦ୍ଧନମ୍ ॥ 1.42 ॥

Meaning (ପଦାର୍ଥ):
ଦୁର୍ - bad; harmful
ମଂତ୍ର୍ୟାତ୍ - from counsel/advice (ablative of ମଂତ୍ର in the sense of "counsel"; forming ଦୌର୍ମଂତ୍ର୍ୟାତ୍)
ନୃପତିଃ - king; ruler
ଵିନଶ୍ୟତି - perishes; is ruined
ୟତିଃ - ascetic; one who restrains
ସଂଗାତ୍ - from association/company (ସଂଗ)
ସୁତଃ - son
ଲାଲନାତ୍ - from pampering; indulgent fondling
ଵିପ୍ରଃ - Brahmin (as a representative of a student of ଶାସ୍ତ୍ର)
ଅନଧ୍ୟୟନାତ୍ - from not studying (ablative of ଅନ୍-ଅଧ୍ୟୟନ)
କୁଲମ୍ - family; lineage
କୁତନୟାତ୍ - from a bad son (କୁ + ତନୟ)
ଶୀଲମ୍ - character; conduct
ଖଲୋପାସନାତ୍ - from serving/associating with the wicked (ଖଲ + ଉପାସନ)
ହ୍ରୀଃ - modesty; sense of propriety
ମଦ୍ୟାତ୍ - from liquor/intoxication (ମଦ୍ୟ)
ଅନଵେକ୍ଷଣାତ୍ - from lack of supervision; from neglect
ଅପି - even
କୃଷିଃ - agriculture; cultivation
ସ୍ନେହଃ - affection; love
ପ୍ରଵାସ - living away; separation; travel
ଆଶ୍ରୟାତ୍ - from taking refuge in; from dwelling in (forming ପ୍ରଵାସାଶ୍ରୟାତ୍)
ମୈତ୍ରୀ - friendship
ଚ - and
ଅପ୍ରଣୟାତ୍ - from lack of warmth/affection (ପ୍ରଣୟ)
ସମୃଦ୍ଧିଃ - prosperity; flourishing
ଅନୟାତ୍ - from bad policy; from mismanagement (ଅ-ନୟ)
ତ୍ୟାଗ - giving; charity
ପ୍ରମାଦାତ୍ - from careless excess/neglect; from heedlessness
ଧନମ୍ - wealth

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
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 ଖଲୋପାସନ (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.

ଦାନଂ ଭୋଗୋ ନାଶସ୍ତିସ୍ରୋ
ଗତୟୋ ଭଵଂତି ଵିତ୍ତସ୍ୟ ।
ୟୋ ନ ଦଦାତି ନ ଭୁଂକ୍ତେ
ତସ୍ୟ ତୃତୀୟା ଗତିର୍ଭଵତି ॥ 1.43 ॥

Meaning (ପଦାର୍ଥ):
ଦାନମ୍ - giving; charity
ଭୋଗଃ - enjoyment; use
ନାଶଃ - loss; destruction
ତିସ୍ରଃ - three
ଗତୟଃ - courses; fates; outcomes
ଭଵଂତି - become; are
ଵିତ୍ତସ୍ୟ - of wealth
ୟଃ - he who
ନ - not
ଦଦାତି - gives
ନ - not
ଭୁଂକ୍ତେ - enjoys; uses
ତସ୍ୟ - for him; of him
ତୃତୀୟା - the third
ଗତିଃ - fate; outcome
ଭଵତି - becomes

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
The verse is practical economics wrapped as ethics. If you have resources, you can either share them (ଦାନ), use them wisely (ଭୋଗ as "appropriate enjoyment"), or lose them (ନାଶ) 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, ଦାନ reduces ଲୋଭ (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.

ମଣିଃ ଶାଣୋଲ୍ଲୀଢଃ ସମରଵିଜୟୀ ହେତିଦଲିତୋ
ମଦକ୍ଷୀଣୋ ନାଗଃ ଶରଦି ସରିତଃ ଶ୍ୟାନପୁଲିନାଃ ।
କଲାଶେଷଶ୍ଚଂଦ୍ରଃ ସୁରତମୃଦିତା ବାଲଵନିତା
ତନ୍ନିମ୍ନା ଶୋଭଂତେ ଗଲିତଵିଭଵାଶ୍ଚାର୍ଥିଷୁ ନରାଃ ॥ 1.44 ॥

Meaning (ପଦାର୍ଥ):
ମଣିଃ - gem; jewel
ଶାଣା - whetstone; polishing stone
ଉଲ୍ଲୀଢଃ - rubbed; polished; scraped (forming ଶାଣୋଲ୍ଲୀଢଃ = ଶାଣା + ଉଲ୍ଲୀଢଃ)
ସମର - battle
ଵିଜୟୀ - victorious (forming ସମରଵିଜୟୀ)
ହେତି - weapon
ଦଲିତଃ - split; crushed; wounded (forming ହେତିଦଲିତୋ)
ମଦ - rut; intoxication (of an elephant)
କ୍ଷୀଣଃ - diminished; dried up; exhausted (forming ମଦକ୍ଷୀଣୋ)
ନାଗଃ - elephant
ଶରଦି - in autumn (ଶରଦ୍)
ସରିତଃ - rivers
ଶ୍ୟାନ - dried/settled; calm; with exposed banks (in verse as ଶ୍ୟାନପୁଲିନାଃ)
ପୁଲିନାଃ - sandbanks/shores
କଲା - digit; phase (as of the moon)
ଶେଷଃ - remaining; remainder (forming କଲାଶେଷଶ୍ଚଂଦ୍ରଃ)
ଚଂଦ୍ରଃ - moon
ସୁରତ - lovemaking; intimacy
ମୃଦିତା - softened; made tender; moved to tears
ବାଲ - young
ଵନିତା - woman (forming ସୁରତମୃଦିତା ବାଲଵନିତା)
ତତ୍ - that; in that state
ନିମ୍ନାଃ - lowered; humbled; diminished
ଶୋଭଂତେ - shine; are beautiful
ଗଲିତ - fallen away; slipped off; lost
ଵିଭଵାଃ - wealth; power (forming ଗଲିତଵିଭଵାଃ)
ଚ - and; also
ଅର୍ଥିଷୁ - among supplicants; in the state of seeking/begging (ଅର୍ଥିନ୍)
ନରାଃ - people; men

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
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. ଭର୍ତୃହରି applies this to people: when ଵିଭଵ (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.

ପରିକ୍ଷୀଣଃ କଶ୍ଚିତ୍ସ୍ପୃହୟତି ୟଵାନାଂ ପ୍ରସୃତୟେ
ସ ପଶ୍ଚାତ୍ସଂପୂର୍ଣଃ କଲୟତି ଧରିତ୍ରୀଂ ତୃଣସମାମ୍ ।
ଅତଶ୍ଚାନୈକାଂତ୍ୟାଦ୍ଗୁରୁଲଘୁତୟାଽର୍ଥେଷୁ ଧନିନାମ୍
ଅଵସ୍ଥା ଵସ୍ତୂନି ପ୍ରଥୟତି ଚ ସଂକୋଚୟତି ଚ ॥ 1.45 ॥

Meaning (ପଦାର୍ଥ):
ପରିକ୍ଷୀଣଃ - completely exhausted; impoverished; reduced
କଶ୍ଚିତ୍ - someone
ସ୍ପୃହୟତି - longs for; desires
ୟଵାନାମ୍ - of barley
ପ୍ରସୃତୟେ - for a handful (a measure: "prasRuti")
ସଃ - he
ପଶ୍ଚାତ୍ - later
ସଂପୂର୍ଣଃ - full; satisfied; complete
କଲୟତି - considers; regards
ଧରିତ୍ରୀମ୍ - the earth
ତୃଣସମାମ୍ - as equal to grass; as mere straw
ଅତଃ - therefore
ଚ - and
ଅନୈକାଂତ୍ୟାତ୍ - from non-absoluteness; from the lack of a fixed one-sided measure (ନ + ଏକାଂତ)
ଗୁରୁ - heavy; great
ଲଘୁତୟା - by lightness/smallness; by being "great or small" (forming ଗୁରୁଲଘୁତୟା)
ଅର୍ଥେଷୁ - in objects/wealth; in "things" (ଅର୍ଥ here as means/possessions)
ଧନିନାମ୍ - of the wealthy
ଅଵସ୍ଥା - condition; state
ଵସ୍ତୂନି - things; objects
ପ୍ରଥୟତି - expands; magnifies; makes appear large
ଚ - and
ସଂକୋଚୟତି - contracts; diminishes; makes appear small
ଚ - and

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

ରାଜଂଦୁଧୁକ୍ଷସି ୟଦି କ୍ଷିତିଧେନୁଂ ଏତାଂ
ତେନାଦ୍ୟ ଵତ୍ସଂ ଇଵ ଲୋକଂ ଅମୁଂ ପୁଷାଣ
ତସ୍ମିଂଶ୍ଚ ସମ୍ୟଗନିଶଂ ପରିପୋଷ୍ୟମାଣେ
ନାନାଫଲୈଃ ଫଲତି କଲ୍ପଲତେଵ ଭୂମିଃ ॥ 1.46 ॥

Meaning (ପଦାର୍ଥ):
ରାଜନ୍ - O king!
ଦୁହୁକ୍ଷସି - you wish to milk (desiderative/intent sense from ଦୁହ୍)
ୟଦି - if
କ୍ଷିତି - earth
ଧେନୁମ୍ - cow (accusative of ଧେନୁ), forming କ୍ଷିତିଧେନୁମ୍ ("earth-cow")
ଏତାମ୍ - this
ତେନ - therefore; by that
ଅଦ୍ୟ - today; now
ଵତ୍ସମ୍ - calf
ଇଵ - like
ଲୋକମ୍ - the people; the world
ଅମୁମ୍ - this
ପୁଷାଣ - nourish! (imperative of ପୁଷ୍)
ତସ୍ମିନ୍ - in that; when that (in verse as ତସ୍ମିଂଶ୍ଚ = ତସ୍ମିନ୍ + ଚ)
ଚ - and
ସମ୍ୟକ୍ - properly; well
ଅନିଶମ୍ - continually; without break
ପରିପୋଷ୍ୟମାଣେ - being well-nourished; being properly cared for
ନାନା - many kinds
ଫଲୈଃ - with fruits/results (instrumental plural of ଫଲ)
ଫଲତି - bears fruit; yields
କଲ୍ପଲତା - wish-fulfilling creeper
ଇଵ - like
ଭୂମିଃ - earth

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

ସତ୍ୟାନୃତା ଚ ପରୁଷା ପ୍ରିୟଵାଦିନୀ ଚ
ହିଂସ୍ରା ଦୟାଲୁରପି ଚାର୍ଥପରା ଵଦାନ୍ୟା ।
ନିତ୍ୟଵ୍ୟୟା ପ୍ରଚୁରନିତ୍ୟଧନାଗମା ଚ
ଵାରାଂଗନେଵ ନୃପନୀତିରନେକରୂପା ॥ 1.47 ॥

Meaning (ପଦାର୍ଥ):
ସତ୍ୟ - true
ଅନୃତା - untrue; false (forming ସତ୍ୟାନୃତା - both truth and falsehood)
ଚ - and
ପରୁଷା - harsh; rough
ପ୍ରିୟ - pleasing; dear
ଵାଦିନୀ - speaking (feminine; forming ପ୍ରିୟଵାଦିନୀ - sweet-speaking)
ଚ - and
ହିଂସ୍ରା - violent; causing harm
ଦୟାଲୁଃ - compassionate; kind
ଅପି - also
ଚ - and
ଅର୍ଥ - wealth; interest; advantage
ପରା - devoted to; centered on (forming ଚାର୍ଥପରା)
ଵଦାନ୍ୟା - generous; giving
ନିତ୍ୟ - constant; always
ଵ୍ୟୟା - spending; expenditure (forming ନିତ୍ୟଵ୍ୟୟା)
ପ୍ରଚୁର - abundant; much
ଅନିତ୍ୟ - uncertain; not steady
ଧନ - wealth
ଆଗମା - income; arrival/coming-in (forming ପ୍ରଚୁରନିତ୍ୟଧନାଗମା)
ଚ - and
ଵାରାଂଗନା - courtesan; prostitute
ଏଵ - like; just as
ନୃପ - king
ନୀତିଃ - policy; conduct; statecraft (forming ନୃପନୀତିଃ)
ଅନେକରୂପା - of many forms; multifaceted

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
The verse is a realistic description of political life: statecraft often shifts masks depending on need. By comparing it to a ଵାରାଂଗନା (courtesan), ଭର୍ତୃହରି 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 ଧର୍ମ.

ଆଜ୍ଞା କୀର୍ତିଃ ପାଲନଂ ବ୍ରାହ୍ମଣାନାଂ
ଦାନଂ ଭୋଗୋ ମିତ୍ରସଂରକ୍ଷଣଂ ଚ
ୟେଷାଂ ଏତେ ଷଡ୍ଗୁଣା ନ ପ୍ରଵୃତ୍ତାଃ
କୋଽର୍ଥସ୍ତେଷାଂ ପାର୍ଥିଵୋପାଶ୍ରୟେଣ ॥ 1.48 ॥

ଛଂଦଃ (ଶାଲିନୀ): This is in ଶାଲିନୀ (ତ୍ରିଷ୍ଟୁଭ୍ class) Chandas/Meter: 4 ପାଦାଃ, 11 ଅକ୍ଷରାଃ per ପାଦ; ଲଘୁ/ଗୁରୁ pattern (per ପାଦ) is `GGGG GLG GLGG`; ୟତି (pause) is after the 4th syllable (and some traditions also observe an additional pause after the 7th).

Meaning (ପଦାର୍ଥ):
ଆଜ୍ଞା - command; authority; the power to give orders
କୀର୍ତିଃ - fame; good reputation
ପାଲନମ୍ - protection; care
ବ୍ରାହ୍ମଣାନାଂ - of ବ୍ରାହ୍ମଣs (learned and principled people; guardians of ଶାସ୍ତ୍ର)
ଦାନମ୍ - giving; generosity
ଭୋଗଃ - enjoyment; rightful use of resources
ମିତ୍ର - friend; ally
ସଂରକ୍ଷଣମ୍ - protection; safeguarding (forming ମିତ୍ରସଂରକ୍ଷଣମ୍)
ଚ - and
ୟେଷାଂ - for whom; of those in whom
ଏତେ - these
ଷଡ୍ - six
ଗୁଣାଃ - qualities
ନ - not
ପ୍ରଵୃତ୍ତାଃ - active; practiced; functioning
କଃ - what
ଅର୍ଥଃ - use; purpose; benefit (in verse as କୋଽର୍ଥଃ = କଃ + ଅର୍ଥଃ)
ତେଷାଂ - of/for them
ପାର୍ଥିଵ - kingly; royal
ଉପାଶ୍ରୟେଣ - by resorting to; by taking refuge in (forming ପାର୍ଥିଵୋପାଶ୍ରୟେଣ)

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
The verse defines leadership in responsibilities rather than in privilege. ଆଜ୍ଞା is meaningful only when it creates order; କୀର୍ତି comes from trust; protecting the learned means protecting values and long-term wisdom; ଦାନ keeps society circulating; ଭୋଗ reminds that resources are meant to be used, not merely hoarded; and ମିତ୍ରସଂରକ୍ଷଣ 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.

ୟଦ୍ଧାତ୍ରା ନିଜଭାଲପଟ୍ଟଲିଖିତଂ ସ୍ତୋକଂ ମହଦ୍ଵା ଧନଂ
ତତ୍ପ୍ରାପ୍ନୋତି ମରୁସ୍ଥଲେଽପି ନିତରାଂ ମେରୌ ତତୋ ନାଧିକମ୍ ।
ତଦ୍ଧୀରୋ ଭଵ ଵିତ୍ତଵତ୍ସୁ କୃପଣାଂ ଵୃତ୍ତିଂ ଵୃଥା ସା କୃଥାଃ
କୂପେ ପଶ୍ୟ ପୟୋନିଧାଵପି ଘଟୋ ଗୃହ୍ଣାତି ତୁଲ୍ୟଂ ଜଲମ୍ ॥ 1.49 ॥

Meaning (ପଦାର୍ଥ):
ୟତ୍ - what; whatever
ଧାତ୍ରା - by the creator; by fate/dispensation (ଧାତୃ)
ନିଜ - one's own
ଭାଲପଟ୍ଟ - the "forehead-surface" (as a place where fate is said to be written)
ଲିଖିତମ୍ - written
ସ୍ତୋକମ୍ - little
ମହତ୍ - great; much
ଵା - or
ଧନମ୍ - wealth
ତତ୍ - that
ପ୍ରାପ୍ନୋତି - attains; obtains
ମରୁସ୍ଥଲେ - even in a desert (locative of ମରୁସ୍ଥଲ)
ଅପି - even (forming ମରୁସ୍ଥଲେଽପି)
ନିତରାମ୍ - surely; completely
ମେରୌ - on Meru (locative of ମେରୁ)
ତତଃ - than that
ନ - not
ଅଧିକମ୍ - more
ତତ୍ - therefore
ଧୀରଃ - steady; patient; composed
ଭଵ - be (imperative)
ଵିତ୍ତଵତ୍ସୁ - in matters of wealth; regarding wealth
କୃପଣାମ୍ - miserly; stingy (accusative feminine of କୃପଣ)
ଵୃତ୍ତିମ୍ - conduct; habit
ଵୃଥା - in vain; uselessly
ସା - that
କୃଥାଃ - you have done (2nd person; in verse as କୃଥାଃ)
କୂପେ - in a well
ପଶ୍ୟ - see!
ପୟୋନିଧୌ - in the ocean (literally, "treasury of waters")
ଅପି - even
ଘଟଃ - pot; bucket
ଗୃହ୍ଣାତି - takes; draws
ତୁଲ୍ୟମ୍ - equal; the same
ଜଲମ୍ - water

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
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 କୃପଣ (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 ଧୈର୍ୟ (steadiness) and proportion.

ତ୍ଵଂ ଏଵ ଚାତକାଧାରୋଽ
ସୀତି କେଷାଂ ନ ଗୋଚରଃ ।
କିଂ ଅଂଭୋଦଵରାସ୍ମାକଂ
କାର୍ପଣ୍ୟୋକ୍ତଂ ପ୍ରତୀକ୍ଷସେ ॥ 1.50 ॥

Meaning (ପଦାର୍ଥ):
ତ୍ଵମ୍ - you
ଏଵ - alone; indeed
ଚାତକ - the ଚାତକ bird (poetically known for waiting only for rain from clouds)
ଆଧାରଃ - support; refuge (in verse as ଆଧାରୋଽ)
ଅସି - you are (sandhi in verse: ଆଧାରୋଽ ସୀତି = ଆଧାରଃ + ଅସି + ଇତି)
ଇତି - thus; this (statement)
କେଷାଂ - of whom? / for whom?
ନ - not
ଗୋଚରଃ - within reach; within awareness
କିମ୍ - why?
ଅଂଭୋଦ - cloud
ଵର - best; excellent (forming ଅଂଭୋଦଵର)
ଅସ୍ମାକମ୍ - of us (in verse as ଅଂଭୋଦଵରାସ୍ମାକଂ = ଅଂଭୋଦଵର + ଅସ୍ମାକମ୍)
କାର୍ପଣ୍ୟ - wretchedness; helplessness; petty begging
ଉକ୍ତମ୍ - spoken words; utterance (forming କାର୍ପଣ୍ୟୋକ୍ତଂ)
ପ୍ରତୀକ୍ଷସେ - do you wait for? do you expect?

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

Commentary (ଅନୁସଂଧାନ):
The ଚାତକ 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 କାର୍ପଣ୍ୟ (humiliating pleading), something in the relationship is already unhealthy.

ରେ ରେ ଚାତକ ସାଵଧାନମନସା ମିତ୍ର କ୍ଷଣଂ ଶ୍ରୂୟତାମ୍
ଅଂଭୋଦା ବହଵୋ ଵସଂତି ଗଗନେ ସର୍ଵେଽପି ନୈତାଦୃଶାଃ ।
କେଚିଦ୍ଵୃଷ୍ଟିଭିରାର୍ଦ୍ରୟଂତି ଵସୁଧାଂ ଗର୍ଜଂତି କେଚିଦ୍ଵୃଥା
ୟଂ ୟଂ ପଶ୍ୟସି ତସ୍ୟ ତସ୍ୟ ପୁରତୋ ମା ବ୍ରୂହି ଦୀନଂ ଵଚଃ ॥ 1.51 ॥

Meaning (ପଦାର୍ଥ):
ରେ ରେ - hey! hey! (calling out)
ଚାତକ - the ଚାତକ bird
ସାଵଧାନ - attentive; alert
ମନସା - with the mind (instrumental)
ମିତ୍ର - O friend!
କ୍ଷଣମ୍ - for a moment
ଶ୍ରୂୟତାମ୍ - let it be heard; please listen (imperative)
ଅଂଭୋଦାଃ - clouds
ବହଵଃ - many
ଵସଂତି - dwell; are present
ଗଗନେ - in the sky
ସର୍ଵେ - all
ଅପି - even/also (sandhi in verse: ସର୍ଵେଽପି = ସର୍ଵେ + ଅପି)
ନ - not
ଏତାଦୃଶାଃ - of this kind; like this
କେଚିତ୍ - some
ଵୃଷ୍ଟିଭିଃ - with rain (instrumental plural of ଵୃଷ୍ଟି)
ଆର୍ଦ୍ରୟଂତି - moisten; make wet
ଵସୁଧାମ୍ - the earth
ଗର୍ଜଂତି - roar; thunder
ଵୃଥା - in vain; uselessly
ୟଂ ୟମ୍ - whichever; whatever (repeated for emphasis)
ପଶ୍ୟସି - you see
ତସ୍ୟ ତସ୍ୟ - of that one, of that one (repeated for emphasis)
ପୁରତଃ - in front of; before
ମା - do not
ବ୍ରୂହି - speak; say (imperative)
ଦୀନମ୍ - pitiable; lowly
ଵଚଃ - words; speech

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

ଅକରୁଣତ୍ଵଂ ଅକାରଣଵିଗ୍ରହଃ
ପରଧନେ ପରୟୋଷିତି ଚ ସ୍ପୃହା ।
ସୁଜନବଂଧୁଜନେଷ୍ଵସହିଷ୍ଣୁତା
ପ୍ରକୃତିସିଦ୍ଧଂ ଇଦଂ ହି ଦୁରାତ୍ମନାମ୍ ॥ 1.52 ॥

ଛଂଦଃ (ଦ୍ରୁତଵିଲଂବିତମ୍): This is in ଦ୍ରୁତଵିଲଂବିତମ୍ Chandas/Meter: 4 ପାଦାଃ, 12 ଅକ୍ଷରାଃ per ପାଦ; ଲଘୁ/ଗୁରୁ pattern (per ପାଦ) is `LLLGLLGLLGLG`. No obligatory ୟତି (pause) is defined for this meter; pauses follow sense and natural ଦଂଡ breaks.

Meaning (ପଦାର୍ଥ):
ଅକରୁଣତ୍ଵମ୍ - lack of compassion; cruelty
ଅକାରଣ - without cause; causeless
ଵିଗ୍ରହଃ - quarrel; hostility (forming ଅକାରଣ-ଵିଗ୍ରହଃ)
ପର - others'
ଧନେ - in wealth (locative; "in others' wealth")
ପର - others'
ୟୋଷିତି - in a woman (locative; "in another's wife"; ୟୋଷିତ୍ = woman)
ଚ - and
ସ୍ପୃହା - longing; covetous desire
ସୁଜନ - good people; the noble
ବଂଧୁ - kin; relatives
ଜନେଷୁ - toward people (locative plural of ଜନ)
ଅସହିଷ୍ଣୁତା - intolerance; inability to bear
ପ୍ରକୃତି - nature; innate disposition
ସିଦ୍ଧମ୍ - established; inherent; already-formed
ଇଦମ୍ - this
ହି - indeed
ଦୁରାତ୍ମନାମ୍ - of the evil-minded; of the wicked (genitive plural of ଦୁରାତ୍ମନ୍)

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
This verse is a checklist for character. ଭର୍ତୃହରି 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 ପ୍ରକୃତି repeatedly moves toward harm.

ଦୁର୍ଜନଃ ପରିହର୍ତଵ୍ୟୋ
ଵିଦ୍ୟୟାଽଲକୃତୋଽପି ସନ୍ ।
ମଣିନା ଭୂଷିତଃ ସର୍ପଃ
କିଂ ଅସୌ ନ ଭୟଂକରଃ ॥ 1.53 ॥

Meaning (ପଦାର୍ଥ):
ଦୁର୍ଜନଃ - a wicked person
ପରିହର୍ତଵ୍ୟଃ - should be avoided; should be kept away
ଵିଦ୍ୟୟା - by knowledge; by learning (instrumental of ଵିଦ୍ୟା)
ଅଲଂକୃତଃ - adorned; decorated (sandhi in verse: ଵିଦ୍ୟୟାଽଲକୃତୋଽପି = ଵିଦ୍ୟୟା + ଅଲଂକୃତଃ + ଅପି)
ଅପି - even
ସନ୍ - even being; though being
ମଣିନା - with a jewel/gem (instrumental)
ଭୂଷିତଃ - adorned
ସର୍ପଃ - snake
କିମ୍ - what? / is it not?
ଅସୌ - that one; he
ନ - not
ଭୟଂକରଃ - frightening; dangerous

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

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

ଜାଡ୍ୟଂ ହ୍ରୀମତି ଗଣ୍ୟତେ ଵ୍ରତରୁଚୌ ଦଂଭଃ ଶୁଚୌ କୈତଵଂ
ଶୂରେ ନିର୍ଘୃଣତା ମୁନୌ ଵିମତିତା ଦୈନ୍ୟଂ ପ୍ରିୟାଲାପିନି ।
ତେଜସ୍ଵିନ୍ୟଵଲିପ୍ତତା ମୁଖରତା ଵକ୍ତର୍ୟଶକ୍ତିଃ ସ୍ଥିରେ
ତତ୍କୋ ନାମ ଗୁଣୋ ଭଵେତ୍ସ ଗୁଣିନାଂ ୟୋ ଦୁର୍ଜନୈର୍ନାଂକିତଃ ॥ 1.54 ॥

Meaning (ପଦାର୍ଥ):
ଜାଡ୍ୟମ୍ - dullness; stupidity
ହ୍ରୀମତି - in a modest/shy person (locative of ହ୍ରୀମତ୍)
ଗଣ୍ୟତେ - is counted; is considered
ଵ୍ରତ - vow; disciplined observance
ରୁଚୌ - in one who delights in vows/discipline (locative of ଵ୍ରତରୁଚି)
ଦଂଭଃ - hypocrisy; pretence
ଶୁଚୌ - in a pure person (locative of ଶୁଚି)
କୈତଵମ୍ - deceit; trickery
ଶୂରେ - in a hero/valiant person (locative of ଶୂର)
ନିର୍ଘୃଣତା - ruthlessness; lack of pity
ମୁନୌ - in a sage (locative of ମୁନି)
ଵିମତିତା - wrong thinking; perversity; folly
ଦୈନ୍ୟମ୍ - meanness; low-mindedness
ପ୍ରିୟ - pleasing; dear
ଆଲାପିନି - in one who speaks pleasantly (locative feminine of ପ୍ରିୟାଲାପିନ୍)
ତେଜସ୍ଵିନି - in a radiant/powerful person (locative of ତେଜସ୍ଵିନ୍)
ଅଵଲିପ୍ତତା - arrogance; conceit
ମୁଖରତା - talkativeness; loquacity
ଵକ୍ତରି - in a speaker; in one who speaks (locative of ଵକ୍ତ୍଱୍)
ଅଶକ୍ତିଃ - inability; incapacity (forming ଵକ୍ତର୍ୟଶକ୍ତିଃ = ଵକ୍ତରି + ଅଶକ୍ତିଃ)
ସ୍ଥିରେ - in a steady person (locative of ସ୍ଥିର)
ତତ୍ - then; therefore
କଃ - what? who?
ନାମ - indeed; really (emphatic)
ଗୁଣଃ - virtue; quality
ଭଵେତ୍ - could be; would be
ସଃ - that
ଗୁଣିନାମ୍ - of the virtuous; of good people
ୟଃ - which
ଦୁର୍ଜନୈଃ - by wicked people (instrumental plural)
ନ - not
ଅଂକିତଃ - marked/tainted; labeled (as in ନାଂକିତଃ)

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
The verse describes the "lens" of a cynical mind. A ଦୁର୍ଜନ 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 ମତ୍ସର (envy) will always find a way to diminish others; a mind trained in ଵିଵେକ (discernment) learns to see the virtue without naive idealization.

ଲୋଭଶ୍ଚେଦଗୁଣେନ କିଂ ପିଶୁନତା ୟଦ୍ୟସ୍ତି କିଂ ପାତକୈଃ
ସତ୍ୟଂ ଚେତ୍ତପସା ଚ କିଂ ଶୁଚି ମନୋ ୟଦ୍ୟସ୍ତି ତୀର୍ଥେନ କିମ୍ ।
ସୌଜନ୍ୟଂ ୟଦି କିଂ ଗୁଣୈଃ ସୁମହିମା ୟଦ୍ୟସ୍ତି କିଂ ମଂଡନୈଃ
ସଦ୍ଵିଦ୍ୟା ୟଦି କିଂ ଧନୈରପୟଶୋ ୟଦ୍ୟସ୍ତି କିଂ ମୃତ୍ୟୁନା ॥ 1.55 ॥

Meaning (ପଦାର୍ଥ):
ଲୋଭଃ - greed
ଚେତ୍ - if (sandhi in verse as ଚେଦ୍)
ଅଗୁଣେନ - with lack of virtue; by bad qualities (instrumental of ଅଗୁଣ)
କିମ୍ - what (use)? / what then?
ପିଶୁନତା - slander; malicious speech; backbiting
ୟଦି - if
ଅସ୍ତି - exists; is present
କିମ୍ - what (need)?
ପାତକୈଃ - with sins (instrumental plural of ପାତକ)
ସତ୍ୟମ୍ - truthfulness
ଚେତ୍ - if
ତପସା - by austerity; by disciplined effort (instrumental)
ଚ - and
କିମ୍ - what (need)?
ଶୁଚି - pure
ମନଃ - mind
ୟଦି - if
ଅସ୍ତି - exists
ତୀର୍ଥେନ - by pilgrimage/holy place (instrumental of ତୀର୍ଥ)
କିମ୍ - what (need)?
ସୌଜନ୍ୟମ୍ - good nature; kindness; nobility
ୟଦି - if
କିମ୍ - what (need)?
ଗୁଣୈଃ - with qualities (instrumental plural)
ସୁ - very; great
ମହିମା - greatness; glory (forming ସୁମହିମା)
ୟଦି - if
ଅସ୍ତି - exists
କିମ୍ - what (need)?
ମଂଡନୈଃ - with ornaments/adornments (instrumental plural of ମଂଡନ)
ସତ୍ - true; good
ଵିଦ୍ୟା - knowledge (forming ସଦ୍ଵିଦ୍ୟା)
ୟଦି - if
କିମ୍ - what (need)?
ଧନୈଃ - with wealth (instrumental plural)
ଅପୟଶଃ - bad fame; dishonor
ୟଦି - if
ଅସ୍ତି - exists
କିମ୍ - what (need)?
ମୃତ୍ୟୁନା - by death (instrumental of ମୃତ୍ୟୁ)

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
The verse contrasts essentials with accessories. Inner corruption like ଲୋଭ (greed) cancels the value of outward "virtues"; and inner clarity like ସତ୍ୟମ୍ (truthfulness) and ଶୁଚି ମନଃ (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 (ପିଶୁନତା), training programs won't save it; if a person has honesty and goodwill (ସୌଜନ୍ୟ), 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.

ଶଶୀ ଦିଵସଧୂସରୋ ଗଲିତୟୌଵନା କାମିନୀ
ସରୋ ଵିଗତଵାରିଜଂ ମୁଖଂ ଅନକ୍ଷରଂ ସ୍ଵାକୃତେଃ ।
ପ୍ରଭୁର୍ଧନପରାୟଣଃ ସତତଦୁର୍ଗତଃ ସଜ୍ଜନୋ
ନୃପାଂଗଣଗତଃ ଖଲୋ ମନସି ସପ୍ତ ଶଲ୍ୟାନି ମେ ॥ 1.56 ॥

Meaning (ପଦାର୍ଥ):
ଶଶୀ - the moon
ଦିଵସ - daytime
ଧୂସରଃ - pale; dust-colored (forming ଦିଵସଧୂସରଃ)
ଗଲିତ - fallen away; lost
ୟୌଵନା - youth (forming ଗଲିତୟୌଵନା - one whose youth has gone)
କାମିନୀ - a beloved woman; a woman of charm
ସରଃ - lake
ଵିଗତ - gone; devoid of
ଵାରିଜମ୍ - lotus (literally, "born of water"; forming ଵିଗତଵାରିଜମ୍)
ମୁଖମ୍ - face
ଅନକ୍ଷରମ୍ - without letters; illiterate (literally "without ଅକ୍ଷର")
ସ୍ଵାକୃତେଃ - by one's own making/deeds ("because of one's own doing")
ପ୍ରଭୁଃ - master; lord
ଧନ - wealth
ପରାୟଣଃ - wholly devoted to (forming ଧନପରାୟଣଃ)
ସତତମ୍ - always
ଦୁର୍ଗତଃ - in misfortune; in distress
ସଜ୍ଜନଃ - a good person
ନୃପ - king
ଅଂଗଣ - courtyard; assembly; circle (forming ନୃପାଂଗଣ)
ଗତଃ - gone to; residing in
ଖ୍ହଲଃ - wicked person
ମନସି - in the mind
ସପ୍ତ - seven
ଶଲ୍ୟାନି - thorns; spears; painful pricks
ମେ - for me; in me

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
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 ଅନକ୍ଷର (unlettered) by one's own choices, the powerful worshiping wealth alone, and the ଖ୍ହଲ thriving in courts while the ସଜ୍ଜନ 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.

ନ କଶ୍ଚିଚ୍ଚଂଡକୋପାନାମ୍
ଆତ୍ମୀୟୋ ନାମ ଭୂଭୁଜାମ୍ ।
ହୋତାରଂ ଅପି ଜୁହ୍ଵାନଂ
ସ୍ପୃଷ୍ଟୋ ଵହତି ପାଵକଃ ॥ 1.57 ॥

Meaning (ପଦାର୍ଥ):
ନ - not
କଶ୍ଚିତ୍ - anyone
ଚଂଡ - fierce; violent
କୋପାନାମ୍ - of those of anger; of the wrathful (genitive plural; forming ଚଂଡକୋପାନାମ୍)
ଆତ୍ମୀୟଃ - one's own; belonging to oneself
ନାମ - named; truly (emphatic)
ଭୂଭୁଜାମ୍ - of kings (genitive plural of ଭୂଭୁଜ୍)
ହୋତାରମ୍ - the priest; the sacrificer (accusative of ହୋତ୍଱୍)
ଅପି - even
ଜୁହ୍ଵାନମ୍ - offering; performing oblations
ସ୍ପୃଷ୍ଟଃ - touched
ଵହତି - carries away; burns; consumes
ପାଵକଃ - fire

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
The verse is a warning about unstable power. When a ruler is ruled by ଚଂଡ କୋପ (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.

ମୌନୋମୂକଃ ପ୍ରଵଚନପଟୁର୍ବାଟୁଲୋ ଜଲ୍ପକୋ ଵା
ଧୃଷ୍ଟଃ ପାର୍ଶ୍ଵେ ଵସତି ଚ ସଦା ଦୂରତଶ୍ଚାପ୍ରଗଲ୍ଭଃ ।
କ୍ଷାଂତ୍ୟା ଭୀରୁର୍ୟଦି ନ ସହତେ ପ୍ରାୟଶୋ ନାଭିଜାତଃ
ସେଵାଧର୍ମଃ ପରମଗହନୋ ୟୋଗିନାଂ ଅପ୍ୟଗମ୍ୟଃ ॥ 1.58 ॥

ଛଂଦଃ (ମଂଦାକ୍ରାଂତା): This is in ମଂଦାକ୍ରାଂତା (ସମ-ଵୃତ୍ତ) Chandas/Meter: 4 ପାଦାଃ, 17 ଅକ୍ଷରାଃ per ପାଦ; ଲଘୁ/ଗୁରୁ pattern (per ପାଦ) is `GGGG LLLLLG GLGGLGG`; ୟତି (pause) is after the 4th and 10th syllables in each ପାଦ.

Meaning (ପଦାର୍ଥ):
ମୌନଃ - silent (in verse as ମୌନୋ)
ମୂକଃ - dumb; unable to speak (forming ମୌନୋମୂକଃ - "silent and dumb")
ପ୍ରଵଚନ - speech; discourse
ପଟୁଃ - skilled; adept (forming ପ୍ରଵଚନପଟୁଃ)
ବାଟୁଲଃ - mad; foolish; nonsensical
ଜଲ୍ପକଃ - a chatterer
ଵା - or
ଧୃଷ୍ଟଃ - bold; impudent
ପାର୍ଶ୍ଵେ - at the side; near
ଵସତି - stays; resides
ଚ - and
ସଦା - always
ଦୂରତଃ - from far away
ଚ - and (sandhi in verse: ଦୂରତଶ୍ଚା = ଦୂରତଃ + ଚ)
ଅପ୍ରଗଲ୍ଭଃ - timid; not bold
କ୍ଷାଂତ୍ୟା - by patience/forbearance (instrumental of କ୍ଷାଂତି)
ଭୀରୁଃ - timid; fearful
ୟଦି - if
ନ - not
ସହତେ - endures; bears
ପ୍ରାୟଶଃ - for the most part
ନ - not
ଅଭିଜାତଃ - well-born; noble
ସେଵା - service
ଧର୍ମଃ - duty; way of life
ପରମ - extremely
ଗହନଃ - hard to fathom; difficult
ୟୋଗିନାମ୍ - of yogis (genitive plural)
ଅପି - even
ଅଗମ୍ୟଃ - not easily reachable/understood; difficult to master

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
ଭର୍ତୃହରି 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 ମଂଦାକ୍ରାଂତା rhythm (famous from ମେଘଦୂତ), the verse itself feels like a long, weary march - matching the fatigue of navigating such service.

ଉଦ୍ଭାସିତାଖିଲଖଲସ୍ୟ ଵିଶୃଂଖଲସ୍ୟ
ପ୍ରାଗ୍ଜାତଵିସ୍ତୃତନିଜାଧମକର୍ମଵୃତ୍ତେଃ ।
ଦୈଵାଦଵାପ୍ତଵିଭଵସ୍ୟ ଗୁଣଦ୍ଵିଷୋଽସ୍ୟ
ନୀଚସ୍ୟ ଗୋଚରଗତୈଃ ସୁଖଂ ଆପ୍ୟତେ ॥ 1.59 ॥

Meaning (ପଦାର୍ଥ):
ଉଦ୍ଭାସିତ - made manifest; displayed openly
ଅଖିଲ - all; entire
ଖଲସ୍ୟ - of the wicked person (genitive of ଖଲ)
ଵିଶୃଂଖଲସ୍ୟ - unbridled; without restraint (genitive of ଵିଶୃଂଖ୍ହଲ)
ପ୍ରାକ୍ - earlier; previously
ଜାତ - born; arisen
ଵିସ୍ତୃତ - spread; expanded
ନିଜ - one's own
ଅଧମ - base; low
କର୍ମ - actions
ଵୃତ୍ତେଃ - by conduct/habit (instrumental; in verse as କର୍ମଵୃତ୍ତେଃ)
ଦୈଵାତ୍ - by fate; by destiny
ଅଵାପ୍ତ - obtained
ଵିଭଵସ୍ୟ - of wealth/power (genitive of ଵିଭଵ)
ଗୁଣ - virtue; quality
ଦ୍ଵିଷଃ - of the hater (genitive of ଦ୍ଵିଷ୍; forming ଗୁଣଦ୍ଵିଷଃ)
ଅସ୍ୟ - of this one (sandhi in verse: ଦ୍ଵିଷୋଽସ୍ୟ = ଦ୍ଵିଷଃ + ଅସ୍ୟ)
ନୀଚସ୍ୟ - of the low person
ଗୋଚର - range; sphere; domain
ଗତୈଃ - by going/moving (instrumental plural of ଗତ)
ସୁଖମ୍ - happiness; ease
ଆପ୍ୟତେ - is obtained; is attained

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
The verse is a study in "misplaced success." A person can gain ଵିଭଵ (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 ଗୁଣଦ୍ଵିଷ୍ (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.

ଆରଂଭଗୁର୍ଵୀ କ୍ଷୟିଣୀ କ୍ରମେଣ
ଲଘ୍ଵୀ ପୁରା ଵୃଦ୍ଧିମତୀ ଚ ପଶ୍ଚାତ୍ ।
ଦିନସ୍ୟ ପୂର୍ଵାର୍ଧପରାର୍ଧଭିନ୍ନା
ଛାୟେଵ ମୈତ୍ରୀ ଖଲସଜ୍ଜନାନାମ୍ ॥ 1.60 ॥

Meaning (ପଦାର୍ଥ):
ଆରଂଭ - beginning
ଗୁର୍ଵୀ - heavy; intense
କ୍ଷୟିଣୀ - diminishing; waning
କ୍ରମେଣ - gradually; in due course
ଲଘ୍ଵୀ - light; slight
ପୁରା - earlier; at first
ଵୃଦ୍ଧିମତୀ - increasing; growing
ଚ - and
ପଶ୍ଚାତ୍ - later
ଦିନସ୍ୟ - of the day
ପୂର୍ଵାର୍ଧ - first half
ପରାର୍ଧ - second half
ଭିନ୍ନା - distinguished; separated; differing
ଛାୟା - shadow
ଏଵ - just like
ମୈତ୍ରୀ - friendship
ଖ୍ହଲ - wicked people
ସଜ୍ଜନାନାଂ - of good people (genitive plural of ସଜ୍ଜନ)

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
The verse distinguishes fast friendship from deep friendship. With a ଖ୍ହଲ, warmth often arrives quickly (because it is transactional) and fades when the transaction changes; with a ସଜ୍ଜନ, 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.

ମୃଗମୀନସଜ୍ଜନାନାଂ ତୃଣଜଲସଂତୋଷଵିହିତଵୃତ୍ତୀନାମ୍ ।
ଲୁବ୍ଧକଧୀଵରପିଶୁନା ନିଷ୍କାରଣଵୈରିଣୋ ଜଗତି ॥ 1.61 ॥

ଛଂଦଃ (ଆର୍ୟା): This is in ଆର୍ୟା Chandas/Meter: a ମାତ୍ରା-ଚଂଦସ୍ counted by ମାତ୍ରାଃ (1 for ଲଘୁ, 2 for ଗୁରୁ) rather than a fixed syllable count; the usual scheme is 12+18 ମାତ୍ରାଃ in the first half (30 total) and 12+15 ମାତ୍ରାଃ in the second half (27 total), often written as two or four lines; a natural ୟତି (pause) occurs at the 12-ମାତ୍ରା split within each half.

Meaning (ପଦାର୍ଥ):
ମୃଗ - deer
ମୀନ - fish
ସଜ୍ଜନାନାମ୍ - of good people (genitive plural of ସଜ୍ଜନ)
ତୃଣ - grass
ଜଲ - water
ସଂତୋଶ - contentment; satisfaction
ଵିହିତ - ordained; arranged; established
ଵୃତ୍ତୀନାମ୍ - of those whose conduct/livelihood is (thus) (genitive plural of ଵୃତ୍ତି)
ଲୁବ୍ଧକ - hunter
ଧୀଵର - fisherman
ପିଶୁନା - slanderer; malicious informer (instrumental; in verse as ପିଶୁନା)
ନିଷ୍କାରଣ - without cause; without reason
ଵୈରିଣଃ - enemies (nominative plural of ଵୈରିନ୍)
ଜଗତି - in the world

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
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 ସଜ୍ଜନ often does not provoke the ପିଶୁନ (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 ପିଶୁନତା (backbiting) in teams and families.

ଵାଂଛା ସଜ୍ଜନସଂଗମେ ପରଗୁଣେ ପ୍ରୀତିର୍ଗୁରୌ ନମ୍ରତା
ଵିଦ୍ୟାୟାଂ ଵ୍ୟସନଂ ସ୍ଵୟୋଷିତି ରତିର୍ଲୋକାପଵାଦାଦ୍ଭୟମ୍ ।
ଭକ୍ତିଃ ଶୂଲିନି ଶକ୍ତିରାତ୍ମଦମନେ ସଂସର୍ଗମୁକ୍ତିଃ ଖଲେ
ୟେଷ୍ଵେତେ ନିଵସଂତି ନିର୍ମଲଗୁଣାସ୍ତେଭ୍ୟୋ ନରେଭ୍ୟୋ ନମଃ ॥ 1.62 ॥

Meaning (ପଦାର୍ଥ):
ଵାଂଛା - desire; longing
ସଜ୍ଜନ - good people
ସଂଗମେ - in association/company (locative of ସଂଗମ)
ପର - others'
ଗୁଣେ - in virtue/quality (locative of ଗୁଣ)
ପ୍ରୀତିଃ - affection; delight
ଗୁରୌ - toward the teacher (locative of ଗୁରୁ)
ନମ୍ରତା - humility
ଵିଦ୍ୟାୟାମ୍ - in learning/knowledge (locative of ଵିଦ୍ୟା)
ଵ୍ୟସନମ୍ - intense attachment; "addiction"; single-minded pursuit
ସ୍ଵ - one's own
ୟୋଷିତି - in one's wife (locative of ୟୋଷିତ୍)
ରତିଃ - love; affection; delight
ଲୋକ - people; the world
ଅପଵାଦାତ୍ - from blame; from scandal (ablative of ଅପଵାଦ)
ଭୟମ୍ - fear
ଭକ୍ତିଃ - devotion
ଶୂଲିନି - in ଶୂଲିନ୍ (Siva, the trident-bearer; locative)
ଶକ୍ତିଃ - strength; capacity; ability
ଆତ୍ମ - self
ଦମନେ - in restraint/taming (locative of ଦମନ; forming ଆତ୍ମଦମନେ)
ସଂସର୍ଗ - association; bad company
ମୁକ୍ତିଃ - freedom; release
ଖଲେ - in କଲି (the age of Kali; locative)
ୟେଷୁ - in whom (locative plural)
ଏତେ - these
ନିଵସଂତି - dwell; reside
ନିର୍ମଲ - pure; spotless
ଗୁଣାଃ - qualities; virtues
ତେଭ୍ୟଃ - to those (dative plural)
ନରେଭ୍ୟଃ - to men/people (dative plural of ନର)
ନମଃ - salutations

Translation (ଭାଵାର୍ଥ):
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 କଲି.

Commentary (ଅନୁସଂଧାନ):
This verse sketches a complete ethical "ecosystem." It begins with choosing good company (ସଜ୍ଜନ-ସଂଗ), then teaches a healthy attitude: celebrate others' virtues (ପର-ଗୁଣ-ପ୍ରୀତି) instead of competing with them; remain teachable through ଗୁରୁ-ନମ୍ରତା (humility); and keep growing through ଵିଦ୍ୟା-ଵ୍ୟସନ (love of learning). It also grounds spirituality in self-mastery: devotion to ଶୂଲିନ୍ (Siva) paired with ଆତ୍ମଦମନ (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.

ଵିପଦି ଧୈର୍ୟଂ ଅଥାଭ୍ୟୁଦୟେ କ୍ଷମା
ସଦସି ଵାକ୍ପଟୁତା ୟୁଧି ଵିକ୍ରମଃ ।
ୟଶସି ଚାଭିରୁଚିର୍ଵ୍ୟସନଂ ଶ୍ରୁତୌ
ପ୍ରକୃତିସିଦ୍ଧଂ ଇଦଂ ହି ମହାତ୍ମନାମ୍ ॥ 1.63 ॥

Meaning (ପଦାର୍ଥ):
ଵିପଦି - in calamity; in adversity (locative of ଵିପଦ୍)
ଧୈର୍ୟଂ - courage; steadiness; fortitude
ଅଥ - and then; and also (sandhi in verse: ଅଥାଭ୍ୟୁଦୟେ = ଅଥ + ଅଭ୍ୟୁଦୟେ)
ଅଭ୍ୟୁଦୟେ - in rise/success; in prosperity (locative of ଅଭ୍ୟୁଦୟ)
କ୍ଷମା - forgiveness; forbearance
ସଦସି - in an assembly; in a court; in public company (locative of ସଦସ୍)
ଵାକ୍ପଟୁତା - skill in speech; eloquence
ୟୁଧି - in battle; in conflict (locative of ୟୁଧ୍)
ଵିକ୍ରମଃ - valor; heroic effort
ୟଶସି - in fame; in good reputation (locative of ୟଶସ୍)
ଚ - and (sandhi in verse: ଚାଭିରୁଚିଃ = ଚ + ଅଭିରୁଚିଃ)
ଅଭିରୁଚିଃ - liking; taste; inclination (sandhi in verse: ଅଭିରୁଚିର୍ଵ୍ୟସନଂ = ଅଭିରୁଚିଃ + ଵ୍ୟସନଂ)
ଵ୍ୟସନଂ - strong attachment; intense pursuit (often used as "addiction" or "habit")
ଶ୍ରୁତୌ - in hearing; in learning/scripture (locative of ଶ୍ରୁତି / ଶ୍ରୁତ)
ପ୍ରକୃତି - nature; disposition
ସିଦ୍ଧଂ - accomplished; established; inborn
ଇଦଂ - this
ହି - indeed
ମହାତ୍ମନାଂ - of great-souled / great-minded people (genitive plural of ମହାତ୍ମନ୍)

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

ପ୍ରଦାନଂ ପ୍ରଚ୍ଛନ୍ନଂ ଗୃହଂ ଉପଗତେ ସଂଭ୍ରମଵିଧିଃ
ପ୍ରିୟଂ କୃତ୍ଵା ମୌନଂ ସଦସି କଥନଂ ଚାପ୍ୟୁପକୃତେଃ ।
ଅନୁତ୍ସେକୋ ଲକ୍ଷ୍ମ୍ୟାଂ ଅନଭିଭଵଗଂଧାଃ ପରକଥାଃ
ସତାଂ କେନୋଦ୍ଦିଷ୍ଟଂ ଵିଷମଂ ଅସିଧାରାଵ୍ରତଂ ଇଦମ୍ ॥ 1.64 ॥

Meaning (ପଦାର୍ଥ):
ପ୍ରଦାନଂ - giving; donation
ପ୍ରଚ୍ଛନ୍ନଂ - concealed; done privately
ଗୃହଂ - house; home
ଉପଗତେ - when (someone) has arrived/entered (locative absolute/locative of ଉପଗତ)
ସଂଭ୍ରମ - eagerness; respectful haste; warmth
ଵିଧିଃ - proper method/etiquette (as in ସଂଭ୍ରମଵିଧିଃ)
ପ୍ରିୟଂ - a kind act; a favor; something pleasing
କୃତ୍ଵା - having done
ମୌନଂ - silence; not advertising it
ସଦସି - in public assembly/court
କଥନଂ - speaking; recounting
ଚ - and
ଅପି - even (sandhi in verse: ଚାପ୍ୟୁପକୃତେଃ = ଚ + ଅପି + ଉପକୃତେଃ)
ଉପକୃତେଃ - of help/favor done (genitive of ଉପକୃତି); i.e., speaking of the help received (rather than boasting of help given)
ଅନୁତ୍ସେକଃ - absence of arrogance; not being intoxicated by pride
ଲକ୍ଷ୍ମ୍ୟାଂ - in wealth/prosperity (locative of ଲକ୍ଷ୍ମୀ)
ଅନଭିଭଵ - not having the sense/taint of defeat; not feeling "outdone" (as in ଅନଭିଭଵଗଂଧାଃ)
ଗଂଧାଃ - smell; trace; undertone
ପରକଥାଃ - talk about others; discussion of others
ସତାଂ - of good people (genitive plural of ସତ୍)
କେନ - by whom?
ଉଦ୍ଦିଷ୍ଟଂ - prescribed; pointed out (sandhi in verse: କେନୋଦ୍ଦିଷ୍ଟଂ = କେନ + ଉଦ୍ଦିଷ୍ଟଂ)
ଵିଷମଂ - difficult; uneven; hard to walk
ଅସିଧାରା - the edge of a sword/razor
ଵ୍ରତଂ - vow; discipline
ଇଦଂ - this

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
This verse explains why true ନୀତି feels demanding: it pushes against the ego's favorite habits - publicity, scorekeeping, and comparison. The good person is asked to do ଦାନ (giving) without display, ଅତିଥି-ସତ୍କାର (hospitality) without calculation, and gratitude without turning it into self-advertisement. Even more subtle is ଅନଭିଭଵଗଂଧାଃ ପରକଥାଃ: 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 ଭର୍ତୃହରି calls it ଅସିଧାରାଵ୍ରତ - it requires constant inner honesty.

କରେ ଶ୍ଲାଘ୍ୟସ୍ତ୍ୟାଗଃ ଶିରସି ଗୁରୁପାଦପ୍ରଣୟିତା
ମୁଖେ ସତ୍ୟା ଵାଣୀ ଵିଜୟି ଭୁଜୟୋର୍ଵୀର୍ୟଂ ଅତୁଲମ୍ ।
ହୃଦି ସ୍ଵଚ୍ଛା ଵୃତ୍ତିଃ ଶ୍ରୁତିଂ ଅଧିଗତଂ ଚ ଶ୍ରଵଣୟୋର୍
ଵିନାପ୍ୟୈଶ୍ଵର୍ୟେଣ ପ୍ରକୃତିମହତାଂ ମଂଡନଂ ଇଦମ୍ ॥ 1.65 ॥

Meaning (ପଦାର୍ଥ):
କରେ - in the hand
ଶ୍ଲାଘ୍ୟଃ - praiseworthy; commendable
ତ୍ୟାଗଃ - giving; generosity; letting go
ଶିରସି - on the head; in the highest place
ଗୁରୁ - teacher
ପାଦ - feet
ପ୍ରଣୟିତା - affectionate devotion; reverent attachment (as in ଗୁରୁପାଦପ୍ରଣୟିତା)
ମୁଖେ - in the mouth
ସତ୍ୟା - truthful
ଵାଣୀ - speech
ଵିଜୟି - victorious; able to win over obstacles
ଭୁଜୟୋଃ - in the two arms
ଵୀର୍ୟଂ - strength; valor
ଅତୁଲଂ - incomparable
ହୃଦି - in the heart
ସ୍ଵଚ୍ଛା - clear; pure
ଵୃତ୍ତିଃ - inner tendency; conduct; disposition
ଶ୍ରୁତିଂ - ଶ୍ରୁତି; scripture; that which is heard (Veda / sacred learning)
ଅଧିଗତଂ - studied; attained; learned
ଚ - and
ଶ୍ରଵଣୟୋଃ - in the two ears
ଵିନା - without
ଅପି - even (sandhi in verse: ଵିନାପ୍ୟୈଶ୍ଵର୍ୟେଣ = ଵିନା + ଅପି + ଐଶ୍ଵର୍ୟେଣ)
ଐଶ୍ଵର୍ୟେଣ - with wealth/power (instrumental of ଐଶ୍ଵର୍ୟ)
ପ୍ରକୃତି - nature
ମହତାଂ - of the great (genitive plural of ମହତ୍)
ମଂଡନଂ - ornament; adornment
ଇଦଂ - this

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
ଭର୍ତୃହରି is redefining "wealth" as qualities that cannot be taken away. External status can rise and fall, but ତ୍ୟାଗ (generosity), ଗୁରୁ-ଭକ୍ତି (reverence to a teacher), ସତ୍ୟଵାଣୀ (truthful speech), courage, and a clean ଵୃତ୍ତି (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 ଐଶ୍ଵର୍ୟ (power) looks like a costume that does not fit.

ସଂପତ୍ସୁ ମହତାଂ ଚିତ୍ତଂ ଭଵତ୍ୟୁତ୍ପଲକୋମଲମ୍ ।
ଆପତ୍ସୁ ଚ ମହାଶୈଲଶିଲା ସଂଘାତକର୍କଶମ୍ ॥ 1.66 ॥

Meaning (ପଦାର୍ଥ):
ସଂପତ୍ସୁ - in prosperity; in times of success (locative plural of ସଂପଦ୍)
ମହତାଂ - of the great (genitive plural of ମହତ୍)
ଚିତ୍ତଂ - mind; heart
ଭଵତି - becomes
ଉତ୍ପଲ - lotus
କୋମଲଂ - soft; tender (as in ଉତ୍ପଲକୋମଲଂ)
ଆପତ୍ସୁ - in calamities; in distress (locative plural of ଆପତ୍)
ଚ - and
ମହା - great
ଶୈଲ - mountain
ଶିଲା - rock
ସଂଘାତ - mass; cluster; compact heap
କର୍କଶଂ - hard; rough; unyielding (as in ମହାଶୈଲଶିଲା ସଂଘାତକର୍କଶଂ)

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

ସଂତପ୍ତାୟସି ସଂସ୍ଥିତସ୍ୟ ପୟସୋ ନାମାପି ନ ଜ୍ଞାୟତେ
ମୁକ୍ତାକାରତୟା ତଦେଵ ନଲିନୀପତ୍ରସ୍ଥିତଂ ରାଜତେ ।
ସ୍ଵାତ୍ୟାଂ ସାଗରଶୁକ୍ତିମଧ୍ୟପତିତଂ ତନ୍ମୌକ୍ତିକଂ ଜାୟତେ
ପ୍ରାୟେଣାଧମମଧ୍ୟମୋତ୍ତମଗୁଣଃ ସଂସର୍ଗତୋ ଜାୟତେ ॥ 1.67 ॥

Meaning (ପଦାର୍ଥ):
ସଂତପ୍ତ - heated; burning hot
ଆୟସି - in iron (locative of ଅୟସ୍)
ସଂସ୍ଥିତସ୍ୟ - of that which is placed/resting (genitive of ସଂସ୍ଥିତ)
ପୟସଃ - of water (genitive of ପୟସ୍)
ନାମ - name (as in ନାମାପି)
ଅପି - even
ନ - not
ଜ୍ଞାୟତେ - is known/recognized
ମୁକ୍ତା - pearl
ଆକାରତୟା - in the form/appearance (instrumental of ଆକାରତା)
ତଦେଵ - that very same (water)
ନଲିନୀ - lotus
ପତ୍ର - leaf
ସ୍ଥିତଂ - placed on (as in ନଲିନୀପତ୍ରସ୍ଥିତଂ)
ରାଜତେ - shines; appears splendid
ସ୍ଵାତ୍ୟାଂ - in ସ୍ଵାତି (the ନକ୍ଷତ୍ର; locative)
ସାଗର - ocean
ଶୁକ୍ତି - oyster shell (as in ସାଗରଶୁକ୍ତି)
ମଧ୍ୟ - middle
ପତିତଂ - fallen into (as in ମଧ୍ୟପତିତଂ)
ତତ୍ - that
ମୌକ୍ତିକଂ - pearl
ଜାୟତେ - becomes; is born
ପ୍ରାୟେଣ - generally; for the most part
ଅଧମ - low
ମଧ୍ୟମ - middling
ଉତ୍ତମ - excellent
ଗୁଣଃ - quality; virtue; character
ସଂସର୍ଗତଃ - due to association/company (ablative of ସଂସର୍ଗ)

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

Commentary (ଅନୁସଂଧାନ):
The verse is a vivid argument for ସଂସର୍ଗ (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 ଆଦି ଶଂକରାଚାର୍ୟ, in the ଅଦ୍ଵୈତ teaching sequence of ଭ୍ହଜ ଗୋଵିଂଦମ୍, places ସତ୍ସଂଗ first: ସତ୍ସଂଗତ୍ଵେ ନିସ୍ସଂଗତ୍ଵଂ - from good association comes freedom from compulsive attachments, and the whole inner transformation follows. Choose your "lotus leaf" wisely.

ପ୍ରୀଣାତି ୟଃ ସୁଚରିତୈଃ ପିତରଂ ସ ପୁତ୍ରୋ
ୟଦ୍ଭର୍ତୁରେଵ ହିତଂ ଇଚ୍ଛତି ତତ୍କଲତ୍ରମ୍ ।
ତନ୍ମିତ୍ରଂ ଆପଦି ସୁଖେ ଚ ସମକ୍ରିୟଂ ୟଦ୍
ଏତତ୍ତ୍ରୟଂ ଜଗତି ପୁଣ୍ୟକୃତୋ ଲଭଂତେ ॥ 1.68 ॥

Meaning (ପଦାର୍ଥ):
ପ୍ରୀଣାତି - pleases; gladdens
ୟଃ - who
ସୁଚରିତୈଃ - by good conduct (instrumental plural of ସୁଚରିତ)
ପିତରଂ - father (accusative of ପିତୃ)
ସ - that (person)
ପୁତ୍ରଃ - son
ୟତ୍ - which/that (referring to the next clause)
ଭର୍ତୁଃ - of the husband (genitive of ଭର୍ତୃ)
ଏଵ - indeed; alone
ହିତଂ - welfare; what is good
ଇଚ୍ଛତି - desires; seeks
ତତ୍ - that (one)
କଲତ୍ରଂ - wife; spouse
ତତ୍ - that (one)
ମିତ୍ରଂ - friend
ଆପଦି - in adversity (locative of ଆପତ୍)
ସୁଖେ - in happiness (locative of ସୁଖ)
ଚ - and
ସମକ୍ରିୟଂ - acting together; of equal participation/support
ୟତ୍ - which/that (friend)
ଏତତ୍ - these
ତ୍ରୟଂ - three
ଜଗତି - in the world
ପୁଣ୍ୟ - merit; past good action
କୃତଃ - (those who) have done (good deeds) (nominative plural; as in ପୁଣ୍ୟକୃତଃ)
ଲଭଂତେ - obtain

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
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 ହିତ (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.

ଏକୋ ଦେଵଃ କେଶଵୋ ଵା ଶିଵୋ ଵା
ହ୍ୟେକଂ ମିତ୍ରଂ ଭୂପତିର୍ଵା ୟତିର୍ଵା ।
ଏକୋ ଵାସଃ ପତ୍ତନେ ଵା ଵନେ ଵା
ହ୍ୟେକା ଭାର୍ୟା ସୁଂଦରୀ ଵା ଦରୀ ଵା ॥ 1.69 ॥

Meaning (ପଦାର୍ଥ):
ଏକା - one (feminine; used with ଭାର୍ୟା)
ଏକୋ - one (masculine)
ଦେଵଃ - God; the chosen deity
କେଶଵଃ - Kesava (Vishnu)
ଵା - or
ଶିଵଃ - Siva
ହି - indeed
ମିତ୍ରଂ - friend
ଭୂପତିଃ - king; ruler (can also mean a powerful patron)
ୟତୀ - renunciate; monk
ଵାସଃ - dwelling; residence
ପତ୍ତନେ - in a city/town (locative of ପତ୍ତନ)
ଵନେ - in a forest (locative of ଵନ)
ଭାର୍ୟା - wife
ସୁଂଦରୀ - a beautiful woman
ଦରୀ - a cave (as a simple dwelling)

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
This is one of the popular ସୁଭାଷିତାନି from the ଶତକମ୍, and it teaches the power of "one-pointedness" in life. ଭର୍ତୃହରି 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 ଇଷ୍ଟଦେଵତା (your worship focus) without sectarian hostility - କେଶଵଃ or ଶିଵଃ 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.

ନମ୍ରତ୍ଵେନୋନ୍ନମଂତଃ ପରଗୁଣକଥନୈଃ ସ୍ଵାନ୍ଗୁଣାନ୍ଖ୍ୟାପୟଂତଃ
ସ୍ଵାର୍ଥାନ୍ସଂପାଦୟଂତୋ ଵିତତପୃଥୁତରାରଂଭୟତ୍ନାଃ ପରାର୍ଥେ ।
କ୍ଷାଂତ୍ୟୈଵାକ୍ଷେପରୁକ୍ଷାକ୍ଷରମୁଖରମୁଖାଂଦୁର୍ଜନାଂଦୂଷୟଂତଃ
ସଂତଃ ସାଶ୍ଚର୍ୟଚର୍ୟା ଜଗତି ବହୁମତାଃ କସ୍ୟ ନାଭ୍ୟର୍ଚନୀୟାଃ ॥ 1.70 ॥

Meaning (ପଦାର୍ଥ):
ନମ୍ରତ୍ଵେନ - by humility (instrumental of ନମ୍ରତା)
ଉନ୍ନମଂତଃ - rising; becoming elevated
ପର - others'
ଗୁଣ - virtues/qualities
କଥନୈଃ - by speaking about (instrumental plural of କଥନ)
ସ୍ଵ - one's own
ଅଂଗୁଣାନ୍ - one's own virtues (as in ସ୍ଵାନ୍ଗୁଣାନ୍)
ଖ୍ୟାପୟଂତଃ - making known; revealing
ସ୍ଵାର୍ଥାନ୍ - their own goals
ସଂପାଦୟଂତଃ - accomplishing; bringing to completion
ଵିତତ - wide; expansive
ପୃଥୁ - broad; large
ତର - more (comparative sense inside the compound)
ଆରଂଭ - undertaking; initiative
ୟତ୍ନାଃ - efforts (as in ତରାରଂଭୟତ୍ନାଃ)
ପରାର୍ଥେ - for others' welfare (locative of ପରାର୍ଥ)
କ୍ଷାଂତ୍ୟା - by forbearance; by patience (instrumental of କ୍ଷାଂତି)
ଏଵ - alone; indeed
ଆକ୍ଷେପ - insult; abuse; censure
ରୁକ୍ଷ - harsh; rough
ଅକ୍ଷର - syllables/words (as in ରୁକ୍ଷାକ୍ଷର)
ମୁଖର - noisy; clamorous
ମୁଖାନ୍ - mouths/faces (accusative plural of ମୁଖ)
ଦୁର୍ଜନାନ୍ - wicked people (accusative plural of ଦୁର୍ଜନ)
ଦୂଷୟଂତଃ - putting to shame; correcting (also "condemning") by their own conduct
ସଂତଃ - good people; saints
ସାଶ୍ଚର୍ୟ - wondrous; amazing
ଚର୍ୟା - conduct; way of life
ଜଗତି - in the world
ବହୁମତାଃ - highly respected; well-regarded
କସ୍ୟ - of whom?
ନ - not
ଅଭ୍ୟର୍ଚନୀୟାଃ - worthy of worship/respect (sandhi in verse: ନାଭ୍ୟର୍ଚନୀୟାଃ = ନ + ଅଭ୍ୟର୍ଚନୀୟାଃ)

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

ଭଵଂତି ନମ୍ରାସ୍ତରଵଃ ଫଲୋଦ୍ଗମୈର୍
ନଵାଂବୁଭିର୍ଦୂରାଵଲଂବିନୋ ଘନାଃ ।
ଅନୁଦ୍ଧତାଃ ସତ୍ପୁରୁଷାଃ ସମୃଦ୍ଧିଭିଃ
ସ୍ଵଭାଵ ଏଷ ପରୋପକାରିଣାମ୍ ॥ 1.71 ॥

ଛଂଦଃ (ଵଂzଅସ୍ଥ): This is in ଵଂzଅସ୍ଥ (ସମ-ଵୃତ୍ତ) Chandas/Meter: 4 ପାଦାଃ, 12 ଅକ୍ଷରାଃ per ପାଦ; ଲଘୁ/ଗୁରୁ pattern (per ପାଦ) is `LGLGG LLGLGLG`; ୟତି (pause) is after the 5th syllable in each ପାଦ.

Meaning (ପଦାର୍ଥ):
ଭଵଂତି - become; are
ନମ୍ରାଃ - bowed; humble
ତରଵଃ - trees
ଫଲ - fruit
ଉଦ୍ଗମୈଃ - with the arising/abundance (instrumental plural of ଉଦ୍ଗମ); in verse as ଫଲୋଦ୍ଗମୈଃ
ନଵ - fresh; new
ଅଂବୁ - water
ଭିଃ - by (instrumental plural; in verse as ନଵାଂବୁଭିଃ)
ଦୂର - far; low-hanging
ଅଵଲଂବିନଃ - hanging down; suspended
ଘନାଃ - clouds
ଅନୁଦ୍ଧତାଃ - not arrogant; unraised (i.e., not "puffed up")
ସତ୍ପୁରୁଷାଃ - good people
ସମୃଦ୍ଧିଭିଃ - with prosperity/abundance (instrumental plural of ସମୃଦ୍ଧି)
ସ୍ଵଭାଵଃ - natural disposition
ଏଷଃ - this
ପର - others'
ଉପକାରିଣାଂ - of benefactors; of those who help others (genitive plural of ପରୋପକାରିନ୍)

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
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 ପରୋପକାର (helping others).

ଶ୍ରୋତ୍ରଂ ଶ୍ରୁତେନୈଵ ନ କୁଂଡଲେନ
ଦାନେନ ପାଣିର୍ନ ତୁ କଂକଣେନ ।
ଵିଭାତି କାୟଃ କରୁଣପରାଣାଂ
ପରୋପକାରୈର୍ନ ତୁ ଚଂଦନେନ ॥ 1.72 ॥

Meaning (ପଦାର୍ଥ):
ଶ୍ରୋତ୍ରଂ - ear
ଶ୍ରୁତେନ - by learning/hearing; by knowledge (instrumental of ଶ୍ରୁତ)
ଏଵ - indeed; alone
ନ - not
କୁଂଡଲେନ - by an earring (instrumental of କୁଂଡଲ)
ଦାନେନ - by giving; by charity (instrumental of ଦାନ)
ପାଣିଃ - hand (sandhi in verse: ପାଣିର୍ନ = ପାଣିଃ + ନ)
ତୁ - but
କଂକଣେନ - by a bracelet/armlet (instrumental of କଂକଣ)
ଵିଭାତି - shines; appears splendid
କାୟଃ - body; person
କରୁଣା - compassion
ପରାଣାଂ - of those devoted to (genitive plural; as in କରୁଣପରାଣାଂ)
ପର - others'
ଉପକାରୈଃ - by helpful acts (instrumental plural of ପରୋପକାର; sandhi in verse: ପରୋପକାରୈର୍ନ = ପରୋପକାରୈଃ + ନ)
ଚଂଦନେନ - by sandal paste/wood (instrumental of ଚଂଦନ)

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
The verse is a reminder that the most lasting "decoration" is character. External ornaments can impress for a moment, but ଶ୍ରୁତ (real learning) changes the quality of your speech and decisions; ଦାନ (giving) changes the quality of your relationships; and ପରୋପକାର (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.

ପାପାନ୍ନିଵାରୟତି ୟୋଜୟତେ ହିତାୟ
ଗୁହ୍ୟଂ ନିଗୂହତି ଗୁଣାନ୍ପ୍ରକଟୀକରୋତି ।
ଆପଦ୍ଗତଂ ଚ ନ ଜହାତି ଦଦାତି କାଲେ
ସନ୍ମିତ୍ରଲକ୍ଷଣଂ ଇଦଂ ପ୍ରଵଦଂତି ସଂତଃ ॥ 1.73 ॥

Meaning (ପଦାର୍ଥ):
ପାପାତ୍ - from sin; from harmful action (ablative of ପାପ; sandhi in verse: ପାପାନ୍ + ନିଵାରୟତି = ପାପାନ୍ନିଵାରୟତି)
ନିଵାରୟତି - restrains; prevents
ୟୋଜୟତେ - connects/engages (someone); sets (someone) on (a path)
ହିତାୟ - for welfare; for what is beneficial (dative of ହିତ)
ଗୁହ୍ୟଂ - secret; confidential matter
ନିଗୂହତି - hides; keeps concealed
ଗୁଣାନ୍ - virtues; good qualities
ପ୍ରକଟୀକରୋତି - makes manifest; brings to light
ଆପତ୍ - distress; calamity (as in ଆପଦ୍ଗତଂ)
ଗତଂ - gone into; fallen into
ଚ - and
ନ - not
ଜହାତି - abandons; leaves
ଦଦାତି - gives
କାଲେ - at the right time; when needed (locative of କାଲ)
ସନ୍ମିତ୍ର - true/good friend
ଲକ୍ଷଣଂ - mark; characteristic
ଇଦଂ - this
ପ୍ରଵଦଂତି - they say; they declare
ସଂତଃ - good people; the wise

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
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 ପାପ (harmful action), nudge you toward ହିତ (real good), and keep your ଗୁହ୍ୟ (private matters) protected. They also do something generous: they highlight your ଗୁଣ (strengths) in a way that helps you grow, and they show up in ଆପତ୍ (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.

ପଦ୍ମାକରଂ ଦିନକରୋ ଵିକଚୀକରୋତି
ଚଂଦ୍ରପ୍ରଭୋଲ୍ଲାସୟତି କୈରଵଚକ୍ରଵାଲମ୍ ।
ନାଭ୍ୟର୍ଥିତୋ ଜଲଧରୋଽପି ଜଲଂ ଦଦାତି
ସଂତଃ ସ୍ଵୟଂ ପରହିତେ ଵିହିତାଭିୟୋଗାଃ ॥ 1.74 ॥

Meaning (ପଦାର୍ଥ):
ପଦ୍ମ - lotus
ଆକରଂ - collection; pond (as in ପଦ୍ମାକରଂ)
ଦିନକରଃ - the sun ("maker of the day"; sandhi in verse: ଦିନକରୋ = ଦିନକରଃ)
ଵିକଚୀକରୋତି - makes bloom/open; causes to unfold
ଚଂଦ୍ର - the moon
ପ୍ରଭା - radiance; light (sandhi in verse: ପ୍ରଭୋଲ୍ଲାସୟତି = ପ୍ରଭା + ଉଲ୍ଲାସୟତି)
ଉଲ୍ଲାସୟତି - gladdens; makes blossom; causes to expand with joy
କୈରଵ - white water-lily (often opening in moonlight)
ଚକ୍ରଵାଲଂ - multitude; circle; cluster (as in କୈରଵଚକ୍ରଵାଲଂ)
ନ - not
ଅବ୍ୟର୍ଥିତଃ - requested/asked (sandhi in verse: ନାଭ୍ୟର୍ଥିତଃ = ନ + ଅବ୍ୟର୍ଥିତଃ)
ଜଲଧରଃ - cloud (sandhi in verse: ଜଲଧରୋଽପି = ଜଲଧରଃ + ଅପି)
ଅପି - even
ଜଲଂ - water
ଦଦାତି - gives
ସଂତଃ - good people
ସ୍ଵୟଂ - of their own accord
ପର - others'
ହିତେ - in welfare/good (locative of ହିତ; as in ପରହିତେ)
ଵିହିତ - established; appointed
ଅଭିୟୋଗାଃ - undertaking; dedicated effort (as in ଵିହିତାଭିୟୋଗାଃ)

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
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. ଵିହିତାଭିୟୋଗ 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 ପରହିତ (others' good).

ଏକେ ସତ୍ପୁରୁଷାଃ ପରାର୍ଥଘଟକାଃ ସ୍ଵାର୍ଥଂ ପରିତ୍ୟଜଂତି ୟେ
ସାମାନ୍ୟାସ୍ତୁ ପରାର୍ଥଂ ଉଦ୍ୟମଭୃତଃ ସ୍ଵାର୍ଥାଵିରୋଧେନ ୟେ ।
ତେଽମୀ ମାନୁଷରାକ୍ଷସାଃ ପରହିତଂ ସ୍ଵାର୍ଥାୟ ନିଘ୍ନଂତି ୟେ
ୟେ ତୁ ଘ୍ନଂତି ନିରର୍ଥକଂ ପରହିତଂ ତେ କେ ନ ଜାନୀମହେ ॥ 1.75 ॥

Meaning (ପଦାର୍ଥ):
ଏକେ - some
ସତ୍ପୁରୁଷାଃ - noble people
ପର - others'
ଅର୍ଥ - welfare; benefit
ଘଟକାଃ - those who bring about/arrange (as in ପରାର୍ଥଘଟକାଃ)
ସ୍ଵ - one's own
ଅର୍ଥଂ - self-interest (as in ସ୍ଵାର୍ଥଂ)
ପରିତ୍ୟଜଂତି - abandon; give up
ୟେ - who
ସାମାନ୍ୟାଃ - ordinary people
ତୁ - but
ପରାର୍ଥଂ - others' welfare
ଉଦ୍ୟମ - effort; endeavor
ଭୃତଃ - bearing/carrying; undertaking (as in ଉଦ୍ୟମଭୃତଃ)
ସ୍ଵାର୍ଥ - own interest
ଅଵିରୋଧେନ - without opposing/contradicting (instrumental of ଅଵିରୋଧ)
ତେ - those
ଇମେ - these (sandhi in verse: ତେଽମୀ = ତେ + ଇମେ)
ମାନୁଷ - human
ରାକ୍ଷସାଃ - demons; "rAkShasas" (as in ମାନୁଷରାକ୍ଷସାଃ)
ପରହିତଂ - others' welfare
ସ୍ଵାର୍ଥାୟ - for their own benefit
ନିଘ୍ନଂତି - strike down; destroy
ୟେ - who
ୟେ - who
ତୁ - but
ଘ୍ନଂତି - kill/destroy
ନିରର୍ଥକଂ - purposelessly; without any gain
ପରହିତଂ - others' welfare
ତେ - those
କେ - who?
ନ - not
ଜାନୀମହେ - we know (with ନ = "we do not know")

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
ଭର୍ତୃହରି 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 ଵିଵେକ (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.

କ୍ଷୀରେଣାତ୍ମଗତୋଦକାୟ ହି ଗୁଣା ଦତ୍ତା ପୁରା ତେଽଖିଲା
କ୍ଷୀରୋତ୍ତାପଂ ଅଵେକ୍ଷ୍ୟ ତେନ ପୟସା ସ୍ଵାତ୍ମା କୃଶାନୌ ହୁତଃ ।
ଗଂତୁଂ ପାଵକଂ ଉନ୍ମନସ୍ତଦଭଵଦ୍ଦୃଷ୍ଟ୍ଵା ତୁ ମିତ୍ରାପଦଂ
ୟୁକ୍ତଂ ତେନ ଜଲେନ ଶାମ୍ୟତି ସତାଂ ମୈତ୍ରୀ ପୁନସ୍ତ୍ଵୀଦୃଶୀ ॥ 1.76 ॥

Meaning (ପଦାର୍ଥ):
କ୍ଷୀରେଣ - by/with milk (instrumental of କ୍ଷୀର)
ଆତ୍ମଗତ - entered into; absorbed within
ଉଦକାୟ - to water (dative of ଉଦକ; in verse as ଆତ୍ମଗତୋଦକାୟ)
ହି - indeed
ଗୁଣାଃ - qualities
ଦତ୍ତାଃ - given
ପୁରା - formerly; earlier
ତେ - to you (dative of the 2nd-person pronoun; sandhi in verse: ତେଽଖିଲା = ତେ + ଅଖିଲାଃ)
ଅଖିଲାଃ - all; entire
କ୍ଷୀର - milk
ଉତ୍ତାପଂ - heating; distress/burning
ଅଵେକ୍ଷ୍ୟ - having seen
ତେନ - by you/that
ପୟସା - by water (instrumental of ପୟସ୍)
ସ୍ଵ - one's own
ଆତ୍ମା - self
କୃଶାନୌ - in fire (locative of କୃଶାନୁ)
ହୁତଃ - offered; sacrificed
ଗଂତୁଂ - to go
ପାଵକଂ - fire
ଉନ୍ମନଃ - eager; uplifted; inclined (to move)
ତଦା - then
ଅଭଵତ୍ - became
ଦୃଷ୍ଟ୍ଵା - having seen
ତୁ - but
ମିତ୍ର - friend
ଆପଦଂ - misfortune/distress (as in ମିତ୍ରାପଦଂ)
ୟୁକ୍ତଂ - fitting; proper
ତେନ - by that
ଜଲେନ - by water (instrumental of ଜଲ)
ଶାମ୍ୟତି - is quenched; is pacified
ସତାଂ - of good people
ମୈତ୍ରୀ - friendship
ପୁନଃ - again; repeatedly
ତ୍ଵୀଦୃଶୀ - of this kind; like this

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
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 ମୈତ୍ରୀ that is brave, discreet, and mutual - not fragile, performative, or transactional.

ଇତଃ ସ୍ଵପିତି କେଶଵଃ କୁଲଂ ଇତସ୍ତଦୀୟଦ୍ଵିଷାମ୍
ଇତଶ୍ଚ ଶରଣାର୍ଥିନାଂ ଶିଖରିଣାଂ ଗଣାଃ ଶେରତେ ।
ଇତୋଽପି ବଡଵାନଲଃ ସହ ସମସ୍ତସଂଵର୍ତକୈଃ
ଅହୋ ଵିତତଂ ଊର୍ଜିତଂ ଭରସହଂ ସିଂଧୋର୍ଵପୁଃ ॥ 1.77 ॥

Meaning (ପଦାର୍ଥ):
ଇତଃ - here; in this place; on this side
ସ୍ଵପିତି - sleeps
କେଶଵଃ - Kesava (Vishnu)
କୁଲଂ - clan; family
ଇତଃ - here also
ତଦୀୟ - his
ଦ୍ଵିଷାମ୍ - of enemies (genitive plural of ଦ୍ଵିଷ୍)
ଇତଃ - here also
ଚ - and
ଶରଣ - refuge
ଅର୍ଥିନାଂ - of those seeking (genitive plural of ଅର୍ଥିନ୍)
ଶିଖରିଣାଂ - of mountains (genitive plural of ଶିଖରିନ୍)
ଗଣଃ - group; multitude
ଶେରତେ - rest/lie down
ଇତଃ - here also
ଅପି - even (sandhi in verse: ଇତୋଽପି = ଇତଃ + ଅପି)
ବଡଵାନଲଃ - submarine fire (the "mare's mouth" fire)
ସହ - along with
ସମସ୍ତ - all
ସଂଵର୍ତକୈଃ - with the fires of cosmic dissolution (instrumental plural of ସଂଵର୍ତକ)
ଅହୋ - alas!; ah!
ଵିତତଂ - vast; spread out
ଊର୍ଜିତଂ - mighty; powerful
ଭର - burden
ସହଂ - bearing; enduring
ସିଂଧୋଃ - of the ocean (genitive of ସିଂଧୁ)
ଵପୁଃ - body; form

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
The ocean is used as a metaphor for vast capacity: it holds what is sacred (କେଶଵ), 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.

ତୃଷ୍ଣାଂ ଛିଂଧି ଭଜ କ୍ଷମାଂ ଜହି ମଦଂ ପାପେ ରତିଂ ମା କୃଥାଃ
ସତ୍ୟଂ ବ୍ରୂହ୍ୟନୁୟାହି ସାଧୁପଦଵୀଂ ସେଵସ୍ଵ ଵିଦ୍ଵଜ୍ଜନମ୍ ।
ମାନ୍ୟାନ୍ମାନୟ ଵିଦ୍ଵିଷୋଽପ୍ୟନୁନୟ ପ୍ରଖ୍ୟାପୟ ପ୍ରଶ୍ରୟଂ
କୀର୍ତିଂ ପାଲୟ ଦୁଃଖିତେ କୁରୁ ଦୟାଂ ଏତତ୍ସତାଂ ଚେଷ୍ଟିତମ୍ ॥ 1.78 ॥

Meaning (ପଦାର୍ଥ):
ତୃଷ୍ଣାଂ - thirst; craving (especially greed/desire)
ଛିଂଧି - cut off; break
ଭଜ - cultivate; practice
କ୍ଷମାଂ - forgiveness; forbearance
ଜହି - abandon; destroy
ମଦଂ - pride; intoxication
ପାପେ - in sin; in harmful action (locative of ପାପ)
ରତିଂ - delight; attachment
ମା - do not
କୃଥାଃ - do (second person; imperative)
ସତ୍ୟଂ - truth
ବ୍ରୂହି - speak (sandhi in verse: ବ୍ରୂହ୍ୟନୁୟାହି = ବ୍ରୂହି + ଅନୁୟାହି)
ଅନୁୟାହି - follow; pursue
ସାଧୁ - good; noble
ପଦଵୀଂ - path; track
ସେଵସ୍ଵ - serve; associate with
ଵିଦ୍ଵଜ୍ଜନଂ - the learned; the wise (accusative)
ମାନ୍ୟାନ୍ - the worthy; respected people (accusative plural of ମାନ୍ୟ)
ମାନୟ - honor; respect
ଵିଦ୍ଵିଷଃ - enemies (accusative plural of ଵିଦ୍ଵିଷ୍; sandhi in verse: ଵିଦ୍ଵିଷୋଽପି = ଵିଦ୍ଵିଷଃ + ଅପି)
ଅପି - even
ଅନୁନୟ - conciliate; win over (imperative; also "seek reconciliation")
ପ୍ରଖ୍ୟାପୟ - proclaim; make known
ପ୍ରଶ୍ରୟଂ - humility; deference
କୀର୍ତିଂ - good fame; reputation
ପାଲୟ - protect; maintain
ଦୁଃଖ୍ହିତେ - toward the distressed/suffering (locative; "when someone is suffering")
କୁରୁ - do; practice
ଦୟାଂ - compassion
ଏତତ୍ - this
ସତାଂ - of good people
ଚ - and (sandhi in verse: ଚେଷ୍ଟିତଂ = ଚ + ଏଷ୍ଟିତଂ)
ଏଷ୍ଟିତଂ - conduct; practice

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
This verse is a complete daily "discipline list" for character. It begins inwardly (ତୃଷ୍ଣା as craving, ମଦ 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 କ୍ଷମା? 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.

ମନସି ଵଚସି କାୟେ ପୁଣ୍ୟପୀୟୂଷପୂର୍ଣାସ୍
ତ୍ରିଭୁଵନଂ ଉପକାରଶ୍ରେଣିଭିଃ ପ୍ରୀଣୟଂତଃ ।
ପରଗୁଣପରମାଣୂନ୍ପର୍ଵତୀକୃତ୍ୟ ନିତ୍ୟଂ
ନିଜହୃଦି ଵିକସଂତଃ ସଂତ ସଂତଃ କିୟଂତଃ ॥ 1.79 ॥

Meaning (ପଦାର୍ଥ):
ମନସି - in the mind
ଵଚସି - in speech
କାୟେ - in the body; in action
ପୁଣ୍ୟ - merit; goodness
ପୀୟୂଷ - nectar; ambrosia
ପୂର୍ଣାଃ - full (as in ପୁଣ୍ୟପୀୟୂଷପୂର୍ଣାସ୍)
ତ୍ରିଭୁଵନଂ - the three worlds
ଉପକାର - help; service
ଶ୍ରେଣିଭିଃ - by rows/series (instrumental plural of ଶ୍ରେଣି)
ପ୍ରୀଣୟଂତଃ - pleasing; delighting
ପର - others'
ଗୁଣ - virtues; good qualities
ପରମାଣୂନ୍ - atoms; tiny particles (accusative plural of ପରମାଣୁ)
ପର୍ଵତୀ - (making into) a mountain (as in ପର୍ଵତୀକୃତ୍ୟ)
କୃତ୍ୟ - having made
ନିତ୍ୟଂ - always
ନିଜ - one's own
ହୃଦି - in the heart
ଵିକସଂତଃ - blooming; expanding
ସଂତଃ - saints; good people
ସଂତଃ - saints; good people (repeated for emphasis)
କିୟଂତଃ - how many?

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

କିଂ ତେନ ହେମଗିରିଣା ରଜତାଦ୍ରିଣା ଵା
ୟତ୍ରାଶ୍ରିତାଶ୍ଚ ତରଵସ୍ତରଵସ୍ତ ଏଵ ।
ମନ୍ୟାମହେ ମଲୟଂ ଏଵ ୟଦାଶ୍ରୟେଣ
କଂକୋଲନିଂବକଟୁଜା ଅପି ଚଂଦନାଃ ସ୍ୟୁଃ ॥ 1.80 ॥

Meaning (ପଦାର୍ଥ):
କିଂ - what (use is it?)
ତେନ - by that
ହେମ - gold
ଗିରିଣା - by a mountain (instrumental; as in ହେମଗିରିଣା)
ରଜତ - silver
ଅଦ୍ରିଣା - by a mountain (instrumental; as in ରଜତାଦ୍ରିଣା)
ଵା - or
ୟତ୍ର - where
ଆଶ୍ରିତାଃ - dwelling; resorting (past participle of ଆଶ୍ରି)
ଚ - and
ତରଵଃ - trees
ତରଵଃ - trees (repetition for emphasis)
ତ - those
ଏଵ - only
ମନ୍ୟାମହେ - we consider; we regard
ମଲୟଂ - Malaya mountain
ଏଵ - alone
ୟତ୍ - because/that which
ଆଶ୍ରୟେଣ - by resorting to; by association (instrumental of ଆଶ୍ରୟ)
କଂକୋଲ - a pungent tree/fruit (often listed among inferior woods)
ନିଂବ - neem
କଟୁଜ - pungent/bitter trees/wood
ଅପି - even
ଚଂଦନାଃ - become sandalwood; become fragrant/noble (predicate plural)
ସ୍ୟୁଃ - would become; may become

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
The verse is another teaching on ସଂସର୍ଗ (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.

ରତ୍ନୈର୍ମହାର୍ହୈସ୍ତୁତୁଷୁର୍ନ ଦେଵା
ନ ଭେଜିରେ ଭୀମଵିଷେଣ ଭୀତିମ୍ ।
ସୁଧାଂ ଵିନା ନ ପରୟୁର୍ଵିରାମଂ
ନ ନିଶ୍ଚିତାର୍ଥାଦ୍ଵିରମଂତି ଧୀରାଃ ॥ 1.81 ॥

Meaning (ପଦାର୍ଥ):
ରତ୍ନୈଃ - by jewels (instrumental plural of ରତ୍ନ)
ମହାର୍ହୈଃ - very precious; priceless
ତୁତୁଷୁଃ - were satisfied; were content (perfect plural of ତୁଷ୍)
ନ - not
ଦେଵାଃ - gods
ନ - not
ଭେଜିରେ - experienced; accepted; were afraid (perfect plural of ଭଜ୍)
ଭୀତିଂ - fear
ଭୀମଵିଷେଣ - by terrible poison (instrumental of ଭୀମଵିଷ)
ସୁଧାଂ - nectar; ambrosia (often used for ଅମୃତ)
ଵିନା - without
ନ - not
ପରୟୁଃ - reached/accepted ("did not stop"; perfect plural)
ଵିରାମଂ - rest; cessation
ନ - not
ନିଶ୍ଚିତ - determined; resolved
ଅର୍ଥାତ୍ - from the aim/purpose (ablative; sandhi in verse: ନିଶ୍ଚିତାର୍ଥାତ୍ = ନିଶ୍ଚିତ + ଅର୍ଥାତ୍)
ଵିରମଂତି - desist; turn back
ଧୀରାଃ - steadfast; wise people

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
The verse echoes the spirit of ସମୁଦ୍ରମଂଥନ: 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. ଧୀର 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 ନିଶ୍ଚିତାର୍ଥ (resolved aim) first; then carry it through steadily.

କ୍ଵଚିତ୍ପୃଥ୍ଵୀଶୟ୍ୟଃ କ୍ଵଚିଦପି ଚ ପରଂକଶୟନଃ
କ୍ଵଚିଚ୍ଛାକାହାରଃ କ୍ଵଚିଦପି ଚ ଶାଲ୍ୟୋଦନରୁଚିଃ ।
କ୍ଵଚିତ୍କଂଥାଧାରୀ କ୍ଵଚିଦପି ଚ ଦିଵ୍ୟାଂବରଧରୋ
ମନସ୍ଵୀ କାର୍ୟାର୍ଥୀ ନ ଗଣୟତି ଦୁଃଖଂ ନ ଚ ସୁଖମ୍ ॥ 1.82 ॥

Meaning (ପଦାର୍ଥ):
କ୍ଵଚିତ୍ - sometimes; somewhere
ପୃଥ୍ଵୀ - earth
ସୟ୍ୟଃ - bed; one who lies on (as in ପୃଥ୍ଵୀଶୟ୍ୟଃ = "sleeping on the earth")
କ୍ଵଚିତ୍ - sometimes
ଅପି - also
ଚ - and
ପରଂକ - bed/couch
ଶୟନଃ - sleeping; lying down (as in ପରଂକଶୟନଃ)
କ୍ଵଚିତ୍ - sometimes
ଛାକ - vegetables/greens
ଆହାରଃ - food; one who eats (as in ଛାକାହାରଃ)
କ୍ଵଚିତ୍ - sometimes
ଅପି - also
ଶାଲି - rice
ଓଦନ - cooked rice; meal
ରୁଚିଃ - taste; liking (as in ଶାଲ୍ୟୋଦନରୁଚିଃ)
କ୍ଵଚିତ୍ - sometimes
କଂଥା - patched cloth; ragged garment
ଧାରୀ - wearing (as in କଂଥାଧାରୀ)
କ୍ଵଚିତ୍ - sometimes
ଅପି - also
ଦିଵ୍ୟ - fine; splendid
ଅଂବର - garment
ଧରଃ - wearing (as in ଦିଵ୍ୟାଂବରଧରଃ)
ମନସ୍ଵୀ - strong-minded; resolute
କାର୍ୟ - work; purpose/mission
ଅର୍ଥୀ - seeker (as in କାର୍ୟାର୍ଥୀ)
ନ - not
ଗଣୟତି - counts; considers
ଦୁଃଖଂ - sorrow; hardship
ନ - not
ଚ - and
ସୁଖଂ - happiness; comfort

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

ଐଶ୍ଵର୍ୟସ୍ୟ ଵିଭୂଷଣଂ ସୁଜନତା ଶୌର୍ୟସ୍ୟ ଵାକ୍ସଂୟମୋ
ଜ୍ଞାନସ୍ୟୋପଶମଃ ଶ୍ରୁତସ୍ୟ ଵିନୟୋ ଵିତ୍ତସ୍ୟ ପାତ୍ରେ ଵ୍ୟୟଃ ।
ଅକ୍ରୋଧସ୍ତପସଃ କ୍ଷମା ପ୍ରଭଵିତୁର୍ଧର୍ମସ୍ୟ ନିର୍ଵାଜତା
ସର୍ଵେଷାଂ ଅପି ସର୍ଵକାରଣଂ ଇଦଂ ଶୀଲଂ ପରଂ ଭୂଷଣମ୍ ॥ 1.83 ॥

Meaning (ପଦାର୍ଥ):
ଐଶ୍ଵର୍ୟସ୍ୟ - of wealth/power (genitive of ଐଶ୍ଵର୍ୟ)
ଵିଭୂଷଣଂ - ornament; adornment
ସୁଜନତା - goodness; being a good person
ଶୌର୍ୟସ୍ୟ - of valor/heroism (genitive of ଶୌର୍ୟ)
ଵାକ୍ - speech
ସଂୟମଃ - restraint; control (as in ଵାକ୍ସଂୟମଃ)
ଜ୍ଞାନସ୍ୟ - of knowledge (genitive of ଜ୍ଞାନ)
ଉପଶମଃ - tranquility; pacification; calmness
ଶ୍ରୁତସ୍ୟ - of learning; of what is heard/studied (genitive of ଶ୍ରୁତ)
ଵିନୟଃ - humility; discipline
ଵିତ୍ତସ୍ୟ - of wealth (genitive of ଵିତ୍ତ)
ପାତ୍ରେ - in a worthy recipient (locative of ପାତ୍ର)
ଵ୍ୟୟଃ - spending; outlay
ଅକ୍ରୋଧଃ - absence of anger; not being wrathful
ତପସଃ - of austerity/discipline (genitive of ତପସ୍)
କ୍ଷମା - forgiveness; forbearance
ପ୍ରଭଵିତୁଃ - of the powerful/ruler (genitive of ପ୍ରଭଵିତୃ)
ଧର୍ମସ୍ୟ - of ଧର୍ମ
ନିର୍ଵାଜତା - impartiality; not being swayed by bias/bribes
ସର୍ଵେଷାଂ - of all
ଅପି - even; indeed
ସର୍ଵ - all
କାରଣଂ - cause; reason (as in ସର୍ଵକାରଣଂ)
ଇଦଂ - this
ଶୀଲଂ - good character; conduct
ପରଂ - supreme
ଭୂଷଣଂ - ornament; adornment

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

Commentary (ଅନୁସଂଧାନ):
ଭର୍ତୃହରି is giving a practical test: what makes each strength safe? Wealth without ସୁଜନତା (goodness) becomes arrogance; courage without ଵାକ୍ସଂୟମ becomes bullying; knowledge without ଉପଶମ becomes agitation; learning without ଵିନୟ becomes vanity. Even power is beautified only by କ୍ଷମା (forbearance), and public life is protected by ନିର୍ଵାଜତା (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 ଶୀଲ becomes the real ornament that does not fade.

ନିଂଦଂତୁ ନୀତିନିପୁଣା ୟଦି ଵା ସ୍ତୁଵଂତୁ
ଲକ୍ଷ୍ମୀଃ ସମାଵିଶତୁ ଗଚ୍ଛତୁ ଵା ୟଥେଷ୍ଠମ୍ ।
ଅଦ୍ୟୈଵ ଵା ମରଣଂ ଅସ୍ତୁ ୟୁଗାଂତରେ ଵା
ନ୍ୟାୟ୍ୟାତ୍ପଥଃ ପ୍ରଵିଚଲଂତି ପଦଂ ନ ଧୀରାଃ ॥ 1.84 ॥

Meaning (ପଦାର୍ଥ):
ନିଂଦଂତୁ - let them blame/criticize
ନୀତି - conduct; ethics
ନିପୁଣାଃ - experts; the skilled (as in ନୀତିନିପୁଣାଃ)
ୟଦି - if; whether
ଵା - or
ସ୍ତୁଵଂତୁ - let them praise
ଲକ୍ଷ୍ମୀଃ - Lakshmi; fortune
ସମାଵିଶତୁ - may enter; may come
ଗଚ୍ଛତୁ - may go
ଵା - or
ୟଥେଷ୍ଠଂ - as she wishes; as desired
ଅଦ୍ୟ - today
ଏଵ - itself; indeed
ଵା - or
ମରଣଂ - death
ଅସ୍ତୁ - may it be; let it be
ୟୁଗ - age; eon
ଅଂତରେ - in between; later (as in ୟୁଗାଂତରେ)
ଵା - or
ନ୍ୟାୟାତ୍ - from justice/righteousness (ablative of ନ୍ୟାୟ)
ପଥଃ - from the path (ablative of ପଥ; as in ନ୍ୟାୟ୍ୟାତ୍ପଥଃ)
ପ୍ରଵିଚଲଂତି - deviate; slip away
ପଦଂ - a step
ନ - not
ଧୀରାଃ - steadfast; wise people

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
The verse is a vow of integrity that is independent of outcome. Praise and blame are social weather; ଲକ୍ଷ୍ମୀ (fortune) is changeable; even life itself is uncertain. But ଧୀର means someone who is anchored in ନ୍ୟାୟ (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.

ଭଗ୍ନାଶସ୍ୟ କରଂଡପିଂଡିତତନୋର୍ମ୍ଲାନେଂଦ୍ରିୟସ୍ୟ କ୍ଷୁଧା
କୃତ୍ଵାଖୁର୍ଵିଵରଂ ସ୍ଵୟଂ ନିପତିତୋ ନକ୍ତଂ ମୁଖେ ଭୋଗିନଃ ।
ତୃପ୍ତସ୍ତତ୍ପିଶିତେନ ସତ୍ଵରଂ ଅସୌ ତେନୈଵ ୟାତଃ ୟଥା
ଲୋକାଃ ପଶ୍ୟତ ଦୈଵଂ ଏଵ ହି ନୃଣାଂ ଵୃଦ୍ଧୌ କ୍ଷୟେ କାରଣମ୍ ॥ 1.85 ॥

Meaning (ପଦାର୍ଥ):
ଭଗ୍ନ - broken
ଆଶସ୍ୟ - of hope/expectation (genitive of ଆଶା; as in ଭଗ୍ନାଶସ୍ୟ)
କରଂଡ - basket
ପିଂଡିତ - coiled up; packed up
ତନୋଃ - of the body (genitive of ତନୁ; in verse as କରଂଡପିଂଡିତତନୋଃ)
ମ୍ଲାନ - withered; weakened
ଇଂଦ୍ରିୟସ୍ୟ - of the senses (genitive of ଇଂଦ୍ରିୟ; as in ମ୍ଲାନେଂଦ୍ରିୟସ୍ୟ)
କ୍ଷୁଧା - by hunger
କୃତ୍ଵା - having made; having become
ଆଖୁ - rat/mouse
ଵିଵରଂ - hole (as in ଆଖୁର୍ଵିଵରଂ = "a rat-hole")
ସ୍ଵୟଂ - by itself
ନିପତିତଃ - fallen into
ନକ୍ତଂ - at night
ମୁଖେ - in the mouth (locative of ମୁଖ)
ଭୋଗିନଃ - of the serpent (genitive of ଭୋଗିନ୍)
ତୃପ୍ତଃ - satisfied
ତତ୍ - that (rat's)
ପିଶିତେନ - by flesh/meat (instrumental of ପିଶିତ)
ସତ୍ଵରଂ - quickly
ଅସୌ - that one (the serpent)
ତେନ - by that
ଏଵ - indeed
ୟାତଃ - went
ୟଥା - as; just as
ଲୋକାଃ - O people!
ପଶ୍ୟତ - see!
ଦୈଵଂ - fate; destiny
ଏଵ - alone
ହି - indeed
ନୃଣାଂ - of people/men (genitive plural of ନୃ)
ଵୃଦ୍ଧୌ - in rise/prosperity (locative of ଵୃଦ୍ଧି)
କ୍ଷୟେ - in decline/loss (locative of କ୍ଷୟ)
କାରଣଂ - cause

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
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. ଦୈଵ 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.

ଆଲସ୍ୟଂ ହି ମନୁଷ୍ୟାଣାଂ
ଶରୀରସ୍ଥୋ ମହାନ୍ରିପୁଃ ।
ନାସ୍ତ୍ୟୁଦ୍ୟମସମୋ ବଂଧୁଃ
କୁର୍ଵାଣୋ ନାଵସୀଦତି ॥ 1.86 ॥

Meaning (ପଦାର୍ଥ):
ଆଲସ୍ୟଂ - laziness; inertia
ହି - indeed
ମନୁଷ୍ୟାଣାଂ - of human beings (genitive plural of ମନୁଷ୍ୟ)
ଶରୀର - body
ସ୍ଥଃ - residing in (as in ଶରୀରସ୍ଥଃ)
ମହାନ୍ - great
ରିପୁଃ - enemy
ନ - not
ଅସ୍ତି - there is (sandhi in verse: ନାସ୍ତି = ନ + ଅସ୍ତି)
ଉଦ୍ୟମ - effort; initiative
ସମଃ - equal
ବଂଧୁଃ - friend
କୁର୍ଵାଣଃ - doing; acting (present participle)
ନ - not
ଅଵସୀଦତି - sinks; fails; falls into ruin (sandhi in verse: ନାଵସୀଦତି = ନ + ଅଵସୀଦତି)

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
ଭର୍ତୃହରି points to the most dangerous opponent because it is invisible and internal: ଆଲସ୍ୟ (inertia) lives inside our routines and excuses. External obstacles can be negotiated, but laziness quietly steals days. The counter-force is ଉଦ୍ୟମ (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.

ଛିନ୍ନୋଽପି ରୋହତି ତର୍କ୍ଷୀଣୋଽପ୍ୟୁପଚୀୟତେ ପୁନଶ୍ଚଂଦ୍ରଃ ।
ଇତି ଵିମୃଶଂତଃ ସଂତଃ ସଂତପ୍ୟଂତେ ନ ଦୁଃଖେଷୁ ॥ 1.87 ॥

ଛଂଦଃ (ଆର୍ୟା): This is in ଆର୍ୟା Chandas/Meter: a ମାତ୍ରା-ଚଂଦସ୍ counted by ମାତ୍ରାଃ (1 for ଲଘୁ, 2 for ଗୁରୁ) rather than a fixed syllable count; the basic scheme is 12+18 ମାତ୍ରାଃ in the first half and 12+15 ମାତ୍ରାଃ in the second half (often written as two lines); a natural ୟତି (pause) occurs at the 12-ମାତ୍ରା split within each half.

Meaning (ପଦାର୍ଥ):
ଛିନ୍ନଃ - cut down
ଅପି - even (sandhi in verse: ଛିନ୍ନୋଽପି = ଛିନ୍ନଃ + ଅପି)
ରୋହତି - grows again; sprouts
ତର୍କ୍ଷିଣୀ - a tree (in verse as ତର୍କ୍ଷୀଣି)
ଅପି - even (sandhi in verse: ତର୍କ୍ଷୀଣୋଽପି = ତର୍କ୍ଷିଣୀ + ଅପି)
ଉପଚୀୟତେ - grows; increases again
ପୁନଃ - again
ଚଂଦ୍ରଃ - the moon
ଇତି - thus
ଵିମୃଶଂତଃ - reflecting; considering deeply
ସଂତଃ - good people; the wise
ସଂତପ୍ୟଂତେ - are afflicted; suffer
ନ - not
ଦୁଃଖେଷୁ - in sorrows; in difficulties (locative plural of ଦୁଃଖ)

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
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.

ନେତା ୟସ୍ୟ ବୃହସ୍ପତିଃ ପ୍ରହରଣଂ ଵଜ୍ରଂ ସୁରାଃ ସୈନିକାଃ
ସ୍ଵର୍ଗୋ ଦୁର୍ଗଂ ଅନୁଗ୍ରହଃ କିଲ ହରେରୈରାଵତୋ ଵାରଣଃ ।
ଇତ୍ୟୈଶ୍ଵର୍ୟବଲାନ୍ଵିତୋଽପି ବଲଭିଦ୍ଭଗ୍ନଃ ପରୈଃ ସଂଗରେ
ତଦ୍ଵ୍ୟକ୍ତଂ ନନୁ ଦୈଵଂ ଏଵ ଶରଣଂ ଧିଗ୍ଧିଗ୍ଵୃଥା ପୌରୁଷମ୍ ॥ 1.88 ॥

Meaning (ପଦାର୍ଥ):
ନେତା - leader; guide
ୟସ୍ୟ - of whom
ବୃହସ୍ପତିଃ - Brihaspati (guru of the gods)
ପ୍ରହରଣଂ - weapon
ଵଜ୍ରଂ - vajra (thunderbolt)
ସୁରାଃ - the gods
ସୈନିକାଃ - soldiers; army
ସ୍ଵର୍ଗଃ - heaven
ଦୁର୍ଗଂ - fortress
ଅନୁଗ୍ରହଃ - support; favor
କିଲ - indeed
ହରେଃ - of Hari (Vishnu)
ଐରାଵତଃ - Airavata
ଵାରଣଃ - elephant
ଇତି - thus
ଐଶ୍ଵର୍ୟ - wealth/power
ବଲ - strength
ଅନ୍ଵିତଃ - endowed with (sandhi in verse: ଇତ୍ୟୈଶ୍ଵର୍ୟବଲାନ୍ଵିତୋଽପି = ଇତି + ଐଶ୍ଵର୍ୟବଲାନ୍ଵିତଃ + ଅପି)
ଅପି - even though
ବଲଭିତ୍ - Indra ("slayer of ବଲ")
ଭଗ୍ନଃ - defeated; broken
ପରୈଃ - by others/enemies
ସଂଗରେ - in battle (locative of ସଂଗର)
ତତ୍ - that
ଵ୍ୟକ୍ତଂ - clear; manifest
ନନୁ - indeed
ଦୈଵଂ - fate; destiny
ଏଵ - alone
ଶରଣଂ - refuge
ଧିକ୍ - shame!
ଵୃଥା - in vain; pointless
ପୌରୁଷଂ - human effort/valor

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

କର୍ମାୟତ୍ତଂ ଫଲଂ ପୁଂସାଂ
ବୁଦ୍ଧିଃ କର୍ମାନୁସାରିଣୀ ।
ତଥାପି ସୁଧିୟା ଭାଵ୍ୟଂ
ସୁଵିଚାର୍ୟୈଵ କୁର୍ଵତା ॥ 1.89 ॥

Meaning (ପଦାର୍ଥ):
କର୍ମ - action
ଆୟତ୍ତଂ - dependent on; under the control of (as in କର୍ମାୟତ୍ତଂ)
ଫଲଂ - result; fruit
ପୁଂସାଂ - of people/men (genitive plural of ପୁମାନ୍)
ବୁଦ୍ଧିଃ - intellect; understanding
କର୍ମ - action
ଅନୁସାରିଣୀ - following; in accordance with (as in କର୍ମାନୁସାରିଣୀ)
ତଥା - thus
ଅପି - even so
ସୁଧିୟା - by the wise (instrumental of ସୁଧି)
ଭାଵ୍ୟଂ - should be done; should act
ସୁଵିଚାର୍ୟ - having deliberated well
ଏଵ - indeed
କୁର୍ଵତା - by the one who acts/does

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
This verse balances two truths: action matters, and thinking matters. If you keep acting impulsively, your ବୁଦ୍ଧି (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 ସୁଵିଚାର in practice.

ଖଲ୍ଵାତୋ ଦିଵସେଶ୍ଵରସ୍ୟ କିରଣୈଃ ସଂତାଡିତୋ ମସ୍ତକେ
ଵାଂଛଂଦେଶଂ ଅନାତପଂ ଵିଧିଵଶାତ୍ତାଲସ୍ୟ ମୂଲଂ ଗତଃ ।
ତତ୍ରାପ୍ୟସ୍ୟ ମହାଫଲେନ ପତତା ଭଗ୍ନଂ ସଶବ୍ଦଂ ଶିରଃ
ପ୍ରାୟୋ ଗଚ୍ଛତି ୟତ୍ର ଭାଗ୍ୟରହିତସ୍ତତ୍ରୈଵ ୟାଂତ୍ୟାପଦଃ ॥ 1.90 ॥

Meaning (ପଦାର୍ଥ):
ଖଲ୍ଵାତଃ - bald man (sandhi in verse: ଖଲ୍ଵାତୋ = ଖଲ୍ଵାତଃ)
ଦିଵସ - day
ଈଶ୍ଵରସ୍ୟ - of the lord (as in ଦିଵସେଶ୍ଵରସ୍ୟ = "lord of the day" = the sun)
କିରଣୈଃ - by rays (instrumental plural of କିରଣ)
ସଂତାଡିତଃ - struck; tormented; afflicted
ମସ୍ତକେ - on the head (locative of ମସ୍ତକ)
ଵାଂଛନ୍ - desiring; seeking
ଦେଶଂ - place
ଅନାତପଂ - without heat/sun; shady
ଵିଧି - fate; the ordainer
ଵଶାତ୍ - due to the control/influence (as in ଵିଧିଵଶାତ୍)
ତାଲସ୍ୟ - of the palm tree
ମୂଲଂ - root; base
ଗତଃ - went
ତତ୍ର - there
ଅପି - even
ଅସ୍ୟ - his
ମହା - big; great
ଫଲେନ - by a fruit (instrumental of ଫଲ; as in ମହାଫଲେନ)
ପତତା - falling (instrumental of present participle)
ଭଗ୍ନଂ - broken
ସଶବ୍ଦଂ - with a sound
ଶିରଃ - head
ପ୍ରାୟଃ - generally; most often
ଗଚ୍ଛତି - goes
ୟତ୍ର - where
ଭାଗ୍ୟରହିତଃ - the unfortunate; one without good fortune
ତତ୍ର - there
ଏଵ - indeed
ୟାଂତି - go
ଆପଦଃ - calamities (sandhi in verse: ୟାଂତ୍ୟାପଦଃ = ୟାଂତି + ଆପଦଃ)

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
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 ଦୈଵ is a factor, ଵିଵେକ (discernment) reduces avoidable harm.

ରଵିନିଶାକରୟୋର୍ଗ୍ରହପୀଡନଂ
ଗଜଭୁଜଂଗମୟୋରପି ବଂଧନମ୍ ।
ମତିମତାଂ ଚ ଵିଲୋକ୍ୟ ଦରିଦ୍ରତାଂ
ଵିଧିରହୋ ବଲଵାନିତି ମେ ମତିଃ ॥ 1.91 ॥

Meaning (ପଦାର୍ଥ):
ରଵି - the sun
ନିଶାକର - the moon ("maker of night")
ୟୋଃ - of the two (genitive dual; as in ରଵିନିଶାକରୟୋଃ)
ଗ୍ରହ - seizer; planet (here: eclipse-causing "graha")
ପୀଡନଂ - affliction; oppression (as in ଗ୍ରହପୀଡନଂ)
ଗଜ - elephant
ଭୁଜଂଗମ - serpent
ୟୋଃ - of the two (genitive dual; as in ଗଜଭୁଜଂଗମୟୋଃ)
ଅପି - even
ବଂଧନଂ - bondage; captivity
ମତିମତାଂ - of intelligent people (genitive plural of ମତିମତ୍)
ଚ - and
ଵିଲୋକ୍ୟ - having seen
ଦରିଦ୍ରତାଂ - poverty; destitution
ଵିଧିଃ - fate; the ordainer
ଅହୋ - alas!
ବଲଵାନ୍ - powerful
ଇତି - thus
ମେ - my
ମତିଃ - opinion; understanding

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
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. ଵିଧି 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.

ସୃଜତି ତାଵଦଶେଷଗୁଣକରଂ
ପୁରୁଷରତ୍ନଂ ଅଲଂକରଣଂ ଭୁଵଃ ।
ତଦପି ତତ୍କ୍ଷଣଭଂଗି କରୋତି
ଚେଦହହ କଷ୍ଟଂ ଅପଂଡିତତା ଵିଧେଃ ॥ 1.92 ॥

Meaning (ପଦାର୍ଥ):
ସୃଜତି - creates; produces
ତାଵତ୍ - then/so long; at first
ଅଶେଷ - without remainder; all
ଗୁଣ - virtues; qualities
କରଂ - making; producing (as in ଅଶେଷଗୁଣକରଂ = "producing all virtues")
ପୁରୁଷ - person
ରତ୍ନଂ - jewel (as in ପୁରୁଷରତ୍ନଂ = "a jewel among people")
ଅଲଂକରଣଂ - ornament; adornment
ଭୁଵଃ - of the earth/world (genitive of ଭୁଵ୍)
ତତ୍ - that
ଅପି - even
ତତ୍କ୍ଷଣ - in that very moment; instantly
ଭଂଗି - breaking; destruction (as in ତତ୍କ୍ଷଣଭଂଗି)
କରୋତି - does; makes
ଚେତ୍ - if (sandhi in verse: ଚେଦହହ = ଚେତ୍ + ଅହହ)
ଅହହ - alas!
କଷ୍ଟଂ - painful; hard
ଅପଂଡିତତା - lack of learning; not being a ପଂଡିତ
ଵିଧେଃ - of fate/creator (genitive of ଵିଧି)

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

ପତ୍ରଂ ନୈଵ ୟଦା କରୀରଵିଟପେ ଦୋଷୋ ଵସଂତସ୍ୟ କିମ୍
ନୋଲୂକୋଽପ୍ୟଵଲୋକତେ ୟଦି ଦିଵା ସୂର୍ୟସ୍ୟ କିଂ ଦୂଷଣମ୍ ।
ଧାରା ନୈଵ ପତଂତି ଚାତକମୁଖେ ମେଘସ୍ୟ କିଂ ଦୂଷଣମ୍
ୟତ୍ପୂର୍ଵଂ ଵିଧିନା ଲଲାଟଲିଖିତଂ ତନ୍ମାର୍ଜିତୁଂ କଃ କ୍ଷମଃ ॥ 1.93 ॥

Meaning (ପଦାର୍ଥ):
ପତ୍ରଂ - leaf
ନ - not
ଏଵ - at all (as in ନୈଵ)
ୟଦା - when
କରୀର - a thorny tree/shrub
ଵିଟପେ - on a branch/tree (locative of ଵିଟପ)
ଦୋଷୋ - fault; defect
ଵସଂତସ୍ୟ - of spring
କିମ୍ - what (fault?)
ଉଲୂକଃ - owl (sandhi in verse: ନୋଲୂକୋଽପି = ନ + ଉଲୂକଃ + ଅପି)
ଅପି - even
ଅଵଲୋକତେ - sees; looks (with ନ in the verse: does not see)
ୟଦି - if
ଦିଵା - in the daytime
ସୂର୍ୟସ୍ୟ - of the sun
କିମ୍ - what
ଦୂଷଣଂ - blame; defect
ଧାରାଃ - streams; flows (of rain)
ନ - not
ଏଵ - at all (as in ନୈଵ)
ପତଂତି - fall
ଚାତକ - the chataka bird (traditionally said to drink only rain directly)
ମୁଖେ - into the mouth (locative of ମୁଖ)
ମେଘସ୍ୟ - of the cloud
କିମ୍ - what
ଦୂଷଣଂ - blame
ୟତ୍ - that which
ପୂର୍ଵଂ - previously
ଵିଧିନା - by fate/creator (instrumental of ଵିଧି)
ଲଲାଟ - forehead
ଲିଖିତଂ - written (as in ଲଲାଟଲିଖିତଂ)
ତତ୍ - that
ମାର୍ଜିତୁଂ - to wipe away; to erase
କଃ - who?
କ୍ଷମଃ - capable

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
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.

ନମସ୍ୟାମୋ ଦେଵାନ୍ନନୁ ହତଵିଧେସ୍ତେଽପି ଵଶଗା
ଵିଧିର୍ଵଂଦ୍ୟଃ ସୋଽପି ପ୍ରତିନିୟତକର୍ମୈକଫଲଦଃ ।
ଫଲଂ କର୍ମାୟତ୍ତଂ ୟଦି କିଂ ଅମରୈଃ କିଂ ଚ ଵିଧିନା
ନମସ୍ତତ୍କର୍ମଭ୍ୟୋ ଵିଧିରପି ନ ୟେଭ୍ୟଃ ପ୍ରଭଵତି ॥ 1.94 ॥

Meaning (ପଦାର୍ଥ):
ନମସ୍ୟାମୋ - we bow; we salute
ଦେଵାନ୍ - the gods (accusative plural of ଦେଵ)
ନନୁ - indeed
ହତଵିଧେଃ - of inexorable/cruel fate (genitive of ହତଵିଧି)
ତେ - they
ଅପି - also; even (sandhi in verse: ତେଽପି = ତେ + ଅପି)
ଵଶଗାଃ - under control; subservient
ଵିଧିଃ - fate; the ordainer
ଵଂଦ୍ୟଃ - worthy of reverence
ସଃ - he
ଅପି - also (sandhi in verse: ସୋଽପି = ସଃ + ଅପି)
ପ୍ରତିନିୟତ - fixed; strictly determined
କର୍ମ - action
ଏକ - only
ଫଲଦଃ - giver of fruits/results (as in ପ୍ରତିନିୟତକର୍ମୈକଫଲଦଃ)
ଫଲଂ - fruit/result
କର୍ମାୟତ୍ତଂ - dependent on karma
ୟଦି - if
କିଂ - what (use?)
ଅମରୈଃ - by the immortal gods
କିଂ - what
ଚ - and
ଵିଧିନା - by fate (instrumental)
ନମଃ - salutations
ତତ୍ - to those
କର୍ମଭ୍ୟଃ - to actions (dative plural of କର୍ମ)
ଵିଧିଃ - fate
ଅପି - even
ନ - not
ୟେଭ୍ୟଃ - from which
ପ୍ରଭଵତି - prevails/operates

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

ବ୍ରହ୍ମା ୟେନ କୁଲାଲଵନ୍ନିୟମିତୋ ବ୍ରହ୍ମାଡଭାଂଡୋଦରେ
ଵିଷ୍ଣୁର୍ୟେନ ଦଶାଵତାରଗହନେ କ୍ଷିପ୍ତୋ ମହାସଂକଟେ ।
ରୁଦ୍ରୋ ୟେନ କପାଲପାଣିପୁଟକେ ଭିକ୍ଷାଟନଂ କାରିତଃ
ସୂର୍ୟୋ ଭ୍ରାମ୍ୟତି ନିତ୍ୟଂ ଏଵ ଗଗନେ ତସ୍ମୈ ନମଃ କର୍ମଣେ ॥ 1.95 ॥

Meaning (ପଦାର୍ଥ):
ବ୍ରହ୍ମା - Brahma
ୟେନ - by which
କୁଲାଲ - potter
ଵତ୍ - like (as in କୁଲାଲଵତ୍)
ନିୟମିତଃ - regulated/limited; constrained
ବ୍ରହ୍ମାଂଡ - cosmic egg
ଭାଂଡ - pot/vessel (as in ବ୍ରହ୍ମାଂଡଭାଂଡ)
ଉଦରେ - inside (locative of ଉଦର)
ଵିଷ୍ଣୁଃ - Vishnu
ୟେନ - by which
ଦଶ - ten
ଅଵତାର - incarnations
ଗହନେ - in the thicket; in the difficult maze (locative of ଗହନ)
କ୍ଷିପ୍ତଃ - thrown; cast
ମହା - great
ସଂକଟେ - in distress/difficulty (locative of ସଂକଟ)
ରୁଦ୍ରଃ - Rudra (Siva)
ୟେନ - by which
କପାଲ - skull-bowl
ପାଣି - hand
ପୁଟକେ - in the bundle/container (locative)
ଭିକ୍ଷାଟନଂ - begging; wandering for alms
କାରିତଃ - made to do; caused
ସୂର୍ୟଃ - the sun
ଭ୍ରାମ୍ୟତି - wanders; moves around
ନିତ୍ୟଂ - always; daily
ଏଵ - indeed
ଗଗନେ - in the sky
ତସ୍ମୈ - to that
ନମଃ - salutations
କର୍ମଣେ - to karma (dative of କର୍ମ)

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
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 ଧର୍ମ and to cultivate patience. କର୍ମ here is not merely fate; it is the moral logic of life.

ନୈଵାକୃତିଃ ଫଲତି ନୈଵା କୁଲଂ ନ ଶୀଲଂ
ଵିଦ୍ୟାପି ନୈଵ ନ ଚ ୟତ୍ନକୃତାପି ସେଵା ।
ଭାଗ୍ୟାନି ପୂର୍ଵତପସା ଖଲୁ ସଂଚିତାନି
କାଲେ ଫଲଂତି ପୁରୁଷସ୍ୟ ୟଥୈଵ ଵୃକ୍ଷାଃ ॥ 1.96 ॥

Meaning (ପଦାର୍ଥ):
ନ - not
ଏଵ - at all (as in ନୈଵ)
ଆକୃତିଃ - form; appearance
ଫଲତି - bears fruit; succeeds
ନ - not
ଏଵ - at all
କୁଲଂ - family/lineage
ନ - not
ଶୀଲଂ - character; conduct
ଵିଦ୍ୟା - learning
ଅପି - even
ନ - not
ଏଵ - at all
ନ - not
ଚ - and
ୟତ୍ନ - effort
କୃତା - done (as in ୟତ୍ନକୃତା)
ଅପି - even
ସେଵା - service
ଭାଗ୍ୟାନି - fortunes; good outcomes
ପୂର୍ଵ - earlier/past
ତପସା - by austerity/discipline (instrumental of ତପସ୍)
ଖଲୁ - indeed
ସଂଚିତାନି - accumulated
କାଲେ - in time; at the right season
ଫଲଂତି - bear fruit
ପୁରୁଷସ୍ୟ - of a person
ୟଥା - just as
ଏଵ - indeed
ଵୃକ୍ଷାଃ - trees

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
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. ପୂର୍ଵତପସ୍ 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.

ଵନେ ରଣେ ଶତ୍ରୁଜଲାଗ୍ନିମଧ୍ୟେ
ମହାର୍ଣଵେ ପର୍ଵତମସ୍ତକେ ଵା ।
ସୁପ୍ତଂ ପ୍ରମତ୍ତଂ ଵିଷମସ୍ଥିତଂ ଵା
ରକ୍ଷଂତି ପୁଣ୍ୟାନି ପୁରାକୃତାନି ॥ 1.97 ॥

Meaning (ପଦାର୍ଥ):
ଵନେ - in a forest
ରଣେ - in battle
ଶତ୍ରୁ - enemy
ଜଲ - water
ଅଗ୍ନି - fire
ମଧ୍ୟେ - in the midst (as in ଶତ୍ରୁଜଲାଗ୍ନିମଧ୍ୟେ)
ମହା - great
ଅର୍ଣଵେ - in the ocean (locative of ଅର୍ଣଵ; as in ମହାର୍ଣଵେ)
ପର୍ଵତ - mountain
ମସ୍ତକେ - on the top/head (locative; as in ପର୍ଵତମସ୍ତକେ)
ଵା - or
ସୁପ୍ତଂ - (even if) asleep
ପ୍ରମତ୍ତଂ - careless; intoxicated; inattentive
ଵିଷମ - dangerous; uneven
ସ୍ଥିତଂ - situated (as in ଵିଷମସ୍ଥିତଂ)
ଵା - or
ରକ୍ଷଂତି - protect
ପୁଣ୍ୟାନି - merits; good deeds
ପୁରା - earlier
କୃତାନି - done (as in ପୁରାକୃତାନି)

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
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 ପୁଣ୍ୟ as both spiritual credit and practical goodwill. Build it quietly; it becomes your unseen safety net.

ୟା ସାଧୂଂଶ୍ଚ ଖଲାନ୍କରୋତି ଵିଦୁଷୋ ମୂର୍ଖାନ୍ହିତାଂଦ୍ଵେଷିଣଃ
ପ୍ରତ୍ୟକ୍ଷଂ କୁରୁତେ ପରୀକ୍ଷଂ ଅମୃତଂ ହାଲାହଲଂ ତତ୍କ୍ଷଣାତ୍ ।
ତାଂ ଆରାଧୟ ସତ୍କ୍ରିୟାଂ ଭଗଵତୀଂ ଭୋକ୍ତୁଂ ଫଲଂ ଵାଂଛିତଂ
ହେ ସାଧୋ ଵ୍ୟସନୈର୍ଗୁଣେଷୁ ଵିପୁଲେଷ୍ଵାସ୍ଥାଂ ଵୃଥା ମା କୃଥାଃ ॥ 1.98 ॥

Meaning (ପଦାର୍ଥ):
ୟା - which (power/goddess)
ସାଧୂନ୍ - good people; saints (accusative plural; sandhi in verse: ସାଧୂଂଶ୍ଚ = ସାଧୂନ୍ + ଚ)
ଚ - and
ଖଲାନ୍ - wicked people (accusative plural; as in "making (them) wicked")
କରୋତି - makes
ଵିଦୁଷଃ - the learned (accusative plural; sandhi in verse: ଵିଦୁଷୋ = ଵିଦୁଷଃ)
ମୂର୍ଖାନ୍ - fools (accusative plural of ମୂର୍ଖ୍)
ହିତାନ୍ - well-wishers; beneficial people
ଦ୍ଵେଷିଣଃ - haters; enemies (sandhi in verse: ହିତାଂଦ୍ଵେଷିଣଃ = ହିତାନ୍ + ଦ୍ଵେଷିଣଃ)
ପ୍ରତ୍ୟକ୍ଷଂ - directly; visibly
କୁରୁତେ - makes/does
ପରୀକ୍ଷଂ - test; examination
ଅମୃତଂ - nectar; ambrosia
ହାଲାହଲଂ - deadly poison (halAhala)
ତତ୍କ୍ଷଣାତ୍ - in that very moment; instantly
ତାଂ - her
ଆରାଧୟ - worship; propitiate (imperative)
ସତ୍କ୍ରିୟାଂ - proper honoring; due service/reverence
ଭଗଵତୀଂ - the venerable goddess
ଭୋକ୍ତୁଂ - to enjoy
ଫଲଂ - fruit/result
ଵାଂଛିତଂ - desired
ହେ - O!
ସାଧୋ - good man; noble one
ଵ୍ୟସନୈଃ - by misfortunes/vices (instrumental plural of ଵ୍ୟସନ)
ଗୁଣେଷୁ - in virtues/qualities (locative plural of ଗୁଣ)
ଵିପୁଲେଷୁ - abundant; great
ଆସ୍ଥାଂ - reliance; confidence; attachment
ଵୃଥା - in vain
ମା - do not
କୃଥାଃ - do (imperative)

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

ଗୁଣଵଦଗୁଣଵଦ୍ଵା କୁର୍ଵତା କାର୍ୟଜାତଂ
ପରିଣତିରଵଧାର୍ୟା ୟତ୍ନତଃ ପଂଡିତେନ ।
ଅତିରଭସକୃତାନାଂ କର୍ମଣାଂ ଆଵିପତ୍ତେର୍
ଭଵତି ହୃଦୟଦାହୀ ଶଲ୍ୟତୁଲ୍ୟୋ ଵିପାକଃ ॥ 1.99 ॥

Meaning (ପଦାର୍ଥ):
ଗୁଣଵତ୍ - with virtue/quality
ଅଗୁଣଵତ୍ - without quality; flawed
ଵା - or
କୁର୍ଵତା - by the doer; by one who does
କାର୍ୟଜାତଂ - the set/collection of tasks
ପରିଣତିଃ - outcome; consequence
ଅଵଧାର୍ୟା - must be ascertained/considered
ୟତ୍ନତଃ - carefully; with effort
ପଂଡିତେନ - by the wise person
ଅତି - excessively
ରଭସ - haste; impulsive speed
କୃତାନାଂ - of actions done (genitive plural)
କର୍ମଣାଂ - of actions
ଆ - toward; into (prefix)
ଵିପତ୍ତେଃ - from the arising of calamity/misfortune (ablative of ଵିପତ୍ତି)
ଭଵତି - becomes
ହୃଦୟ - heart
ଦାହୀ - burning (as in ହୃଦୟଦାହୀ)
ଶଲ୍ୟ - a thorn/dart; something lodged painfully
ତୁଲ୍ୟଃ - like; comparable (as in ଶଲ୍ୟତୁଲ୍ୟଃ)
ଵିପାକଃ - fruition; ripened result

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
The key warning is against ରଭସ (impulsive haste). A rushed email, a quick lie, a sudden purchase, a careless comment, or an unreviewed change can ripen into ଵିପତ୍ତି (misfortune) that burns the heart. ଶଲ୍ୟ 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.

ସ୍ଥାଲ୍ୟାଂ ଵୈଦୂର୍ୟମୟ୍ୟାଂ ପଚତି ତିଲକଣାଂଶ୍ଚଂଦନୈରିଂଧନୌଘୈଃ
ସୌଵର୍ଣୈର୍ଲାଂଗଲାଗ୍ରୈର୍ଵିଲିଖତି ଵସୁଧାଂ ଅର୍କମୂଲସ୍ୟ ହେତୋଃ ।
କୃତ୍ଵା କର୍ପୂରଖଂଡାନ୍ଵୃତ୍ତିଂ ଇହ କୁରୁତେ କୋଦ୍ରଵାଣାଂ ସମଂତାତ୍
ପ୍ରାପ୍ୟେମାଂ କରଂଭୂମିଂ ନ ଚରତି ମନୁଜୋ ୟସ୍ତୋପ ମଂଦଭାଗ୍ୟଃ ॥ 1.100 ॥

Meaning (ପଦାର୍ଥ):
ସ୍ଥାଲ୍ୟାଂ - in a cooking pot (locative of ସ୍ଥାଲୀ)
ଵୈଦୂର୍ୟ - vaidUrya gemstone (cat's-eye)
ମୟ୍ୟାଂ - made of (locative feminine; as in ଵୈଦୂର୍ୟମୟ୍ୟାଂ)
ପଚତି - cooks
ତିଲକଣାନ୍ - sesame seeds (accusative plural)
ଚଂଦନୈଃ - with sandalwood (instrumental plural of ଚଂଦନ)
ଇଂଧନ - fuel
ଔଘୈଃ - by heaps/floods (instrumental plural of ଓଘ୍ହ; as in ଇଂଧନୌଘୈଃ)
ସୌଵର୍ଣୈଃ - with golden (instrumental plural of ସୌଵର୍ଣ)
ଲାଂଗଲ - plough
ଅଗ୍ରୈଃ - tips/points (instrumental plural of ଅଗ୍ର; as in ଲାଂଗଲାଗ୍ରୈଃ)
ଵିଲିଖତି - scratches; ploughs
ଵସୁଧାଂ - the earth (accusative of ଵସୁଧା)
ଅର୍କ - arka plant
ମୂଲସ୍ୟ - of the root (genitive of ମୂଲ)
ହେତୋଃ - for the sake of; for the purpose
କୃତ୍ଵା - having made
କର୍ପୂର - camphor
ଖଂଡାନ୍ - pieces (accusative plural of ଖଂଡ)
ଵୃତ୍ତିଂ - use; means (here: using as fuel)
ଇହ - here
କୁରୁତେ - does; makes
କୋଦ୍ରଵାଣାଂ - of coarse grains/millets (genitive plural of କୋଦ୍ରଵ)
ସମଂତାତ୍ - all around; everywhere
ପ୍ରାପ୍ୟ - having obtained
ଇମାଂ - this
କର୍ମ - action
ଭୂମିଂ - field/land (as in କରଂଭୂମିଂ = "field of action"; often used for the human condition as a place of purposeful effort)
ନ - not
ଚରତି - conducts himself; lives/acts
ମନୁଜଃ - man; human
ୟଃ - who
ତୁ - but
ଅପି - even
ମଂଦ - dull; weak
ଭାଗ୍ୟଃ - fortune (as in ମଂଦଭାଗ୍ୟଃ = "unfortunate")

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
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 କରଂଭୂମି 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.

ମଜ୍ଜତ୍ଵଂଭସି ୟାତୁ ମେରୁଶିଖରଂ ଶତ୍ରୁଂ ଜୟତ୍ଵାହଵେ
ଵାଣିଜ୍ୟଂ କୃଷିସେଵନେ ଚ ସକଲା ଵିଦ୍ୟାଃ କଲାଃ ଶିକ୍ଷତାମ୍ ।
ଆକାଶଂ ଵିପୁଲଂ ପ୍ରୟାତୁ ଖଗଵତ୍କୃତ୍ଵା ପ୍ରୟତ୍ନଂ ପରଂ
ନାଭାଵ୍ୟଂ ଭଵତୀହ କର୍ମଵଶତୋ ଭାଵ୍ୟସ୍ୟ ନାଶଃ କୁତଃ ॥ 1.101 ॥

Meaning (ପଦାର୍ଥ):
ମଜ୍ଜତୁ - let it sink
ଅଂବସି - in water (locative of ଅଂବୁ)
ୟାତୁ - let it go
ମେରୁ - Meru (cosmic mountain)
ଶିଖରଂ - peak/summit
ଶତ୍ରୁଂ - enemy
ଜୟତୁ - let (one) conquer
ଆହଵେ - in battle (locative of ଆହଵ)
ଵାଣିଜ୍ୟଂ - trade/commerce
କୃଷି - agriculture
ସେଵନେ - in service/practice (locative; as in କୃଷିସେଵନେ)
ଚ - and
ସକଲାଃ - all
ଵିଦ୍ୟାଃ - knowledges/skills
କଲାଃ - arts
ଶିକ୍ଷତାଂ - let them be learned
ଆକାଶଂ - the sky
ଵିପୁଲଂ - vast
ପ୍ରୟାତୁ - let (one) reach
ଖ୍ହଗ - bird
ଵତ୍ - like (as in ଖଗଵତ୍)
କୃତ୍ଵା - having done/made
ପ୍ରୟତ୍ନଂ - effort
ପରଂ - supreme; great
ନ - not
ଅଭାଵ୍ୟଂ - what is not destined ("not to be")
ଭଵତି - happens
ଇହ - here
କର୍ମ - karma; action
ଵଶତଃ - due to the control (as in କର୍ମଵଶତଃ)
ଭାଵ୍ୟସ୍ୟ - of what is destined (to be)
ନାଶଃ - destruction
କୁତଃ - from where? how?

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
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".

ଭୀମଂ ଵନଂ ଭଵତି ତସ୍ୟ ପୁରଂ ପ୍ରଧାନଂ
ସର୍ଵୋ ଜନଃ ସ୍ଵଜନତାଂ ଉପୟାତି ତସ୍ୟ ।
କୃତ୍ସ୍ନା ଚ ଭୂର୍ଭଵତି ସନ୍ନିଧିରତ୍ନପୂର୍ଣା
ୟସ୍ୟାସ୍ତି ପୂର୍ଵସୁକୃତଂ ଵିପୁଲଂ ନରସ୍ୟ ॥ 1.102 ॥

Meaning (ପଦାର୍ଥ):
ଭୀମଂ - frightening; formidable
ଵନଂ - forest
ଭଵତି - becomes
ତସ୍ୟ - for him; of him
ପୁରଂ - city
ପ୍ରଧାନଂ - principal; foremost
ସର୍ଵଃ - all
ଜନଃ - people
ସ୍ଵଜନତାଂ - kinship; being one's own people
ଉପୟାତି - attains; comes to
ତସ୍ୟ - for him
କୃତ୍ସ୍ନା - entire; whole
ଚ - and
ଭୂଃ - earth
ଭଵତି - becomes
ସନ୍ନିଧିଃ - proximity; nearness
ରତ୍ନ - jewel
ପୂର୍ଣା - full (as in ରତ୍ନପୂର୍ଣା)
ୟସ୍ୟ - whose
ଅସ୍ତି - is
ପୂର୍ଵ - previous; past
ସୁକୃତଂ - good deed; merit
ଵିପୁଲଂ - abundant; great
ନରସ୍ୟ - of a man/person

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
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 ପୂର୍ଵସୁକୃତ (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.

କୋ ଲାଭୋ ଗୁଣିସଂଗମଃ କିଂ ଅସୁଖଂ ପ୍ରାଜ୍ଞେତରୈଃ ସଂଗତିଃ
କା ହାନିଃ ସମୟଚ୍ୟୁତିର୍ନିପୁଣତା କା ଧର୍ମତତ୍ତ୍ଵେ ରତିଃ ।
କଃ ଶୂରୋ ଵିଜିତେଂଦ୍ରିୟଃ ପ୍ରିୟତମା କାଽନୁଵ୍ରତା କିଂ ଧନଂ
ଵିଦ୍ୟା କିଂ ସୁଖଂ ଅପ୍ରଵାସଗମନଂ ରାଜ୍ୟଂ କିଂ ଆଜ୍ଞାଫଲମ୍ ॥ 1.103 ॥

Meaning (ପଦାର୍ଥ):
କଃ - what? / which?
ଲାଭଃ - gain
ଗୁଣି - the virtuous; the qualified
ସଂଗମଃ - association (as in ଗୁଣିସଂଗମଃ)
କିଂ - what?
ଅସୁଖଂ - sorrow; unhappiness
ପ୍ରାଜ୍ଞ - wise
ଏତରୈଃ - with those other-than (i.e., not wise)
ସଂଗତିଃ - association
କା - what?
ହାନିଃ - loss
ସମୟ - right time; opportunity
ଚ୍ୟୁତିଃ - slipping away; missing (as in ସମୟଚ୍ୟୁତିଃ)
ନିପୁଣତା - skill; competence
କା - what?
ଧର୍ମ - dharma; rightness
ତତ୍ତ୍ଵେ - in the true essence/principle (locative of ତତ୍ତ୍ଵ)
ରତିଃ - delight; interest; commitment
କଃ - who?
ଶୂରଃ - hero
ଵିଜିତ - conquered
ଇଂଦ୍ରିୟଃ - senses (as in ଵିଜିତେଂଦ୍ରିୟଃ)
ପ୍ରିୟତମା - most beloved
କା - who?
ଅନୁଵ୍ରତା - loyal; one who follows the same vow/path
କିଂ - what?
ଧନଂ - wealth
ଵିଦ୍ୟା - knowledge
କିଂ - what?
ସୁଖଂ - happiness
ଅପ୍ରଵାସ - not living away from home; no exile/long absence
ଗମନଂ - going/moving (as in ଅପ୍ରଵାସଗମନଂ)
ରାଜ୍ୟଂ - kingdom; rule
କିଂ - what?
ଆଜ୍ଞା - command
ଫଲଂ - fruit; effectiveness (as in ଆଜ୍ଞାଫଲଂ)

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
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 ଇଂଦ୍ରିୟନିଗ୍ରହ (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.

ଅପ୍ରିୟଵଚନଦରିଦ୍ରୈଃ ପ୍ରିୟଵଚନଧନାଢ୍ୟୈଃ ସ୍ଵଦାରପରିତୁଷ୍ଟୈଃ ।
ପରପରିଵାଦନିଵୃତ୍ତୈଃ କ୍ଵଚିତ୍କ୍ଵଚିନ୍ମଂଡିତା ଵସୁଧା ॥ 1.104 ॥

Meaning (ପଦାର୍ଥ):
ଅପ୍ରିୟ - unpleasant; not dear
ଵଚନ - speech; words
ଦରିଦ୍ରୈଃ - by those who are "poor" (instrumental plural of ଦରିଦ୍ର; as in ଅପ୍ରିୟଵଚନଦରିଦ୍ରୈଃ = "poor in harsh speech")
ପ୍ରିୟ - pleasant; dear
ଵଚନ - speech; words
ଧନ - wealth
ଆଢ୍ୟୈଃ - by those who are rich (instrumental plural of ଆଢ୍ୟ; as in ପ୍ରିୟଵଚନଧନାଢ୍ୟୈଃ = "rich in the wealth of kind words")
ସ୍ଵ - one's own
ଦାର - wife
ପରିତୁଷ୍ଟୈଃ - by those who are content/satisfied (instrumental plural)
ପର - others'
ପରିଵାଦ - slander; backbiting
ନିଵୃତ୍ତୈଃ - by those who have turned away/ceased (instrumental plural; as in ପରପରିଵାଦନିଵୃତ୍ତୈଃ)
କ୍ଵଚିତ୍ - here
କ୍ଵଚିତ୍ - there
ମଂଡିତା - adorned; beautified
ଵସୁଧା - earth

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
ଭର୍ତୃହରି names four social virtues that quietly make the world livable. First is speech: being "poor" in ଅପ୍ରିୟ-ଵଚନ (hurtful words) and "rich" in ପ୍ରିୟ-ଵଚନ (kind words) means you reduce needless harm. Second is fidelity: contentment with one's own spouse protects families. Third is restraint from ପରିଵାଦ (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.

କଦର୍ଥିତସ୍ୟାପି ହି ଧୈର୍ୟଵୃତ୍ତେର୍
ନ ଶକ୍ୟତେ ଧୈର୍ୟଗୁଣଃ ପ୍ରମାର୍ଷ୍ଟୁମ୍ ।
ଅଧୋମୁଖସ୍ୟାପି କୃତସ୍ୟ ଵହ୍ନେର୍
ନାଧଃ ଶିଖା ୟାତି କଦାଚିଦେଵ ॥ 1.105 ॥

Meaning (ପଦାର୍ଥ):
କଦର୍ଥିତସ୍ୟ - of one who has been insulted/humiliated
ଅପି - even
ହି - indeed
ଧୈର୍ୟ - courage; fortitude
ଵୃତ୍ତେଃ - of the conduct/disposition (genitive; as in ଧୈର୍ୟଵୃତ୍ତେଃ)
ନ - not
ଶକ୍ୟତେ - can be (in the sense: "it is not possible")
ଧୈର୍ୟ - courage
ଗୁଣଃ - quality
ପ୍ରମାର୍ଷ୍ଟୁଂ - to wipe away; to erase
ଅଧୋ - downward
ମୁଖସ୍ୟ - of (one) facing (genitive of ମୁଖ; as in ଅଧୋମୁଖସ୍ୟ)
ଅପି - even
କୃତସ୍ୟ - made; placed
ଵହ୍ନେଃ - of fire
ନ - not
ଅଧଃ - downward
ଶିଖା - flame
ୟାତି - goes
କଦାଚିତ୍ - ever; at any time
ଏଵ - indeed

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
ଭର୍ତୃହରି is praising inner character as "directional": it naturally rises. You can insult a courageous person, but you cannot erase their ଧୈର୍ୟ (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.

କାଂତାକଟାକ୍ଷଵିଶିଖା ନ ଲୁନଂତି ୟସ୍ୟ
ଚିତ୍ତଂ ନ ନିର୍ଦହତି କୃପକୃଶାନୁତାପଃ ।
କର୍ଷଂତି ଭୂରିଵିଷୟାଶ୍ଚ ନ ଲୋଭପାଶୈର୍
ଲୋକତ୍ରୟଂ ଜୟତି କୃତ୍ସ୍ନଂ ଇଦଂ ସ ଧୀରଃ ॥ 1.106 ॥

Meaning (ପଦାର୍ଥ):
କାଂତା - beloved; wife
କଟାକ୍ଷ - sidelong glance
ଵିଶିଖା - arrow
ନ - not
ଲୁନଂତି - cut; wound
ୟସ୍ୟ - whose
ଚିତ୍ତଂ - mind
ନ - not
ନିର୍ଦହତି - burns up
କୃପ - wretched; poor; pitiable
କୃଶାନୁ - fire
ତାପଃ - heat; burning (as in କୃପକୃଶାନୁତାପଃ = "the burning heat of the fire of poverty"; hunger)
କର୍ଷଂତି - pull; drag
ଭୂରି - many; abundant
ଵିଷୟାଃ - sense objects
ଚ - and
ନ - not
ଲୋଭ - greed
ପାଶୈଃ - by ropes/nooses (instrumental plural of ପାଶ)
ଲୋକତ୍ରୟଂ - the three worlds
ଜୟତି - conquers
କୃତ୍ସ୍ନଂ - entire; complete
ଇଦଂ - this
ସ - that
ଧୀରଃ - steadfast person

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
This is a definition of victory that begins inside. The ଧୀର is not defeated by lust (the "arrow" of attraction), not defeated by hunger and hardship (କୃପକୃଶାନୁତାପ), and not defeated by greed (the ପାଶ, 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.

ଏକେନାପି ହି ଶୂରେଣ
ପାଦାକ୍ରାଂତଂ ମହୀତଲମ୍ ।
କ୍ରିୟତେ ଭାସ୍କରେଣୈଵ
ସ୍ଫାରସ୍ଫୁରିତତେଜସା ॥ 1.107 ॥

Meaning (ପଦାର୍ଥ):
ଏକେନ - by one
ଅପି - even
ହି - indeed
ଶୂରେଣ - by a hero/brave one (instrumental)
ପାଦ - foot
ଆକ୍ରାଂତଂ - trodden/overrun; conquered (as in ପାଦାକ୍ରାଂତଂ)
ମହୀତଲଂ - the earth's surface
କ୍ରିୟତେ - is made
ଭାସ୍କରେଣ - by the sun (instrumental of ଭାସ୍କର)
ଏଵ - alone
ସ୍ଫାର - vast; widespread
ସ୍ଫୁରିତ - spread/flashed; radiated
ତେଜସା - by radiance (instrumental of ତେଜସ୍; as in ସ୍ଫାରସ୍ଫୁରିତତେଜସା)

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
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.

ଵହ୍ନିସ୍ତସ୍ୟ ଜଲାୟତେ ଜଲନିଧିଃ କୁଲ୍ୟାୟତେ ତତ୍କ୍ଷଣାନ୍
ମେରୁଃ ସ୍ଵଲ୍ପଶିଲାୟତେ ମୃଗପତିଃ ସଦ୍ୟଃ କୁରଂଗାୟତେ ।
ଵ୍ୟାଲୋ ମାଲ୍ୟଗୁଣାୟତେ ଵିଷରସଃ ପୀୟୂଷଵର୍ଷାୟତେ
ୟସ୍ୟାଂଗେଽଖିଲଲୋକଵଲ୍ଲଭତମଂ ଶୀଲଂ ସମୁନ୍ମୀଲତି ॥ 1.108 ॥

Meaning (ପଦାର୍ଥ):
ଵହ୍ନିଃ - fire
ତସ୍ୟ - for him; of him
ଜଲ - water
ଆୟତେ - becomes like; takes the form of (as in ଜଲାୟତେ)
ଜଲନିଧିଃ - ocean ("treasure of water")
କୁଲ୍ୟା - a small canal/ditch
ଆୟତେ - becomes like (as in କୁଲ୍ୟାୟତେ)
ତତ୍କ୍ଷଣାତ୍ - instantly; in that very moment
ମେରୁଃ - Meru (great mountain)
ସ୍ଵଲ୍ପ - small
ଶିଲା - stone
ଆୟତେ - becomes like (as in ସ୍ଵଲ୍ପଶିଲାୟତେ)
ମୃଗପତିଃ - lion ("lord of beasts")
ସଦ୍ୟଃ - immediately
କୁରଂଗ - deer
ଆୟତେ - becomes like (as in କୁରଂଗାୟତେ)
ଵ୍ୟାଲଃ - serpent; dangerous creature
ମାଲ୍ୟ - garland
ଗୁଣା - string/cord (as in ମାଲ୍ୟଗୁଣାୟତେ = "becomes like a garland-string")
ଵିଷ - poison
ରସଃ - essence/juice
ପୀୟୂଷ - nectar
ଵର୍ଷ - rain
ଆୟତେ - becomes like (as in ପୀୟୂଷଵର୍ଷାୟତେ = "becomes like a rain of nectar")
ୟସ୍ୟ - whose
ଅଂଗେ - in the body (locative of ଅଂଗ)
ଅଖ୍ହିଲ - all; entire
ଲୋକ - worlds; people
ଵଲ୍ଲଭ୍ହତମଂ - most beloved (as in ଅଖିଲଲୋକଵଲ୍ଲଭତମଂ)
ଶୀଲଂ - character; conduct
ସମୁନ୍ମୀଲତି - blossoms; fully opens

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
This is intentional exaggeration to show the "alchemy" of ଶୀଲ (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.

ଲଜ୍ଜାଗୁଣୌଘଜନନୀଂ ଜନନୀଂ ଇଵ ସ୍ଵାମ୍
ଅତ୍ୟଂତଶୁଦ୍ଧହୃଦୟାଂ ଅନୁଵର୍ତମାନାମ୍ ।
ତେଜସ୍ଵିନଃ ସୁଖଂ ଅସୂନପି ସଂତ୍ୟଜନତି
ସତ୍ୟଵ୍ରତଵ୍ୟସନିନୋ ନ ପୁନଃ ପ୍ରତିଜ୍ଞାମ୍ ॥ 1.109 ॥

Meaning (ପଦାର୍ଥ):
ଲଜ୍ଜା - modesty; shame (in the sense of moral restraint)
ଗୁଣ - virtue
ଔଘ - flood/heap (as in ଗୁଣୌଘ)
ଜନନୀଂ - mother; generator (accusative of ଜନନୀ)
ଜନନୀଂ - mother (repeated)
ଇଵ - like
ସ୍ଵାମ୍ - one's own
ଅତ୍ୟଂତ - extremely
ଶୁଦ୍ଧ - pure
ହୃଦୟାଂ - heart (accusative feminine; as in ଶୁଦ୍ଧହୃଦୟାଂ)
ଅନୁଵର୍ତମାନାଂ - following; adhering to (accusative plural)
ତେଜସ୍ଵିନଃ - radiant; spirited people
ସୁଖଂ - easily
ଅସୂନ୍ - life-breaths; lives
ଅପି - even
ସଂତ୍ୟଜନତି - abandon; give up
ସତ୍ୟ - truth
ଵ୍ରତ - vow
ଵ୍ୟସନିନଃ - those devoted/addicted to (as in ସତ୍ୟଵ୍ରତଵ୍ୟସନିନଃ)
ନ - not
ପୁନଃ - again
ପ୍ରତିଜ୍ଞାଂ - promise; pledge

Translation (ଭାଵାର୍ଥ):
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 (ଅନୁସଂଧାନ):
The verse places truthfulness above survival. For the ସତ୍ୟଵ୍ରତ 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 ଲଜ୍ଜା (moral restraint) and ଗୁଣ (virtue) become living realities.

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