Bhartruhari Sataka Trisati - Neeti Satakam - Punjabi

ਭਰ੍ਤ੍ਰੁਰੁਇਹਰਿ is celebrated for the ਸ਼ਤਕ-ਤ੍ਰਿਸ਼ਤਿ - three collections of roughly a hundred verses each: ਨੀਤਿ ਸ਼ਤਕਮ੍, ਸ਼੍ਰੁਰੁਇਂਗਾਰ ਸ਼ਤਕਮ੍, and ਵੈਰਾਗ੍ਯ ਸ਼ਤਕਮ੍. These are among the most quoted ਸੁਭਾਸ਼ਿਤਾਨਿ in Sanskrit literature because each ਸ਼੍ਲੋਕ is compact, memorable, and rooted in lived observation.

Among them, ਨੀਤਿ ਸ਼ਤਕਮ੍ is a handbook of ਨੀਤਿ: 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: ਮਤ੍ਸਰ (envy), ਸ੍ਮਯ (pride), ਅਬੋਧ (confusion), ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving), and ਵਿਵੇਕ (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 ਵਾਗ੍ਭੂਸ਼ਣਂ ਭੂਸ਼ਣਂ (speech as the true ornament), ਵਿਦ੍ਯਾ ਨਾਮ ਨਰਸ੍ਯ ਰੂਪਂ ਅਧਿਕਮ੍ (knowledge as a person's greater beauty), ਮੂਰ੍ਖਸ੍ਯ ਨਾਸ੍ਤ੍ਯੌਸ਼ਧਿਂ (no medicine for the fool who refuses correction), and ਪ੍ਰਾਰਭ੍ਯਤੇ ਨ ਖਲੁ ਵਿਘ੍ਨਭਯੇਨ (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.

ਦਿਕ੍ਕਾਲਾਦ੍ਯਨਵਚ੍ਛਿਨ੍ਨਾਨਂਤਚਿਨ੍ਮਾਤ੍ਰਮੂਰ੍ਤਯੇ ।
ਸ੍ਵਾਨੁਭੂਤ੍ਯੇਕਮਾਨਾਯ ਨਮਃ ਸ਼ਾਂਤਾਯ ਤੇਜਸੇ ॥ 1.1 ॥

ਛਂਦਃ (ਅਨੁਸ਼੍ਟੁਭ੍): This is in ਅਨੁਸ਼੍ਟੁਭ੍ (ਸ਼੍ਲੋਕ) Chandas/Meter: 4 ਪਾਦਾਃ, 8 ਅਕ੍ਸ਼ਰਾਃ per ਪਾਦ (32 total; commonly written/recited as two 16-syllable half-verses separated by `।`); ਪਥ੍ਯਾ 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 ਯਤਿ (pause) is after the 4th or 5th syllable in each ਪਾਦ (separate from the natural pauses at `।` and `॥`). ਲਕ੍ਸ਼ਣ ਸ਼੍ਲੋਕ: ਸ਼੍ਲੋਕੇ ਸ਼ਸ਼੍ਠਂ ਗੁਰੁ ਜ੍ਞੇਯਂ ਸਰ੍ਵਤ੍ਰ ਲਘੁਪਂਚਮਮ੍ । ਦ੍ਵਿਚਤੁਸ਼੍ਪਾਦਯੋਃ ਹ੍ਰਸ੍ਵਂ ਸਪ੍ਤਮਂ ਦੀਰ੍ਘਮਨ੍ਯਯੋਃ ॥ - this mnemonic says the 6th syllable is ਗੁਰੁ and the 5th is ਲਘੁ in all ਪਾਦਾਃ; the 7th is ਲਘੁ in pAda 2/4 and ਗੁਰੁ in pAda 1/3.

Meaning (ਪਦਾਰ੍ਥ):
ਦਿਕ੍ - direction; space
ਕਾਲ - time
ਆਦਿ - "and so on"; etc.
ਅਨਵਚ੍ਛਿਨ੍ਨ - unbroken; uninterrupted
ਅਨਂਤ - infinite
ਚਿਨ੍ਮਾਤ੍ਰ - pure consciousness alone
ਮੂਰ੍ਤਯੇ - unto the embodiment/form
ਸ੍ਵਾਨੁਭੂਤਿ - one's own direct experience
ਏਕ - one; single
ਮਾਨ - measure; standard
ਨਮਃ - salutations
ਸ਼ਾਂਤਾਯ - unto the peaceful one
ਤੇਜਸੇ - unto the radiant splendor

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
Before offering worldly counsel, ਭਰ੍ਤ੍ਰੁਰੁਇਹਰਿ bows to ਸ਼ਾਂਤਿ and ਸ੍ਵਾਨੁਭੂਤਿ: calm awareness verified by direct experience, not by the noise of opinion. He invokes ਚਿਨ੍ਮਾਤ੍ਰ (pure consciousness) rather than a particular ਦੇਵਤਾ because ਨੀਤਿ 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 ਗਾਯਤ੍ਰੀ ਮਂਤ੍ਰ, which turns toward the light of ਸਵਿਤ੍ਰੁਰੁਇ (the illumining Sun principle) and prays for awakening of understanding - ਧਿਯੋ ਯੋ ਨਃ ਪ੍ਰਚੋਦਯਾਤ੍. The Upanishadic vision also points to this formless basis with statements like ਸਤ੍ਯਂ ਜ੍ਞਾਨਂ ਅਨਂਤਂ ਬ੍ਰਹ੍ਮ and ਪ੍ਰਜ੍ਞਾਨਂ ਬ੍ਰਹ੍ਮ; and ਆਦਿ ਸ਼ਂਕਰਾਚਾਰ੍ਯ repeatedly turns the seeker inward, for example in ਨਿਰ੍ਵਾਣ ਸ਼ਟ੍ਕਮ੍: ਚਿਦਾਨਂਦਰੂਪਃ ਸ਼ਿਵੋ਽ਹਂ ਸ਼ਿਵੋ਽ਹਮ੍. 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 ਤੇਜਸ੍ (inner light) rather than agitation.

ਬੋਦ੍ਧਾਰੋ ਮਤ੍ਸਰਗ੍ਰਸ੍ਤਾਃ ਪ੍ਰਭਵਃ ਸ੍ਮਯਦੂਸ਼ਿਤਾਃ ।
ਅਬੋਧੋਪਹਤਾਃ ਚਾਨ੍ਯੇ ਜੀਰ੍ਣਮਂਗੇ ਸੁਭਾਸ਼ਿਤਮ੍ ॥ 1.2 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਬੋਦ੍ਧਾਰਃ - the learned (shown in sandhi as ਬੋਦ੍ਧਾਰੋ)
ਮਤ੍ਸਰ - jealousy/envy
ਗ੍ਰਸ੍ਤਾਃ - seized by; afflicted (forming ਮਤ੍ਸਰ-ਗ੍ਰਸ੍ਤਾਃ)
ਪ੍ਰਭਵਃ - the influential; the powerful
ਸ੍ਮਯ - pride
ਦੂਸ਼ਿਤਾਃ - tainted/defiled (forming ਸ੍ਮਯ-ਦੂਸ਼ਿਤਾਃ)
ਅਬੋਧ - ignorance
ਉਪਹਤਾਃ - struck/overpowered (forming ਅਬੋਧ-ਉਪਹਤਾਃ)
ਚ - and (forming ਚਾਨ੍ਯੇ = ਚ + ਅਨ੍ਯੇ)
ਅਨ੍ਯੇ - others
ਜੀਰ੍ਣਂ - becomes worn out; gets wasted (in verse as ਜੀਰ੍ਣਮਂਗੇ = ਜੀਰ੍ਣਂ + ਅਂਗੇ)
ਅਂਗੇ - "O dear!" / alas (exclamation)
ਸੁਭਾਸ਼ਿਤਂ - good counsel; wise saying

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
This is a practical warning about communication: even a true ਸੁਭਾਸ਼ਿਤ may not land when the listener is dominated by ਮਤ੍ਸਰ, ਸ੍ਮਯ, or ਅਬੋਧ. The ਭਗਵਦ੍ ਗੀਤਾ values learning done with ਸ਼੍ਰਦ੍ਧਾ (trustful openness) and without ਅਸੂਯਾ (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.

ਅਜ੍ਞਃ ਸੁਖਂ ਆਰਾਧ੍ਯਃ
ਸੁਖਤਰਂ ਆਰਾਧ੍ਯਤੇ ਵਿਸ਼ੇਸ਼ਜ੍ਞਃ ।
ਜ੍ਞਾਨਲਵਦੁਰ੍ਵਿਦਗ੍ਧਂ
ਬ੍ਰਹ੍ਮਾਪਿ ਤਂ ਨਰਂ ਨ ਰਂਜਯਤਿ ॥ 1.3 ॥

ਛਂਦਃ (ਆਰ੍ਯਾ): This is in ਆਰ੍ਯਾ Chandas/Meter: a ਮਾਤ੍ਰਾ-ਛਂਦਃ where ਲਘੁ = 1 ਮਾਤ੍ਰਾ and ਗੁਰੁ = 2 ਮਾਤ੍ਰਾਃ; ਮਾਤ੍ਰਾ counts per ਪਾਦ are 12 / 18 / 12 / 15; one common rule says odd-numbered ਮਾਤ੍ਰਾ-ਗਣਾਃ are not ਜ-ਗਣਃ (ਲਘੁ-ਗੁਰੁ-ਲਘੁ), and the 6th ਗਣਃ is ਜ-ਗਣਃ.

Meaning (ਪਦਾਰ੍ਥ):
ਅਜ੍ਞਃ - an ignorant person; one without knowledge
ਸੁਖਂ - easily; pleasantly
ਆਰਾਧ੍ਯਃ - can be pleased; can be won over
ਸੁਖਤਰਂ - even more easily
ਆਰਾਧ੍ਯਤੇ - is pleased/propitiated
ਵਿਸ਼ੇਸ਼ਜ੍ਞਃ - a true expert; one who knows the essence
ਜ੍ਞਾਨਲਵ - a drop of knowledge; a little learning
ਦੁਰ੍ਵਿਦਗ੍ਧਂ - over-confident due to half-knowledge (literally, badly "cooked"/digested)
ਬ੍ਰਹ੍ਮਾ - Brahma, the creator (sandhi in verse: ਬ੍ਰਹ੍ਮਾਪਿ = ਬ੍ਰਹ੍ਮਾ + ਅਪਿ)
ਅਪਿ - even
ਤਂ - that
ਨਰਂ - person; man
ਨ - not
ਰਂਜਯਤਿ - pleases; satisfies; delights

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
ਭਰ੍ਤ੍ਰੁਰੁਇਹਰਿ 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 ਦੁਰ੍ਵਿਦਗ੍ਧਃ 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 ਵਿਨਯ (humility) and ਜਿਜ੍ਞਾਸਾ (honest inquiry): ask, test, and learn. In the ਅਦ੍ਵੈਤ spirit, knowledge that has truly ripened reduces ਅਹਂਕਾਰ (ego) rather than inflating it; when your self-worth is not tied to "being right", you can accept correction quickly and keep growing.

ਪ੍ਰਸਹ੍ਯ ਮਣਿਂ ਉਦ੍ਧਰੇਨ੍ਮਕਰਵਕ੍ਤ੍ਰਦਂਸ਼੍ਟ੍ਰਾਂਤਰਾਤ੍
ਸਮੁਦ੍ਰਂ ਅਪਿ ਸਂਤਰੇਤ੍ਪ੍ਰਚਲਦੂਰ੍ਮਿਮਾਲਾਕੁਲਮ੍ ।
ਭੁਜਂਗਂ ਅਪਿ ਕੋਪਿਤਂ ਸ਼ਿਰਸਿ ਪੁਸ਼੍ਪਵਦ੍ਧਾਰਯੇਤ੍
ਨ ਤੁ ਪ੍ਰਤਿਨਿਵਿਸ਼੍ਟਮੂਰੁਰੁਇਖਜਨਚਿਤ੍ਤਂ ਆਰਾਧਯੇਥ੍ ॥ 1.4 ॥

ਛਂਦਃ (ਪ੍ਰੁਰੁਇਥ੍ਵੀ): This is in ਪ੍ਰੁਰੁਇਥ੍ਵੀ (ਸਮ-ਵ੍ਰੁਰੁਇਤ੍ਤ) Chandas/Meter: 4 ਪਾਦਾਃ, 17 ਅਕ੍ਸ਼ਰਾਃ per ਪਾਦ; ਲਘੁ/ਗੁਰੁ pattern (per ਪਾਦ) is `LGLLLGLG LLLGLGGLG`; ਯਤਿ (pause) is after the 8th syllable in each ਪਾਦ.

Meaning (ਪਦਾਰ੍ਥ):
ਪ੍ਰਸਹ੍ਯ - forcibly; boldly; with daring
ਮਣਿਂ - a jewel; gem
ਉਦ੍ਧਰੇਤ੍ - could extract/pull out (sandhi in verse: ਉਦ੍ਧਰੇਨ੍ = ਉਦ੍ਧਰੇਤ੍ + ਮਕਰ...)
ਮਕਰ - crocodile; fierce water-creature
ਵਕ੍ਤ੍ਰ - mouth
ਦਂਸ਼੍ਟ੍ਰਾ - teeth/tusks
ਅਂਤਰ - between; inside (as in ਦਂਸ਼੍ਟ੍ਰਾਂਤਰਾਤ੍)
ਸਮੁਦ੍ਰਂ - ocean
ਅਪਿ - even
ਸਂਤਰੇਤ੍ - could cross/ford
ਪ੍ਰਚਲ - moving; restless; turbulent
ਊਰ੍ਮੀ - wave
ਮਾਲਾ - garland; series
ਆਕੁਲਂ - agitated; full of (as in ਊਰ੍ਮਿਮਾਲਾਕੁਲਂ)
ਭੁਜਂਗਂ - serpent
ਕੋਪਿਤਂ - enraged
ਸ਼ਿਰਸਿ - on the head
ਪੁਸ਼੍ਪਵਤ੍ - like a flower (sandhi in verse: ਪੁਸ਼੍ਪਵਦ੍)
ਧਾਰਯੇਤ੍ - could bear/carry/support (as in ਪੁਸ਼੍ਪਵਦ੍ਧਾਰਯੇਤ੍)
ਨ - not
ਤੁ - but
ਪ੍ਰਤਿਨਿਵਿਸ਼੍ਟ - firmly fixed; stubbornly lodged
ਮੂਰ੍ਖ - foolish (verse has ਮੂਰੁਰੁਇਖ੍)
ਜਨ - person/people
ਚਿਤ੍ਤਂ - mind
ਆਰਾਧਯੇਤ੍ - should try to please/conciliate (verse has ਆਰਾਧਯੇਥ੍)

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
The key word is ਪ੍ਰਤਿਨਿਵਿਸ਼੍ਟ: this is not about a person who is simply uninformed, but about a mind that has decided it will not budge. ਭਰ੍ਤ੍ਰੁਰੁਇਹਰਿ is teaching ਵਿਵੇਕ (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 ਭਗਵਦ੍ ਗੀਤਾ: ਨ ਬੁਦ੍ਧਿਭੇਦਂ ਜਨਯੇਤ੍ ਅਜ੍ਞਾਨਾਂ - do not agitate an unready mind; lead by example and choose a time when receptivity exists.

ਲਭੇਤ ਸਿਕਤਾਸੁ ਤੈਲਂ ਅਪਿ ਯਤ੍ਨਤਃ ਪੀਡਯਨ੍
ਪਿਬੇਚ੍ਚ ਮ੍ਰੁਰੁਇਗਤ੍ਰੁਰੁਇਸ਼੍ਣਿਕਾਸੁ ਸਲਿਲਂ ਪਿਪਾਸਾਰ੍ਦਿਤਃ ।
ਕ੍ਵਚਿਦਪਿ ਪਰ੍ਯਟਨ੍ਸ਼ਸ਼ਵਿਸ਼ਾਣਂ ਆਸਾਦਯੇਤ੍
ਨ ਤੁ ਪ੍ਰਤਿਨਿਵਿਸ਼੍ਟਮੂਰ੍ਖਚਿਤ੍ਤਂ ਆਰਾਧਯੇਥ੍ ॥ 1.5 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਲਭੇਤ - could obtain
ਸਿਕਤਾਸੁ - in sand (in grains of sand)
ਤੈਲਂ - oil
ਅਪਿ - even
ਯਤ੍ਨਤਃ - with great effort
ਪੀਡਯਨ੍ - pressing/squeezing
ਪਿਬੇਤ੍ - could drink (sandhi in verse: ਪਿਬੇਚ੍ਚ = ਪਿਬੇਤ੍ + ਚ)
ਚ - and
ਮ੍ਰੁਰੁਇਗ - deer
ਤ੍ਰੁਰੁਇਸ਼੍ਣਿਕਾ - mirage (as in ਮ੍ਰੁਰੁਇਗਤ੍ਰੁਰੁਇਸ਼੍ਣਿਕਾਸੁ)
ਸਲਿਲਂ - water
ਪਿਪਾਸਾ - thirst
ਅਰ੍ਦਿਤਃ - afflicted/tormented (as in ਪਿਪਾਸਾਰ੍ਦਿਤਃ)
ਕ੍ਵਚਿਤ੍ - somewhere (sandhi in verse: ਕ੍ਵਚਿਦਪਿ = ਕ੍ਵਚਿਤ੍ + ਅਪਿ)
ਪਰ੍ਯਟਨ੍ - while wandering; roaming about
ਸ਼ਸ਼ - hare
ਵਿਸ਼ਾਣਂ - horn (as in ਸ਼ਸ਼ਵਿਸ਼ਾਣਂ, "a hare's horn" - an impossibility)
ਆਸਾਦਯੇਤ੍ - could reach/find/attain
ਨ - not
ਤੁ - but
ਪ੍ਰਤਿਨਿਵਿਸ਼੍ਟ - stubbornly fixed
ਮੂਰ੍ਖ - foolish
ਚਿਤ੍ਤਂ - mind
ਆਰਾਧਯੇਤ੍ - should try to please/conciliate (verse has ਆਰਾਧਯੇਥ੍)

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
Here ਭਰ੍ਤ੍ਰੁਰੁਇਹਰਿ piles up near-impossible tasks - squeezing oil from sand, drinking water from a ਮ੍ਰੁਰੁਇਗਤ੍ਰੁਰੁਇਸ਼੍ਣਿਕਾ (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 ਵਿਵੇਕ (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 ਪ੍ਰੇਯਸ੍ (the immediately tempting) and ਸ਼੍ਰੇਯਸ੍ (the truly beneficial) is a helpful lens here: choose actions that actually improve life, not those that endlessly drain you like chasing a mirage.

ਵ੍ਯਾਲਂ ਬਾਲਮ੍ਰੁਰੁਇਣਾਲਤਂਤੁਭਿਰਸੌ ਰੋਦ੍ਧੁਂ ਸਮੁਜ੍ਜ੍ਰੁਰੁਇਂਭਤੇ
ਛੇਤ੍ਤੁਂ ਵਜ੍ਰਮਣਿਂ ਸ਼ਿਰੀਸ਼ਕੁਸੁਮਪ੍ਰਾਂਤੇਨ ਸਨ੍ਨਹ੍ਯਤਿ ।
ਮਾਧੁਰ੍ਯਂ ਮਧੁਬਿਂਦੁਨਾ ਰਚਯਿਤੁਂ ਕ੍ਸ਼ਾਰਾਮੁਧੇਰੀਹਤੇ
ਨੇਤੁਂ ਵਾਂਛਂਤਿ ਯਃ ਖਲਾਨ੍ਪਥਿ ਸਤਾਂ ਸੂਕ੍ਤੈਃ ਸੁਧਾਸ੍ਯਂਦਿਭਿਃ ॥ 1.6 ॥

ਛਂਦਃ (ਸ਼ਾਰ੍ਦੂਲਵਿਕ੍ਰੀਡਿਤਮ੍): This is in ਸ਼ਾਰ੍ਦੂਲਵਿਕ੍ਰੀਡਿਤਮ੍ (ਸਮ-ਵ੍ਰੁਰੁਇਤ੍ਤ) Chandas/Meter: 4 ਪਾਦਾਃ, 19 ਅਕ੍ਸ਼ਰਾਃ per ਪਾਦ; ਲਘੁ/ਗੁਰੁ pattern (per ਪਾਦ) is `GGGLLGL GLLLG GGLGGLG`; ਯਤਿ (pause) is after the 7th and 12th syllables in each ਪਾਦ.

Meaning (ਪਦਾਰ੍ਥ):
ਵ੍ਯਾਲਂ - a serpent
ਬਾਲ - tender; soft
ਮ੍ਰੁਰੁਇਣਲ - lotus-stalk
ਤਂਤੁਭਿਃ - with fibres/threads
ਅਸੌ - that person; he
ਰੋਦ੍ਧੁਂ - to restrain/stop
ਸਮੁਜ੍ਜ੍ਰੁਰੁਇਂਭਤੇ - strives; tries hard; rises up to do
ਛੇਤ੍ਤੁਂ - to cut
ਵਜ੍ਰਮਣਿਂ - a diamond (a "vajra-gem")
ਸ਼ਿਰੀਸ਼ - the Sirisha tree
ਕੁਸੁਮ - flower
ਪ੍ਰਾਂਤੇਨ - with the tip/end
ਸਨ੍ਨਹ੍ਯਤਿ - prepares/equips himself
ਮਾਧੁਰ੍ਯਂ - sweetness
ਮਧੁ - honey
ਬਿਂਦੁਨਾ - with a drop
ਰਚਯਿਤੁਂ - to create/produce
ਕ੍ਸ਼ਾਰ - salt; saline
ਅਂਬੁਧਿਃ - ocean
ਈਹਤੇ - strives/attempts
ਨੇਤੁਂ - to lead
ਵਾਂਛਤਿ - wishes (the verse shows ਵਾਂਛਂਤਿ, a common sandhi/variant form)
ਖਲਾਨ੍ - the wicked; the malicious
ਪਥਿ - on the path
ਸਤਾਂ - of the good; of the noble
ਸੂਕ੍ਤੈਃ - with wise sayings; good counsel
ਸੁਧਾ - nectar
ਸ੍ਯਂਦਿਭਿਃ - dripping/flowing
ਸੁਧਾਸ੍ਯਂਦਿਭਿਃ - with nectar-dripping (sweet) words

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
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 ਖਲਾ (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 ਸਤ੍ਸਂਗ (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.

ਸ੍ਵਾਯਤ੍ਤਂ ਏਕਾਂਤਗੁਣਂ ਵਿਧਾਤ੍ਰਾ
ਵਿਨਿਰ੍ਮਿਤਂ ਛਾਦਨਂ ਅਜ੍ਞਤਾਯਾਃ ।
ਵਿਸ਼ੇਸ਼ਤਃ ਸਰ੍ਵਵਿਦਾਂ ਸਮਾਜੇ
ਵਿਭੂਸ਼ਣਂ ਮੌਨਂ ਅਪਂਡਿਤਾਨਾਮ੍ ॥ 1.7 ॥

ਛਂਦਃ (ਉਪਜਾਤਿ): This is in ਉਪਜਾਤਿ Chandas/Meter: a mixture of ਇਂਦ੍ਰਵਜ੍ਰਾ/ਉਪੇਂਦ੍ਰਵਜ੍ਰਾ with 4 ਪਾਦਾਃ, 11 ਅਕ੍ਸ਼ਰਾਃ per ਪਾਦ; ਲਘੁ/ਗੁਰੁ patterns are ਇਂਦ੍ਰਵਜ੍ਰਾ = `GGLGGLLGLGG` and ਉਪੇਂਦ੍ਰਵਜ੍ਰਾ = `LGLGGLLGLGG` (a verse may mix these across ਪਾਦਾਃ).

Meaning (ਪਦਾਰ੍ਥ):
ਸ੍ਵਾਯਤ੍ਤਂ - under one's own control
ਏਕਾਂਤ - exclusive; only; single-sided
ਗੁਣਂ - quality/attribute
ਵਿਧਾਤ੍ਰਾ - by the Creator; by Fate
ਵਿਨਿਰ੍ਮਿਤਂ - made/constructed
ਛਾਦਨਂ - a covering; concealment
ਅਜ੍ਞਤਾਯਾਃ - of ignorance
ਵਿਸ਼ੇਸ਼ਤਃ - especially; in particular
ਸਰ੍ਵਵਿਦਾਂ - of the all-knowing; of the truly learned
ਸਮਾਜੇ - in the assembly/company
ਵਿਭੂਸ਼ਣਂ - ornament/adornment
ਮੌਨਂ - silence
ਅਪਂਡਿਤਾਨਾਂ - of the unlearned

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
ਮੌਨ 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. ਅਦ੍ਵੈਤ also recognizes a higher, luminous form of silence - ਆਦਿ ਸ਼ਂਕਰਾਚਾਰ੍ਯ praises ਦਕ੍ਸ਼ਿਣਾਮੂਰ੍ਤਿ as teaching through ਮੌਨਵ੍ਯਾਖ੍ਹ੍ਯਾ - but the verse is pointing to an earlier step: use silence to stop needless noise, and then use that quiet to actually gain ਜ੍ਞਾਨ (clear knowledge).

ਯਦਾ ਕਿਂਚਿਜ੍ਜ੍ਞੋ਽ਹਂ ਦ੍ਵਿਪ ਇਵ ਮਦਾਂਧਃ ਸਮਭਵਂ
ਤਦਾ ਸਰ੍ਵਜ੍ਞੋ਽ਸ੍ਮੀਤ੍ਯਭਵਦਵਲਿਪ੍ਤਂ ਮਮ ਮਨਃ
ਯਦਾ ਕਿਂਚਿਤ੍ਕਿਂਚਿਦ੍ਬੁਧਜਨਸਕਾਸ਼ਾਦਵਗਤਂ
ਤਦਾ ਮੂਰ੍ਖੋ਽ਸ੍ਮੀਤਿ ਜ੍ਵਰ ਇਵ ਮਦੋ ਮੇ ਵ੍ਯਪਗਤਃ ॥ 1.8 ॥

ਛਂਦਃ (ਸ਼ਿਖ੍ਹਰਿਨੀ): This is in ਸ਼ਿਖ੍ਹਰਿਨੀ (ਸਮ-ਵ੍ਰੁਰੁਇਤ੍ਤ) Chandas/Meter: 4 ਪਾਦਾਃ, 17 ਅਕ੍ਸ਼ਰਾਃ per ਪਾਦ; ਲਘੁ/ਗੁਰੁ pattern (per ਪਾਦ) is `LGGGGG LLLLL GGLLLG`; ਯਤਿ (pause) is after the 6th and 11th syllables in each ਪਾਦ.

Meaning (ਪਦਾਰ੍ਥ):
ਯਦਾ - when
ਕਿਂਚਿਤ੍ - a little; something
ਜ੍ਞਃ - a knower; knowledgeable (sandhi in verse: ਜ੍ਞੋ਽ਹਂ = ਜ੍ਞਃ + ਅਹਮ੍)
ਅਹਮ੍ - I
ਦ੍ਵਿਪਃ - elephant
ਇਵ - like
ਮਦ - intoxication; pride
ਅਂਧਃ - blind (as in ਮਦਾਂਧਃ)
ਸਮਭਵਂ - I became
ਤਦਾ - then
ਸਰ੍ਵਜ੍ਞਃ - all-knowing (sandhi in verse: ਸਰ੍ਵਜ੍ਞੋ਽ਸ੍ਮੀਤਿ)
ਅਸ੍ਮਿ - I am
ਇਤਿ - thus
ਅਭਵਤ੍ - became
ਅਵਲਿਪ੍ਤਂ - arrogant; conceited
ਮਮ - my
ਮਨਃ - mind
ਬੁਧ - wise
ਜਨ - people
ਸਕਾਸ਼ਾਤ੍ - from the presence of; from near
ਅਵਗਤਂ - learned/understood
ਮੂਰ੍ਖਃ - fool (sandhi in verse: ਮੂਰ੍ਖੋ਽ਸ੍ਮੀਤਿ = ਮੂਰ੍ਖਃ + ਅਸ੍ਮਿ + ਇਤਿ)
ਜ੍ਵਰਃ - fever
ਇਵ - like
ਮਦਃ - pride
ਮੇ - my
ਵ੍ਯਪਗਤਃ - departed; went away

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
This is a precise portrait of the learning-curve: early knowledge can intoxicate, while deeper knowledge sobers. The image of ਮਦ as a ਜ੍ਵਰ 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 ਅਦ੍ਵੈਤ, the purpose of ਜ੍ਞਾਨ (knowledge) is to dissolve ਅਵਿਦ੍ਯਾ (ignorance) and its products like ਅਹਂਕਾਰ (ego); when the ego relaxes, the mind becomes teachable, and even correction feels like relief, not injury.

ਕ੍ਰੁਰੁਇਮਿਕੁਲਚਿਤ੍ਤਂ ਲਾਲਾਕ੍ਲਿਨ੍ਨਂ ਵਿਗਂਧਿਜੁਗੁਪ੍ਸਿਤਂ
ਨਿਰੁਪਮਰਸਂ ਪ੍ਰੀਤ੍ਯਾ ਖਾਦਨ੍ਨਰਾਸ੍ਥਿ ਨਿਰਾਮਿਸ਼ਮ੍ ।
ਸੁਰਪਤਿਂ ਅਪਿ ਸ਼੍ਵਾ ਪਾਰ੍ਸ਼੍ਵਸ੍ਥਂ ਵਿਲੋਕ੍ਯ ਨ ਸ਼ਂਕਤੇ
ਨ ਹਿ ਗਣਯਤਿ ਕ੍ਸ਼ੁਦ੍ਰੋ ਜਂਤੁਃ ਪਰਿਗ੍ਰਹਫਲ੍ਗੁਤਾਮ੍ ॥ 1.9 ॥

ਛਂਦਃ (ਹਰਿਣੀ): This is in ਹਰਿਣੀ (ਸਮ-ਵ੍ਰੁਰੁਇਤ੍ਤ) Chandas/Meter: 4 ਪਾਦਾਃ, 17 ਅਕ੍ਸ਼ਰਾਃ per ਪਾਦ; ਲਘੁ/ਗੁਰੁ pattern (per ਪਾਦ) is `LLLLLG GGGG LGLLGLG`; ਯਤਿ (pause) is after the 6th and 10th syllables in each ਪਾਦ.

Meaning (ਪਦਾਰ੍ਥ):
ਕ੍ਰੁਰੁਇਮਿ - worm; maggot
ਕੁਲ - group; swarm
ਚਿਤ੍ਤਂ - mind
ਲਾਲਾ - saliva
ਕ੍ਲਿਨ੍ਨਂ - drenched/wet
ਵਿਗਂਧਿ - foul-smelling
ਜੁਗੁਪ੍ਸਿਤਂ - disgusting; repulsive
ਨਿਰੁਪਮ - incomparable
ਰਸਂ - taste/essence (as in ਨਿਰੁਪਮਰਸਂ)
ਪ੍ਰੀਤ੍ਯਾ - with delight
ਖਾਦਨ੍ - eating/gnawing
ਨਰ - human
ਅਸ੍ਥਿ - bone (as in ਨਰਾਸ੍ਥਿ)
ਨਿਰਾਮਿਸ਼ਂ - without flesh/meat
ਸੁਰਪਤਿਂ - Indra, lord of the gods (sandhi in verse: ਸੁਰਪਤਿਂ ਅਪਿ)
ਸ਼੍ਵਾ - dog
ਪਾਰ੍ਸ਼੍ਵਸ੍ਥਂ - standing nearby/at the side
ਵਿਲੋਕ੍ਯ - seeing
ਨ ਸ਼ਂਕਤੇ - is not afraid/suspicious
ਨ ਹਿ - for indeed not
ਗਣਯਤਿ - counts; considers; values
ਕ੍ਸ਼ੁਦ੍ਰਃ - petty; base
ਜਂਤੁਃ - creature
ਪਰਿਗ੍ਰਹ - possession; grasping; what one clings to
ਫਲ੍ਗੁਤਾਂ - triviality; worthlessness; insignificance

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

ਸ਼ਿਰਃ ਸ਼ਾਰ੍ਵਂ ਸ੍ਵਰ੍ਗਾਤ੍ਪਸ਼ੁਪਤਿਸ਼ਿਰਸ੍ਤਃ ਕ੍ਸ਼ਿਤਿਧਰਂ
ਮਹੀਧ੍ਰਾਦੁਤ੍ਤੁਂਗਾਦਵਨਿਂ ਅਵਨੇਸ਼੍ਚਾਪਿ ਜਲਧਿਮ੍ ।
ਅਧੋ਽ਧੋ ਗਂਗੇਯਂ ਪਦਂ ਉਪਗਤਾ ਸ੍ਤੋਕਮ੍
ਅਥਵਾਵਿਵੇਕਭ੍ਰਸ਼੍ਟਾਨਾਂ ਭਵਤਿ ਵਿਨਿਪਾਤਃ ਸ਼ਤਮੁਖਃ ॥ 1.10 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਸ਼ਿਰਃ - head
ਸ਼ਾਰ੍ਵਂ - of ਸ਼ਰ੍ਵ (Siva); belonging to Siva
ਸ੍ਵਰ੍ਗਾਤ੍ - from heaven
ਪਸ਼ੁਪਤਿ - lord of beings (Siva)
ਸ਼ਿਰਃ - head (as in ਪਸ਼ੁਪਤਿਸ਼ਿਰਸ੍ਤਃ, "from the head of ਪਸ਼ੁਪਤਿ")
ਕ੍ਸ਼ਿਤਿਧਰਂ - mountain (literally, earth-bearer)
ਮਹੀਧ੍ਰ - mountain
ਉਤ੍ਤੁਂਗ - lofty; very high
ਅਵਨਿਂ - earth
ਅਵਨੇਃ - from the earth (sandhi in verse: ਅਵਨੇਸ਼੍ਚਾਪਿ = ਅਵਨੇਃ + ਚ + ਅਪਿ)
ਚ - and
ਅਪਿ - also
ਜਲਧਿਂ - ocean
ਅਧੋ਽ਧੋ - lower and lower; downwards, again and again
ਗਂਗੇਯਂ - this ਗਂਗਾ
ਪਦਂ - position; step
ਉਪਗਤਾ - has reached; has gone to
ਸ੍ਤੋਕਮ੍ - little by little; step by step
ਅਥ ਵਾ - or else
ਵਿਵੇਕ - discernment; discrimination
ਭ੍ਰਸ਼੍ਟਾਨਾਂ - of those who have fallen away from/lost (as in ਵਿਵੇਕਭ੍ਰਸ਼੍ਟਾਨਾਂ)
ਭਵਤਿ - happens; becomes
ਵਿਨਿਪਾਤਃ - downfall; fall
ਸ਼ਤਮੁਖਃ - "hundred-faced" - manyfold; in many ways

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

Commentary (ਅਨੁਸਂਧਾਨ):
ਵਿਵੇਕ is the guardrail of life: once it breaks, the fall accelerates. The verse teaches the "cascade" pattern - first a small slip, then repeated descent ਅਧੋ਽ਧੋ, and then a ਸ਼ਤਮੁਖਃ (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. ਅਦ੍ਵੈਤ places ਵਿਵੇਕ first for a reason (the discrimination of ਨਿਤ੍ਯ (the lasting) and ਅਨਿਤ੍ਯ (the changing)): when you renew that clarity daily, decisions stop being reactive, and your life does not slide step by step into avoidable suffering.

ਸ਼ਕ੍ਯੋ ਵਾਰਯਿਤੁਂ ਜਲੇਨ ਹੁਤਭੁਕ੍ਚ੍ਛਤ੍ਰੇਣ ਸੂਰ੍ਯਾਤਪੋ
ਨਾਗੇਂਦ੍ਰੋ ਨਿਸ਼ਿਤਾਂਕੁਸ਼ੇਨ ਸਮਦੋ ਦਂਡੇਨ ਗੋਗਰ੍ਦਭੌ ।
ਵ੍ਯਾਧਿਰ੍ਭੇਸ਼ਜਸਂਗ੍ਰਹੈਸ਼੍ਚ ਵਿਵਿਧੈਰ੍ਮਂਤ੍ਰਪ੍ਰਯੋਗੈਰ੍ਵਿਸ਼ਂ
ਸਰ੍ਵਸ੍ਯੌਸ਼ਧਂ ਅਸ੍ਤਿ ਸ਼ਾਸ੍ਤ੍ਰਵਿਹਿਤਂ ਮੂਰ੍ਖਸ੍ਯ ਨਾਸ੍ਤ੍ਯੌਸ਼ਧਿਮ੍ ॥ 1.11 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਸ਼ਕ੍ਯਃ - is possible; can be done (in verse as ਸ਼ਕ੍ਯੋ)
ਵਾਰਯਿਤੁਮ੍ - to restrain; to prevent; to ward off
ਜਲੇਨ - by water (instrumental of ਜਲ)
ਹੁਤਭੁਕ੍ - fire (literally, "eater of oblations"; in verse as ਹੁਤਭੁਕ੍)
ਛਤ੍ਰੇਣ - by an umbrella (in verse as ਚ੍ਛਤ੍ਰੇਣ)
ਸੂਰ੍ਯਾਤਪਃ - the heat/glare of the sun (in verse as ਸੂਰ੍ਯਾਤਪੋ)
ਨਾਗੇਂਦ੍ਰਃ - a mighty elephant; "lord of elephants" (also can mean "king of snakes"; context here is elephant-control; in verse as ਨਾਗੇਂਦ੍ਰੋ)
ਨਿਸ਼ਿਤ - sharp; pointed
ਅਂਕੁਸ਼ੇਨ - with a goad (instrumental of ਅਂਕੁਸ਼)
ਸਮਦਃ - intoxicated; in rut (as in an elephant; in verse as ਸਮਦੋ)
ਦਂਡੇਨ - with a stick/staff
ਗੌਃ - cow (in dual compound ਗੋਗਰ੍ਦਭੌ)
ਗਰ੍ਦਭਃ - donkey (in dual compound ਗੋਗਰ੍ਦਭੌ)
ਵ੍ਯਾਧਿਃ - disease
ਭੇਸ਼ਜ - medicine
ਸਂਗ੍ਰਹੈਃ - with collections/compounds/assemblages (in verse as ਸਂਗ੍ਰਹੈਸ਼੍ਚ = ਸਂਗ੍ਰਹੈਃ + ਚ)
ਵਿਵਿਧੈਃ - by various; by many kinds of
ਮਂਤ੍ਰ - mantra; sacred formula
ਪ੍ਰਯੋਗੈਃ - by applications/uses/practices (instrumental plural of ਪ੍ਰਯੋਗ)
ਵਿਸ਼ਮ੍ - poison
ਸਰ੍ਵਸ੍ਯ - for everything; of everything
ਔਸ਼ਧਮ੍ - remedy; medicine
ਅਸ੍ਤਿ - exists; is
ਸ਼ਾਸ੍ਤ੍ਰ - scripture; authoritative teaching
ਵਿਹਿਤਮ੍ - prescribed; laid down
ਮੂਰ੍ਖਸ੍ਯ - of a fool
ਨ ਅਸ੍ਤਿ - there is not (in sandhi: ਨਾਸ੍ਤ੍ਯੌਸ਼ਧਿਂ = ਨ ਅਸ੍ਤਿ + ਔਸ਼ਧਿਂ)
ਔਸ਼ਧਿਮ੍ - a remedy (accusative; in verse as ਔਸ਼ਧਿਂ)

Translation (ਭਾਵਾਰ੍ਥ):
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 ਸ਼ਾਸ੍ਤ੍ਰ - but for a fool there is no medicine.

Commentary (ਅਨੁਸਂਧਾਨ):
ਭਰ੍ਤ੍ਰੁਰੁਇਹਰਿ stacks up "problem -> remedy" pairs to make one point: tools work only when the person using them is willing to be corrected. A ਮੂਰ੍ਕ here is not simply someone who does not know; it is a mind closed by stubbornness and ego, where even the right ਉਪਦੇਸ਼ (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). ਅਦ੍ਵੈਤ also begins with fitness: ਸ਼੍ਰਵਣ (listening), ਮਨਨ (reasoning), and ਨਿਦਿਧ੍ਯਾਸਨ (deep contemplation) can remove ਅਜ੍ਞਾਨ (ignorance) only when there is ਵਿਨਯ (humility) and ਮੁਮੁਕ੍ਸ਼ੁਤ੍ਵ (desire to be free); without that openness, even the best medicine remains unopened.

ਸਾਹਿਤ੍ਯਸਂਗੀਤਕਲਾਵਿਹੀਨਃ
ਸਾਕ੍ਸ਼ਾਤ੍ਪਸ਼ੁਃ ਪੁਚ੍ਛਵਿਸ਼ਾਣਹੀਨਃ ।
ਤ੍ਰੁਰੁਇਣਂ ਨ ਖਾਦਨ੍ਨਪਿ ਜੀਵਮਾਨਸ੍
ਤਦ੍ਭਾਗਧੇਯਂ ਪਰਮਂ ਪਸ਼ੂਨਾਮ੍ ॥ 1.12 ॥

ਛਂਦਃ (ਉਪਜਾਤਿ): This is in ਉਪਜਾਤਿ Chandas/Meter: 4 ਪਾਦਾਃ, 11 ਅਕ੍ਸ਼ਰਾਃ per ਪਾਦ; this meter commonly mixes ਇਂਦ੍ਰਵਜ੍ਰਾ (`GGLGGLLGLGG`) and ਉਪੇਂਦ੍ਰਵਜ੍ਰਾ (`LGLGGLLGLGG`) patterns across the ਪਾਦਾਃ.

Meaning (ਪਦਾਰ੍ਥ):
ਸਾਹਿਤ੍ਯ - literature; poetry
ਸਂਗੀਤ - music
ਕਲਾ - art; fine skill; aesthetic accomplishment
ਵਿਹੀਨਃ - devoid of; lacking
ਸਾਕ੍ਸ਼ਾਤ੍ - directly; plainly; truly
ਪਸ਼ੁਃ - an animal; a beast
ਪੁਚ੍ਚ - tail
ਵਿਸ਼ਾਣ - horn
ਹੀਨਃ - without (forming ਪੁਚ੍ਚ-ਵਿਸ਼ਾਣ-ਹੀਨਃ)
ਤ੍ਰੁਰੁਇਣਮ੍ - grass; straw
ਨ - not
ਖਾਦਨ੍ - eating (in verse as ਖਾਦਨ੍ਨਪਿ = ਖਾਦਨ੍ + ਅਪਿ)
ਅਪਿ - even; even though
ਜੀਵਮਾਨਃ - living; staying alive
ਤਤ੍ - that; his condition (as in ਤਦ੍ਭਾਗਧੇਯਂ)
ਭਾਗਧੇਯਮ੍ - share; lot; destiny; "portion"
ਪਰਮਮ੍ - highest; greatest
ਪਸ਼ੂਨਾਮ੍ - of animals

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
The verse uses sharp humor to define what makes a human life human: refinement of mind. ਕਲਾ 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 ਸਂਸ੍ਕਾਰ (refining impressions).

ਯੇਸ਼ਾਂ ਨ ਵਿਦ੍ਯਾ ਨ ਤਪੋ ਨ ਦਾਨਂ
ਜ੍ਞਾਨਂ ਨ ਸ਼ੀਲਂ ਨ ਗੁਣੋ ਨ ਧਰ੍ਮਃ ।
ਤੇ ਮਰ੍ਤ੍ਯਲੋਕੇ ਭੁਵਿ ਭਾਰਭੂਤਾ
ਮਨੁਸ਼੍ਯਰੂਪੇਣ ਮ੍ਰੁਰੁਇਗਾਸ਼੍ਚਰਂਤਿ ॥ 1.13 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਯੇਸ਼ਾਂ - of whom; for those who
ਨ - not
ਵਿਦ੍ਯਾ - learning; education
ਤਪਃ - disciplined effort; austerity
ਦਾਨਮ੍ - giving; charity
ਜ੍ਞਾਨਮ੍ - knowledge; wisdom
ਸ਼ੀਲਮ੍ - character; good conduct
ਗੁਣਃ - virtue; good quality (in verse as ਗੁਣੋ)
ਧਰ੍ਮਃ - righteousness; duty; ethical order
ਤੇ - they
ਮਰ੍ਤ੍ਯਲੋਕੇ - in the world of mortals
ਭੁਵਿ - on earth
ਭਾਰਭੂਤਾਃ - having become a burden; burdensome
ਮਨੁਸ਼੍ਯ - human
ਰੂਪੇਣ - in the form of
ਮ੍ਰੁਰੁਇਗਾਃ - animals; beasts (in verse as ਮ੍ਰੁਰੁਇਗਾਸ਼੍)
ਚਰਂਤਿ - roam; move about

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

Commentary (ਅਨੁਸਂਧਾਨ):
ਭਰ੍ਤ੍ਰੁਰੁਇਹਰਿ lists seven supports of a meaningful life: learn (ਵਿਦ੍ਯਾ), train yourself (ਤਪਸ੍), share (ਦਾਨ), seek understanding (ਜ੍ਞਾਨ), live decently (ਸ਼ੀਲ), develop virtues (ਗੁਣ), and stand by ਧਰ੍ਮ. 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. ਆਦਿ ਸ਼ਂਕਰਾਚਾਰ੍ਯ often reminds that human birth is precious because it allows inquiry and self-mastery; in ਭਜ ਗੋਵਿਂਦਮ੍ he calls it ਦੁਰ੍ਲਭਂ ਮਾਨੁਸ਼ਂ ਜਨ੍ਮ (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.

ਵਰਂ ਪਰ੍ਵਤਦੁਰ੍ਗੇਸ਼ੁ
ਭ੍ਰਾਂਤਂ ਵਨਚਰੈਃ ਸਹ
ਨ ਮੂਰ੍ਖਜਨਸਂਪਰ੍ਕਃ
ਸੁਰੇਂਦ੍ਰਭਵਨੇਸ਼੍ਵਪਿ ॥ 1.14 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਵਰਮ੍ - better; preferable
ਪਰ੍ਵਤ - mountain
ਦੁਰ੍ਗੇਸ਼ੁ - in fortresses/strongholds (locative plural of ਦੁਰ੍ਗ)
ਭ੍ਰਾਂਤਮ੍ - wandering; roaming
ਵਨਚਰੈਃ - with forest-dwellers; those who move in the woods
ਸਹ - along with
ਨ - not
ਮੂਰ੍ਖ - foolish
ਜਨ - people
ਸਂਪਰ੍ਕਃ - contact; association; company
ਸੁਰੇਂਦ੍ਰ - Indra, lord of the gods
ਭਵਨੇਸ਼ੁ - in palaces/abodes (locative plural of ਭਵਨ)
ਅਪਿ - even

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

Commentary (ਅਨੁਸਂਧਾਨ):
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. ਆਦਿ ਸ਼ਂਕਰਾਚਾਰ੍ਯ captures the same principle in ਭਜ ਗੋਵਿਂਦਮ੍: ਸਤ੍ਸਂਗਤ੍ਵੇ ਨਿਸ੍ਸਂਗਤ੍ਵਂ - by good company arises non-attachment; by non-attachment, clarity. If you protect your associations, many other problems solve themselves downstream.

ਸ਼ਾਸ੍ਤ੍ਰੋਪਸ੍ਕ੍ਰੁਰੁਇਤਸ਼ਬ੍ਦਸੁਂਦਰਗਿਰਃ ਸ਼ਿਸ਼੍ਯਪ੍ਰਦੇਯਾਗਮਾ
ਵਿਖ੍ਯਾਤਾਃ ਕਵਯੋ ਵਸਂਤਿ ਵਿਸ਼ਯੇ ਯਸ੍ਯ ਪ੍ਰਭੋਰ੍ਨਿਰ੍ਧਨਾਃ ।
ਤਜ੍ਜਾਡ੍ਯਂ ਵਸੁਧਾਦਿਪਸ੍ਯ ਕਵਯਸ੍ਤ੍ਵਰ੍ਥਂ ਵਿਨਾਪੀਸ਼੍ਵਰਾਃ
ਕੁਤ੍ਸ੍ਯਾਃ ਸ੍ਯੁਃ ਕੁਪਰੀਕ੍ਸ਼ਕਾ ਹਿ ਮਣਯੋ ਯੈਰਰ੍ਘਤਃ ਪਾਤਿਤਾਃ ॥ 1.15 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਸ਼ਾਸ੍ਤ੍ਰ - scripture; learned tradition
ਉਪਸ੍ਕ੍ਰੁਰੁਇਤ - adorned; refined; polished
ਸ਼ਬ੍ਦ - word; speech
ਸੁਂਦਰ - beautiful
ਗਿਰਃ - speech/utterances (plural; forming ਸ਼ਾਸ੍ਤ੍ਰੋਪਸ੍ਕ੍ਰੁਰੁਇਤਸ਼ਬ੍ਦਸੁਂਦਰਗਿਰਃ)
ਸ਼ਿਸ਼੍ਯ - disciple/student
ਪ੍ਰਦੇਯ - fit to be given; worthy to be taught
ਆਗਮਾਃ - authoritative teachings; learned texts (plural)
ਵਿਖ੍ਯਾਤਾਃ - renowned; well-known
ਕਵਯਃ - poets
ਵਸਂਤਿ - live
ਵਿਸ਼ਯੇ - in the realm/kingdom (locative of ਵਿਸ਼ਯ)
ਯਸ੍ਯ - whose
ਪ੍ਰਭੋਃ - of the lord/ruler (genitive of ਪ੍ਰਭੁ)
ਨਿਰ੍ਧਨਾਃ - poor; without wealth
ਤਤ੍ - that
ਜਾਡ੍ਯਮ੍ - dullness; folly; stupidity
ਵਸੁਧਾਦਿਪਸ੍ਯ - of the lord of the earth; king
ਕਵਯਃ - poets
ਤੁ - but; indeed
ਅਰ੍ਥਮ੍ - wealth; money
ਵਿਨਾ - without
ਅਪਿ - even
ਈਸ਼੍ਵਰਾਃ - powerful; eminent; "lords" (in verse as ਪੀਸ਼੍ਵਰਾਃ)
ਕੁਤ੍ਸ੍ਯਾਃ - despised; looked down upon
ਸ੍ਯੁਃ - might become; would be
ਕੁਪਰੀਕ੍ਸ਼ਕਾਃ - bad examiners/appraisers
ਹਿ - for
ਮਣਯਃ - gems; jewels
ਯੈਃ - by whom (instrumental plural)
ਅਰ੍ਘਤਃ - from their worth/price (ablative of ਅਰ੍ਘ)
ਪਾਤਿਤਾਃ - made to fall; lowered; devalued

Translation (ਭਾਵਾਰ੍ਥ):
Renowned poets, whose speech is beautiful and refined by ਸ਼ਾਸ੍ਤ੍ਰ 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 (ਅਨੁਸਂਧਾਨ):
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. ਕੁਪਰੀਕ੍ਸ਼ਕ 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 ਕੁਪਰੀਕ੍ਸ਼ਕਾਃ.

ਹਰ੍ਤੁਰ੍ਯਾਤਿ ਨ ਗੋਚਰਂ ਕਿਂ ਅਪਿ ਸ਼ਂ ਪੁਸ਼੍ਣਾਤਿ ਯਤ੍ਸਰ੍ਵਦਾ਽ਪ੍ਯ੍
ਅਰ੍ਥਿਭ੍ਯਃ ਪ੍ਰਤਿਪਾਦ੍ਯਮਾਨਂ ਅਨਿਸ਼ਂ ਪ੍ਰਾਪ੍ਨੋਤਿ ਵ੍ਰੁਰੁਇਦ੍ਧਿਂ ਪਰਾਮ੍ ।
ਕਲ੍ਪਾਂਤੇਸ਼੍ਵਪਿ ਨ ਪ੍ਰਯਾਤਿ ਨਿਧਨਂ ਵਿਦ੍ਯਾਖ੍ਯਂ ਅਂਤਰ੍ਧਨਂ
ਯੇਸ਼ਾਂ ਤਾਨ੍ਪ੍ਰਤਿ ਮਾਨਂ ਉਜ੍ਝਤ ਨ੍ਰੁਰੁਇਪਾਃ ਕਸ੍ਤੈਃ ਸਹ ਸ੍ਪਰ੍ਧਤੇ ॥ 1.16 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਹਰ੍ਤੁਃ - of a thief/robber (genitive of ਹਰ੍ਤ੍ਰੁਰੁਇ; in verse as ਹਰ੍ਤੁਰ੍)
ਯਾਤਿ - goes; comes
ਨ - not
ਗੋਚਰਂ - into the range/scope; as an object of reach
ਕਿਂ ਅਪਿ - some; any (emphatic: "at all")
ਸ਼ਮ੍ - welfare; auspicious good; well-being
ਪੁਸ਼੍ਣਾਤਿ - nourishes; increases
ਯਤ੍ - which
ਸਰ੍ਵਦਾ - always
ਅਪਿ - even (forming ਸਰ੍ਵਦਾ਽ਪ੍ਯ੍ = ਸਰ੍ਵਦਾ + ਅਪਿ)
ਅਰ੍ਥਿਭ੍ਯਃ - to seekers/supplicants (dative plural of ਅਰ੍ਥਿਨ੍)
ਪ੍ਰਤਿਪਾਦ੍ਯਮਾਨਮ੍ - being given; being bestowed
ਅਨਿਸ਼ਮ੍ - continually; without break
ਪ੍ਰਾਪ੍ਨੋਤਿ - attains; reaches
ਵ੍ਰੁਰੁਇਦ੍ਧਿਂ - growth; increase
ਪਰਾਮ੍ - supreme; great
ਕਲ੍ਪਾਂਤੇਸ਼ੁ - even at the ends of world-cycles (ਕਲ੍ਪ)
ਅਪਿ - even
ਨ - not
ਪ੍ਰਯਾਤਿ - goes to; reaches
ਨਿਧਨਮ੍ - destruction; death; perishing
ਵਿਦ੍ਯਾ - knowledge; learning
ਆਖ੍ਯਮ੍ - named; called
ਅਂਤਰ੍ਧਨਮ੍ - hidden treasure; inner wealth
ਯੇਸ਼ਾਂ - for those who have (this treasure)
ਤਾਨ੍ - toward them
ਪ੍ਰਤਿ - toward
ਮਾਨਮ੍ - respect; honor
ਉਜ੍ਝਤ - offer; render (imperative; in verse as ਉਜ੍ਝਤ)
ਨ੍ਰੁਰੁਇਪਾਃ - O kings; rulers
ਕਃ - who
ਤੈਃ - with them
ਸਹ - along with; against
ਸ੍ਪਰ੍ਧਤੇ - competes; contends

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
Material wealth is zero-sum and fragile; ਵਿਦ੍ਯਾ is the opposite. The verse highlights three qualities: it cannot be stolen (ਹਰ੍ਤੁਃ ਨ ਗੋਚਰਃ), it increases by sharing (ਪ੍ਰਤਿਪਾਦ੍ਯਮਾਨਮ੍ ... ਵ੍ਰੁਰੁਇਦ੍ਧਿਂ ਪ੍ਰਾਪ੍ਨੋਤਿ), and it survives disruptions (ਕਲ੍ਪਾਂਤੇ 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 ਅਦ੍ਵੈਤ tradition values this highest: ਜ੍ਞਾਨ is what removes ਅਜ੍ਞਾਨ, 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.

ਅਧਿਗਤਪਰਮਾਰ੍ਥਾਨ੍ਪਂਡਿਤਾਨ੍ਮਾਵਮਂਸ੍ਥਾਸ੍
ਤ੍ਰੁਰੁਇਣਂ ਇਵ ਲਘੁ ਲਕ੍ਸ਼੍ਮੀਰ੍ਨੈਵ ਤਾਨ੍ਸਂਰੁਣਦ੍ਧਿ ।
ਅਭਿਨਵਮਦਲੇਖਾਸ਼੍ਯਾਮਗਂਡਸ੍ਥਲਾਨਾਂ
ਨ ਭਵਤਿ ਬਿਸਤਂਤੁਰ੍ਵਾਰਣਂ ਵਾਰਣਾਨਾਮ੍ ॥ 1.17 ॥

ਛਂਦਃ (ਮਾਲਿਨੀ): This is in ਮਾਲਿਨੀ (ਸਮ-ਵ੍ਰੁਰੁਇਤ੍ਤ) Chandas/Meter: 4 ਪਾਦਾਃ, 15 ਅਕ੍ਸ਼ਰਾਃ per ਪਾਦ; ਲਘੁ/ਗੁਰੁ pattern (per ਪਾਦ) is `LLLLLLGG GLGGLGG`; ਯਤਿ (pause) is after the 8th syllable in each ਪਾਦ.

Meaning (ਪਦਾਰ੍ਥ):
ਅਧਿਗਤ - attained; realized
ਪਰਮ - highest; supreme
ਅਰ੍ਥਃ - meaning; truth; purpose
ਪਂਡਿਤਾਨ੍ - the learned; wise people (accusative plural of ਪਂਡਿਤ)
ਮਾ - do not
ਅਵਮਂਸ੍ਥਾਃ - despise; look down upon
ਤ੍ਰੁਰੁਇਣਮ੍ - straw; grass
ਇਵ - like; as if
ਲਘੁ - light; small; paltry
ਲਕ੍ਸ਼੍ਮੀਃ - wealth; prosperity (in verse as ਲਕ੍ਸ਼੍ਮੀਰ੍)
ਨ ਏਵ - not at all
ਤਾਨ੍ - them
ਸਂਰੁਣਦ੍ਧਿ - binds; confines; restrains
ਅਭਿਨਵ - fresh; new
ਮਦ - rut; intoxication (as of an elephant)
ਲੇਖਾ - streak/line (as in the dark streaks on cheeks in rut)
ਸ਼੍ਯਾਮ - dark; blackish
ਗਂਡ - cheek/temple (of an elephant)
ਸ੍ਥਲਾਨਾਂ - of those whose places/regions (forming ਸ਼੍ਯਾਮਗਂਡਸ੍ਥਲਾਨਾਂ)
ਨ ਭਵਤਿ - does not become; is not
ਬਿਸ - lotus-fiber; water-lily stalk
ਤਂਤੁਃ - thread; fiber
ਵਾਰਣਮ੍ - a restraint; a barrier; a cord (also reads as "elephant"; here used as "bond")
ਵਾਰਣਾਨਾਂ - of elephants

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
The verse warns against judging people by their bank balance. ਲਘੁ ਲਕ੍ਸ਼੍ਮੀਃ (small wealth) can tempt or trap those who measure themselves by possessions, but it cannot hold a person who has tasted ਪਰਮਾਰ੍ਥ (highest meaning). The elephant image is vivid: ਮਦ 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 ਅਦ੍ਵੈਤ spirit, once the mind sees the limitations of external gain, it naturally loosens ਪਰਿਗ੍ਰਹ (grasping), and dignity becomes independent of possessions.

ਅਂਭੋਜਿਨੀਵਨਵਿਹਾਰਵਿਲਾਸਂ ਏਵ
ਹਂਸਸ੍ਯ ਹਂਤਿ ਨਿਤਰਾਂ ਕੁਪਿਤੋ ਵਿਧਾਤਾ ।
ਨ ਤ੍ਵਸ੍ਯ ਦੁਗ੍ਧਜਲਭੇਦਵਿਧੌ ਪ੍ਰਸਿਦ੍ਧਾਂ
ਵੈਦਗ੍ਧੀਕੀਰ੍ਤਿਂ ਅਪਹਰ੍ਤੁਂ ਅਸੌ ਸਮਰ੍ਥਃ ॥ 1.18 ॥

ਛਂਦਃ (ਵਸਂਤਤਿਲਕਾ): This is in ਵਸਂਤਤਿਲਕਾ (ਸਮ-ਵ੍ਰੁਰੁਇਤ੍ਤ) Chandas/Meter: 4 ਪਾਦਾਃ, 14 ਅਕ੍ਸ਼ਰਾਃ per ਪਾਦ; ਲਘੁ/ਗੁਰੁ pattern (per ਪਾਦ) is `GGLGLLLGLLGLGG`. No obligatory ਯਤਿ (pause) is defined for this meter; pauses follow sense and natural ਦਂਡ breaks.

Meaning (ਪਦਾਰ੍ਥ):
ਅਂਭੋਜਿਨੀ - lotus pond; water with lotuses
ਵਨ - grove; forest (forming ਅਂਭੋਜਿਨੀਵਨਮ੍)
ਵਿਹਾਰ - roaming; sport; play
ਵਿਲਾਸਮ੍ - enjoyment; graceful play
ਏਵ - indeed; alone (emphatic)
ਹਂਸਸ੍ਯ - of the swan
ਹਂਤਿ - destroys; kills; takes away
ਨਿਤਰਾਮ੍ - completely; thoroughly
ਕੁਪਿਤਃ - enraged; angry
ਵਿਧਾਤਾ - the creator; fate; dispenser of results
ਨ ਤੁ - but not
ਤਸ੍ਯ - of it/of him (the swan)
ਦੁਗ੍ਧ - milk
ਜਲ - water
ਭੇਦਵਿਧਿਃ - the method/skill of separating (forming ਦੁਗ੍ਧ-ਜਲ-ਭੇਦ-ਵਿਧਿ)
ਪ੍ਰਸਿਦ੍ਧਾਮ੍ - famous; well-known
ਵੈਦਗ੍ਧੀ - skill; cleverness; refined ability
ਕੀਰ੍ਤਿਂ - fame; reputation
ਅਪਹਰ੍ਤੁਮ੍ - to take away; to remove
ਅਸੌ - that (creator/fate)
ਸਮਰ੍ਥਃ - capable

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
The swan's famed discrimination - ਦੁਗ੍ਧ-ਜਲ-ਭੇਦ (the ability to separate milk from water) - is a symbol for ਵਿਵੇਕ (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. ਅਦ੍ਵੈਤ often uses the ਹਂਸ as the emblem of the discriminating seeker (ਪਰਮਹਂਸ): when ਵਿਵੇਕ is alive, you can keep choosing the real over the superficial even while life rearranges the outer scenery.

ਕੇਯੂਰਾਣਿ ਨ ਭੂਸ਼ਯਂਤਿ ਪੁਰੁਸ਼ਂ ਹਾਰਾ ਨ ਚਂਦ੍ਰੋਜ੍ਜ੍ਵਲਾ
ਨ ਸ੍ਨਾਨਂ ਨ ਵਿਲੇਪਨਂ ਨ ਕੁਸੁਮਂ ਨਾਲਂਕ੍ਰੁਰੁਇਤਾ ਮੂਰ੍ਧਜਾਃ ।
ਵਾਣ੍ਯੇਕਾ ਸਮਲਂਕਰੋਤਿ ਪੁਰੁਸ਼ਂ ਯਾ ਸਂਸ੍ਕ੍ਰੁਰੁਇਤਾ ਧਾਰ੍ਯਤੇ
ਕ੍ਸ਼ੀਯਂਤੇ ਖਲੁ ਭੂਸ਼ਣਾਨਿ ਸਤਤਂ ਵਾਗ੍ਭੂਸ਼ਣਂ ਭੂਸ਼ਣਮ੍ ॥ 1.19 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਕੇਯੂਰਾਣਿ - armlets
ਨ - not
ਭੂਸ਼ਯਂਤਿ - adorn; beautify
ਪੁਰੁਸ਼ਮ੍ - a person
ਹਾਰਾਃ - necklaces/garlands
ਨ - not
ਚਂਦ੍ਰ - moon
ਉਜ੍ਜ੍ਵਲਾਃ - bright; shining (forming ਚਂਦ੍ਰੋਜ੍ਜ੍ਵਲਾ = ਚਂਦ੍ਰ + ਉਜ੍ਜ੍ਵਲਾਃ)
ਨ - not
ਸ੍ਨਾਨਮ੍ - bath
ਨ - not
ਵਿਲੇਪਨਮ੍ - anointing; applying fragrance/ointment
ਨ - not
ਕੁਸੁਮਮ੍ - flower
ਨ - not
ਅਲਂਕ੍ਰੁਰੁਇਤਾਃ - decorated; adorned
ਮੂਰ੍ਧਜਾਃ - hair (literally, "born on the head")
ਵਾਣੀ - speech
ਏਕਾ - alone
ਸਮਲਂਕਰੋਤਿ - completely adorns; truly decorates
ਯਾ - which
ਸਂਸ੍ਕ੍ਰੁਰੁਇਤਾ - refined; well-formed; cultured
ਧਾਰ੍ਯਤੇ - is carried; is maintained
ਕ੍ਸ਼ੀਯਂਤੇ - wear out; diminish; perish
ਖਲੁ - indeed
ਭੂਸ਼ਣਾਨਿ - ornaments
ਸਤਤਂ - always; constantly
ਵਾਕ੍ - speech
ਭੂਸ਼ਣਮ੍ - ornament (forming ਵਾਗ੍ਭੂਸ਼ਣਮ੍)
ਭੂਸ਼ਣਮ੍ - the (true) ornament

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
This is one of the most widely quoted ਸੁਭਾਸ਼ਿਤਾਨਿ from ਭਰ੍ਤ੍ਰੁਰੁਇਹਰਿ's ਨੀਤਿ ਸ਼ਤਕਮ੍. External polish is temporary; speech shapes your reputation every day. ਸਂਸ੍ਕ੍ਰੁਰੁਇਤਾ ਵਾਣੀ 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 ਹਿਤਮ੍ (benefit) and ਮਧੁਰਮ੍ (sweetness) together. When words carry both truth and kindness, they become the most durable "ornament" you can wear.

ਵਿਦ੍ਯਾ ਨਾਮ ਨਰਸ੍ਯ ਰੂਪਂ ਅਧਿਕਂ ਪ੍ਰਚ੍ਛਨ੍ਨਗੁਪ੍ਤਂ ਧਨਂ
ਵਿਦ੍ਯਾ ਭੋਗਕਰੀ ਯਸ਼ਃਸੁਖਕਰੀ ਵਿਦ੍ਯਾ ਗੁਰੂਣਾਂ ਗੁਰੁਃ ।
ਵਿਦ੍ਯਾ ਬਂਧੁਜਨੋ ਵਿਦੇਸ਼ਗਮਨੇ ਵਿਦ੍ਯਾ ਪਰਾ ਦੇਵਤਾ
ਵਿਦ੍ਯਾ ਰਾਜਸੁ ਪੂਜ੍ਯਤੇ ਨ ਤੁ ਧਨਂ ਵਿਦ੍ਯਾਵਿਹੀਨਃ ਪਸ਼ੁਃ ॥ 1.20 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਵਿਦ੍ਯਾ - knowledge; learning
ਨਾਮ - indeed; truly; "by name" (emphatic)
ਨਰਸ੍ਯ - of a person
ਰੂਪਮ੍ - form; beauty; splendor
ਅਧਿਕਮ੍ - superior; greater
ਪ੍ਰਚ੍ਛਨ੍ਨ - hidden; covered
ਗੁਪ੍ਤਮ੍ - protected; safe (forming ਪ੍ਰਚ੍ਛਨ੍ਨਗੁਪ੍ਤਂ)
ਧਨਮ੍ - wealth; treasure
ਭੋਗਕਰੀ - maker of enjoyment; giver of comforts
ਯਸ਼ਃ - fame; good name
ਸੁਖ - happiness
ਕਰੀ - maker of; giver of (forming ਯਸ਼ਃਸੁਖਕਰੀ)
ਗੁਰੂਣਾਮ੍ - of teachers
ਗੁਰੁਃ - teacher; the teacher
ਬਂਧੁਜਨਃ - kinsman; friend; supportive companion
ਵਿਦੇਸ਼ - foreign land
ਗਮਨੇ - in going/travel (locative; "when travelling")
ਪਰਾ - supreme; highest
ਦੇਵਤਾ - divinity; guiding deity
ਰਾਜਸੁ - among kings/rulers; in royal courts
ਪੂਜ੍ਯਤੇ - is honored; is worshipped/respected
ਨ ਤੁ - but not
ਧਨਮ੍ - wealth
ਵਿਦ੍ਯਾ - knowledge
ਵਿਹੀਨਃ - devoid of
ਪਸ਼ੁਃ - animal; beast

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
This verse is a compact manifesto on why learning is never a waste. ਪ੍ਰਚ੍ਛਨ੍ਨਗੁਪ੍ਤਂ ਧਨਂ points to inner wealth: what you know and can do cannot be taken away as easily as possessions. ਬਂਧੁਜਨਃ 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, ਅਦ੍ਵੈਤ sees ਵਿਦ੍ਯਾ in its highest sense as ਬ੍ਰਹ੍ਮਜ੍ਞਾਨ (knowledge of the Self): the "supreme divinity" because it reveals what is already present as your own ਸ੍ਵਰੂਪ (true nature).

ਕ੍ਸ਼ਾਂਤਿਸ਼੍ਚੇਤ੍ਕਵਚੇਨ ਕਿਂ ਕਿਂ ਅਰਿਭਿਃ ਕ੍ਰੋਧੋ਽ਸ੍ਤਿ ਚੇਦ੍ਦੇਹਿਨਾਂ
ਜ੍ਞਾਤਿਸ਼੍ਚੇਦਨਲੇਨ ਕਿਂ ਯਦਿ ਸੁਹ੍ਰੁਰੁਇਦ੍ਦਿਵ੍ਯੌਸ਼ਧਂ ਕਿਂ ਫਲਮ੍ ।
ਕਿਂ ਸਰ੍ਪੈਰ੍ਯਦਿ ਦੁਰ੍ਜਨਾਃ ਕਿਂ ਉ ਧਨੈਰ੍ਵਿਦ੍ਯਾ਽ਨਵਦ੍ਯਾ ਯਦਿ
ਵ੍ਰੀਡਾ ਚੇਤ੍ਕਿਂ ਉ ਭੂਸ਼ਣੈਃ ਸੁਕਵਿਤਾ ਯਦ੍ਯਸ੍ਤਿ ਰਾਜ੍ਯੇਨ ਕਿਮ੍ ॥ 1.21 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਕ੍ਸ਼ਾਂਤਿਃ - forbearance; patience
ਚੇਤ੍ - if
ਕਵਚੇਨ - by armor; with protective gear (instrumental of ਕਵਚ)
ਕਿਮ੍ - what (use)?
ਅਰਿਭਿਃ - by/with enemies (instrumental plural of ਅਰਿ)
ਕ੍ਰੋਧਃ - anger
ਅਸ੍ਤਿ - exists; is (in verse as ਽ਸ੍ਤਿ)
ਦੇਹਿਨਾਮ੍ - of embodied beings; of people
ਜ੍ਞਾਤਿਃ - knowledge; understanding (in verse as ਜ੍ਞਾਤਿਸ਼੍ਚੇਤ੍ = ਜ੍ਞਾਤਿਃ + ਚੇਤ੍)
ਅਨਲੇਨ - by fire (ਅਨਲ)
ਯਦਿ - if
ਸੁਹ੍ਰੁਰੁਇਤ੍ - a good friend
ਦਿਵ੍ਯ - divine; extraordinary
ਔਸ਼ਧਮ੍ - medicine; remedy (forming ਦਿਵ੍ਯੌਸ਼ਧਮ੍)
ਕਿਮ੍ - what (use)?
ਫਲਮ੍ - benefit; fruit
ਕਿਮ੍ - what (use)?
ਸਰ੍ਪੈਃ - with snakes (instrumental plural of ਸਰ੍ਪ)
ਯਦਿ - if
ਦੁਰ੍ਜਨਾਃ - wicked people; the malicious
ਕਿਂ ਉ - what indeed?
ਧਨੈਃ - with wealth (instrumental plural of ਧਨ)
ਵਿਦ੍ਯਾ - knowledge; learning
ਅਨਵਦ੍ਯਾ - blameless; flawless; free of fault
ਯਦਿ - if
ਵ੍ਰੀਡਾ - modesty; a sense of propriety; "good shame"
ਚੇਤ੍ - if
ਕਿਂ ਉ - what indeed?
ਭੂਸ਼ਣੈਃ - with ornaments (instrumental plural of ਭੂਸ਼ਣ)
ਸੁਕਵਿਤਾ - good poetry; poetic excellence
ਯਦਿ - if
ਅਸ੍ਤਿ - exists; is
ਰਾਜ੍ਯੇਨ - with a kingdom; with sovereignty
ਕਿਮ੍ - what (use)?

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
The verse is a reminder that inner qualities outclass external supports. ਕ੍ਸ਼ਾਂਤਿ (forbearance) is real armor because it prevents rash retaliation; ਕ੍ਰੋਧ (anger) is a self-made enemy that damages you even without opponents. ਜ੍ਞਾਤਿ (understanding) is "fire" in the sense that it burns confusion and lights the way; and a good ਸੁਹ੍ਰੁਰੁਇਤ੍ (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.

ਦਾਕ੍ਸ਼ਿਣ੍ਯਂ ਸ੍ਵਜਨੇ ਦਯਾ ਪਰਿਜਨੇ ਸ਼ਾਠ੍ਯਂ ਸਦਾ ਦੁਰ੍ਜਨੇ
ਪ੍ਰੀਤਿਃ ਸਾਧੁਜਨੇ ਨਯੋ ਨ੍ਰੁਰੁਇਪਜਨੇ ਵਿਦ੍ਵਜ੍ਜਨੇ ਚਾਰ੍ਜਵਮ੍ ।
ਸ਼ੌਰ੍ਯਂ ਸ਼ਤ੍ਰੁਜਨੇ ਕ੍ਸ਼ਮਾ ਗੁਰੁਜਨੇ ਕਾਂਤਾਜਨੇ ਧ੍ਰੁਰੁਇਸ਼੍ਟਤਾ
ਯੇ ਚੈਵਂ ਪੁਰੁਸ਼ਾਃ ਕਲਾਸੁ ਕੁਸ਼ਲਾਸ੍ਤੇਸ਼੍ਵੇਵ ਲੋਕਸ੍ਥਿਤਿਃ ॥ 1.22 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਦਾਕ੍ਸ਼ਿਣ੍ਯਮ੍ - kindness; generosity; tact
ਸ੍ਵਜਨੇ - toward one's own people/relatives (locative of ਸ੍ਵਜਨ)
ਦਯਾ - compassion; mercy
ਪਰਿਜਨੇ - toward dependents/attendants/household (locative of ਪਰਿਜਨ)
ਸ਼ਾਠ੍ਯਮ੍ - strategic caution/guile; dealing with deceit by guardedness
ਸਦਾ - always
ਦੁਰ੍ਜਨੇ - toward the wicked (locative of ਦੁਰ੍ਜਨ)
ਪ੍ਰੀਤਿਃ - affection; warm friendliness
ਸਾਧੁਜਨੇ - toward the good (locative of ਸਾਧੁਜਨ)
ਨਯਃ - policy; political wisdom; tactful conduct
ਨ੍ਰੁਰੁਇਪਜਨੇ - toward kings/rulers/officials (locative of ਨ੍ਰੁਰੁਇਪਜਨ)
ਵਿਦ੍ਵਜ੍ਜਨੇ - toward the learned (locative of ਵਿਦ੍ਵਜ੍ਜਨ)
ਚਾਰ੍ਜਵਮ੍ - straightforwardness; honesty
ਸ਼ੌਰ੍ਯਮ੍ - valor; courageous strength
ਸ਼ਤ੍ਰੁਜਨੇ - toward enemies (locative of ਸ਼ਤ੍ਰੁਜਨ)
ਕ੍ਸ਼ਮਾ - forgiveness; forbearance
ਗੁਰੁਜਨੇ - toward elders/teachers (locative of ਗੁਰੁਜਨ)
ਕਾਂਤਾਜਨੇ - toward one's beloved (locative of ਕਾਂਤਾਜਨ)
ਧ੍ਰੁਰੁਇਸ਼੍ਟਤਾ - boldness; confident frankness; playful daring
ਯੇ - those who
ਚ - and
ਏਵਂ - thus; in this manner
ਪੁਰੁਸ਼ਾਃ - people
ਕਲਾਸੁ - in these arts/skills (locative plural of ਕਲਾ)
ਕੁਸ਼ਲਾਃ - skilled; competent
ਤੇਸ਼ੁ - in them
ਏਵ - indeed
ਲੋਕਸ੍ਥਿਤਿਃ - the stability/order of the world

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
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. ਭਰ੍ਤ੍ਰੁਰੁਇਹਰਿ is not endorsing dishonesty as a lifestyle; he is saying that with a ਦੁਰ੍ਜਨ (wicked person) you must protect yourself through caution and strategy, while with the ਵਿਦ੍ਵਤ੍ (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.

ਜਾਡ੍ਯਂ ਧਿਯੋ ਹਰਤਿ ਸਿਂਚਤਿ ਵਾਚਿ ਸਤ੍ਯਂ
ਮਾਨੋਨ੍ਨਤਿਂ ਦਿਸ਼ਤਿ ਪਾਪਂ ਅਪਾਕਰੋਤਿ ।
ਚੇਤਃ ਪ੍ਰਸਾਦਯਤਿ ਦਿਕ੍ਸ਼ੁ ਤਨੋਤਿ ਕੀਰ੍ਤਿਂ
ਸਤ੍ਸਂਗਤਿਃ ਕਥਯ ਕਿਂ ਨ ਕਰੋਤਿ ਪੁਂਸਾਮ੍ ॥ 1.23 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਜਾਡ੍ਯਮ੍ - dullness; stupidity; inertia
ਧਿਯਃ - of the intellect (ਧਿ)
ਹਰਤਿ - removes
ਸਿਂਚਤਿ - sprinkles; infuses
ਵਾਚਿ - in speech
ਸਤ੍ਯਮ੍ - truth
ਮਾਨ - honor; self-respect
ਉਨ੍ਨਤਿਮ੍ - upliftment; elevation
ਦਿਸ਼ਤਿ - grants; points to; bestows
ਪਾਪਮ੍ - sin; wrongdoing
ਅਪਾਕਰੋਤਿ - removes; drives away
ਚੇਤਃ - mind; heart
ਪ੍ਰਸਾਦਯਤਿ - makes clear/serene; pleases
ਦਿਕ੍ਸ਼ੁ - in all directions
ਤਨੋਤਿ - spreads; extends
ਕੀਰ੍ਤਿਮ੍ - fame; good reputation
ਸਤ੍ਸਂਗਤਿਃ - good company; association with the good
ਕਥਯ - tell (imperative: "tell me")
ਕਿਮ੍ - what
ਨ - not
ਕਰੋਤਿ - does
ਪੁਂਸਾਮ੍ - for people

Translation (ਭਾਵਾਰ੍ਥ):
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 ਸਤ੍ਸਂਗਤਿ not do for people?

Commentary (ਅਨੁਸਂਧਾਨ):
If you want to change a habit or raise a standard, change your environment. ਸਤ੍ਸਂਗਤਿ 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. ਆਦਿ ਸ਼ਂਕਰਾਚਾਰ੍ਯ states the causal chain succinctly: ਸਤ੍ਸਂਗਤ੍ਵੇ ਨਿਸ੍ਸਂਗਤ੍ਵਂ - 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.

ਜਯਂਤਿ ਤੇ ਸੁਕ੍ਰੁਰੁਇਤਿਨੋ
ਰਸਸਿਦ੍ਧਾਃ ਕਵੀਸ਼੍ਵਰਾਃ ।
ਨਾਸ੍ਤਿ ਯੇਸ਼ਾਂ ਯਸ਼ਃਕਾਯੇ
ਜਰਾਮਰਣਜਂ ਭਯਮ੍ ॥ 1.24 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਜਯਂਤਿ - are victorious; triumph
ਤੇ - those
ਸੁਕ੍ਰੁਰੁਇਤਿਨਾਃ - of good deeds; meritorious; fortunate
ਰਸ - aesthetic essence; poetic sentiment
ਸਿਦ੍ਧਾਃ - perfected; accomplished
ਕਵੀਸ਼੍ਵਰਾਃ - lordly poets; great poets
ਨ ਅਸ੍ਤਿ - there is not (in verse as ਨਾਸ੍ਤਿ)
ਯੇਸ਼ਾਂ - of whom
ਯਸ਼ਃ - fame; good name
ਕਾਯੇ - in the body (locative of ਕਾਯ), forming ਯਸ਼ਃ-ਕਾਯੇ ("in the body of fame")
ਜਰਾ - old age
ਮਰਣ - death
ਜਮ੍ - born from; produced by (forming ਜਰਾਮਰਣਜਂ)
ਭਯਮ੍ - fear

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

Commentary (ਅਨੁਸਂਧਾਨ):
The verse points to a human way of "defeating" time: create something that outlives you. ਯਸ਼ਃ (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 ਜਰਾ (ageing) and ਮਰਣ (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.

ਸੂਨੁਃ ਸਚ੍ਚਰਿਤਃ ਸਤੀ ਪ੍ਰਿਯਤਮਾ ਸ੍ਵਾਮੀ ਪ੍ਰਸਾਦੋਨ੍ਮੁਖਃ
ਸ੍ਨਿਗ੍ਧਂ ਮਿਤ੍ਰਂ ਅਵਂਚਕਃ ਪਰਿਜਨੋ ਨਿਃਕ੍ਲੇਸ਼ਲੇਸ਼ਂ ਮਨਃ ।
ਆਕਾਰੋ ਰੁਚਿਰਃ ਸ੍ਥਿਰਸ਼੍ਚ ਵਿਭਵੋ ਵਿਦ੍ਯਾਵਦਾਤਂ ਮੁਖਂ
ਤੁਸ਼੍ਟੇ ਵਿਸ਼੍ਟਪਕਸ਼੍ਟਹਾਰਿਣਿ ਹਰੌ ਸਂਪ੍ਰਾਪ੍ਯਤੇ ਦੇਹਿਨਾ ॥ 1.25 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਸੂਨੁਃ - son
ਸਤ੍ - good; noble
ਚਰਿਤਃ - conduct; character (forming ਸਚ੍ਚਰਿਤਃ)
ਸਤੀ - a virtuous/chaste woman
ਪ੍ਰਿਯਤਮਾ - most beloved; dear wife
ਸ੍ਵਾਮੀ - master; husband; lord
ਪ੍ਰਸਾਦ - grace; favor; goodwill
ਉਨ੍ਮੁਖਃ - turned toward; favorable (forming ਪ੍ਰਸਾਦੋਨ੍ਮੁਖਃ = ਪ੍ਰਸਾਦ + ਉਨ੍ਮੁਖਃ)
ਸ੍ਨਿਗ੍ਧਮ੍ - affectionate; warm
ਮਿਤ੍ਰਮ੍ - friend
ਅਵਂਚਕਃ - non-deceiving; honest
ਪਰਿਜਨਃ - one's household/attendants
ਨਿਃ - without
ਕ੍ਲੇਸ਼ - trouble; affliction
ਲੇਸ਼ਮ੍ - trace; even a little bit
ਮਨਃ - mind
ਆਕਾਰਃ - form; appearance
ਰੁਚਿਰਃ - pleasing; beautiful
ਸ੍ਥਿਰਃ - steady; stable
ਚ - and
ਵਿਭਵਃ - prosperity; resources; wealth
ਵਿਦ੍ਯਾ - knowledge; learning
ਅਵਦਾਤਮ੍ - bright; pure; splendid
ਮੁਖਮ੍ - face; mouth
ਤੁਸ਼੍ਟੇ - when pleased (locative absolute sense)
ਵਿਸ਼੍ਟਪ - heaven; the celestial world
ਕਸ਼੍ਟ - hardship; suffering
ਹਾਰਿਣਿ - in the remover/taker-away (locative; forming ਵਿਸ਼੍ਟਪਕਸ਼੍ਟਹਾਰਿਣਿ)
ਹਰੌ - in ਹਰਿ (Vishnu)
ਸਂਪ੍ਰਾਪ੍ਯਤੇ - is obtained; is attained
ਦੇਹਿਨਾ - by the embodied person

Translation (ਭਾਵਾਰ੍ਥ):
When ਹਰਿ - 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 (ਅਨੁਸਂਧਾਨ):
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 ਹਰਿ - 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 ਧਰ੍ਮ (right order), you naturally make choices that protect mind, relationships, and reputation. Even in ਅਦ੍ਵੈਤ, ਈਸ਼੍ਵਰ-ਭਕ੍ਤਿ (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.

ਪ੍ਰਾਣਾਘਾਤਾਨ੍ਨਿਵ੍ਰੁਰੁਇਤ੍ਤਿਃ ਪਰਧਨਹਰਣੇ ਸਂਯਮਃ ਸਤ੍ਯਵਾਕ੍ਯਂ
ਕਾਲੇ ਸ਼ਕ੍ਤ੍ਯਾ ਪ੍ਰਦਾਨਂ ਯੁਵਤਿਜਨਕਥਾਮੂਕਭਾਵਃ ਪਰੇਸ਼ਾਮ੍ ।
ਤ੍ਰੁਰੁਇਸ਼੍ਣਾਸ੍ਰੋਤੋ ਵਿਭਂਗੋ ਗੁਰੁਸ਼ੁ ਚ ਵਿਨਯਃ ਸਰ੍ਵਭੂਤਾਨੁਕਂਪਾ
ਸਾਮਾਨ੍ਯਃ ਸਰ੍ਵਸ਼ਾਸ੍ਤ੍ਰੇਸ਼੍ਵਨੁਪਹਤਵਿਧਿਃ ਸ਼੍ਰੇਯਸਾਂ ਏਸ਼ ਪਂਥਾਃ ॥ 1.26 ॥

ਛਂਦਃ (ਸ੍ਰਗ੍ਧਰਾ): This is in ਸ੍ਰਗ੍ਧਰਾ (ਸਮ-ਵ੍ਰੁਰੁਇਤ੍ਤ) Chandas/Meter: 4 ਪਾਦਾਃ, 21 ਅਕ੍ਸ਼ਰਾਃ per ਪਾਦ; ਲਘੁ/ਗੁਰੁ pattern (per ਪਾਦ) is `GGGGLGG LLLLLLG GLGGLGG`; ਯਤਿ (pause) is after the 7th and 14th syllables in each ਪਾਦ.

Meaning (ਪਦਾਰ੍ਥ):
ਪ੍ਰਾਣ - living being; life-breath; life
ਆਘਾਤ - striking; injury; violence
ਨਿਵ੍ਰੁਰੁਇਤ੍ਤਿਃ - refraining; turning away (forming ਪ੍ਰਾਣਾਘਾਤਾਤ੍-ਨਿਵ੍ਰੁਰੁਇਤ੍ਤਿਃ - refraining from harming life)
ਪਰ - another's
ਧਨ - wealth
ਹਰਣੇ - in taking/stealing (locative; "in the act of taking"; forming ਪਰਧਨ-ਹਰਣੇ)
ਸਂਯਮਃ - restraint; self-control
ਸਤ੍ਯ - truth
ਵਾਕ੍ਯਮ੍ - speech; statement (forming ਸਤ੍ਯਵਾਕ੍ਯਮ੍)
ਕਾਲੇ - at the right time
ਸ਼ਕ੍ਤ੍ਯਾ - according to one's ability/capacity
ਪ੍ਰਦਾਨਮ੍ - giving; charity
ਯੁਵਤਿ - young woman
ਜਨ - person/people (forming ਯੁਵਤਿਜਨ)
ਕਥਾ - talk; discussion
ਮੂਕ - mute
ਭਾਵਃ - state/attitude; becoming
ਪਰੇਸ਼ਾਂ - regarding others; "of others" (i.e., about others' women)
ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ - craving; thirst
ਸ੍ਰੋਤਃ - stream; current
ਵਿਭਂਗਃ - breaking; cutting off (forming ਤ੍ਰੁਰੁਇਸ਼੍ਣਾਸ੍ਰੋਤੋ-ਵਿਭਂਗੋ)
ਗੁਰੁਸ਼ੁ - toward teachers/elders (locative of ਗੁਰੁ)
ਚ - and
ਵਿਨਯਃ - humility; respectful conduct
ਸਰ੍ਵ - all
ਭੂਤ - beings
ਅਨੁਕਂਪਾ - compassion (forming ਸਰ੍ਵਭੂਤਾਨੁਕਂਪਾ)
ਸਾਮਾਨ੍ਯਃ - common; universal
ਸਰ੍ਵਸ਼ਾਸ੍ਤ੍ਰੇਸ਼ੁ - in all scriptures/teachings (locative plural)
ਅਨੁਪਹਤ - unbroken; not violated
ਵਿਧਿਃ - rule; ordinance
ਸ਼੍ਰੇਯਸਾਂ - of welfare; of what is truly good
ਏਸ਼ਃ - this
ਪਂਥਾਃ - path

Translation (ਭਾਵਾਰ੍ਥ):
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 ਸ਼ਾਸ੍ਤ੍ਰ. This is the path to true well-being.

Commentary (ਅਨੁਸਂਧਾਨ):
This verse is a concise ethics charter, and it is strikingly pan-traditional: the same themes appear as ਯਮ/ਨਿਯਮ in ਯੋਗ, as ਧਰ੍ਮ in ਸ੍ਮ੍ਰੁਰੁਇਤਿ, and as preparation for clarity in ਵੇਦਾਂਤ. The key phrases are practical: ਪ੍ਰਾਣਾਘਾਤ (violence) and ਪਰਧਨ-ਹਰਣ (stealing) are obvious harms; ਸਤ੍ਯਵਾਕ੍ਯ (truthful speech) keeps life from collapsing into mistrust; and ਤ੍ਰੁਰੁਇਸ਼੍ਣਾਸ੍ਰੋਤਃ (the stream of craving) is the inner engine behind many wrong actions. The line about being ਮੂਕ (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. ਅਦ੍ਵੈਤ treats such disciplines as ਸਾਧਨ (preparation): without ਵਿਨਯ (humility) and ਅਨੁਕਂਪਾ (compassion), higher inquiry stays theoretical; with them, the mind becomes steady enough for real understanding.

ਪ੍ਰਾਰਭ੍ਯਤੇ ਨ ਖਲੁ ਵਿਘ੍ਨਭਯੇਨ ਨੀਚੈਃ
ਪ੍ਰਾਰਭ੍ਯ ਵਿਘ੍ਨਵਿਹਤਾ ਵਿਰਮਂਤਿ ਮਧ੍ਯਾਃ ।
ਵਿਘ੍ਨੈਃ ਪੁਨਃ ਪੁਨਰਪਿ ਪ੍ਰਤਿਹਨ੍ਯਮਾਨਾਃ
ਪ੍ਰਾਰਬ੍ਧਂ ਉਤ੍ਤਮਜਨਾ ਨ ਪਰਿਤ੍ਯਜਂਤਿ ॥ 1.27 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਪ੍ਰਾਰਭ੍ਯਤੇ - is begun; is undertaken
ਨ - not
ਖਲੁ - indeed
ਵਿਘ੍ਨ - obstacle; hindrance
ਭਯੇਨ - due to fear (instrumental of ਭਯ)
ਨੀਚੈਃ - by the low; by the base-minded
ਪ੍ਰਾਰਭ੍ਯ - having begun
ਵਿਘ੍ਨ - obstacle
ਵਿਹਤਾਃ - struck down; obstructed
ਵਿਰਮਂਤਿ - stop; desist
ਮਧ੍ਯਾਃ - the middling; average people
ਵਿਘ੍ਨੈਃ - by obstacles
ਪੁਨਃ ਪੁਨਰ੍ - again and again
ਅਪਿ - even
ਪ੍ਰਤਿਹਨ੍ਯਮਾਨਾਃ - being repeatedly struck/hindered
ਪ੍ਰਾਰਬ੍ਧਮ੍ - what has been started/undertaken
ਉਤ੍ਤਮਜਨਾਃ - the best people; excellent persons
ਨ - not
ਪਰਿਤ੍ਯਜਂਤਿ - abandon; give up

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
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 ਵਿਘ੍ਨ (obstacles) as part of the path, not as proof you chose the wrong path. Even in spiritual practice, ਅਦ੍ਵੈਤ emphasizes steady ਅਭ੍ਯਾਸ (practice): repeated return to the essential is what turns insight into stability.

ਅਸਂਤੋ ਨਾਭ੍ਯਰ੍ਥ੍ਯਾਃ ਸੁਹ੍ਰੁਰੁਇਦਪਿ ਨ ਯਾਚ੍ਯਃ ਕ੍ਰੁਰੁਇਸ਼ਧਨਃ
ਪ੍ਰਿਯਾ ਨ੍ਯਾਯ੍ਯਾ ਵ੍ਰੁਰੁਇਤ੍ਤਿਰ੍ਮਲਿਨਂ ਅਸੁਭਂਗੇ਽ਪ੍ਯਸੁਕਰਮ੍ ।
ਵਿਪਦ੍ਯੁਚ੍ਚੈਃ ਸ੍ਥੇਯਂ ਪਦਂ ਅਨੁਵਿਧੇਯਂ ਚ ਮਹਤਾਂ
ਸਤਾਂ ਕੇਨੋਦ੍ਦਿਸ਼੍ਟਂ ਵਿਸ਼ਮਂ ਅਸਿਧਾਰਾਵ੍ਰਤਂ ਇਦਮ੍ ॥ 1.28 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਅਸਂਤਾਃ - the wicked; bad people (in verse as ਅਸਂਤੋ)
ਨ - not
ਅਭ੍ਯਰ੍ਥ੍ਯਾਃ - to be begged from; to be entreated (in verse as ਨਾਭ੍ਯਰ੍ਥ੍ਯਾਃ = ਨ + ਅਭ੍ਯਰ੍ਥ੍ਯਾਃ)
ਸੁਹ੍ਰੁਰੁਇਤ੍ - a friend
ਅਪਿ - even
ਨ - not
ਯਾਚ੍ਯਃ - should be begged/asked for help
ਕ੍ਰੁਰੁਇਸ਼ - lean; small
ਧਨਃ - wealth; means (forming ਕ੍ਰੁਰੁਇਸ਼ਧਨਃ - one with little wealth)
ਪ੍ਰਿਯਾ - dear; desirable
ਨ੍ਯਾਯ੍ਯਾ - righteous; proper; just
ਵ੍ਰੁਰੁਇਤ੍ਤਿਃ - livelihood; conduct
ਮਲਿਨਮ੍ - stained; tainted
ਅਸ਼ੁਭਂਗੇ - in misfortune; in an adverse situation (in verse as ਅਸੁਭਂਗੇ)
ਅਪਿ - even (forming ਅਸ਼ੁਭਂਗੇ਽ਪ੍ਯ੍ = ਅਸ਼ੁਭਂਗੇ + ਅਪਿ)
ਅਸੁਕਰਮ੍ - difficult
ਵਿਪਦਿ - in adversity; in calamity (in verse as ਵਿਪਦ੍ਯ੍)
ਉਚ੍ਚੈਃ - high; elevated
ਸ੍ਥੇਯਮ੍ - should be stood/maintained; should remain
ਪਦਮ੍ - position; station
ਅਨੁਵਿਧੇਯਮ੍ - should be followed/imitated
ਚ - and
ਮਹਤਾਮ੍ - of the great
ਸਤਾਮ੍ - for the good; of good people
ਕੇਨ - by whom?
ਉਦ੍ਦਿਸ਼੍ਟਮ੍ - prescribed; pointed out; enjoined
ਵਿਸ਼ਮਮ੍ - difficult; uneven; hard
ਅਸਿਧਾਰਾ - sword-edge; razor-edge
ਵ੍ਰਤਮ੍ - vow; disciplined path
ਇਦਮ੍ - this

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
ਅਸਿਧਾਰਾਵ੍ਰਤ 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 (ਅਸ਼ੁਭਂਗ) and when crisis hits (ਵਿਪਦ੍), 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. ਅਦ੍ਵੈਤ values this steadiness as ਵੈਰਾਗ੍ਯ (dispassion) and ਸਮਾਧਾਨ (collectedness): without these, the mind is too compromised to see truth clearly.

ਕ੍ਸ਼ੁਤ੍ਕ੍ਸ਼ਾਮੋ਽ਪਿ ਜਰਾਕ੍ਰੁਰੁਇਸ਼ੋ਽ਪਿ ਸ਼ਿਥਿਲਪ੍ਰਾਣੋ਽ਪਿ ਕਸ਼੍ਟਾਂ ਦਸ਼ਾਮ੍
ਆਪਨ੍ਨੋ਽ਪਿ ਵਿਪਨ੍ਨਦੀਧਿਤਿਰਿਤਿ ਪ੍ਰਾਣੇਸ਼ੁ ਨਸ਼੍ਯਤ੍ਸ੍ਵਪਿ ।
ਮਤ੍ਤੇਭੇਂਦ੍ਰਵਿਭਿਨ੍ਨਕੁਂਭਪਿਸ਼ਿਤਗ੍ਰਾਸੈਕਬਦ੍ਧਸ੍ਪ੍ਰੁਰੁਇਹਃ
ਕਿਂ ਜੀਰ੍ਣਂ ਤ੍ਰੁਰੁਇਣਂ ਅਤ੍ਤਿ ਮਾਨਮਹਤਾਂ ਅਗ੍ਰੇਸਰਃ ਕੇਸਰੀ ॥ 1.29 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਕ੍ਸ਼ੁਤ੍ - hunger
ਕ੍ਸ਼ਾਮਃ - emaciated; weakened (forming ਕ੍ਸ਼ੁਤ੍ਕ੍ਸ਼ਾਮਃ)
ਅਪਿ - even
ਜਰਾ - old age
ਕ੍ਰੁਰੁਇਸ਼ਃ - thin; wasted (forming ਜਰਾਕ੍ਰੁਰੁਇਸ਼ਃ)
ਅਪਿ - even
ਸ਼ਿਥਿਲ - slackened; loosened
ਪ੍ਰਾਣਃ - life-breath; vitality (forming ਸ਼ਿਥਿਲਪ੍ਰਾਣਃ)
ਅਪਿ - even
ਕਸ਼੍ਟਾਮ੍ - grievous; difficult
ਦਸ਼ਾਮ੍ - condition/state
ਆਪਨ੍ਨਃ - fallen into; reached
ਅਪਿ - even
ਵਿਪਨ੍ਨ - ruined; impaired
ਦੀਧਿਤਿਃ - splendor; radiance
ਇਤਿ - thus (in the sense "even if...")
ਪ੍ਰਾਣੇਸ਼ੁ - when the life-breaths are
ਨਸ਼੍ਯਤ੍ਸੁ - perishing; failing (locative absolute; in verse as ਨਸ਼੍ਯਤ੍ਸ੍ਵਪਿ)
ਅਪਿ - even
ਮਤ੍ਤ - intoxicated; in rut
ਇਭ - elephant
ਇਂਦ੍ਰ - lord/king (forming ਮਤ੍ਤੇਭੇਂਦ੍ਰ - king of rutting elephants)
ਵਿਭਿਨ੍ਨ - split; broken; pierced
ਕੁਂਭ - temple/forehead of an elephant
ਪਿਸ਼ਿਤ - flesh
ਗ੍ਰਾਸ - mouthful
ਏਕ - only; single
ਬਦ੍ਧ - fixed; bound
ਸ੍ਪ੍ਰੁਰੁਇਹਾ - desire; longing (forming ਗ੍ਰਾਸੈਕਬਦ੍ਧਸ੍ਪ੍ਰੁਰੁਇਹਃ)
ਕਿਮ੍ - why; what (need)?
ਜੀਰ੍ਣਮ੍ - stale; old
ਤ੍ਰੁਰੁਇਣਮ੍ - grass
ਅਤ੍ਤਿ - eats
ਮਾਨ - honor; self-respect
ਮਹਤਾਮ੍ - of the great
ਅਗ੍ਰੇਸਰਃ - leader; foremost
ਕੇਸਰੀ - lion

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
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 ਮਾਨ (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.

ਸ੍ਵਲ੍ਪਸ੍ਨਾਯੁਵਸਾਵਸ਼ੇਸ਼ਮਲਿਨਂ ਨਿਰ੍ਮਾਂਸਂ ਅਪ੍ਯਸ੍ਥਿ ਗੋਃ
ਸ਼੍ਵਾ ਲਬ੍ਧ੍ਵਾ ਪਰਿਤੋਸ਼ਂ ਏਤਿ ਨ ਤੁ ਤਤ੍ਤਸ੍ਯ ਕ੍ਸ਼ੁਧਾਸ਼ਾਂਤਯੇ ।
ਸਿਂਹੋ ਜਂਬੁਕਂ ਅਂਕਂ ਆਗਤਂ ਅਪਿ ਤ੍ਯਕ੍ਤ੍ਵਾ ਨਿਹਂਤਿ ਦ੍ਵਿਪਂ
ਸਰ੍ਵਃ ਕ੍ਰੁਰੁਇਚ੍ਛ੍ਰਗਤੋ਽ਪਿ ਵਾਂਛਂਤਿ ਜਨਃ ਸਤ੍ਤ੍ਵਾਨੁਰੂਪਂ ਫਲਮ੍ ॥ 1.30 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਸ੍ਵਲ੍ਪ - little; small
ਸ੍ਨਾਯੁ - tendon; sinew
ਵਸਾ - fat
ਅਵਸ਼ੇਸ਼ - residue; remnant
ਮਲਿਨਮ੍ - dirty; stained (forming ਸ੍ਵਲ੍ਪਸ੍ਨਾਯੁਵਸਾਵਸ਼ੇਸ਼ਮਲਿਨਂ)
ਨਿਰ੍ਮਾਂਸਮ੍ - without flesh
ਅਪਿ - even
ਅਸ੍ਥਿ - bone
ਗੋਃ - of a cow
ਸ਼੍ਵਾ - dog
ਲਬ੍ਧ੍ਵਾ - having obtained
ਪਰਿਤੋਸ਼ਮ੍ - satisfaction; contentment
ਏਤਿ - attains; reaches
ਨ ਤੁ - but not
ਤਤ੍ - that (bone)
ਤਸ੍ਯ - its
ਕ੍ਸ਼ੁਧਾ - hunger
ਸ਼ਾਂਤਯੇ - for the pacification/quelling (dative of ਸ਼ਾਂਤਿ)
ਸਿਂਹਃ - lion
ਜਂਬੁਕਮ੍ - jackal
ਅਂਕਮ੍ - lap
ਆਗਤਮ੍ - come to; arrived
ਅਪਿ - even
ਤ੍ਯਕ੍ਤ੍ਵਾ - having left; abandoning
ਨਿਹਂਤਿ - strikes down; kills
ਦ੍ਵਿਪਮ੍ - elephant
ਸਰ੍ਵਃ - every; everyone
ਕ੍ਰੁਰੁਇਚ੍ਛ੍ਰ - hardship; distress
ਗਤਃ - gone into; fallen into (forming ਕ੍ਰੁਰੁਇਚ੍ਛ੍ਰਗਤਃ)
ਅਪਿ - even
ਵਾਂਛਂਤਿ - desire; seek
ਜਨਃ - people
ਸਤ੍ਤ੍ਵ - nature; inner quality/temperament
ਅਨੁਰੂਪਮ੍ - according to; in keeping with
ਫਲਮ੍ - fruit; result

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

ਲਾਂਗੂਲਚਾਲਨਂ ਅਧਸ਼੍ਚਰਣਾਵਪਾਤਂ
ਭੂਮੌ ਨਿਪਤ੍ਯ ਵਦਨੋਦਰਦਰ੍ਸ਼ਨਂ ਚ ।
ਸ਼੍ਵਾ ਪਿਂਡਦਸ੍ਯ ਕੁਰੁਤੇ ਗਜਪੁਂਗਵਸ੍ਤੁ
ਧੀਰਂ ਵਿਲੋਕਯਤਿ ਚਾਟੁਸ਼ਤੈਸ਼੍ਚ ਭੁਂਕ੍ਤੇ ॥ 1.31 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਲਾਂਗੂਲ - tail
ਚਾਲਨਮ੍ - wagging; moving (forming ਲਾਂਗੂਲਚਾਲਨਂ)
ਅਧਃ - downwards
ਚਰਣ - feet/legs
ਅਵਪਾਤਮ੍ - lowering; dropping; prostrating (forming ਅਧਸ਼੍ਚਰਣਾਵਪਾਤਂ)
ਭੂਮੌ - on the ground
ਨਿਪਤ੍ਯ - having fallen
ਵਦਨ - face; mouth
ਉਦਰ - belly
ਦਰ੍ਸ਼ਨਮ੍ - showing; displaying
ਚ - and
ਸ਼੍ਵਾ - dog
ਪਿਂਡ - lump; morsel (as in alms/food)
ਦਃ - giving (forming ਪਿਂਡਦ - "giver of a morsel")
ਤਸ੍ਯ - for/to him; of him (in verse as ਪਿਂਡਦਸ੍ਯ - "for the morsel-giver")
ਕੁਰੁਤੇ - does; performs
ਗਜ - elephant
ਪੁਂਗਵਃ - chief/bull; excellent one ("elephant-bull" as a metaphor for a great person; in verse as ਗਜਪੁਂਗਵਸ੍ਤੁ = ਗਜਪੁਂਗਵਃ + ਤੁ)
ਤੁ - but
ਧੀਰਮ੍ - steady; bold; composed
ਵਿਲੋਕਯਤਿ - looks; gazes
ਚਾਟੁ - flattery; coaxing praise
ਸ਼ਤੈਃ - by hundreds (instrumental plural of ਸ਼ਤ)
ਚ - and
ਭੁਂਕ੍ਤੇ - eats; enjoys; partakes

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
The verse is satire on dependence and flattery. The dog begs visibly through body language; the "great man" begs more subtly through ਚਾਟੁ (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. ਭਰ੍ਤ੍ਰੁਰੁਇਹਰਿ 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.

ਪਰਿਵਰ੍ਤਿਨਿ ਸਂਸਾਰੇ
ਮ੍ਰੁਰੁਇਤਃ ਕੋ ਵਾ ਨ ਜਾਯਤੇ ।
ਸ ਜਾਤੋ ਯੇਨ ਜਾਤੇਨ
ਯਾਤਿ ਵਂਸ਼ਃ ਸਮੁਨ੍ਨਤਿਮ੍ ॥ 1.32 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਪਰਿਵਰ੍ਤਿਨਿ - in the ever-turning; in the changing (locative)
ਸਂਸਾਰੇ - in worldly life; in the cycle of birth and death
ਮ੍ਰੁਰੁਇਤਃ - having died; dead
ਕਃ - who
ਵਾ - indeed; or
ਨ - not
ਜਾਯਤੇ - is born
ਸਃ - he
ਜਾਤਃ - born
ਯੇਨ - by whom
ਜਾਤੇਨ - by whose birth (instrumental of ਜਾਤ)
ਯਾਤਿ - goes; attains
ਵਂਸ਼ਃ - family line; lineage
ਸਮੁਨ੍ਨਤਿਮ੍ - upliftment; rise; prosperity

Translation (ਭਾਵਾਰ੍ਥ):
In this ever-turning ਸਂਸਾਰ, 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 (ਅਨੁਸਂਧਾਨ):
ਭਰ੍ਤ੍ਰੁਰੁਇਹਰਿ 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 ਸਂਸ੍ਕਾਰ (refining impressions) passed to the next generation. When your presence makes your family more mature and more compassionate, the lineage has truly "risen".

ਕੁਸੁਮਸ੍ਤਵਕਸ੍ਯੇਵ
ਦ੍ਵਯੀ ਵ੍ਰੁਰੁਇਤ੍ਤਿਰ੍ਮਨਸ੍ਵਿਨਃ ।
ਮੂਰ੍ਧ੍ਨਿ ਵਾ ਸਰ੍ਵਲੋਕਸ੍ਯ
ਸ਼ੀਰ੍ਯਤੇ ਵਨ ਏਵ ਵਾ ॥ 1.33 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਕੁਸੁਮ - flower
ਸ੍ਤਵਕਃ - cluster; bunch
ਇਵ - like
ਦ੍ਵਯੀ - twofold; having two ways
ਵ੍ਰੁਰੁਇਤ੍ਤਿਃ - conduct; course; mode of being
ਮਨਸ੍ਵਿਨਃ - of the high-minded; of the spirited person (ਮਨਸ੍ਵਿਨ੍)
ਮੂਰ੍ਧ੍ਨਿ - on the head (locative of ਮੂਰ੍ਧਨ੍)
ਵਾ - either; or
ਸਰ੍ਵਲੋਕਸ੍ਯ - of the whole world
ਸ਼ੀਰ੍ਯਤੇ - withers; decays; falls apart
ਵਨੇ - in the forest
ਏਵ - indeed; only
ਵਾ - or

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
The verse points to a pattern in exceptional lives: they often do not settle for "average." A ਮਨਸ੍ਵਿਨ੍ (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.

ਸਂਤ੍ਯਨ੍ਯੇ਽ਪਿ ਬ੍ਰੁਰੁਇਹਸ੍ਪਤਿਪ੍ਰਭ੍ਰੁਰੁਇਤਯਃ ਸਂਭਾਵਿਤਾਃ ਪਂਚਸ਼ਾਸ੍
ਤਾਨ੍ਪ੍ਰਤ੍ਯੇਸ਼ ਵਿਸ਼ੇਸ਼ਵਿਕ੍ਰਮਰੁਚੀ ਰਾਹੁਰ੍ਨ ਵੈਰਾਯਤੇ ।
ਦ੍ਵਾਵੇਵ ਗ੍ਰਸਤੇ ਦਿਵਾਕਰਨਿਸ਼ਾਪ੍ਰਾਣੇਸ਼੍ਵਰੌ ਭਾਸ੍ਕਰੌ
ਭ੍ਰਾਤਃ ਪਰ੍ਵਣਿ ਪਸ਼੍ਯ ਦਾਨਵਪਤਿਃ ਸ਼ੀਰ੍ਸ਼ਾਵਸ਼ੇਸ਼ਾਕ੍ਰੁਰੁਇਤਿਃ ॥ 1.34 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਸਂਤਿ - there are
ਅਨ੍ਯੇ - others
ਅਪਿ - also (in verse as ਅਨ੍ਯੇ਽ਪਿ)
ਬ੍ਰੁਰੁਇਹਸ੍ਪਤਿ - BRIhaspati (Jupiter; the teacher of the gods)
ਪ੍ਰਭ੍ਰੁਰੁਇਤਯਃ - beginning with; such as; and the rest
ਸਂਭਾਵਿਤਾਃ - honored; esteemed
ਪਂਚ - five
ਸ਼ਟ੍ - six (forming ਪਂਚਸ਼ਾਸ੍)
ਤਾਨ੍ - them
ਪ੍ਰਤਿ - toward
ਏਸ਼ਃ - this
ਵਿਸ਼ੇਸ਼ - special; extraordinary
ਵਿਕ੍ਰਮ - prowess; power
ਰੁਚਿਃ - inclination; taste (forming ਵਿਸ਼ੇਸ਼ਵਿਕ੍ਰਮਰੁਚੀ)
ਰਾਹੁਃ - Rahu
ਨ - not
ਵੈਰਾਯਤੇ - bears enmity; is hostile
ਦ੍ਵੌ - two
ਏਵ - only
ਗ੍ਰਸਤੇ - swallows
ਦਿਵਾਕਰ - maker of day; the sun
ਨਿਸ਼ਾ - night
ਪ੍ਰਾਣੇਸ਼੍ਵਰੌ - the lords of life (dvandva used here for sun and moon; in verse as ਨਿਸ਼ਾਪ੍ਰਾਣੇਸ਼੍ਵਰੌ)
ਭਾਸ੍ਕਰੌ - the two luminaries (dual of ਭਾਸ੍ਕਰ)
ਭ੍ਰਾਤਃ - O brother!
ਪਰ੍ਵਣਿ - on the eclipse day; at the (eclipse) occasion
ਪਸ਼੍ਯ - see!
ਦਾਨਵਪਤਿਃ - lord of the demons
ਸ਼ੀਰ੍ਸ਼ - head
ਅਵਸ਼ੇਸ਼ - remaining; only remainder
ਆਕ੍ਰੁਰੁਇਤਿਃ - form; shape (forming ਸ਼ੀਰ੍ਸ਼ਾਵਸ਼ੇਸ਼ਾਕ੍ਰੁਰੁਇਤਿਃ)

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
The verse has two layers. First, it explains a mythic fact: ਰਾਹੁ is a "head-only" being, seen at ਪਰ੍ਵ (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.

ਵਹਤਿ ਭੁਵਨਸ਼੍ਰੇਣਿਂ ਸ਼ੇਸ਼ਃ ਫਣਾਫਲਕਸ੍ਥਿਤਾਂ
ਕਮਠਪਤਿਨਾ ਮਧ੍ਯੇਪ੍ਰੁਰੁਇਸ਼੍ਠਂ ਸਦਾ ਸ ਚ ਧਾਰ੍ਯਤੇ ।
ਤਂ ਅਪਿ ਕੁਰੁਤੇ ਕ੍ਰੋਡਾਧੀਨਂ ਪਯੋਧਿਰਨਾਦਰਾਦ੍
ਅਹਹ ਮਹਤਾਂ ਨਿਃਸੀਮਾਨਸ਼੍ਚਰਿਤ੍ਰਵਿਭੂਤਯਃ ॥ 1.35 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਵਹਤਿ - carries; bears
ਭੁਵਨ - worlds; the cosmos
ਸ਼੍ਰੇਣਿਮ੍ - a series/row (forming ਭੁਵਨਸ਼੍ਰੇਣਿਂ)
ਸ਼ੇਸ਼ਃ - ਸ਼ੇਸ਼ (the cosmic serpent)
ਫਣਾ - hood (of a serpent)
ਫਲਕ - plate; surface (forming ਫਣਾਫਲਕ)
ਸ੍ਥਿਤਾਮ੍ - placed; resting (i.e., "resting on the hood-plates")
ਕਮਠ - tortoise
ਪਤਿ - lord (forming ਕਮਠਪਤਿ - ਕੂਰ੍ਮ)
ਮਧ੍ਯੇ - in the middle
ਪ੍ਰੁਰੁਇਸ਼੍ਠਮ੍ - back (in verse as ਮਧ੍ਯੇਪ੍ਰੁਰੁਇਸ਼੍ਠਂ = ਮਧ੍ਯੇ + ਪ੍ਰੁਰੁਇਸ਼੍ਠਮ੍)
ਸਦਾ - always
ਸਃ - he
ਚ - and
ਧਾਰ੍ਯਤੇ - is supported; is borne
ਤਮ੍ - him (the tortoise)
ਅਪਿ - even
ਕੁਰੁਤੇ - makes
ਕ੍ਰੋਡ - lap; bosom
ਅਧੀਨਮ੍ - dependent; subject to (forming ਕ੍ਰੋਡਾਧੀਨਮ੍)
ਪਯੋਧਿਃ - ocean
ਅਨਾਦਰਾਤ੍ - out of indifference; without effort; as if casually
ਅਹਹ - alas! (exclamation of wonder)
ਮਹਤਾਮ੍ - of the great
ਨਿਃਸੀਮਾਨਾਃ - limitless; boundless (in verse as ਨਿਃਸੀਮਾਨਸ਼੍)
ਚਰਿਤ੍ਰ - deeds; exploits; conduct
ਵਿਭੂਤਯਃ - glories; manifestations; powers

Translation (ਭਾਵਾਰ੍ਥ):
ਸ਼ੇਸ਼ 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 (ਅਨੁਸਂਧਾਨ):
The imagery is cosmic, but the lesson is practical: even the mighty are held within a chain of support. ਸ਼ੇਸ਼ 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 ਵਿਨਯ (humility) and gratitude, which are also forms of strength.

ਵਰਂ ਪਕ੍ਸ਼ਚ੍ਛੇਦਃ ਸਮਦਮਘਵਨ੍ਮੁਕ੍ਤਕੁਲਿਸ਼ਪ੍ਰਹਾਰੈਰ੍
ਉਦ੍ਗਚ੍ਛਦ੍ਬਹੁਲਦਹਨੋਦ੍ਗਾਰਗੁਰੁਭਿਃ ।
ਤੁਸ਼ਾਰਾਦ੍ਰੇਃ ਸੂਨੋਰਹਹ ਪਿਤਰਿ ਕ੍ਲੇਸ਼ਵਿਵਸ਼ੇ
ਨ ਚਾਸੌ ਸਂਪਾਤਃ ਪਯਸਿ ਪਯਸਾਂ ਪਤ੍ਯੁਰੁਚਿਤਃ ॥ 1.36 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਵਰਮ੍ - better; preferable
ਪਕ੍ਸ਼ - wing
ਚ੍ਛੇਦਃ - cutting; severing (forming ਪਕ੍ਸ਼ਚ੍ਛੇਦਃ)
ਸਮਦ - proud; intoxicated; swollen with power
ਮਘਵਨ੍ - Indra (in verse as ਮਘਵਨ੍)
ਮੁਕ੍ਤ - released; hurled
ਕੁਲਿਸ਼ - thunderbolt
ਪ੍ਰਹਾਰੈਃ - with strikes/blows (forming ਮਘਵਨ੍ਮੁਕ੍ਤਕੁਲਿਸ਼ਪ੍ਰਹਾਰੈਃ)
ਉਦ੍ਗਚ੍ਛਤ੍ - rising up; flashing forth
ਬਹੁਲ - abundant; intense
ਦਹਨ - fire
ਉਦ੍ਗਾਰ - outburst; emission
ਗੁਰੁਭਿਃ - heavy; powerful; intense (forming ਉਦ੍ਗਚ੍ਛਦ੍ਬਹੁਲਦਹਨੋਦ੍ਗਾਰਗੁਰੁਭਿਃ)
ਤੁਸ਼ਾਰਾਦ੍ਰੇਃ - of the snowy mountain (Himalaya)
ਸੂਨੋਃ - of the son (genitive of ਸੂਨੁ)
ਅਹਹ - alas! (exclamation)
ਪਿਤਰਿ - when the father (locative of ਪਿਤ੍ਰੁਰੁਇ)
ਕ੍ਲੇਸ਼ - distress; suffering
ਵਿਵਸ਼ੇ - overwhelmed; powerless (forming ਕ੍ਲੇਸ਼ਵਿਵਸ਼ੇ)
ਨ - not
ਚ - and
ਅਸੌ - that
ਸਂਪਾਤਃ - plunge; leap; fall
ਪਯਸਿ - into water; into the ocean (locative of ਪਯਃ)
ਪਯਸਾਮ੍ - of waters
ਪਤ੍ਯੁਃ - of the lord (forming ਪਯਸਾਂ ਪਤ੍ਯੁਃ - "lord of waters", the ocean)
ਉਚਿਤਃ - proper; fitting

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
The verse praises courage and responsibility over escape. ਪਕ੍ਸ਼ਚ੍ਛੇਦ (wing-cutting) is painful, but it is an open encounter; ਸਂਪਾਤ (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 ਧੈਰ੍ਯ (courage), without which neither worldly success nor inner growth becomes stable.

ਸਿਂਹਃ ਸ਼ਿਸ਼ੁਰਪਿ ਨਿਪਤਤਿ
ਮਦਮਲਿਨਕਪੋਲਭਿਤ੍ਤਿਸ਼ੁ ਗਜੇਸ਼ੁ ।
ਪ੍ਰਕ੍ਰੁਰੁਇਤਿਰਿਯਂ ਸਤ੍ਤ੍ਵਵਤਾਂ
ਨ ਖਲੁ ਵਯਸ੍ਤੇਜਸੋ ਹੇਤੁਃ ॥ 1.37 ॥

ਛਂਦਃ (ਆਰ੍ਯਾ): This is in ਆਰ੍ਯਾ Chandas/Meter: a ਮਾਤ੍ਰਾ-ਚਂਦਸ੍ counted by ਮਾਤ੍ਰਾਃ (1 for ਲਘੁ, 2 for ਗੁਰੁ) rather than a fixed syllable count; the usual scheme is 12+18 ਮਾਤ੍ਰਾਃ in the first half (30 total) and 12+15 ਮਾਤ੍ਰਾਃ in the second half (27 total), often written as four lines; a natural ਯਤਿ (pause) occurs at the 12-ਮਾਤ੍ਰਾ split within each half.

Meaning (ਪਦਾਰ੍ਥ):
ਸਿਂਹਃ - lion
ਸ਼ਿਸ਼ੁਃ - child; cub
ਅਪਿ - even
ਨਿਪਤਤਿ - leaps upon; pounces
ਮਦ - rut; intoxication (as of an elephant)
ਮਲਿਨ - stained; dirty
ਕਪੋਲ - cheek/temple (of an elephant)
ਬਿਤ੍ਤਿਸ਼ੁ - on the walls/sides/surfaces (forming ਕਪੋਲਭਿਤ੍ਤਿਸ਼ੁ - "on the broad cheek-sides")
ਗਜੇਸ਼ੁ - on elephants (locative plural of ਗਜ)
ਪ੍ਰਕ੍ਰੁਰੁਇਤਿਃ - nature; innate disposition
ਇਯਮ੍ - this
ਸਤ੍ਤ੍ਵਵਤਾਂ - of those who have ਸਤ੍ਤ੍ਵ (inner strength; courage; steadiness)
ਨ ਖਲੁ - not indeed
ਵਯਃ - age
ਤੇਜਸਹ੍ - of vigor; of brilliance; of valor
ਹੇਤੁਃ - cause

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
The verse breaks a common assumption: that strength is primarily a function of age. ਤੇਜਸ੍ (vigor/valor) arises from inner ਸਤ੍ਤ੍ਵ (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 ਪ੍ਰਕ੍ਰੁਰੁਇਤਿ (nature) and train it well. When courage is guided by wisdom, it becomes a lifelong asset.

ਜਾਤਿਰ੍ਯਾਤੁ ਰਸਾਤਲਂ ਗੁਣਗਣੈਸ੍ਤਤ੍ਰਾਪ੍ਯਧੋ ਗਮ੍ਯਤਾਂ
ਸ਼ੀਲਂ ਸ਼ੈਲਤਟਾਤ੍ਪਤਤ੍ਵਭਿਜਨਃ ਸਂਦਹ੍ਯਤਾਂ ਵਹ੍ਨਿਨਾ ।
ਸ਼ੌਰ੍ਯੇ ਵੈਰਿਣਿ ਵਜ੍ਰਂ ਆਸ਼ੁ ਨਿਪਤਤ੍ਵਰ੍ਥੋ਽ਸ੍ਤੁ ਨਃ ਕੇਵਲਂ
ਯੇਨੈਕੇਨ ਵਿਨਾ ਗੁਣਸ੍ਤ੍ਰੁਰੁਇਣਲਵਪ੍ਰਾਯਾਃ ਸਮਸ੍ਤਾ ਇਮੇ ॥ 1.38 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਜਾਤਿਃ - birth; lineage; caste
ਯਾਤੁ - let it go
ਰਸਾਤਲਮ੍ - to the netherworld
ਗੁਣ - virtues; qualities
ਗਣੈਃ - with groups/multitudes (forming ਗੁਣਗਣੈਃ)
ਤਤ੍ਰ - there
ਅਪਿ - also (forming ਤਤ੍ਰਾਪ੍ਯ੍ = ਤਤ੍ਰ + ਅਪਿ)
ਅਧਃ - downward; below
ਗਮ੍ਯਤਾਮ੍ - let it be gone; let it proceed
ਸ਼ੀਲਮ੍ - character; good conduct
ਸ਼ੈਲ - mountain
ਤਟਾਤ੍ - from a cliff/precipice
ਪਤਤ੍ਵ - falling; after falling (as in ਸ਼ੈਲਤਟਾਤ੍ਪਤਤ੍ਵ...)
ਭ੍ਹਿਜਨਃ - breaking; shattering (as in ...ਪਤਤ੍ਵਭਿਜਨਃ)
ਸਂਦਹ੍ਯਤਾਮ੍ - let it be burned
ਵਹ੍ਨਿਨਾ - by fire
ਸ਼ੌਰ੍ਯੇ - in valor; in heroism
ਵੈਰਿਣਿ - on the enemy
ਵਜ੍ਰਮ੍ - thunderbolt
ਆਸ਼ੁ - quickly
ਨਿਪਤਤ੍ - falling (imperative sense: "let it fall")
ਅਰ੍ਥਃ - wealth; money; means
ਅਸ੍ਤੁ - let it be
ਨਃ - for us; ours
ਕੇਵਲਮ੍ - only
ਯੇਨ - by which
ਏਨ - this (forming ਯੇਨੈਕੇਨ = ਯੇਨ + ਏਕੇਨ)
ਏਕੇਨ - by the one (instrumental singular of ਏਕ)
ਵਿਨਾ - without
ਗੁਣਾਃ - qualities/virtues
ਤ੍ਰੁਰੁਇਣ - grass; straw
ਲਵ - a small piece/fragment (forming ਤ੍ਰੁਰੁਇਣਲਵ)
ਪ੍ਰਾਯਾਃ - almost like; comparable to (forming ਤ੍ਰੁਰੁਇਣਲਵਪ੍ਰਾਯਾਃ)
ਸਮਸ੍ਤਾਃ - all
ਇਮੇ - these

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
The verse is intentionally shocking and is best read as biting social commentary. It exposes a harsh truth: when society worships ਅਰ੍ਥ (wealth) above everything, then ਜਾਤਿ, ਗੁਣ, and ਸ਼ੀਲ 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 ਸ਼ੀਲ (character) as the foundation so that success does not cost your soul.

ਧਨਂ ਅਰ੍ਜਯ ਕਾਕੁਤ੍ਸ੍ਥ
ਧਨਮੂਲਂ ਇਦਂ ਜਗਤ੍ ।
ਅਂਤਰਂ ਨਾਭਿਜਾਨਾਮਿ
ਨਿਰ੍ਧਨਸ੍ਯ ਮ੍ਰੁਰੁਇਤਸ੍ਯ ਚ ॥ 1.39 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਧਨਮ੍ - wealth; means
ਅਰ੍ਜਯ - earn; acquire
ਕਾਕੁਤ੍ਸ੍ਥ - descendant of Kakutstha; (address to) Rama
ਧਨਮੂਲਮ੍ - having wealth as the root; based on wealth
ਇਦਮ੍ - this
ਜਗਤ੍ - world
ਅਂਤਰਮ੍ - difference; distinction
ਨ - not
ਅਭਿਜਾਨਾਮਿ - I know; I recognize (in verse as ਨਾਭਿਜਾਨਾਮਿ = ਨ + ਅਭਿਜਾਨਾਮਿ)
ਨਿਰ੍ਧਨਸ੍ਯ - of the poor; of one without wealth
ਮ੍ਰੁਰੁਇਤਸ੍ਯ - of the dead
ਚ - and

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

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

ਤਾਨੀਂਦ੍ਰਿਯਾਣ੍ਯਵਿਕਲਾਨਿ ਤਦੇਵ ਨਾਮ
ਸਾ ਬੁਦ੍ਧਿਰਪ੍ਰਤਿਹਤਾ ਵਚਨਂ ਤਦੇਵ ।
ਅਰ੍ਥੋਸ਼੍ਮਣਾ ਵਿਰਹਿਤਃ ਪੁਰੁਸ਼ਃ ਕ੍ਸ਼ਣੇਨ
ਸੋ਽ਪ੍ਯਨ੍ਯ ਏਵ ਭਵਤੀਤਿ ਵਿਚਿਤ੍ਰਂ ਏਤਥ੍ ॥ 1.40 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਤਾਨਿ - those; the same
ਇਂਦ੍ਰਿਯਾਣਿ - senses; faculties
ਅਵਿਕਲਾਨਿ - unimpaired; intact
ਤਤ੍ - that; the same
ਏਵ - indeed; only
ਨਾਮ - name
ਸਾ - that; the same
ਬੁਦ੍ਧਿਃ - intelligence; understanding
ਅਪ੍ਰਤਿਹਤਾ - unobstructed; not struck down
ਵਚਨਮ੍ - speech; words
ਤਤ੍ - that; the same
ਏਵ - indeed
ਅਰ੍ਥ - wealth; means
ਉਸ਼੍ਮਣਾ - warmth; heat (instrumental of ਉਸ਼੍ਮਨ੍; forming ਅਰ੍ਥੋਸ਼੍ਮਣਾ)
ਵਿਰਹਿਤਃ - devoid of; separated from
ਪੁਰੁਸ਼ਃ - person
ਕ੍ਸ਼ਣੇਨ - in a moment
ਸਃ - he
ਅਪਿ - even (forming ਸੋ਽ਪ੍ਯ੍ = ਸਃ + ਅਪਿ)
ਅਨ੍ਯਃ - another; different
ਏਵ - indeed
ਭਵਤਿ - becomes
ਇਤਿ - thus
ਵਿਚਿਤ੍ਰਮ੍ - strange; astonishing
ਏਤਤ੍ - this

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
This verse observes how quickly social perception changes with financial status. Nothing essential about the person has changed - ਇਂਦ੍ਰਿਯਾ (faculties), ਬੁਦ੍ਧਿ (intellect), and ਵਚਨ (speech) remain - but without ਅਰ੍ਥ 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. ਅਦ੍ਵੈਤ goes even deeper: behind all changing roles is the same ਆਤ੍ਮਾ - when you remember that, you can respect a person for their being, not for their bank balance.

ਯਸ੍ਯਾਸ੍ਤਿ ਵਿਤ੍ਤਂ ਸ ਨਰਃ ਕੁਲੀਨਃ
ਸ ਪਂਡਿਤਃ ਸ ਸ਼੍ਰੁਤਵਾਨ੍ਗੁਣਜ੍ਞਃ ।
ਸ ਏਵ ਵਕ੍ਤਾ ਸ ਚ ਦਰ੍ਸ਼ਨੀਯਃ
ਸਰ੍ਵੇ ਗੁਣਾਃ ਕਾਂਚਨਂ ਆਸ਼੍ਰਯਂਤਿ ॥ 1.41 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਯਸ੍ਯ - whose
ਅਸ੍ਤਿ - exists; is
ਵਿਤ੍ਤਮ੍ - wealth; property; means
ਸਃ - that
ਨਰਃ - man; person
ਕੁਲੀਨਃ - of good family; noble-born (as judged by society)
ਸਃ - he
ਪਂਡਿਤਃ - learned; wise
ਸਃ - he
ਸ਼੍ਰੁਤਵਾਨ੍ - learned; well-heard (one who has studied)
ਗੁਣ - qualities; virtues
ਜ੍ਞਃ - knower (forming ਗੁਣਜ੍ਞਃ)
ਸਃ - he
ਏਵ - indeed
ਵਕ੍ਤਾ - speaker; (good) orator
ਸਃ - he
ਚ - and
ਦਰ੍ਸ਼ਨੀਯਃ - worthy of being seen; attractive; respectable
ਸਰ੍ਵੇ - all
ਗੁਣਾਃ - qualities; virtues
ਕਾਂਚਨਮ੍ - gold; wealth
ਆਸ਼੍ਰਯਂਤਿ - take refuge in; depend upon; reside in

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
This verse continues the theme of how society warps its judgments around money. It does not say that wealth truly creates ਗੁਣ (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 ਕਾਂਚਨਮ੍.

ਦੌਰ੍ਮਂਤ੍ਰ੍ਯਾਨ੍ਨ੍ਰੁਰੁਇਪਤਿਰ੍ਵਿਨਸ਼੍ਯਤਿ ਯਤਿਃ ਸਂਗਾਤ੍ਸੁਤੋ ਲਾਲਨਾਤ੍
ਵਿਪ੍ਰੋ਽ਨਧ੍ਯਯਨਾਤ੍ਕੁਲਂ ਕੁਤਨਯਾਚ੍ਛੀਲਂ ਖਲੋਪਾਸਨਾਤ੍ ।
ਹ੍ਰੀਰ੍ਮਦ੍ਯਾਦਨਵੇਕ੍ਸ਼ਣਾਦਪਿ ਕ੍ਰੁਰੁਇਸ਼ਿਃ ਸ੍ਨੇਹਃ ਪ੍ਰਵਾਸਾਸ਼੍ਰਯਾਨ੍
ਮੈਤ੍ਰੀ ਚਾਪ੍ਰਣਯਾਤ੍ਸਮ੍ਰੁਰੁਇਦ੍ਧਿਰਨਯਾਤ੍ਤ੍ਯਾਗਪ੍ਰਮਾਦਾਦ੍ਧਨਮ੍ ॥ 1.42 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਦੁਰ੍ - bad; harmful
ਮਂਤ੍ਰ੍ਯਾਤ੍ - from counsel/advice (ablative of ਮਂਤ੍ਰ in the sense of "counsel"; forming ਦੌਰ੍ਮਂਤ੍ਰ੍ਯਾਤ੍)
ਨ੍ਰੁਰੁਇਪਤਿਃ - king; ruler
ਵਿਨਸ਼੍ਯਤਿ - perishes; is ruined
ਯਤਿਃ - ascetic; one who restrains
ਸਂਗਾਤ੍ - from association/company (ਸਂਗ)
ਸੁਤਃ - son
ਲਾਲਨਾਤ੍ - from pampering; indulgent fondling
ਵਿਪ੍ਰਃ - Brahmin (as a representative of a student of ਸ਼ਾਸ੍ਤ੍ਰ)
ਅਨਧ੍ਯਯਨਾਤ੍ - from not studying (ablative of ਅਨ੍-ਅਧ੍ਯਯਨ)
ਕੁਲਮ੍ - family; lineage
ਕੁਤਨਯਾਤ੍ - from a bad son (ਕੁ + ਤਨਯ)
ਸ਼ੀਲਮ੍ - character; conduct
ਖਲੋਪਾਸਨਾਤ੍ - from serving/associating with the wicked (ਖਲ + ਉਪਾਸਨ)
ਹ੍ਰੀਃ - modesty; sense of propriety
ਮਦ੍ਯਾਤ੍ - from liquor/intoxication (ਮਦ੍ਯ)
ਅਨਵੇਕ੍ਸ਼ਣਾਤ੍ - from lack of supervision; from neglect
ਅਪਿ - even
ਕ੍ਰੁਰੁਇਸ਼ਿਃ - agriculture; cultivation
ਸ੍ਨੇਹਃ - affection; love
ਪ੍ਰਵਾਸ - living away; separation; travel
ਆਸ਼੍ਰਯਾਤ੍ - from taking refuge in; from dwelling in (forming ਪ੍ਰਵਾਸਾਸ਼੍ਰਯਾਤ੍)
ਮੈਤ੍ਰੀ - friendship
ਚ - and
ਅਪ੍ਰਣਯਾਤ੍ - from lack of warmth/affection (ਪ੍ਰਣਯ)
ਸਮ੍ਰੁਰੁਇਦ੍ਧਿਃ - prosperity; flourishing
ਅਨਯਾਤ੍ - from bad policy; from mismanagement (ਅ-ਨਯ)
ਤ੍ਯਾਗ - giving; charity
ਪ੍ਰਮਾਦਾਤ੍ - from careless excess/neglect; from heedlessness
ਧਨਮ੍ - wealth

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
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 ਖਲੋਪਾਸਨ (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.

ਦਾਨਂ ਭੋਗੋ ਨਾਸ਼ਸ੍ਤਿਸ੍ਰੋ
ਗਤਯੋ ਭਵਂਤਿ ਵਿਤ੍ਤਸ੍ਯ ।
ਯੋ ਨ ਦਦਾਤਿ ਨ ਭੁਂਕ੍ਤੇ
ਤਸ੍ਯ ਤ੍ਰੁਰੁਇਤੀਯਾ ਗਤਿਰ੍ਭਵਤਿ ॥ 1.43 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਦਾਨਮ੍ - giving; charity
ਭੋਗਃ - enjoyment; use
ਨਾਸ਼ਃ - loss; destruction
ਤਿਸ੍ਰਃ - three
ਗਤਯਃ - courses; fates; outcomes
ਭਵਂਤਿ - become; are
ਵਿਤ੍ਤਸ੍ਯ - of wealth
ਯਃ - he who
ਨ - not
ਦਦਾਤਿ - gives
ਨ - not
ਭੁਂਕ੍ਤੇ - enjoys; uses
ਤਸ੍ਯ - for him; of him
ਤ੍ਰੁਰੁਇਤੀਯਾ - the third
ਗਤਿਃ - fate; outcome
ਭਵਤਿ - becomes

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
The verse is practical economics wrapped as ethics. If you have resources, you can either share them (ਦਾਨ), use them wisely (ਭੋਗ as "appropriate enjoyment"), or lose them (ਨਾਸ਼) 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, ਦਾਨ reduces ਲੋਭ (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.

ਮਣਿਃ ਸ਼ਾਣੋਲ੍ਲੀਢਃ ਸਮਰਵਿਜਯੀ ਹੇਤਿਦਲਿਤੋ
ਮਦਕ੍ਸ਼ੀਣੋ ਨਾਗਃ ਸ਼ਰਦਿ ਸਰਿਤਃ ਸ਼੍ਯਾਨਪੁਲਿਨਾਃ ।
ਕਲਾਸ਼ੇਸ਼ਸ਼੍ਚਂਦ੍ਰਃ ਸੁਰਤਮ੍ਰੁਰੁਇਦਿਤਾ ਬਾਲਵਨਿਤਾ
ਤਨ੍ਨਿਮ੍ਨਾ ਸ਼ੋਭਂਤੇ ਗਲਿਤਵਿਭਵਾਸ਼੍ਚਾਰ੍ਥਿਸ਼ੁ ਨਰਾਃ ॥ 1.44 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਮਣਿਃ - gem; jewel
ਸ਼ਾਣਾ - whetstone; polishing stone
ਉਲ੍ਲੀਢਃ - rubbed; polished; scraped (forming ਸ਼ਾਣੋਲ੍ਲੀਢਃ = ਸ਼ਾਣਾ + ਉਲ੍ਲੀਢਃ)
ਸਮਰ - battle
ਵਿਜਯੀ - victorious (forming ਸਮਰਵਿਜਯੀ)
ਹੇਤਿ - weapon
ਦਲਿਤਃ - split; crushed; wounded (forming ਹੇਤਿਦਲਿਤੋ)
ਮਦ - rut; intoxication (of an elephant)
ਕ੍ਸ਼ੀਣਃ - diminished; dried up; exhausted (forming ਮਦਕ੍ਸ਼ੀਣੋ)
ਨਾਗਃ - elephant
ਸ਼ਰਦਿ - in autumn (ਸ਼ਰਦ੍)
ਸਰਿਤਃ - rivers
ਸ਼੍ਯਾਨ - dried/settled; calm; with exposed banks (in verse as ਸ਼੍ਯਾਨਪੁਲਿਨਾਃ)
ਪੁਲਿਨਾਃ - sandbanks/shores
ਕਲਾ - digit; phase (as of the moon)
ਸ਼ੇਸ਼ਃ - remaining; remainder (forming ਕਲਾਸ਼ੇਸ਼ਸ਼੍ਚਂਦ੍ਰਃ)
ਚਂਦ੍ਰਃ - moon
ਸੁਰਤ - lovemaking; intimacy
ਮ੍ਰੁਰੁਇਦਿਤਾ - softened; made tender; moved to tears
ਬਾਲ - young
ਵਨਿਤਾ - woman (forming ਸੁਰਤਮ੍ਰੁਰੁਇਦਿਤਾ ਬਾਲਵਨਿਤਾ)
ਤਤ੍ - that; in that state
ਨਿਮ੍ਨਾਃ - lowered; humbled; diminished
ਸ਼ੋਭਂਤੇ - shine; are beautiful
ਗਲਿਤ - fallen away; slipped off; lost
ਵਿਭਵਾਃ - wealth; power (forming ਗਲਿਤਵਿਭਵਾਃ)
ਚ - and; also
ਅਰ੍ਥਿਸ਼ੁ - among supplicants; in the state of seeking/begging (ਅਰ੍ਥਿਨ੍)
ਨਰਾਃ - people; men

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
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. ਭਰ੍ਤ੍ਰੁਰੁਇਹਰਿ applies this to people: when ਵਿਭਵ (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.

ਪਰਿਕ੍ਸ਼ੀਣਃ ਕਸ਼੍ਚਿਤ੍ਸ੍ਪ੍ਰੁਰੁਇਹਯਤਿ ਯਵਾਨਾਂ ਪ੍ਰਸ੍ਰੁਰੁਇਤਯੇ
ਸ ਪਸ਼੍ਚਾਤ੍ਸਂਪੂਰ੍ਣਃ ਕਲਯਤਿ ਧਰਿਤ੍ਰੀਂ ਤ੍ਰੁਰੁਇਣਸਮਾਮ੍ ।
ਅਤਸ਼੍ਚਾਨੈਕਾਂਤ੍ਯਾਦ੍ਗੁਰੁਲਘੁਤਯਾ਽ਰ੍ਥੇਸ਼ੁ ਧਨਿਨਾਮ੍
ਅਵਸ੍ਥਾ ਵਸ੍ਤੂਨਿ ਪ੍ਰਥਯਤਿ ਚ ਸਂਕੋਚਯਤਿ ਚ ॥ 1.45 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਪਰਿਕ੍ਸ਼ੀਣਃ - completely exhausted; impoverished; reduced
ਕਸ਼੍ਚਿਤ੍ - someone
ਸ੍ਪ੍ਰੁਰੁਇਹਯਤਿ - longs for; desires
ਯਵਾਨਾਮ੍ - of barley
ਪ੍ਰਸ੍ਰੁਰੁਇਤਯੇ - for a handful (a measure: "prasRuti")
ਸਃ - he
ਪਸ਼੍ਚਾਤ੍ - later
ਸਂਪੂਰ੍ਣਃ - full; satisfied; complete
ਕਲਯਤਿ - considers; regards
ਧਰਿਤ੍ਰੀਮ੍ - the earth
ਤ੍ਰੁਰੁਇਣਸਮਾਮ੍ - as equal to grass; as mere straw
ਅਤਃ - therefore
ਚ - and
ਅਨੈਕਾਂਤ੍ਯਾਤ੍ - from non-absoluteness; from the lack of a fixed one-sided measure (ਨ + ਏਕਾਂਤ)
ਗੁਰੁ - heavy; great
ਲਘੁਤਯਾ - by lightness/smallness; by being "great or small" (forming ਗੁਰੁਲਘੁਤਯਾ)
ਅਰ੍ਥੇਸ਼ੁ - in objects/wealth; in "things" (ਅਰ੍ਥ here as means/possessions)
ਧਨਿਨਾਮ੍ - of the wealthy
ਅਵਸ੍ਥਾ - condition; state
ਵਸ੍ਤੂਨਿ - things; objects
ਪ੍ਰਥਯਤਿ - expands; magnifies; makes appear large
ਚ - and
ਸਂਕੋਚਯਤਿ - contracts; diminishes; makes appear small
ਚ - and

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

ਰਾਜਂਦੁਧੁਕ੍ਸ਼ਸਿ ਯਦਿ ਕ੍ਸ਼ਿਤਿਧੇਨੁਂ ਏਤਾਂ
ਤੇਨਾਦ੍ਯ ਵਤ੍ਸਂ ਇਵ ਲੋਕਂ ਅਮੁਂ ਪੁਸ਼ਾਣ
ਤਸ੍ਮਿਂਸ਼੍ਚ ਸਮ੍ਯਗਨਿਸ਼ਂ ਪਰਿਪੋਸ਼੍ਯਮਾਣੇ
ਨਾਨਾਫਲੈਃ ਫਲਤਿ ਕਲ੍ਪਲਤੇਵ ਭੂਮਿਃ ॥ 1.46 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਰਾਜਨ੍ - O king!
ਦੁਹੁਕ੍ਸ਼ਸਿ - you wish to milk (desiderative/intent sense from ਦੁਹ੍)
ਯਦਿ - if
ਕ੍ਸ਼ਿਤਿ - earth
ਧੇਨੁਮ੍ - cow (accusative of ਧੇਨੁ), forming ਕ੍ਸ਼ਿਤਿਧੇਨੁਮ੍ ("earth-cow")
ਏਤਾਮ੍ - this
ਤੇਨ - therefore; by that
ਅਦ੍ਯ - today; now
ਵਤ੍ਸਮ੍ - calf
ਇਵ - like
ਲੋਕਮ੍ - the people; the world
ਅਮੁਮ੍ - this
ਪੁਸ਼ਾਣ - nourish! (imperative of ਪੁਸ਼੍)
ਤਸ੍ਮਿਨ੍ - in that; when that (in verse as ਤਸ੍ਮਿਂਸ਼੍ਚ = ਤਸ੍ਮਿਨ੍ + ਚ)
ਚ - and
ਸਮ੍ਯਕ੍ - properly; well
ਅਨਿਸ਼ਮ੍ - continually; without break
ਪਰਿਪੋਸ਼੍ਯਮਾਣੇ - being well-nourished; being properly cared for
ਨਾਨਾ - many kinds
ਫਲੈਃ - with fruits/results (instrumental plural of ਫਲ)
ਫਲਤਿ - bears fruit; yields
ਕਲ੍ਪਲਤਾ - wish-fulfilling creeper
ਇਵ - like
ਭੂਮਿਃ - earth

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

ਸਤ੍ਯਾਨ੍ਰੁਰੁਇਤਾ ਚ ਪਰੁਸ਼ਾ ਪ੍ਰਿਯਵਾਦਿਨੀ ਚ
ਹਿਂਸ੍ਰਾ ਦਯਾਲੁਰਪਿ ਚਾਰ੍ਥਪਰਾ ਵਦਾਨ੍ਯਾ ।
ਨਿਤ੍ਯਵ੍ਯਯਾ ਪ੍ਰਚੁਰਨਿਤ੍ਯਧਨਾਗਮਾ ਚ
ਵਾਰਾਂਗਨੇਵ ਨ੍ਰੁਰੁਇਪਨੀਤਿਰਨੇਕਰੂਪਾ ॥ 1.47 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਸਤ੍ਯ - true
ਅਨ੍ਰੁਰੁਇਤਾ - untrue; false (forming ਸਤ੍ਯਾਨ੍ਰੁਰੁਇਤਾ - both truth and falsehood)
ਚ - and
ਪਰੁਸ਼ਾ - harsh; rough
ਪ੍ਰਿਯ - pleasing; dear
ਵਾਦਿਨੀ - speaking (feminine; forming ਪ੍ਰਿਯਵਾਦਿਨੀ - sweet-speaking)
ਚ - and
ਹਿਂਸ੍ਰਾ - violent; causing harm
ਦਯਾਲੁਃ - compassionate; kind
ਅਪਿ - also
ਚ - and
ਅਰ੍ਥ - wealth; interest; advantage
ਪਰਾ - devoted to; centered on (forming ਚਾਰ੍ਥਪਰਾ)
ਵਦਾਨ੍ਯਾ - generous; giving
ਨਿਤ੍ਯ - constant; always
ਵ੍ਯਯਾ - spending; expenditure (forming ਨਿਤ੍ਯਵ੍ਯਯਾ)
ਪ੍ਰਚੁਰ - abundant; much
ਅਨਿਤ੍ਯ - uncertain; not steady
ਧਨ - wealth
ਆਗਮਾ - income; arrival/coming-in (forming ਪ੍ਰਚੁਰਨਿਤ੍ਯਧਨਾਗਮਾ)
ਚ - and
ਵਾਰਾਂਗਨਾ - courtesan; prostitute
ਏਵ - like; just as
ਨ੍ਰੁਰੁਇਪ - king
ਨੀਤਿਃ - policy; conduct; statecraft (forming ਨ੍ਰੁਰੁਇਪਨੀਤਿਃ)
ਅਨੇਕਰੂਪਾ - of many forms; multifaceted

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
The verse is a realistic description of political life: statecraft often shifts masks depending on need. By comparing it to a ਵਾਰਾਂਗਨਾ (courtesan), ਭਰ੍ਤ੍ਰੁਰੁਇਹਰਿ 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 ਧਰ੍ਮ.

ਆਜ੍ਞਾ ਕੀਰ੍ਤਿਃ ਪਾਲਨਂ ਬ੍ਰਾਹ੍ਮਣਾਨਾਂ
ਦਾਨਂ ਭੋਗੋ ਮਿਤ੍ਰਸਂਰਕ੍ਸ਼ਣਂ ਚ
ਯੇਸ਼ਾਂ ਏਤੇ ਸ਼ਡ੍ਗੁਣਾ ਨ ਪ੍ਰਵ੍ਰੁਰੁਇਤ੍ਤਾਃ
ਕੋ਽ਰ੍ਥਸ੍ਤੇਸ਼ਾਂ ਪਾਰ੍ਥਿਵੋਪਾਸ਼੍ਰਯੇਣ ॥ 1.48 ॥

ਛਂਦਃ (ਸ਼ਾਲਿਨੀ): This is in ਸ਼ਾਲਿਨੀ (ਤ੍ਰਿਸ਼੍ਟੁਭ੍ class) Chandas/Meter: 4 ਪਾਦਾਃ, 11 ਅਕ੍ਸ਼ਰਾਃ per ਪਾਦ; ਲਘੁ/ਗੁਰੁ pattern (per ਪਾਦ) is `GGGG GLG GLGG`; ਯਤਿ (pause) is after the 4th syllable (and some traditions also observe an additional pause after the 7th).

Meaning (ਪਦਾਰ੍ਥ):
ਆਜ੍ਞਾ - command; authority; the power to give orders
ਕੀਰ੍ਤਿਃ - fame; good reputation
ਪਾਲਨਮ੍ - protection; care
ਬ੍ਰਾਹ੍ਮਣਾਨਾਂ - of ਬ੍ਰਾਹ੍ਮਣs (learned and principled people; guardians of ਸ਼ਾਸ੍ਤ੍ਰ)
ਦਾਨਮ੍ - giving; generosity
ਭੋਗਃ - enjoyment; rightful use of resources
ਮਿਤ੍ਰ - friend; ally
ਸਂਰਕ੍ਸ਼ਣਮ੍ - protection; safeguarding (forming ਮਿਤ੍ਰਸਂਰਕ੍ਸ਼ਣਮ੍)
ਚ - and
ਯੇਸ਼ਾਂ - for whom; of those in whom
ਏਤੇ - these
ਸ਼ਡ੍ - six
ਗੁਣਾਃ - qualities
ਨ - not
ਪ੍ਰਵ੍ਰੁਰੁਇਤ੍ਤਾਃ - active; practiced; functioning
ਕਃ - what
ਅਰ੍ਥਃ - use; purpose; benefit (in verse as ਕੋ਽ਰ੍ਥਃ = ਕਃ + ਅਰ੍ਥਃ)
ਤੇਸ਼ਾਂ - of/for them
ਪਾਰ੍ਥਿਵ - kingly; royal
ਉਪਾਸ਼੍ਰਯੇਣ - by resorting to; by taking refuge in (forming ਪਾਰ੍ਥਿਵੋਪਾਸ਼੍ਰਯੇਣ)

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
The verse defines leadership in responsibilities rather than in privilege. ਆਜ੍ਞਾ is meaningful only when it creates order; ਕੀਰ੍ਤਿ comes from trust; protecting the learned means protecting values and long-term wisdom; ਦਾਨ keeps society circulating; ਭੋਗ reminds that resources are meant to be used, not merely hoarded; and ਮਿਤ੍ਰਸਂਰਕ੍ਸ਼ਣ 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.

ਯਦ੍ਧਾਤ੍ਰਾ ਨਿਜਭਾਲਪਟ੍ਟਲਿਖਿਤਂ ਸ੍ਤੋਕਂ ਮਹਦ੍ਵਾ ਧਨਂ
ਤਤ੍ਪ੍ਰਾਪ੍ਨੋਤਿ ਮਰੁਸ੍ਥਲੇ਽ਪਿ ਨਿਤਰਾਂ ਮੇਰੌ ਤਤੋ ਨਾਧਿਕਮ੍ ।
ਤਦ੍ਧੀਰੋ ਭਵ ਵਿਤ੍ਤਵਤ੍ਸੁ ਕ੍ਰੁਰੁਇਪਣਾਂ ਵ੍ਰੁਰੁਇਤ੍ਤਿਂ ਵ੍ਰੁਰੁਇਥਾ ਸਾ ਕ੍ਰੁਰੁਇਥਾਃ
ਕੂਪੇ ਪਸ਼੍ਯ ਪਯੋਨਿਧਾਵਪਿ ਘਟੋ ਗ੍ਰੁਰੁਇਹ੍ਣਾਤਿ ਤੁਲ੍ਯਂ ਜਲਮ੍ ॥ 1.49 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਯਤ੍ - what; whatever
ਧਾਤ੍ਰਾ - by the creator; by fate/dispensation (ਧਾਤ੍ਰੁਰੁਇ)
ਨਿਜ - one's own
ਭਾਲਪਟ੍ਟ - the "forehead-surface" (as a place where fate is said to be written)
ਲਿਖਿਤਮ੍ - written
ਸ੍ਤੋਕਮ੍ - little
ਮਹਤ੍ - great; much
ਵਾ - or
ਧਨਮ੍ - wealth
ਤਤ੍ - that
ਪ੍ਰਾਪ੍ਨੋਤਿ - attains; obtains
ਮਰੁਸ੍ਥਲੇ - even in a desert (locative of ਮਰੁਸ੍ਥਲ)
ਅਪਿ - even (forming ਮਰੁਸ੍ਥਲੇ਽ਪਿ)
ਨਿਤਰਾਮ੍ - surely; completely
ਮੇਰੌ - on Meru (locative of ਮੇਰੁ)
ਤਤਃ - than that
ਨ - not
ਅਧਿਕਮ੍ - more
ਤਤ੍ - therefore
ਧੀਰਃ - steady; patient; composed
ਭਵ - be (imperative)
ਵਿਤ੍ਤਵਤ੍ਸੁ - in matters of wealth; regarding wealth
ਕ੍ਰੁਰੁਇਪਣਾਮ੍ - miserly; stingy (accusative feminine of ਕ੍ਰੁਰੁਇਪਣ)
ਵ੍ਰੁਰੁਇਤ੍ਤਿਮ੍ - conduct; habit
ਵ੍ਰੁਰੁਇਥਾ - in vain; uselessly
ਸਾ - that
ਕ੍ਰੁਰੁਇਥਾਃ - you have done (2nd person; in verse as ਕ੍ਰੁਰੁਇਥਾਃ)
ਕੂਪੇ - in a well
ਪਸ਼੍ਯ - see!
ਪਯੋਨਿਧੌ - in the ocean (literally, "treasury of waters")
ਅਪਿ - even
ਘਟਃ - pot; bucket
ਗ੍ਰੁਰੁਇਹ੍ਣਾਤਿ - takes; draws
ਤੁਲ੍ਯਮ੍ - equal; the same
ਜਲਮ੍ - water

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
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 ਕ੍ਰੁਰੁਇਪਣ (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 ਧੈਰ੍ਯ (steadiness) and proportion.

ਤ੍ਵਂ ਏਵ ਚਾਤਕਾਧਾਰੋ਽
ਸੀਤਿ ਕੇਸ਼ਾਂ ਨ ਗੋਚਰਃ ।
ਕਿਂ ਅਂਭੋਦਵਰਾਸ੍ਮਾਕਂ
ਕਾਰ੍ਪਣ੍ਯੋਕ੍ਤਂ ਪ੍ਰਤੀਕ੍ਸ਼ਸੇ ॥ 1.50 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਤ੍ਵਮ੍ - you
ਏਵ - alone; indeed
ਚਾਤਕ - the ਚਾਤਕ bird (poetically known for waiting only for rain from clouds)
ਆਧਾਰਃ - support; refuge (in verse as ਆਧਾਰੋ਽)
ਅਸਿ - you are (sandhi in verse: ਆਧਾਰੋ਽ ਸੀਤਿ = ਆਧਾਰਃ + ਅਸਿ + ਇਤਿ)
ਇਤਿ - thus; this (statement)
ਕੇਸ਼ਾਂ - of whom? / for whom?
ਨ - not
ਗੋਚਰਃ - within reach; within awareness
ਕਿਮ੍ - why?
ਅਂਭੋਦ - cloud
ਵਰ - best; excellent (forming ਅਂਭੋਦਵਰ)
ਅਸ੍ਮਾਕਮ੍ - of us (in verse as ਅਂਭੋਦਵਰਾਸ੍ਮਾਕਂ = ਅਂਭੋਦਵਰ + ਅਸ੍ਮਾਕਮ੍)
ਕਾਰ੍ਪਣ੍ਯ - wretchedness; helplessness; petty begging
ਉਕ੍ਤਮ੍ - spoken words; utterance (forming ਕਾਰ੍ਪਣ੍ਯੋਕ੍ਤਂ)
ਪ੍ਰਤੀਕ੍ਸ਼ਸੇ - do you wait for? do you expect?

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

Commentary (ਅਨੁਸਂਧਾਨ):
The ਚਾਤਕ 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 ਕਾਰ੍ਪਣ੍ਯ (humiliating pleading), something in the relationship is already unhealthy.

ਰੇ ਰੇ ਚਾਤਕ ਸਾਵਧਾਨਮਨਸਾ ਮਿਤ੍ਰ ਕ੍ਸ਼ਣਂ ਸ਼੍ਰੂਯਤਾਮ੍
ਅਂਭੋਦਾ ਬਹਵੋ ਵਸਂਤਿ ਗਗਨੇ ਸਰ੍ਵੇ਽ਪਿ ਨੈਤਾਦ੍ਰੁਰੁਇਸ਼ਾਃ ।
ਕੇਚਿਦ੍ਵ੍ਰੁਰੁਇਸ਼੍ਟਿਭਿਰਾਰ੍ਦ੍ਰਯਂਤਿ ਵਸੁਧਾਂ ਗਰ੍ਜਂਤਿ ਕੇਚਿਦ੍ਵ੍ਰੁਰੁਇਥਾ
ਯਂ ਯਂ ਪਸ਼੍ਯਸਿ ਤਸ੍ਯ ਤਸ੍ਯ ਪੁਰਤੋ ਮਾ ਬ੍ਰੂਹਿ ਦੀਨਂ ਵਚਃ ॥ 1.51 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਰੇ ਰੇ - hey! hey! (calling out)
ਚਾਤਕ - the ਚਾਤਕ bird
ਸਾਵਧਾਨ - attentive; alert
ਮਨਸਾ - with the mind (instrumental)
ਮਿਤ੍ਰ - O friend!
ਕ੍ਸ਼ਣਮ੍ - for a moment
ਸ਼੍ਰੂਯਤਾਮ੍ - let it be heard; please listen (imperative)
ਅਂਭੋਦਾਃ - clouds
ਬਹਵਃ - many
ਵਸਂਤਿ - dwell; are present
ਗਗਨੇ - in the sky
ਸਰ੍ਵੇ - all
ਅਪਿ - even/also (sandhi in verse: ਸਰ੍ਵੇ਽ਪਿ = ਸਰ੍ਵੇ + ਅਪਿ)
ਨ - not
ਏਤਾਦ੍ਰੁਰੁਇਸ਼ਾਃ - of this kind; like this
ਕੇਚਿਤ੍ - some
ਵ੍ਰੁਰੁਇਸ਼੍ਟਿਭਿਃ - with rain (instrumental plural of ਵ੍ਰੁਰੁਇਸ਼੍ਟਿ)
ਆਰ੍ਦ੍ਰਯਂਤਿ - moisten; make wet
ਵਸੁਧਾਮ੍ - the earth
ਗਰ੍ਜਂਤਿ - roar; thunder
ਵ੍ਰੁਰੁਇਥਾ - in vain; uselessly
ਯਂ ਯਮ੍ - whichever; whatever (repeated for emphasis)
ਪਸ਼੍ਯਸਿ - you see
ਤਸ੍ਯ ਤਸ੍ਯ - of that one, of that one (repeated for emphasis)
ਪੁਰਤਃ - in front of; before
ਮਾ - do not
ਬ੍ਰੂਹਿ - speak; say (imperative)
ਦੀਨਮ੍ - pitiable; lowly
ਵਚਃ - words; speech

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

ਅਕਰੁਣਤ੍ਵਂ ਅਕਾਰਣਵਿਗ੍ਰਹਃ
ਪਰਧਨੇ ਪਰਯੋਸ਼ਿਤਿ ਚ ਸ੍ਪ੍ਰੁਰੁਇਹਾ ।
ਸੁਜਨਬਂਧੁਜਨੇਸ਼੍ਵਸਹਿਸ਼੍ਣੁਤਾ
ਪ੍ਰਕ੍ਰੁਰੁਇਤਿਸਿਦ੍ਧਂ ਇਦਂ ਹਿ ਦੁਰਾਤ੍ਮਨਾਮ੍ ॥ 1.52 ॥

ਛਂਦਃ (ਦ੍ਰੁਤਵਿਲਂਬਿਤਮ੍): This is in ਦ੍ਰੁਤਵਿਲਂਬਿਤਮ੍ Chandas/Meter: 4 ਪਾਦਾਃ, 12 ਅਕ੍ਸ਼ਰਾਃ per ਪਾਦ; ਲਘੁ/ਗੁਰੁ pattern (per ਪਾਦ) is `LLLGLLGLLGLG`. No obligatory ਯਤਿ (pause) is defined for this meter; pauses follow sense and natural ਦਂਡ breaks.

Meaning (ਪਦਾਰ੍ਥ):
ਅਕਰੁਣਤ੍ਵਮ੍ - lack of compassion; cruelty
ਅਕਾਰਣ - without cause; causeless
ਵਿਗ੍ਰਹਃ - quarrel; hostility (forming ਅਕਾਰਣ-ਵਿਗ੍ਰਹਃ)
ਪਰ - others'
ਧਨੇ - in wealth (locative; "in others' wealth")
ਪਰ - others'
ਯੋਸ਼ਿਤਿ - in a woman (locative; "in another's wife"; ਯੋਸ਼ਿਤ੍ = woman)
ਚ - and
ਸ੍ਪ੍ਰੁਰੁਇਹਾ - longing; covetous desire
ਸੁਜਨ - good people; the noble
ਬਂਧੁ - kin; relatives
ਜਨੇਸ਼ੁ - toward people (locative plural of ਜਨ)
ਅਸਹਿਸ਼੍ਣੁਤਾ - intolerance; inability to bear
ਪ੍ਰਕ੍ਰੁਰੁਇਤਿ - nature; innate disposition
ਸਿਦ੍ਧਮ੍ - established; inherent; already-formed
ਇਦਮ੍ - this
ਹਿ - indeed
ਦੁਰਾਤ੍ਮਨਾਮ੍ - of the evil-minded; of the wicked (genitive plural of ਦੁਰਾਤ੍ਮਨ੍)

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
This verse is a checklist for character. ਭਰ੍ਤ੍ਰੁਰੁਇਹਰਿ 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 ਪ੍ਰਕ੍ਰੁਰੁਇਤਿ repeatedly moves toward harm.

ਦੁਰ੍ਜਨਃ ਪਰਿਹਰ੍ਤਵ੍ਯੋ
ਵਿਦ੍ਯਯਾ਽ਲਕ੍ਰੁਰੁਇਤੋ਽ਪਿ ਸਨ੍ ।
ਮਣਿਨਾ ਭੂਸ਼ਿਤਃ ਸਰ੍ਪਃ
ਕਿਂ ਅਸੌ ਨ ਭਯਂਕਰਃ ॥ 1.53 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਦੁਰ੍ਜਨਃ - a wicked person
ਪਰਿਹਰ੍ਤਵ੍ਯਃ - should be avoided; should be kept away
ਵਿਦ੍ਯਯਾ - by knowledge; by learning (instrumental of ਵਿਦ੍ਯਾ)
ਅਲਂਕ੍ਰੁਰੁਇਤਃ - adorned; decorated (sandhi in verse: ਵਿਦ੍ਯਯਾ਽ਲਕ੍ਰੁਰੁਇਤੋ਽ਪਿ = ਵਿਦ੍ਯਯਾ + ਅਲਂਕ੍ਰੁਰੁਇਤਃ + ਅਪਿ)
ਅਪਿ - even
ਸਨ੍ - even being; though being
ਮਣਿਨਾ - with a jewel/gem (instrumental)
ਭੂਸ਼ਿਤਃ - adorned
ਸਰ੍ਪਃ - snake
ਕਿਮ੍ - what? / is it not?
ਅਸੌ - that one; he
ਨ - not
ਭਯਂਕਰਃ - frightening; dangerous

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

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

ਜਾਡ੍ਯਂ ਹ੍ਰੀਮਤਿ ਗਣ੍ਯਤੇ ਵ੍ਰਤਰੁਚੌ ਦਂਭਃ ਸ਼ੁਚੌ ਕੈਤਵਂ
ਸ਼ੂਰੇ ਨਿਰ੍ਘ੍ਰੁਰੁਇਣਤਾ ਮੁਨੌ ਵਿਮਤਿਤਾ ਦੈਨ੍ਯਂ ਪ੍ਰਿਯਾਲਾਪਿਨਿ ।
ਤੇਜਸ੍ਵਿਨ੍ਯਵਲਿਪ੍ਤਤਾ ਮੁਖਰਤਾ ਵਕ੍ਤਰ੍ਯਸ਼ਕ੍ਤਿਃ ਸ੍ਥਿਰੇ
ਤਤ੍ਕੋ ਨਾਮ ਗੁਣੋ ਭਵੇਤ੍ਸ ਗੁਣਿਨਾਂ ਯੋ ਦੁਰ੍ਜਨੈਰ੍ਨਾਂਕਿਤਃ ॥ 1.54 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਜਾਡ੍ਯਮ੍ - dullness; stupidity
ਹ੍ਰੀਮਤਿ - in a modest/shy person (locative of ਹ੍ਰੀਮਤ੍)
ਗਣ੍ਯਤੇ - is counted; is considered
ਵ੍ਰਤ - vow; disciplined observance
ਰੁਚੌ - in one who delights in vows/discipline (locative of ਵ੍ਰਤਰੁਚਿ)
ਦਂਭਃ - hypocrisy; pretence
ਸ਼ੁਚੌ - in a pure person (locative of ਸ਼ੁਚਿ)
ਕੈਤਵਮ੍ - deceit; trickery
ਸ਼ੂਰੇ - in a hero/valiant person (locative of ਸ਼ੂਰ)
ਨਿਰ੍ਘ੍ਰੁਰੁਇਣਤਾ - ruthlessness; lack of pity
ਮੁਨੌ - in a sage (locative of ਮੁਨਿ)
ਵਿਮਤਿਤਾ - wrong thinking; perversity; folly
ਦੈਨ੍ਯਮ੍ - meanness; low-mindedness
ਪ੍ਰਿਯ - pleasing; dear
ਆਲਾਪਿਨਿ - in one who speaks pleasantly (locative feminine of ਪ੍ਰਿਯਾਲਾਪਿਨ੍)
ਤੇਜਸ੍ਵਿਨਿ - in a radiant/powerful person (locative of ਤੇਜਸ੍ਵਿਨ੍)
ਅਵਲਿਪ੍ਤਤਾ - arrogance; conceit
ਮੁਖਰਤਾ - talkativeness; loquacity
ਵਕ੍ਤਰਿ - in a speaker; in one who speaks (locative of ਵਕ੍ਤ੍ਰੁ)
ਅਸ਼ਕ੍ਤਿਃ - inability; incapacity (forming ਵਕ੍ਤਰ੍ਯਸ਼ਕ੍ਤਿਃ = ਵਕ੍ਤਰਿ + ਅਸ਼ਕ੍ਤਿਃ)
ਸ੍ਥਿਰੇ - in a steady person (locative of ਸ੍ਥਿਰ)
ਤਤ੍ - then; therefore
ਕਃ - what? who?
ਨਾਮ - indeed; really (emphatic)
ਗੁਣਃ - virtue; quality
ਭਵੇਤ੍ - could be; would be
ਸਃ - that
ਗੁਣਿਨਾਮ੍ - of the virtuous; of good people
ਯਃ - which
ਦੁਰ੍ਜਨੈਃ - by wicked people (instrumental plural)
ਨ - not
ਅਂਕਿਤਃ - marked/tainted; labeled (as in ਨਾਂਕਿਤਃ)

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
The verse describes the "lens" of a cynical mind. A ਦੁਰ੍ਜਨ 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 ਮਤ੍ਸਰ (envy) will always find a way to diminish others; a mind trained in ਵਿਵੇਕ (discernment) learns to see the virtue without naive idealization.

ਲੋਭਸ਼੍ਚੇਦਗੁਣੇਨ ਕਿਂ ਪਿਸ਼ੁਨਤਾ ਯਦ੍ਯਸ੍ਤਿ ਕਿਂ ਪਾਤਕੈਃ
ਸਤ੍ਯਂ ਚੇਤ੍ਤਪਸਾ ਚ ਕਿਂ ਸ਼ੁਚਿ ਮਨੋ ਯਦ੍ਯਸ੍ਤਿ ਤੀਰ੍ਥੇਨ ਕਿਮ੍ ।
ਸੌਜਨ੍ਯਂ ਯਦਿ ਕਿਂ ਗੁਣੈਃ ਸੁਮਹਿਮਾ ਯਦ੍ਯਸ੍ਤਿ ਕਿਂ ਮਂਡਨੈਃ
ਸਦ੍ਵਿਦ੍ਯਾ ਯਦਿ ਕਿਂ ਧਨੈਰਪਯਸ਼ੋ ਯਦ੍ਯਸ੍ਤਿ ਕਿਂ ਮ੍ਰੁਰੁਇਤ੍ਯੁਨਾ ॥ 1.55 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਲੋਭਃ - greed
ਚੇਤ੍ - if (sandhi in verse as ਚੇਦ੍)
ਅਗੁਣੇਨ - with lack of virtue; by bad qualities (instrumental of ਅਗੁਣ)
ਕਿਮ੍ - what (use)? / what then?
ਪਿਸ਼ੁਨਤਾ - slander; malicious speech; backbiting
ਯਦਿ - if
ਅਸ੍ਤਿ - exists; is present
ਕਿਮ੍ - what (need)?
ਪਾਤਕੈਃ - with sins (instrumental plural of ਪਾਤਕ)
ਸਤ੍ਯਮ੍ - truthfulness
ਚੇਤ੍ - if
ਤਪਸਾ - by austerity; by disciplined effort (instrumental)
ਚ - and
ਕਿਮ੍ - what (need)?
ਸ਼ੁਚਿ - pure
ਮਨਃ - mind
ਯਦਿ - if
ਅਸ੍ਤਿ - exists
ਤੀਰ੍ਥੇਨ - by pilgrimage/holy place (instrumental of ਤੀਰ੍ਥ)
ਕਿਮ੍ - what (need)?
ਸੌਜਨ੍ਯਮ੍ - good nature; kindness; nobility
ਯਦਿ - if
ਕਿਮ੍ - what (need)?
ਗੁਣੈਃ - with qualities (instrumental plural)
ਸੁ - very; great
ਮਹਿਮਾ - greatness; glory (forming ਸੁਮਹਿਮਾ)
ਯਦਿ - if
ਅਸ੍ਤਿ - exists
ਕਿਮ੍ - what (need)?
ਮਂਡਨੈਃ - with ornaments/adornments (instrumental plural of ਮਂਡਨ)
ਸਤ੍ - true; good
ਵਿਦ੍ਯਾ - knowledge (forming ਸਦ੍ਵਿਦ੍ਯਾ)
ਯਦਿ - if
ਕਿਮ੍ - what (need)?
ਧਨੈਃ - with wealth (instrumental plural)
ਅਪਯਸ਼ਃ - bad fame; dishonor
ਯਦਿ - if
ਅਸ੍ਤਿ - exists
ਕਿਮ੍ - what (need)?
ਮ੍ਰੁਰੁਇਤ੍ਯੁਨਾ - by death (instrumental of ਮ੍ਰੁਰੁਇਤ੍ਯੁ)

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
The verse contrasts essentials with accessories. Inner corruption like ਲੋਭ (greed) cancels the value of outward "virtues"; and inner clarity like ਸਤ੍ਯਮ੍ (truthfulness) and ਸ਼ੁਚਿ ਮਨਃ (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 (ਪਿਸ਼ੁਨਤਾ), training programs won't save it; if a person has honesty and goodwill (ਸੌਜਨ੍ਯ), 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.

ਸ਼ਸ਼ੀ ਦਿਵਸਧੂਸਰੋ ਗਲਿਤਯੌਵਨਾ ਕਾਮਿਨੀ
ਸਰੋ ਵਿਗਤਵਾਰਿਜਂ ਮੁਖਂ ਅਨਕ੍ਸ਼ਰਂ ਸ੍ਵਾਕ੍ਰੁਰੁਇਤੇਃ ।
ਪ੍ਰਭੁਰ੍ਧਨਪਰਾਯਣਃ ਸਤਤਦੁਰ੍ਗਤਃ ਸਜ੍ਜਨੋ
ਨ੍ਰੁਰੁਇਪਾਂਗਣਗਤਃ ਖਲੋ ਮਨਸਿ ਸਪ੍ਤ ਸ਼ਲ੍ਯਾਨਿ ਮੇ ॥ 1.56 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਸ਼ਸ਼ੀ - the moon
ਦਿਵਸ - daytime
ਧੂਸਰਃ - pale; dust-colored (forming ਦਿਵਸਧੂਸਰਃ)
ਗਲਿਤ - fallen away; lost
ਯੌਵਨਾ - youth (forming ਗਲਿਤਯੌਵਨਾ - one whose youth has gone)
ਕਾਮਿਨੀ - a beloved woman; a woman of charm
ਸਰਃ - lake
ਵਿਗਤ - gone; devoid of
ਵਾਰਿਜਮ੍ - lotus (literally, "born of water"; forming ਵਿਗਤਵਾਰਿਜਮ੍)
ਮੁਖਮ੍ - face
ਅਨਕ੍ਸ਼ਰਮ੍ - without letters; illiterate (literally "without ਅਕ੍ਸ਼ਰ")
ਸ੍ਵਾਕ੍ਰੁਰੁਇਤੇਃ - by one's own making/deeds ("because of one's own doing")
ਪ੍ਰਭੁਃ - master; lord
ਧਨ - wealth
ਪਰਾਯਣਃ - wholly devoted to (forming ਧਨਪਰਾਯਣਃ)
ਸਤਤਮ੍ - always
ਦੁਰ੍ਗਤਃ - in misfortune; in distress
ਸਜ੍ਜਨਃ - a good person
ਨ੍ਰੁਰੁਇਪ - king
ਅਂਗਣ - courtyard; assembly; circle (forming ਨ੍ਰੁਰੁਇਪਾਂਗਣ)
ਗਤਃ - gone to; residing in
ਖ੍ਹਲਃ - wicked person
ਮਨਸਿ - in the mind
ਸਪ੍ਤ - seven
ਸ਼ਲ੍ਯਾਨਿ - thorns; spears; painful pricks
ਮੇ - for me; in me

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
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 ਅਨਕ੍ਸ਼ਰ (unlettered) by one's own choices, the powerful worshiping wealth alone, and the ਖ੍ਹਲ thriving in courts while the ਸਜ੍ਜਨ 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.

ਨ ਕਸ਼੍ਚਿਚ੍ਚਂਡਕੋਪਾਨਾਮ੍
ਆਤ੍ਮੀਯੋ ਨਾਮ ਭੂਭੁਜਾਮ੍ ।
ਹੋਤਾਰਂ ਅਪਿ ਜੁਹ੍ਵਾਨਂ
ਸ੍ਪ੍ਰੁਰੁਇਸ਼੍ਟੋ ਵਹਤਿ ਪਾਵਕਃ ॥ 1.57 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਨ - not
ਕਸ਼੍ਚਿਤ੍ - anyone
ਚਂਡ - fierce; violent
ਕੋਪਾਨਾਮ੍ - of those of anger; of the wrathful (genitive plural; forming ਚਂਡਕੋਪਾਨਾਮ੍)
ਆਤ੍ਮੀਯਃ - one's own; belonging to oneself
ਨਾਮ - named; truly (emphatic)
ਭੂਭੁਜਾਮ੍ - of kings (genitive plural of ਭੂਭੁਜ੍)
ਹੋਤਾਰਮ੍ - the priest; the sacrificer (accusative of ਹੋਤ੍ਰੁ)
ਅਪਿ - even
ਜੁਹ੍ਵਾਨਮ੍ - offering; performing oblations
ਸ੍ਪ੍ਰੁਰੁਇਸ਼੍ਟਃ - touched
ਵਹਤਿ - carries away; burns; consumes
ਪਾਵਕਃ - fire

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
The verse is a warning about unstable power. When a ruler is ruled by ਚਂਡ ਕੋਪ (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.

ਮੌਨੋਮੂਕਃ ਪ੍ਰਵਚਨਪਟੁਰ੍ਬਾਟੁਲੋ ਜਲ੍ਪਕੋ ਵਾ
ਧ੍ਰੁਰੁਇਸ਼੍ਟਃ ਪਾਰ੍ਸ਼੍ਵੇ ਵਸਤਿ ਚ ਸਦਾ ਦੂਰਤਸ਼੍ਚਾਪ੍ਰਗਲ੍ਭਃ ।
ਕ੍ਸ਼ਾਂਤ੍ਯਾ ਭੀਰੁਰ੍ਯਦਿ ਨ ਸਹਤੇ ਪ੍ਰਾਯਸ਼ੋ ਨਾਭਿਜਾਤਃ
ਸੇਵਾਧਰ੍ਮਃ ਪਰਮਗਹਨੋ ਯੋਗਿਨਾਂ ਅਪ੍ਯਗਮ੍ਯਃ ॥ 1.58 ॥

ਛਂਦਃ (ਮਂਦਾਕ੍ਰਾਂਤਾ): This is in ਮਂਦਾਕ੍ਰਾਂਤਾ (ਸਮ-ਵ੍ਰੁਰੁਇਤ੍ਤ) Chandas/Meter: 4 ਪਾਦਾਃ, 17 ਅਕ੍ਸ਼ਰਾਃ per ਪਾਦ; ਲਘੁ/ਗੁਰੁ pattern (per ਪਾਦ) is `GGGG LLLLLG GLGGLGG`; ਯਤਿ (pause) is after the 4th and 10th syllables in each ਪਾਦ.

Meaning (ਪਦਾਰ੍ਥ):
ਮੌਨਃ - silent (in verse as ਮੌਨੋ)
ਮੂਕਃ - dumb; unable to speak (forming ਮੌਨੋਮੂਕਃ - "silent and dumb")
ਪ੍ਰਵਚਨ - speech; discourse
ਪਟੁਃ - skilled; adept (forming ਪ੍ਰਵਚਨਪਟੁਃ)
ਬਾਟੁਲਃ - mad; foolish; nonsensical
ਜਲ੍ਪਕਃ - a chatterer
ਵਾ - or
ਧ੍ਰੁਰੁਇਸ਼੍ਟਃ - bold; impudent
ਪਾਰ੍ਸ਼੍ਵੇ - at the side; near
ਵਸਤਿ - stays; resides
ਚ - and
ਸਦਾ - always
ਦੂਰਤਃ - from far away
ਚ - and (sandhi in verse: ਦੂਰਤਸ਼੍ਚਾ = ਦੂਰਤਃ + ਚ)
ਅਪ੍ਰਗਲ੍ਭਃ - timid; not bold
ਕ੍ਸ਼ਾਂਤ੍ਯਾ - by patience/forbearance (instrumental of ਕ੍ਸ਼ਾਂਤਿ)
ਭੀਰੁਃ - timid; fearful
ਯਦਿ - if
ਨ - not
ਸਹਤੇ - endures; bears
ਪ੍ਰਾਯਸ਼ਃ - for the most part
ਨ - not
ਅਭਿਜਾਤਃ - well-born; noble
ਸੇਵਾ - service
ਧਰ੍ਮਃ - duty; way of life
ਪਰਮ - extremely
ਗਹਨਃ - hard to fathom; difficult
ਯੋਗਿਨਾਮ੍ - of yogis (genitive plural)
ਅਪਿ - even
ਅਗਮ੍ਯਃ - not easily reachable/understood; difficult to master

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
ਭਰ੍ਤ੍ਰੁਰੁਇਹਰਿ 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 ਮਂਦਾਕ੍ਰਾਂਤਾ rhythm (famous from ਮੇਘਦੂਤ), the verse itself feels like a long, weary march - matching the fatigue of navigating such service.

ਉਦ੍ਭਾਸਿਤਾਖਿਲਖਲਸ੍ਯ ਵਿਸ਼੍ਰੁਰੁਇਂਖਲਸ੍ਯ
ਪ੍ਰਾਗ੍ਜਾਤਵਿਸ੍ਤ੍ਰੁਰੁਇਤਨਿਜਾਧਮਕਰ੍ਮਵ੍ਰੁਰੁਇਤ੍ਤੇਃ ।
ਦੈਵਾਦਵਾਪ੍ਤਵਿਭਵਸ੍ਯ ਗੁਣਦ੍ਵਿਸ਼ੋ਽ਸ੍ਯ
ਨੀਚਸ੍ਯ ਗੋਚਰਗਤੈਃ ਸੁਖਂ ਆਪ੍ਯਤੇ ॥ 1.59 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਉਦ੍ਭਾਸਿਤ - made manifest; displayed openly
ਅਖਿਲ - all; entire
ਖਲਸ੍ਯ - of the wicked person (genitive of ਖਲ)
ਵਿਸ਼੍ਰੁਰੁਇਂਖਲਸ੍ਯ - unbridled; without restraint (genitive of ਵਿਸ਼੍ਰੁਰੁਇਂਖ੍ਹਲ)
ਪ੍ਰਾਕ੍ - earlier; previously
ਜਾਤ - born; arisen
ਵਿਸ੍ਤ੍ਰੁਰੁਇਤ - spread; expanded
ਨਿਜ - one's own
ਅਧਮ - base; low
ਕਰ੍ਮ - actions
ਵ੍ਰੁਰੁਇਤ੍ਤੇਃ - by conduct/habit (instrumental; in verse as ਕਰ੍ਮਵ੍ਰੁਰੁਇਤ੍ਤੇਃ)
ਦੈਵਾਤ੍ - by fate; by destiny
ਅਵਾਪ੍ਤ - obtained
ਵਿਭਵਸ੍ਯ - of wealth/power (genitive of ਵਿਭਵ)
ਗੁਣ - virtue; quality
ਦ੍ਵਿਸ਼ਃ - of the hater (genitive of ਦ੍ਵਿਸ਼੍; forming ਗੁਣਦ੍ਵਿਸ਼ਃ)
ਅਸ੍ਯ - of this one (sandhi in verse: ਦ੍ਵਿਸ਼ੋ਽ਸ੍ਯ = ਦ੍ਵਿਸ਼ਃ + ਅਸ੍ਯ)
ਨੀਚਸ੍ਯ - of the low person
ਗੋਚਰ - range; sphere; domain
ਗਤੈਃ - by going/moving (instrumental plural of ਗਤ)
ਸੁਖਮ੍ - happiness; ease
ਆਪ੍ਯਤੇ - is obtained; is attained

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
The verse is a study in "misplaced success." A person can gain ਵਿਭਵ (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 ਗੁਣਦ੍ਵਿਸ਼੍ (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.

ਆਰਂਭਗੁਰ੍ਵੀ ਕ੍ਸ਼ਯਿਣੀ ਕ੍ਰਮੇਣ
ਲਘ੍ਵੀ ਪੁਰਾ ਵ੍ਰੁਰੁਇਦ੍ਧਿਮਤੀ ਚ ਪਸ਼੍ਚਾਤ੍ ।
ਦਿਨਸ੍ਯ ਪੂਰ੍ਵਾਰ੍ਧਪਰਾਰ੍ਧਭਿਨ੍ਨਾ
ਛਾਯੇਵ ਮੈਤ੍ਰੀ ਖਲਸਜ੍ਜਨਾਨਾਮ੍ ॥ 1.60 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਆਰਂਭ - beginning
ਗੁਰ੍ਵੀ - heavy; intense
ਕ੍ਸ਼ਯਿਣੀ - diminishing; waning
ਕ੍ਰਮੇਣ - gradually; in due course
ਲਘ੍ਵੀ - light; slight
ਪੁਰਾ - earlier; at first
ਵ੍ਰੁਰੁਇਦ੍ਧਿਮਤੀ - increasing; growing
ਚ - and
ਪਸ਼੍ਚਾਤ੍ - later
ਦਿਨਸ੍ਯ - of the day
ਪੂਰ੍ਵਾਰ੍ਧ - first half
ਪਰਾਰ੍ਧ - second half
ਭਿਨ੍ਨਾ - distinguished; separated; differing
ਛਾਯਾ - shadow
ਏਵ - just like
ਮੈਤ੍ਰੀ - friendship
ਖ੍ਹਲ - wicked people
ਸਜ੍ਜਨਾਨਾਂ - of good people (genitive plural of ਸਜ੍ਜਨ)

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
The verse distinguishes fast friendship from deep friendship. With a ਖ੍ਹਲ, warmth often arrives quickly (because it is transactional) and fades when the transaction changes; with a ਸਜ੍ਜਨ, 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.

ਮ੍ਰੁਰੁਇਗਮੀਨਸਜ੍ਜਨਾਨਾਂ ਤ੍ਰੁਰੁਇਣਜਲਸਂਤੋਸ਼ਵਿਹਿਤਵ੍ਰੁਰੁਇਤ੍ਤੀਨਾਮ੍ ।
ਲੁਬ੍ਧਕਧੀਵਰਪਿਸ਼ੁਨਾ ਨਿਸ਼੍ਕਾਰਣਵੈਰਿਣੋ ਜਗਤਿ ॥ 1.61 ॥

ਛਂਦਃ (ਆਰ੍ਯਾ): This is in ਆਰ੍ਯਾ Chandas/Meter: a ਮਾਤ੍ਰਾ-ਚਂਦਸ੍ counted by ਮਾਤ੍ਰਾਃ (1 for ਲਘੁ, 2 for ਗੁਰੁ) rather than a fixed syllable count; the usual scheme is 12+18 ਮਾਤ੍ਰਾਃ in the first half (30 total) and 12+15 ਮਾਤ੍ਰਾਃ in the second half (27 total), often written as two or four lines; a natural ਯਤਿ (pause) occurs at the 12-ਮਾਤ੍ਰਾ split within each half.

Meaning (ਪਦਾਰ੍ਥ):
ਮ੍ਰੁਰੁਇਗ - deer
ਮੀਨ - fish
ਸਜ੍ਜਨਾਨਾਮ੍ - of good people (genitive plural of ਸਜ੍ਜਨ)
ਤ੍ਰੁਰੁਇਣ - grass
ਜਲ - water
ਸਂਤੋਸ਼ - contentment; satisfaction
ਵਿਹਿਤ - ordained; arranged; established
ਵ੍ਰੁਰੁਇਤ੍ਤੀਨਾਮ੍ - of those whose conduct/livelihood is (thus) (genitive plural of ਵ੍ਰੁਰੁਇਤ੍ਤਿ)
ਲੁਬ੍ਧਕ - hunter
ਧੀਵਰ - fisherman
ਪਿਸ਼ੁਨਾ - slanderer; malicious informer (instrumental; in verse as ਪਿਸ਼ੁਨਾ)
ਨਿਸ਼੍ਕਾਰਣ - without cause; without reason
ਵੈਰਿਣਃ - enemies (nominative plural of ਵੈਰਿਨ੍)
ਜਗਤਿ - in the world

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
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 ਸਜ੍ਜਨ often does not provoke the ਪਿਸ਼ੁਨ (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 ਪਿਸ਼ੁਨਤਾ (backbiting) in teams and families.

ਵਾਂਛਾ ਸਜ੍ਜਨਸਂਗਮੇ ਪਰਗੁਣੇ ਪ੍ਰੀਤਿਰ੍ਗੁਰੌ ਨਮ੍ਰਤਾ
ਵਿਦ੍ਯਾਯਾਂ ਵ੍ਯਸਨਂ ਸ੍ਵਯੋਸ਼ਿਤਿ ਰਤਿਰ੍ਲੋਕਾਪਵਾਦਾਦ੍ਭਯਮ੍ ।
ਭਕ੍ਤਿਃ ਸ਼ੂਲਿਨਿ ਸ਼ਕ੍ਤਿਰਾਤ੍ਮਦਮਨੇ ਸਂਸਰ੍ਗਮੁਕ੍ਤਿਃ ਖਲੇ
ਯੇਸ਼੍ਵੇਤੇ ਨਿਵਸਂਤਿ ਨਿਰ੍ਮਲਗੁਣਾਸ੍ਤੇਭ੍ਯੋ ਨਰੇਭ੍ਯੋ ਨਮਃ ॥ 1.62 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਵਾਂਛਾ - desire; longing
ਸਜ੍ਜਨ - good people
ਸਂਗਮੇ - in association/company (locative of ਸਂਗਮ)
ਪਰ - others'
ਗੁਣੇ - in virtue/quality (locative of ਗੁਣ)
ਪ੍ਰੀਤਿਃ - affection; delight
ਗੁਰੌ - toward the teacher (locative of ਗੁਰੁ)
ਨਮ੍ਰਤਾ - humility
ਵਿਦ੍ਯਾਯਾਮ੍ - in learning/knowledge (locative of ਵਿਦ੍ਯਾ)
ਵ੍ਯਸਨਮ੍ - intense attachment; "addiction"; single-minded pursuit
ਸ੍ਵ - one's own
ਯੋਸ਼ਿਤਿ - in one's wife (locative of ਯੋਸ਼ਿਤ੍)
ਰਤਿਃ - love; affection; delight
ਲੋਕ - people; the world
ਅਪਵਾਦਾਤ੍ - from blame; from scandal (ablative of ਅਪਵਾਦ)
ਭਯਮ੍ - fear
ਭਕ੍ਤਿਃ - devotion
ਸ਼ੂਲਿਨਿ - in ਸ਼ੂਲਿਨ੍ (Siva, the trident-bearer; locative)
ਸ਼ਕ੍ਤਿਃ - strength; capacity; ability
ਆਤ੍ਮ - self
ਦਮਨੇ - in restraint/taming (locative of ਦਮਨ; forming ਆਤ੍ਮਦਮਨੇ)
ਸਂਸਰ੍ਗ - association; bad company
ਮੁਕ੍ਤਿਃ - freedom; release
ਖਲੇ - in ਕਲਿ (the age of Kali; locative)
ਯੇਸ਼ੁ - in whom (locative plural)
ਏਤੇ - these
ਨਿਵਸਂਤਿ - dwell; reside
ਨਿਰ੍ਮਲ - pure; spotless
ਗੁਣਾਃ - qualities; virtues
ਤੇਭ੍ਯਃ - to those (dative plural)
ਨਰੇਭ੍ਯਃ - to men/people (dative plural of ਨਰ)
ਨਮਃ - salutations

Translation (ਭਾਵਾਰ੍ਥ):
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 ਕਲਿ.

Commentary (ਅਨੁਸਂਧਾਨ):
This verse sketches a complete ethical "ecosystem." It begins with choosing good company (ਸਜ੍ਜਨ-ਸਂਗ), then teaches a healthy attitude: celebrate others' virtues (ਪਰ-ਗੁਣ-ਪ੍ਰੀਤਿ) instead of competing with them; remain teachable through ਗੁਰੁ-ਨਮ੍ਰਤਾ (humility); and keep growing through ਵਿਦ੍ਯਾ-ਵ੍ਯਸਨ (love of learning). It also grounds spirituality in self-mastery: devotion to ਸ਼ੂਲਿਨ੍ (Siva) paired with ਆਤ੍ਮਦਮਨ (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.

ਵਿਪਦਿ ਧੈਰ੍ਯਂ ਅਥਾਭ੍ਯੁਦਯੇ ਕ੍ਸ਼ਮਾ
ਸਦਸਿ ਵਾਕ੍ਪਟੁਤਾ ਯੁਧਿ ਵਿਕ੍ਰਮਃ ।
ਯਸ਼ਸਿ ਚਾਭਿਰੁਚਿਰ੍ਵ੍ਯਸਨਂ ਸ਼੍ਰੁਤੌ
ਪ੍ਰਕ੍ਰੁਰੁਇਤਿਸਿਦ੍ਧਂ ਇਦਂ ਹਿ ਮਹਾਤ੍ਮਨਾਮ੍ ॥ 1.63 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਵਿਪਦਿ - in calamity; in adversity (locative of ਵਿਪਦ੍)
ਧੈਰ੍ਯਂ - courage; steadiness; fortitude
ਅਥ - and then; and also (sandhi in verse: ਅਥਾਭ੍ਯੁਦਯੇ = ਅਥ + ਅਭ੍ਯੁਦਯੇ)
ਅਭ੍ਯੁਦਯੇ - in rise/success; in prosperity (locative of ਅਭ੍ਯੁਦਯ)
ਕ੍ਸ਼ਮਾ - forgiveness; forbearance
ਸਦਸਿ - in an assembly; in a court; in public company (locative of ਸਦਸ੍)
ਵਾਕ੍ਪਟੁਤਾ - skill in speech; eloquence
ਯੁਧਿ - in battle; in conflict (locative of ਯੁਧ੍)
ਵਿਕ੍ਰਮਃ - valor; heroic effort
ਯਸ਼ਸਿ - in fame; in good reputation (locative of ਯਸ਼ਸ੍)
ਚ - and (sandhi in verse: ਚਾਭਿਰੁਚਿਃ = ਚ + ਅਭਿਰੁਚਿਃ)
ਅਭਿਰੁਚਿਃ - liking; taste; inclination (sandhi in verse: ਅਭਿਰੁਚਿਰ੍ਵ੍ਯਸਨਂ = ਅਭਿਰੁਚਿਃ + ਵ੍ਯਸਨਂ)
ਵ੍ਯਸਨਂ - strong attachment; intense pursuit (often used as "addiction" or "habit")
ਸ਼੍ਰੁਤੌ - in hearing; in learning/scripture (locative of ਸ਼੍ਰੁਤਿ / ਸ਼੍ਰੁਤ)
ਪ੍ਰਕ੍ਰੁਰੁਇਤਿ - nature; disposition
ਸਿਦ੍ਧਂ - accomplished; established; inborn
ਇਦਂ - this
ਹਿ - indeed
ਮਹਾਤ੍ਮਨਾਂ - of great-souled / great-minded people (genitive plural of ਮਹਾਤ੍ਮਨ੍)

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

ਪ੍ਰਦਾਨਂ ਪ੍ਰਚ੍ਛਨ੍ਨਂ ਗ੍ਰੁਰੁਇਹਂ ਉਪਗਤੇ ਸਂਭ੍ਰਮਵਿਧਿਃ
ਪ੍ਰਿਯਂ ਕ੍ਰੁਰੁਇਤ੍ਵਾ ਮੌਨਂ ਸਦਸਿ ਕਥਨਂ ਚਾਪ੍ਯੁਪਕ੍ਰੁਰੁਇਤੇਃ ।
ਅਨੁਤ੍ਸੇਕੋ ਲਕ੍ਸ਼੍ਮ੍ਯਾਂ ਅਨਭਿਭਵਗਂਧਾਃ ਪਰਕਥਾਃ
ਸਤਾਂ ਕੇਨੋਦ੍ਦਿਸ਼੍ਟਂ ਵਿਸ਼ਮਂ ਅਸਿਧਾਰਾਵ੍ਰਤਂ ਇਦਮ੍ ॥ 1.64 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਪ੍ਰਦਾਨਂ - giving; donation
ਪ੍ਰਚ੍ਛਨ੍ਨਂ - concealed; done privately
ਗ੍ਰੁਰੁਇਹਂ - house; home
ਉਪਗਤੇ - when (someone) has arrived/entered (locative absolute/locative of ਉਪਗਤ)
ਸਂਭ੍ਰਮ - eagerness; respectful haste; warmth
ਵਿਧਿਃ - proper method/etiquette (as in ਸਂਭ੍ਰਮਵਿਧਿਃ)
ਪ੍ਰਿਯਂ - a kind act; a favor; something pleasing
ਕ੍ਰੁਰੁਇਤ੍ਵਾ - having done
ਮੌਨਂ - silence; not advertising it
ਸਦਸਿ - in public assembly/court
ਕਥਨਂ - speaking; recounting
ਚ - and
ਅਪਿ - even (sandhi in verse: ਚਾਪ੍ਯੁਪਕ੍ਰੁਰੁਇਤੇਃ = ਚ + ਅਪਿ + ਉਪਕ੍ਰੁਰੁਇਤੇਃ)
ਉਪਕ੍ਰੁਰੁਇਤੇਃ - of help/favor done (genitive of ਉਪਕ੍ਰੁਰੁਇਤਿ); i.e., speaking of the help received (rather than boasting of help given)
ਅਨੁਤ੍ਸੇਕਃ - absence of arrogance; not being intoxicated by pride
ਲਕ੍ਸ਼੍ਮ੍ਯਾਂ - in wealth/prosperity (locative of ਲਕ੍ਸ਼੍ਮੀ)
ਅਨਭਿਭਵ - not having the sense/taint of defeat; not feeling "outdone" (as in ਅਨਭਿਭਵਗਂਧਾਃ)
ਗਂਧਾਃ - smell; trace; undertone
ਪਰਕਥਾਃ - talk about others; discussion of others
ਸਤਾਂ - of good people (genitive plural of ਸਤ੍)
ਕੇਨ - by whom?
ਉਦ੍ਦਿਸ਼੍ਟਂ - prescribed; pointed out (sandhi in verse: ਕੇਨੋਦ੍ਦਿਸ਼੍ਟਂ = ਕੇਨ + ਉਦ੍ਦਿਸ਼੍ਟਂ)
ਵਿਸ਼ਮਂ - difficult; uneven; hard to walk
ਅਸਿਧਾਰਾ - the edge of a sword/razor
ਵ੍ਰਤਂ - vow; discipline
ਇਦਂ - this

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
This verse explains why true ਨੀਤਿ feels demanding: it pushes against the ego's favorite habits - publicity, scorekeeping, and comparison. The good person is asked to do ਦਾਨ (giving) without display, ਅਤਿਥਿ-ਸਤ੍ਕਾਰ (hospitality) without calculation, and gratitude without turning it into self-advertisement. Even more subtle is ਅਨਭਿਭਵਗਂਧਾਃ ਪਰਕਥਾਃ: 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 ਭਰ੍ਤ੍ਰੁਰੁਇਹਰਿ calls it ਅਸਿਧਾਰਾਵ੍ਰਤ - it requires constant inner honesty.

ਕਰੇ ਸ਼੍ਲਾਘ੍ਯਸ੍ਤ੍ਯਾਗਃ ਸ਼ਿਰਸਿ ਗੁਰੁਪਾਦਪ੍ਰਣਯਿਤਾ
ਮੁਖੇ ਸਤ੍ਯਾ ਵਾਣੀ ਵਿਜਯਿ ਭੁਜਯੋਰ੍ਵੀਰ੍ਯਂ ਅਤੁਲਮ੍ ।
ਹ੍ਰੁਰੁਇਦਿ ਸ੍ਵਚ੍ਛਾ ਵ੍ਰੁਰੁਇਤ੍ਤਿਃ ਸ਼੍ਰੁਤਿਂ ਅਧਿਗਤਂ ਚ ਸ਼੍ਰਵਣਯੋਰ੍
ਵਿਨਾਪ੍ਯੈਸ਼੍ਵਰ੍ਯੇਣ ਪ੍ਰਕ੍ਰੁਰੁਇਤਿਮਹਤਾਂ ਮਂਡਨਂ ਇਦਮ੍ ॥ 1.65 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਕਰੇ - in the hand
ਸ਼੍ਲਾਘ੍ਯਃ - praiseworthy; commendable
ਤ੍ਯਾਗਃ - giving; generosity; letting go
ਸ਼ਿਰਸਿ - on the head; in the highest place
ਗੁਰੁ - teacher
ਪਾਦ - feet
ਪ੍ਰਣਯਿਤਾ - affectionate devotion; reverent attachment (as in ਗੁਰੁਪਾਦਪ੍ਰਣਯਿਤਾ)
ਮੁਖੇ - in the mouth
ਸਤ੍ਯਾ - truthful
ਵਾਣੀ - speech
ਵਿਜਯਿ - victorious; able to win over obstacles
ਭੁਜਯੋਃ - in the two arms
ਵੀਰ੍ਯਂ - strength; valor
ਅਤੁਲਂ - incomparable
ਹ੍ਰੁਰੁਇਦਿ - in the heart
ਸ੍ਵਚ੍ਛਾ - clear; pure
ਵ੍ਰੁਰੁਇਤ੍ਤਿਃ - inner tendency; conduct; disposition
ਸ਼੍ਰੁਤਿਂ - ਸ਼੍ਰੁਤਿ; scripture; that which is heard (Veda / sacred learning)
ਅਧਿਗਤਂ - studied; attained; learned
ਚ - and
ਸ਼੍ਰਵਣਯੋਃ - in the two ears
ਵਿਨਾ - without
ਅਪਿ - even (sandhi in verse: ਵਿਨਾਪ੍ਯੈਸ਼੍ਵਰ੍ਯੇਣ = ਵਿਨਾ + ਅਪਿ + ਐਸ਼੍ਵਰ੍ਯੇਣ)
ਐਸ਼੍ਵਰ੍ਯੇਣ - with wealth/power (instrumental of ਐਸ਼੍ਵਰ੍ਯ)
ਪ੍ਰਕ੍ਰੁਰੁਇਤਿ - nature
ਮਹਤਾਂ - of the great (genitive plural of ਮਹਤ੍)
ਮਂਡਨਂ - ornament; adornment
ਇਦਂ - this

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
ਭਰ੍ਤ੍ਰੁਰੁਇਹਰਿ is redefining "wealth" as qualities that cannot be taken away. External status can rise and fall, but ਤ੍ਯਾਗ (generosity), ਗੁਰੁ-ਭਕ੍ਤਿ (reverence to a teacher), ਸਤ੍ਯਵਾਣੀ (truthful speech), courage, and a clean ਵ੍ਰੁਰੁਇਤ੍ਤਿ (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 ਐਸ਼੍ਵਰ੍ਯ (power) looks like a costume that does not fit.

ਸਂਪਤ੍ਸੁ ਮਹਤਾਂ ਚਿਤ੍ਤਂ ਭਵਤ੍ਯੁਤ੍ਪਲਕੋਮਲਮ੍ ।
ਆਪਤ੍ਸੁ ਚ ਮਹਾਸ਼ੈਲਸ਼ਿਲਾ ਸਂਘਾਤਕਰ੍ਕਸ਼ਮ੍ ॥ 1.66 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਸਂਪਤ੍ਸੁ - in prosperity; in times of success (locative plural of ਸਂਪਦ੍)
ਮਹਤਾਂ - of the great (genitive plural of ਮਹਤ੍)
ਚਿਤ੍ਤਂ - mind; heart
ਭਵਤਿ - becomes
ਉਤ੍ਪਲ - lotus
ਕੋਮਲਂ - soft; tender (as in ਉਤ੍ਪਲਕੋਮਲਂ)
ਆਪਤ੍ਸੁ - in calamities; in distress (locative plural of ਆਪਤ੍)
ਚ - and
ਮਹਾ - great
ਸ਼ੈਲ - mountain
ਸ਼ਿਲਾ - rock
ਸਂਘਾਤ - mass; cluster; compact heap
ਕਰ੍ਕਸ਼ਂ - hard; rough; unyielding (as in ਮਹਾਸ਼ੈਲਸ਼ਿਲਾ ਸਂਘਾਤਕਰ੍ਕਸ਼ਂ)

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

ਸਂਤਪ੍ਤਾਯਸਿ ਸਂਸ੍ਥਿਤਸ੍ਯ ਪਯਸੋ ਨਾਮਾਪਿ ਨ ਜ੍ਞਾਯਤੇ
ਮੁਕ੍ਤਾਕਾਰਤਯਾ ਤਦੇਵ ਨਲਿਨੀਪਤ੍ਰਸ੍ਥਿਤਂ ਰਾਜਤੇ ।
ਸ੍ਵਾਤ੍ਯਾਂ ਸਾਗਰਸ਼ੁਕ੍ਤਿਮਧ੍ਯਪਤਿਤਂ ਤਨ੍ਮੌਕ੍ਤਿਕਂ ਜਾਯਤੇ
ਪ੍ਰਾਯੇਣਾਧਮਮਧ੍ਯਮੋਤ੍ਤਮਗੁਣਃ ਸਂਸਰ੍ਗਤੋ ਜਾਯਤੇ ॥ 1.67 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਸਂਤਪ੍ਤ - heated; burning hot
ਆਯਸਿ - in iron (locative of ਅਯਸ੍)
ਸਂਸ੍ਥਿਤਸ੍ਯ - of that which is placed/resting (genitive of ਸਂਸ੍ਥਿਤ)
ਪਯਸਃ - of water (genitive of ਪਯਸ੍)
ਨਾਮ - name (as in ਨਾਮਾਪਿ)
ਅਪਿ - even
ਨ - not
ਜ੍ਞਾਯਤੇ - is known/recognized
ਮੁਕ੍ਤਾ - pearl
ਆਕਾਰਤਯਾ - in the form/appearance (instrumental of ਆਕਾਰਤਾ)
ਤਦੇਵ - that very same (water)
ਨਲਿਨੀ - lotus
ਪਤ੍ਰ - leaf
ਸ੍ਥਿਤਂ - placed on (as in ਨਲਿਨੀਪਤ੍ਰਸ੍ਥਿਤਂ)
ਰਾਜਤੇ - shines; appears splendid
ਸ੍ਵਾਤ੍ਯਾਂ - in ਸ੍ਵਾਤਿ (the ਨਕ੍ਸ਼ਤ੍ਰ; locative)
ਸਾਗਰ - ocean
ਸ਼ੁਕ੍ਤਿ - oyster shell (as in ਸਾਗਰਸ਼ੁਕ੍ਤਿ)
ਮਧ੍ਯ - middle
ਪਤਿਤਂ - fallen into (as in ਮਧ੍ਯਪਤਿਤਂ)
ਤਤ੍ - that
ਮੌਕ੍ਤਿਕਂ - pearl
ਜਾਯਤੇ - becomes; is born
ਪ੍ਰਾਯੇਣ - generally; for the most part
ਅਧਮ - low
ਮਧ੍ਯਮ - middling
ਉਤ੍ਤਮ - excellent
ਗੁਣਃ - quality; virtue; character
ਸਂਸਰ੍ਗਤਃ - due to association/company (ablative of ਸਂਸਰ੍ਗ)

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

Commentary (ਅਨੁਸਂਧਾਨ):
The verse is a vivid argument for ਸਂਸਰ੍ਗ (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 ਆਦਿ ਸ਼ਂਕਰਾਚਾਰ੍ਯ, in the ਅਦ੍ਵੈਤ teaching sequence of ਭ੍ਹਜ ਗੋਵਿਂਦਮ੍, places ਸਤ੍ਸਂਗ first: ਸਤ੍ਸਂਗਤ੍ਵੇ ਨਿਸ੍ਸਂਗਤ੍ਵਂ - from good association comes freedom from compulsive attachments, and the whole inner transformation follows. Choose your "lotus leaf" wisely.

ਪ੍ਰੀਣਾਤਿ ਯਃ ਸੁਚਰਿਤੈਃ ਪਿਤਰਂ ਸ ਪੁਤ੍ਰੋ
ਯਦ੍ਭਰ੍ਤੁਰੇਵ ਹਿਤਂ ਇਚ੍ਛਤਿ ਤਤ੍ਕਲਤ੍ਰਮ੍ ।
ਤਨ੍ਮਿਤ੍ਰਂ ਆਪਦਿ ਸੁਖੇ ਚ ਸਮਕ੍ਰਿਯਂ ਯਦ੍
ਏਤਤ੍ਤ੍ਰਯਂ ਜਗਤਿ ਪੁਣ੍ਯਕ੍ਰੁਰੁਇਤੋ ਲਭਂਤੇ ॥ 1.68 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਪ੍ਰੀਣਾਤਿ - pleases; gladdens
ਯਃ - who
ਸੁਚਰਿਤੈਃ - by good conduct (instrumental plural of ਸੁਚਰਿਤ)
ਪਿਤਰਂ - father (accusative of ਪਿਤ੍ਰੁਰੁਇ)
ਸ - that (person)
ਪੁਤ੍ਰਃ - son
ਯਤ੍ - which/that (referring to the next clause)
ਭਰ੍ਤੁਃ - of the husband (genitive of ਭਰ੍ਤ੍ਰੁਰੁਇ)
ਏਵ - indeed; alone
ਹਿਤਂ - welfare; what is good
ਇਚ੍ਛਤਿ - desires; seeks
ਤਤ੍ - that (one)
ਕਲਤ੍ਰਂ - wife; spouse
ਤਤ੍ - that (one)
ਮਿਤ੍ਰਂ - friend
ਆਪਦਿ - in adversity (locative of ਆਪਤ੍)
ਸੁਖੇ - in happiness (locative of ਸੁਖ)
ਚ - and
ਸਮਕ੍ਰਿਯਂ - acting together; of equal participation/support
ਯਤ੍ - which/that (friend)
ਏਤਤ੍ - these
ਤ੍ਰਯਂ - three
ਜਗਤਿ - in the world
ਪੁਣ੍ਯ - merit; past good action
ਕ੍ਰੁਰੁਇਤਃ - (those who) have done (good deeds) (nominative plural; as in ਪੁਣ੍ਯਕ੍ਰੁਰੁਇਤਃ)
ਲਭਂਤੇ - obtain

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
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 ਹਿਤ (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.

ਏਕੋ ਦੇਵਃ ਕੇਸ਼ਵੋ ਵਾ ਸ਼ਿਵੋ ਵਾ
ਹ੍ਯੇਕਂ ਮਿਤ੍ਰਂ ਭੂਪਤਿਰ੍ਵਾ ਯਤਿਰ੍ਵਾ ।
ਏਕੋ ਵਾਸਃ ਪਤ੍ਤਨੇ ਵਾ ਵਨੇ ਵਾ
ਹ੍ਯੇਕਾ ਭਾਰ੍ਯਾ ਸੁਂਦਰੀ ਵਾ ਦਰੀ ਵਾ ॥ 1.69 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਏਕਾ - one (feminine; used with ਭਾਰ੍ਯਾ)
ਏਕੋ - one (masculine)
ਦੇਵਃ - God; the chosen deity
ਕੇਸ਼ਵਃ - Kesava (Vishnu)
ਵਾ - or
ਸ਼ਿਵਃ - Siva
ਹਿ - indeed
ਮਿਤ੍ਰਂ - friend
ਭੂਪਤਿਃ - king; ruler (can also mean a powerful patron)
ਯਤੀ - renunciate; monk
ਵਾਸਃ - dwelling; residence
ਪਤ੍ਤਨੇ - in a city/town (locative of ਪਤ੍ਤਨ)
ਵਨੇ - in a forest (locative of ਵਨ)
ਭਾਰ੍ਯਾ - wife
ਸੁਂਦਰੀ - a beautiful woman
ਦਰੀ - a cave (as a simple dwelling)

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
This is one of the popular ਸੁਭਾਸ਼ਿਤਾਨਿ from the ਸ਼ਤਕਮ੍, and it teaches the power of "one-pointedness" in life. ਭਰ੍ਤ੍ਰੁਰੁਇਹਰਿ 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 ਇਸ਼੍ਟਦੇਵਤਾ (your worship focus) without sectarian hostility - ਕੇਸ਼ਵਃ or ਸ਼ਿਵਃ 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.

ਨਮ੍ਰਤ੍ਵੇਨੋਨ੍ਨਮਂਤਃ ਪਰਗੁਣਕਥਨੈਃ ਸ੍ਵਾਨ੍ਗੁਣਾਨ੍ਖ੍ਯਾਪਯਂਤਃ
ਸ੍ਵਾਰ੍ਥਾਨ੍ਸਂਪਾਦਯਂਤੋ ਵਿਤਤਪ੍ਰੁਰੁਇਥੁਤਰਾਰਂਭਯਤ੍ਨਾਃ ਪਰਾਰ੍ਥੇ ।
ਕ੍ਸ਼ਾਂਤ੍ਯੈਵਾਕ੍ਸ਼ੇਪਰੁਕ੍ਸ਼ਾਕ੍ਸ਼ਰਮੁਖਰਮੁਖਾਂਦੁਰ੍ਜਨਾਂਦੂਸ਼ਯਂਤਃ
ਸਂਤਃ ਸਾਸ਼੍ਚਰ੍ਯਚਰ੍ਯਾ ਜਗਤਿ ਬਹੁਮਤਾਃ ਕਸ੍ਯ ਨਾਭ੍ਯਰ੍ਚਨੀਯਾਃ ॥ 1.70 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਨਮ੍ਰਤ੍ਵੇਨ - by humility (instrumental of ਨਮ੍ਰਤਾ)
ਉਨ੍ਨਮਂਤਃ - rising; becoming elevated
ਪਰ - others'
ਗੁਣ - virtues/qualities
ਕਥਨੈਃ - by speaking about (instrumental plural of ਕਥਨ)
ਸ੍ਵ - one's own
ਅਂਗੁਣਾਨ੍ - one's own virtues (as in ਸ੍ਵਾਨ੍ਗੁਣਾਨ੍)
ਖ੍ਯਾਪਯਂਤਃ - making known; revealing
ਸ੍ਵਾਰ੍ਥਾਨ੍ - their own goals
ਸਂਪਾਦਯਂਤਃ - accomplishing; bringing to completion
ਵਿਤਤ - wide; expansive
ਪ੍ਰੁਰੁਇਥੁ - broad; large
ਤਰ - more (comparative sense inside the compound)
ਆਰਂਭ - undertaking; initiative
ਯਤ੍ਨਾਃ - efforts (as in ਤਰਾਰਂਭਯਤ੍ਨਾਃ)
ਪਰਾਰ੍ਥੇ - for others' welfare (locative of ਪਰਾਰ੍ਥ)
ਕ੍ਸ਼ਾਂਤ੍ਯਾ - by forbearance; by patience (instrumental of ਕ੍ਸ਼ਾਂਤਿ)
ਏਵ - alone; indeed
ਆਕ੍ਸ਼ੇਪ - insult; abuse; censure
ਰੁਕ੍ਸ਼ - harsh; rough
ਅਕ੍ਸ਼ਰ - syllables/words (as in ਰੁਕ੍ਸ਼ਾਕ੍ਸ਼ਰ)
ਮੁਖਰ - noisy; clamorous
ਮੁਖਾਨ੍ - mouths/faces (accusative plural of ਮੁਖ)
ਦੁਰ੍ਜਨਾਨ੍ - wicked people (accusative plural of ਦੁਰ੍ਜਨ)
ਦੂਸ਼ਯਂਤਃ - putting to shame; correcting (also "condemning") by their own conduct
ਸਂਤਃ - good people; saints
ਸਾਸ਼੍ਚਰ੍ਯ - wondrous; amazing
ਚਰ੍ਯਾ - conduct; way of life
ਜਗਤਿ - in the world
ਬਹੁਮਤਾਃ - highly respected; well-regarded
ਕਸ੍ਯ - of whom?
ਨ - not
ਅਭ੍ਯਰ੍ਚਨੀਯਾਃ - worthy of worship/respect (sandhi in verse: ਨਾਭ੍ਯਰ੍ਚਨੀਯਾਃ = ਨ + ਅਭ੍ਯਰ੍ਚਨੀਯਾਃ)

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

ਭਵਂਤਿ ਨਮ੍ਰਾਸ੍ਤਰਵਃ ਫਲੋਦ੍ਗਮੈਰ੍
ਨਵਾਂਬੁਭਿਰ੍ਦੂਰਾਵਲਂਬਿਨੋ ਘਨਾਃ ।
ਅਨੁਦ੍ਧਤਾਃ ਸਤ੍ਪੁਰੁਸ਼ਾਃ ਸਮ੍ਰੁਰੁਇਦ੍ਧਿਭਿਃ
ਸ੍ਵਭਾਵ ਏਸ਼ ਪਰੋਪਕਾਰਿਣਾਮ੍ ॥ 1.71 ॥

ਛਂਦਃ (ਵਂzਅਸ੍ਥ): This is in ਵਂzਅਸ੍ਥ (ਸਮ-ਵ੍ਰੁਰੁਇਤ੍ਤ) Chandas/Meter: 4 ਪਾਦਾਃ, 12 ਅਕ੍ਸ਼ਰਾਃ per ਪਾਦ; ਲਘੁ/ਗੁਰੁ pattern (per ਪਾਦ) is `LGLGG LLGLGLG`; ਯਤਿ (pause) is after the 5th syllable in each ਪਾਦ.

Meaning (ਪਦਾਰ੍ਥ):
ਭਵਂਤਿ - become; are
ਨਮ੍ਰਾਃ - bowed; humble
ਤਰਵਃ - trees
ਫਲ - fruit
ਉਦ੍ਗਮੈਃ - with the arising/abundance (instrumental plural of ਉਦ੍ਗਮ); in verse as ਫਲੋਦ੍ਗਮੈਃ
ਨਵ - fresh; new
ਅਂਬੁ - water
ਭਿਃ - by (instrumental plural; in verse as ਨਵਾਂਬੁਭਿਃ)
ਦੂਰ - far; low-hanging
ਅਵਲਂਬਿਨਃ - hanging down; suspended
ਘਨਾਃ - clouds
ਅਨੁਦ੍ਧਤਾਃ - not arrogant; unraised (i.e., not "puffed up")
ਸਤ੍ਪੁਰੁਸ਼ਾਃ - good people
ਸਮ੍ਰੁਰੁਇਦ੍ਧਿਭਿਃ - with prosperity/abundance (instrumental plural of ਸਮ੍ਰੁਰੁਇਦ੍ਧਿ)
ਸ੍ਵਭਾਵਃ - natural disposition
ਏਸ਼ਃ - this
ਪਰ - others'
ਉਪਕਾਰਿਣਾਂ - of benefactors; of those who help others (genitive plural of ਪਰੋਪਕਾਰਿਨ੍)

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
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 ਪਰੋਪਕਾਰ (helping others).

ਸ਼੍ਰੋਤ੍ਰਂ ਸ਼੍ਰੁਤੇਨੈਵ ਨ ਕੁਂਡਲੇਨ
ਦਾਨੇਨ ਪਾਣਿਰ੍ਨ ਤੁ ਕਂਕਣੇਨ ।
ਵਿਭਾਤਿ ਕਾਯਃ ਕਰੁਣਪਰਾਣਾਂ
ਪਰੋਪਕਾਰੈਰ੍ਨ ਤੁ ਚਂਦਨੇਨ ॥ 1.72 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਸ਼੍ਰੋਤ੍ਰਂ - ear
ਸ਼੍ਰੁਤੇਨ - by learning/hearing; by knowledge (instrumental of ਸ਼੍ਰੁਤ)
ਏਵ - indeed; alone
ਨ - not
ਕੁਂਡਲੇਨ - by an earring (instrumental of ਕੁਂਡਲ)
ਦਾਨੇਨ - by giving; by charity (instrumental of ਦਾਨ)
ਪਾਣਿਃ - hand (sandhi in verse: ਪਾਣਿਰ੍ਨ = ਪਾਣਿਃ + ਨ)
ਤੁ - but
ਕਂਕਣੇਨ - by a bracelet/armlet (instrumental of ਕਂਕਣ)
ਵਿਭਾਤਿ - shines; appears splendid
ਕਾਯਃ - body; person
ਕਰੁਣਾ - compassion
ਪਰਾਣਾਂ - of those devoted to (genitive plural; as in ਕਰੁਣਪਰਾਣਾਂ)
ਪਰ - others'
ਉਪਕਾਰੈਃ - by helpful acts (instrumental plural of ਪਰੋਪਕਾਰ; sandhi in verse: ਪਰੋਪਕਾਰੈਰ੍ਨ = ਪਰੋਪਕਾਰੈਃ + ਨ)
ਚਂਦਨੇਨ - by sandal paste/wood (instrumental of ਚਂਦਨ)

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
The verse is a reminder that the most lasting "decoration" is character. External ornaments can impress for a moment, but ਸ਼੍ਰੁਤ (real learning) changes the quality of your speech and decisions; ਦਾਨ (giving) changes the quality of your relationships; and ਪਰੋਪਕਾਰ (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.

ਪਾਪਾਨ੍ਨਿਵਾਰਯਤਿ ਯੋਜਯਤੇ ਹਿਤਾਯ
ਗੁਹ੍ਯਂ ਨਿਗੂਹਤਿ ਗੁਣਾਨ੍ਪ੍ਰਕਟੀਕਰੋਤਿ ।
ਆਪਦ੍ਗਤਂ ਚ ਨ ਜਹਾਤਿ ਦਦਾਤਿ ਕਾਲੇ
ਸਨ੍ਮਿਤ੍ਰਲਕ੍ਸ਼ਣਂ ਇਦਂ ਪ੍ਰਵਦਂਤਿ ਸਂਤਃ ॥ 1.73 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਪਾਪਾਤ੍ - from sin; from harmful action (ablative of ਪਾਪ; sandhi in verse: ਪਾਪਾਨ੍ + ਨਿਵਾਰਯਤਿ = ਪਾਪਾਨ੍ਨਿਵਾਰਯਤਿ)
ਨਿਵਾਰਯਤਿ - restrains; prevents
ਯੋਜਯਤੇ - connects/engages (someone); sets (someone) on (a path)
ਹਿਤਾਯ - for welfare; for what is beneficial (dative of ਹਿਤ)
ਗੁਹ੍ਯਂ - secret; confidential matter
ਨਿਗੂਹਤਿ - hides; keeps concealed
ਗੁਣਾਨ੍ - virtues; good qualities
ਪ੍ਰਕਟੀਕਰੋਤਿ - makes manifest; brings to light
ਆਪਤ੍ - distress; calamity (as in ਆਪਦ੍ਗਤਂ)
ਗਤਂ - gone into; fallen into
ਚ - and
ਨ - not
ਜਹਾਤਿ - abandons; leaves
ਦਦਾਤਿ - gives
ਕਾਲੇ - at the right time; when needed (locative of ਕਾਲ)
ਸਨ੍ਮਿਤ੍ਰ - true/good friend
ਲਕ੍ਸ਼ਣਂ - mark; characteristic
ਇਦਂ - this
ਪ੍ਰਵਦਂਤਿ - they say; they declare
ਸਂਤਃ - good people; the wise

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
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 ਪਾਪ (harmful action), nudge you toward ਹਿਤ (real good), and keep your ਗੁਹ੍ਯ (private matters) protected. They also do something generous: they highlight your ਗੁਣ (strengths) in a way that helps you grow, and they show up in ਆਪਤ੍ (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.

ਪਦ੍ਮਾਕਰਂ ਦਿਨਕਰੋ ਵਿਕਚੀਕਰੋਤਿ
ਚਂਦ੍ਰਪ੍ਰਭੋਲ੍ਲਾਸਯਤਿ ਕੈਰਵਚਕ੍ਰਵਾਲਮ੍ ।
ਨਾਭ੍ਯਰ੍ਥਿਤੋ ਜਲਧਰੋ਽ਪਿ ਜਲਂ ਦਦਾਤਿ
ਸਂਤਃ ਸ੍ਵਯਂ ਪਰਹਿਤੇ ਵਿਹਿਤਾਭਿਯੋਗਾਃ ॥ 1.74 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਪਦ੍ਮ - lotus
ਆਕਰਂ - collection; pond (as in ਪਦ੍ਮਾਕਰਂ)
ਦਿਨਕਰਃ - the sun ("maker of the day"; sandhi in verse: ਦਿਨਕਰੋ = ਦਿਨਕਰਃ)
ਵਿਕਚੀਕਰੋਤਿ - makes bloom/open; causes to unfold
ਚਂਦ੍ਰ - the moon
ਪ੍ਰਭਾ - radiance; light (sandhi in verse: ਪ੍ਰਭੋਲ੍ਲਾਸਯਤਿ = ਪ੍ਰਭਾ + ਉਲ੍ਲਾਸਯਤਿ)
ਉਲ੍ਲਾਸਯਤਿ - gladdens; makes blossom; causes to expand with joy
ਕੈਰਵ - white water-lily (often opening in moonlight)
ਚਕ੍ਰਵਾਲਂ - multitude; circle; cluster (as in ਕੈਰਵਚਕ੍ਰਵਾਲਂ)
ਨ - not
ਅਬ੍ਯਰ੍ਥਿਤਃ - requested/asked (sandhi in verse: ਨਾਭ੍ਯਰ੍ਥਿਤਃ = ਨ + ਅਬ੍ਯਰ੍ਥਿਤਃ)
ਜਲਧਰਃ - cloud (sandhi in verse: ਜਲਧਰੋ਽ਪਿ = ਜਲਧਰਃ + ਅਪਿ)
ਅਪਿ - even
ਜਲਂ - water
ਦਦਾਤਿ - gives
ਸਂਤਃ - good people
ਸ੍ਵਯਂ - of their own accord
ਪਰ - others'
ਹਿਤੇ - in welfare/good (locative of ਹਿਤ; as in ਪਰਹਿਤੇ)
ਵਿਹਿਤ - established; appointed
ਅਭਿਯੋਗਾਃ - undertaking; dedicated effort (as in ਵਿਹਿਤਾਭਿਯੋਗਾਃ)

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
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. ਵਿਹਿਤਾਭਿਯੋਗ 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 ਪਰਹਿਤ (others' good).

ਏਕੇ ਸਤ੍ਪੁਰੁਸ਼ਾਃ ਪਰਾਰ੍ਥਘਟਕਾਃ ਸ੍ਵਾਰ੍ਥਂ ਪਰਿਤ੍ਯਜਂਤਿ ਯੇ
ਸਾਮਾਨ੍ਯਾਸ੍ਤੁ ਪਰਾਰ੍ਥਂ ਉਦ੍ਯਮਭ੍ਰੁਰੁਇਤਃ ਸ੍ਵਾਰ੍ਥਾਵਿਰੋਧੇਨ ਯੇ ।
ਤੇ਽ਮੀ ਮਾਨੁਸ਼ਰਾਕ੍ਸ਼ਸਾਃ ਪਰਹਿਤਂ ਸ੍ਵਾਰ੍ਥਾਯ ਨਿਘ੍ਨਂਤਿ ਯੇ
ਯੇ ਤੁ ਘ੍ਨਂਤਿ ਨਿਰਰ੍ਥਕਂ ਪਰਹਿਤਂ ਤੇ ਕੇ ਨ ਜਾਨੀਮਹੇ ॥ 1.75 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਏਕੇ - some
ਸਤ੍ਪੁਰੁਸ਼ਾਃ - noble people
ਪਰ - others'
ਅਰ੍ਥ - welfare; benefit
ਘਟਕਾਃ - those who bring about/arrange (as in ਪਰਾਰ੍ਥਘਟਕਾਃ)
ਸ੍ਵ - one's own
ਅਰ੍ਥਂ - self-interest (as in ਸ੍ਵਾਰ੍ਥਂ)
ਪਰਿਤ੍ਯਜਂਤਿ - abandon; give up
ਯੇ - who
ਸਾਮਾਨ੍ਯਾਃ - ordinary people
ਤੁ - but
ਪਰਾਰ੍ਥਂ - others' welfare
ਉਦ੍ਯਮ - effort; endeavor
ਭ੍ਰੁਰੁਇਤਃ - bearing/carrying; undertaking (as in ਉਦ੍ਯਮਭ੍ਰੁਰੁਇਤਃ)
ਸ੍ਵਾਰ੍ਥ - own interest
ਅਵਿਰੋਧੇਨ - without opposing/contradicting (instrumental of ਅਵਿਰੋਧ)
ਤੇ - those
ਇਮੇ - these (sandhi in verse: ਤੇ਽ਮੀ = ਤੇ + ਇਮੇ)
ਮਾਨੁਸ਼ - human
ਰਾਕ੍ਸ਼ਸਾਃ - demons; "rAkShasas" (as in ਮਾਨੁਸ਼ਰਾਕ੍ਸ਼ਸਾਃ)
ਪਰਹਿਤਂ - others' welfare
ਸ੍ਵਾਰ੍ਥਾਯ - for their own benefit
ਨਿਘ੍ਨਂਤਿ - strike down; destroy
ਯੇ - who
ਯੇ - who
ਤੁ - but
ਘ੍ਨਂਤਿ - kill/destroy
ਨਿਰਰ੍ਥਕਂ - purposelessly; without any gain
ਪਰਹਿਤਂ - others' welfare
ਤੇ - those
ਕੇ - who?
ਨ - not
ਜਾਨੀਮਹੇ - we know (with ਨ = "we do not know")

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
ਭਰ੍ਤ੍ਰੁਰੁਇਹਰਿ 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 ਵਿਵੇਕ (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.

ਕ੍ਸ਼ੀਰੇਣਾਤ੍ਮਗਤੋਦਕਾਯ ਹਿ ਗੁਣਾ ਦਤ੍ਤਾ ਪੁਰਾ ਤੇ਽ਖਿਲਾ
ਕ੍ਸ਼ੀਰੋਤ੍ਤਾਪਂ ਅਵੇਕ੍ਸ਼੍ਯ ਤੇਨ ਪਯਸਾ ਸ੍ਵਾਤ੍ਮਾ ਕ੍ਰੁਰੁਇਸ਼ਾਨੌ ਹੁਤਃ ।
ਗਂਤੁਂ ਪਾਵਕਂ ਉਨ੍ਮਨਸ੍ਤਦਭਵਦ੍ਦ੍ਰੁਰੁਇਸ਼੍ਟ੍ਵਾ ਤੁ ਮਿਤ੍ਰਾਪਦਂ
ਯੁਕ੍ਤਂ ਤੇਨ ਜਲੇਨ ਸ਼ਾਮ੍ਯਤਿ ਸਤਾਂ ਮੈਤ੍ਰੀ ਪੁਨਸ੍ਤ੍ਵੀਦ੍ਰੁਰੁਇਸ਼ੀ ॥ 1.76 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਕ੍ਸ਼ੀਰੇਣ - by/with milk (instrumental of ਕ੍ਸ਼ੀਰ)
ਆਤ੍ਮਗਤ - entered into; absorbed within
ਉਦਕਾਯ - to water (dative of ਉਦਕ; in verse as ਆਤ੍ਮਗਤੋਦਕਾਯ)
ਹਿ - indeed
ਗੁਣਾਃ - qualities
ਦਤ੍ਤਾਃ - given
ਪੁਰਾ - formerly; earlier
ਤੇ - to you (dative of the 2nd-person pronoun; sandhi in verse: ਤੇ਽ਖਿਲਾ = ਤੇ + ਅਖਿਲਾਃ)
ਅਖਿਲਾਃ - all; entire
ਕ੍ਸ਼ੀਰ - milk
ਉਤ੍ਤਾਪਂ - heating; distress/burning
ਅਵੇਕ੍ਸ਼੍ਯ - having seen
ਤੇਨ - by you/that
ਪਯਸਾ - by water (instrumental of ਪਯਸ੍)
ਸ੍ਵ - one's own
ਆਤ੍ਮਾ - self
ਕ੍ਰੁਰੁਇਸ਼ਾਨੌ - in fire (locative of ਕ੍ਰੁਰੁਇਸ਼ਾਨੁ)
ਹੁਤਃ - offered; sacrificed
ਗਂਤੁਂ - to go
ਪਾਵਕਂ - fire
ਉਨ੍ਮਨਃ - eager; uplifted; inclined (to move)
ਤਦਾ - then
ਅਭਵਤ੍ - became
ਦ੍ਰੁਰੁਇਸ਼੍ਟ੍ਵਾ - having seen
ਤੁ - but
ਮਿਤ੍ਰ - friend
ਆਪਦਂ - misfortune/distress (as in ਮਿਤ੍ਰਾਪਦਂ)
ਯੁਕ੍ਤਂ - fitting; proper
ਤੇਨ - by that
ਜਲੇਨ - by water (instrumental of ਜਲ)
ਸ਼ਾਮ੍ਯਤਿ - is quenched; is pacified
ਸਤਾਂ - of good people
ਮੈਤ੍ਰੀ - friendship
ਪੁਨਃ - again; repeatedly
ਤ੍ਵੀਦ੍ਰੁਰੁਇਸ਼ੀ - of this kind; like this

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
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 ਮੈਤ੍ਰੀ that is brave, discreet, and mutual - not fragile, performative, or transactional.

ਇਤਃ ਸ੍ਵਪਿਤਿ ਕੇਸ਼ਵਃ ਕੁਲਂ ਇਤਸ੍ਤਦੀਯਦ੍ਵਿਸ਼ਾਮ੍
ਇਤਸ਼੍ਚ ਸ਼ਰਣਾਰ੍ਥਿਨਾਂ ਸ਼ਿਖਰਿਣਾਂ ਗਣਾਃ ਸ਼ੇਰਤੇ ।
ਇਤੋ਽ਪਿ ਬਡਵਾਨਲਃ ਸਹ ਸਮਸ੍ਤਸਂਵਰ੍ਤਕੈਃ
ਅਹੋ ਵਿਤਤਂ ਊਰ੍ਜਿਤਂ ਭਰਸਹਂ ਸਿਂਧੋਰ੍ਵਪੁਃ ॥ 1.77 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਇਤਃ - here; in this place; on this side
ਸ੍ਵਪਿਤਿ - sleeps
ਕੇਸ਼ਵਃ - Kesava (Vishnu)
ਕੁਲਂ - clan; family
ਇਤਃ - here also
ਤਦੀਯ - his
ਦ੍ਵਿਸ਼ਾਮ੍ - of enemies (genitive plural of ਦ੍ਵਿਸ਼੍)
ਇਤਃ - here also
ਚ - and
ਸ਼ਰਣ - refuge
ਅਰ੍ਥਿਨਾਂ - of those seeking (genitive plural of ਅਰ੍ਥਿਨ੍)
ਸ਼ਿਖਰਿਣਾਂ - of mountains (genitive plural of ਸ਼ਿਖਰਿਨ੍)
ਗਣਃ - group; multitude
ਸ਼ੇਰਤੇ - rest/lie down
ਇਤਃ - here also
ਅਪਿ - even (sandhi in verse: ਇਤੋ਽ਪਿ = ਇਤਃ + ਅਪਿ)
ਬਡਵਾਨਲਃ - submarine fire (the "mare's mouth" fire)
ਸਹ - along with
ਸਮਸ੍ਤ - all
ਸਂਵਰ੍ਤਕੈਃ - with the fires of cosmic dissolution (instrumental plural of ਸਂਵਰ੍ਤਕ)
ਅਹੋ - alas!; ah!
ਵਿਤਤਂ - vast; spread out
ਊਰ੍ਜਿਤਂ - mighty; powerful
ਭਰ - burden
ਸਹਂ - bearing; enduring
ਸਿਂਧੋਃ - of the ocean (genitive of ਸਿਂਧੁ)
ਵਪੁਃ - body; form

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
The ocean is used as a metaphor for vast capacity: it holds what is sacred (ਕੇਸ਼ਵ), 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.

ਤ੍ਰੁਰੁਇਸ਼੍ਣਾਂ ਛਿਂਧਿ ਭਜ ਕ੍ਸ਼ਮਾਂ ਜਹਿ ਮਦਂ ਪਾਪੇ ਰਤਿਂ ਮਾ ਕ੍ਰੁਰੁਇਥਾਃ
ਸਤ੍ਯਂ ਬ੍ਰੂਹ੍ਯਨੁਯਾਹਿ ਸਾਧੁਪਦਵੀਂ ਸੇਵਸ੍ਵ ਵਿਦ੍ਵਜ੍ਜਨਮ੍ ।
ਮਾਨ੍ਯਾਨ੍ਮਾਨਯ ਵਿਦ੍ਵਿਸ਼ੋ਽ਪ੍ਯਨੁਨਯ ਪ੍ਰਖ੍ਯਾਪਯ ਪ੍ਰਸ਼੍ਰਯਂ
ਕੀਰ੍ਤਿਂ ਪਾਲਯ ਦੁਃਖਿਤੇ ਕੁਰੁ ਦਯਾਂ ਏਤਤ੍ਸਤਾਂ ਚੇਸ਼੍ਟਿਤਮ੍ ॥ 1.78 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਤ੍ਰੁਰੁਇਸ਼੍ਣਾਂ - thirst; craving (especially greed/desire)
ਛਿਂਧਿ - cut off; break
ਭਜ - cultivate; practice
ਕ੍ਸ਼ਮਾਂ - forgiveness; forbearance
ਜਹਿ - abandon; destroy
ਮਦਂ - pride; intoxication
ਪਾਪੇ - in sin; in harmful action (locative of ਪਾਪ)
ਰਤਿਂ - delight; attachment
ਮਾ - do not
ਕ੍ਰੁਰੁਇਥਾਃ - do (second person; imperative)
ਸਤ੍ਯਂ - truth
ਬ੍ਰੂਹਿ - speak (sandhi in verse: ਬ੍ਰੂਹ੍ਯਨੁਯਾਹਿ = ਬ੍ਰੂਹਿ + ਅਨੁਯਾਹਿ)
ਅਨੁਯਾਹਿ - follow; pursue
ਸਾਧੁ - good; noble
ਪਦਵੀਂ - path; track
ਸੇਵਸ੍ਵ - serve; associate with
ਵਿਦ੍ਵਜ੍ਜਨਂ - the learned; the wise (accusative)
ਮਾਨ੍ਯਾਨ੍ - the worthy; respected people (accusative plural of ਮਾਨ੍ਯ)
ਮਾਨਯ - honor; respect
ਵਿਦ੍ਵਿਸ਼ਃ - enemies (accusative plural of ਵਿਦ੍ਵਿਸ਼੍; sandhi in verse: ਵਿਦ੍ਵਿਸ਼ੋ਽ਪਿ = ਵਿਦ੍ਵਿਸ਼ਃ + ਅਪਿ)
ਅਪਿ - even
ਅਨੁਨਯ - conciliate; win over (imperative; also "seek reconciliation")
ਪ੍ਰਖ੍ਯਾਪਯ - proclaim; make known
ਪ੍ਰਸ਼੍ਰਯਂ - humility; deference
ਕੀਰ੍ਤਿਂ - good fame; reputation
ਪਾਲਯ - protect; maintain
ਦੁਃਖ੍ਹਿਤੇ - toward the distressed/suffering (locative; "when someone is suffering")
ਕੁਰੁ - do; practice
ਦਯਾਂ - compassion
ਏਤਤ੍ - this
ਸਤਾਂ - of good people
ਚ - and (sandhi in verse: ਚੇਸ਼੍ਟਿਤਂ = ਚ + ਏਸ਼੍ਟਿਤਂ)
ਏਸ਼੍ਟਿਤਂ - conduct; practice

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
This verse is a complete daily "discipline list" for character. It begins inwardly (ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ as craving, ਮਦ 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 ਕ੍ਸ਼ਮਾ? 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.

ਮਨਸਿ ਵਚਸਿ ਕਾਯੇ ਪੁਣ੍ਯਪੀਯੂਸ਼ਪੂਰ੍ਣਾਸ੍
ਤ੍ਰਿਭੁਵਨਂ ਉਪਕਾਰਸ਼੍ਰੇਣਿਭਿਃ ਪ੍ਰੀਣਯਂਤਃ ।
ਪਰਗੁਣਪਰਮਾਣੂਨ੍ਪਰ੍ਵਤੀਕ੍ਰੁਰੁਇਤ੍ਯ ਨਿਤ੍ਯਂ
ਨਿਜਹ੍ਰੁਰੁਇਦਿ ਵਿਕਸਂਤਃ ਸਂਤ ਸਂਤਃ ਕਿਯਂਤਃ ॥ 1.79 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਮਨਸਿ - in the mind
ਵਚਸਿ - in speech
ਕਾਯੇ - in the body; in action
ਪੁਣ੍ਯ - merit; goodness
ਪੀਯੂਸ਼ - nectar; ambrosia
ਪੂਰ੍ਣਾਃ - full (as in ਪੁਣ੍ਯਪੀਯੂਸ਼ਪੂਰ੍ਣਾਸ੍)
ਤ੍ਰਿਭੁਵਨਂ - the three worlds
ਉਪਕਾਰ - help; service
ਸ਼੍ਰੇਣਿਭਿਃ - by rows/series (instrumental plural of ਸ਼੍ਰੇਣਿ)
ਪ੍ਰੀਣਯਂਤਃ - pleasing; delighting
ਪਰ - others'
ਗੁਣ - virtues; good qualities
ਪਰਮਾਣੂਨ੍ - atoms; tiny particles (accusative plural of ਪਰਮਾਣੁ)
ਪਰ੍ਵਤੀ - (making into) a mountain (as in ਪਰ੍ਵਤੀਕ੍ਰੁਰੁਇਤ੍ਯ)
ਕ੍ਰੁਰੁਇਤ੍ਯ - having made
ਨਿਤ੍ਯਂ - always
ਨਿਜ - one's own
ਹ੍ਰੁਰੁਇਦਿ - in the heart
ਵਿਕਸਂਤਃ - blooming; expanding
ਸਂਤਃ - saints; good people
ਸਂਤਃ - saints; good people (repeated for emphasis)
ਕਿਯਂਤਃ - how many?

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

ਕਿਂ ਤੇਨ ਹੇਮਗਿਰਿਣਾ ਰਜਤਾਦ੍ਰਿਣਾ ਵਾ
ਯਤ੍ਰਾਸ਼੍ਰਿਤਾਸ਼੍ਚ ਤਰਵਸ੍ਤਰਵਸ੍ਤ ਏਵ ।
ਮਨ੍ਯਾਮਹੇ ਮਲਯਂ ਏਵ ਯਦਾਸ਼੍ਰਯੇਣ
ਕਂਕੋਲਨਿਂਬਕਟੁਜਾ ਅਪਿ ਚਂਦਨਾਃ ਸ੍ਯੁਃ ॥ 1.80 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਕਿਂ - what (use is it?)
ਤੇਨ - by that
ਹੇਮ - gold
ਗਿਰਿਣਾ - by a mountain (instrumental; as in ਹੇਮਗਿਰਿਣਾ)
ਰਜਤ - silver
ਅਦ੍ਰਿਣਾ - by a mountain (instrumental; as in ਰਜਤਾਦ੍ਰਿਣਾ)
ਵਾ - or
ਯਤ੍ਰ - where
ਆਸ਼੍ਰਿਤਾਃ - dwelling; resorting (past participle of ਆਸ਼੍ਰਿ)
ਚ - and
ਤਰਵਃ - trees
ਤਰਵਃ - trees (repetition for emphasis)
ਤ - those
ਏਵ - only
ਮਨ੍ਯਾਮਹੇ - we consider; we regard
ਮਲਯਂ - Malaya mountain
ਏਵ - alone
ਯਤ੍ - because/that which
ਆਸ਼੍ਰਯੇਣ - by resorting to; by association (instrumental of ਆਸ਼੍ਰਯ)
ਕਂਕੋਲ - a pungent tree/fruit (often listed among inferior woods)
ਨਿਂਬ - neem
ਕਟੁਜ - pungent/bitter trees/wood
ਅਪਿ - even
ਚਂਦਨਾਃ - become sandalwood; become fragrant/noble (predicate plural)
ਸ੍ਯੁਃ - would become; may become

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
The verse is another teaching on ਸਂਸਰ੍ਗ (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.

ਰਤ੍ਨੈਰ੍ਮਹਾਰ੍ਹੈਸ੍ਤੁਤੁਸ਼ੁਰ੍ਨ ਦੇਵਾ
ਨ ਭੇਜਿਰੇ ਭੀਮਵਿਸ਼ੇਣ ਭੀਤਿਮ੍ ।
ਸੁਧਾਂ ਵਿਨਾ ਨ ਪਰਯੁਰ੍ਵਿਰਾਮਂ
ਨ ਨਿਸ਼੍ਚਿਤਾਰ੍ਥਾਦ੍ਵਿਰਮਂਤਿ ਧੀਰਾਃ ॥ 1.81 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਰਤ੍ਨੈਃ - by jewels (instrumental plural of ਰਤ੍ਨ)
ਮਹਾਰ੍ਹੈਃ - very precious; priceless
ਤੁਤੁਸ਼ੁਃ - were satisfied; were content (perfect plural of ਤੁਸ਼੍)
ਨ - not
ਦੇਵਾਃ - gods
ਨ - not
ਭੇਜਿਰੇ - experienced; accepted; were afraid (perfect plural of ਭਜ੍)
ਭੀਤਿਂ - fear
ਭੀਮਵਿਸ਼ੇਣ - by terrible poison (instrumental of ਭੀਮਵਿਸ਼)
ਸੁਧਾਂ - nectar; ambrosia (often used for ਅਮ੍ਰੁਰੁਇਤ)
ਵਿਨਾ - without
ਨ - not
ਪਰਯੁਃ - reached/accepted ("did not stop"; perfect plural)
ਵਿਰਾਮਂ - rest; cessation
ਨ - not
ਨਿਸ਼੍ਚਿਤ - determined; resolved
ਅਰ੍ਥਾਤ੍ - from the aim/purpose (ablative; sandhi in verse: ਨਿਸ਼੍ਚਿਤਾਰ੍ਥਾਤ੍ = ਨਿਸ਼੍ਚਿਤ + ਅਰ੍ਥਾਤ੍)
ਵਿਰਮਂਤਿ - desist; turn back
ਧੀਰਾਃ - steadfast; wise people

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
The verse echoes the spirit of ਸਮੁਦ੍ਰਮਂਥਨ: 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. ਧੀਰ 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 ਨਿਸ਼੍ਚਿਤਾਰ੍ਥ (resolved aim) first; then carry it through steadily.

ਕ੍ਵਚਿਤ੍ਪ੍ਰੁਰੁਇਥ੍ਵੀਸ਼ਯ੍ਯਃ ਕ੍ਵਚਿਦਪਿ ਚ ਪਰਂਕਸ਼ਯਨਃ
ਕ੍ਵਚਿਚ੍ਛਾਕਾਹਾਰਃ ਕ੍ਵਚਿਦਪਿ ਚ ਸ਼ਾਲ੍ਯੋਦਨਰੁਚਿਃ ।
ਕ੍ਵਚਿਤ੍ਕਂਥਾਧਾਰੀ ਕ੍ਵਚਿਦਪਿ ਚ ਦਿਵ੍ਯਾਂਬਰਧਰੋ
ਮਨਸ੍ਵੀ ਕਾਰ੍ਯਾਰ੍ਥੀ ਨ ਗਣਯਤਿ ਦੁਃਖਂ ਨ ਚ ਸੁਖਮ੍ ॥ 1.82 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਕ੍ਵਚਿਤ੍ - sometimes; somewhere
ਪ੍ਰੁਰੁਇਥ੍ਵੀ - earth
ਸਯ੍ਯਃ - bed; one who lies on (as in ਪ੍ਰੁਰੁਇਥ੍ਵੀਸ਼ਯ੍ਯਃ = "sleeping on the earth")
ਕ੍ਵਚਿਤ੍ - sometimes
ਅਪਿ - also
ਚ - and
ਪਰਂਕ - bed/couch
ਸ਼ਯਨਃ - sleeping; lying down (as in ਪਰਂਕਸ਼ਯਨਃ)
ਕ੍ਵਚਿਤ੍ - sometimes
ਛਾਕ - vegetables/greens
ਆਹਾਰਃ - food; one who eats (as in ਛਾਕਾਹਾਰਃ)
ਕ੍ਵਚਿਤ੍ - sometimes
ਅਪਿ - also
ਸ਼ਾਲਿ - rice
ਓਦਨ - cooked rice; meal
ਰੁਚਿਃ - taste; liking (as in ਸ਼ਾਲ੍ਯੋਦਨਰੁਚਿਃ)
ਕ੍ਵਚਿਤ੍ - sometimes
ਕਂਥਾ - patched cloth; ragged garment
ਧਾਰੀ - wearing (as in ਕਂਥਾਧਾਰੀ)
ਕ੍ਵਚਿਤ੍ - sometimes
ਅਪਿ - also
ਦਿਵ੍ਯ - fine; splendid
ਅਂਬਰ - garment
ਧਰਃ - wearing (as in ਦਿਵ੍ਯਾਂਬਰਧਰਃ)
ਮਨਸ੍ਵੀ - strong-minded; resolute
ਕਾਰ੍ਯ - work; purpose/mission
ਅਰ੍ਥੀ - seeker (as in ਕਾਰ੍ਯਾਰ੍ਥੀ)
ਨ - not
ਗਣਯਤਿ - counts; considers
ਦੁਃਖਂ - sorrow; hardship
ਨ - not
ਚ - and
ਸੁਖਂ - happiness; comfort

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

ਐਸ਼੍ਵਰ੍ਯਸ੍ਯ ਵਿਭੂਸ਼ਣਂ ਸੁਜਨਤਾ ਸ਼ੌਰ੍ਯਸ੍ਯ ਵਾਕ੍ਸਂਯਮੋ
ਜ੍ਞਾਨਸ੍ਯੋਪਸ਼ਮਃ ਸ਼੍ਰੁਤਸ੍ਯ ਵਿਨਯੋ ਵਿਤ੍ਤਸ੍ਯ ਪਾਤ੍ਰੇ ਵ੍ਯਯਃ ।
ਅਕ੍ਰੋਧਸ੍ਤਪਸਃ ਕ੍ਸ਼ਮਾ ਪ੍ਰਭਵਿਤੁਰ੍ਧਰ੍ਮਸ੍ਯ ਨਿਰ੍ਵਾਜਤਾ
ਸਰ੍ਵੇਸ਼ਾਂ ਅਪਿ ਸਰ੍ਵਕਾਰਣਂ ਇਦਂ ਸ਼ੀਲਂ ਪਰਂ ਭੂਸ਼ਣਮ੍ ॥ 1.83 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਐਸ਼੍ਵਰ੍ਯਸ੍ਯ - of wealth/power (genitive of ਐਸ਼੍ਵਰ੍ਯ)
ਵਿਭੂਸ਼ਣਂ - ornament; adornment
ਸੁਜਨਤਾ - goodness; being a good person
ਸ਼ੌਰ੍ਯਸ੍ਯ - of valor/heroism (genitive of ਸ਼ੌਰ੍ਯ)
ਵਾਕ੍ - speech
ਸਂਯਮਃ - restraint; control (as in ਵਾਕ੍ਸਂਯਮਃ)
ਜ੍ਞਾਨਸ੍ਯ - of knowledge (genitive of ਜ੍ਞਾਨ)
ਉਪਸ਼ਮਃ - tranquility; pacification; calmness
ਸ਼੍ਰੁਤਸ੍ਯ - of learning; of what is heard/studied (genitive of ਸ਼੍ਰੁਤ)
ਵਿਨਯਃ - humility; discipline
ਵਿਤ੍ਤਸ੍ਯ - of wealth (genitive of ਵਿਤ੍ਤ)
ਪਾਤ੍ਰੇ - in a worthy recipient (locative of ਪਾਤ੍ਰ)
ਵ੍ਯਯਃ - spending; outlay
ਅਕ੍ਰੋਧਃ - absence of anger; not being wrathful
ਤਪਸਃ - of austerity/discipline (genitive of ਤਪਸ੍)
ਕ੍ਸ਼ਮਾ - forgiveness; forbearance
ਪ੍ਰਭਵਿਤੁਃ - of the powerful/ruler (genitive of ਪ੍ਰਭਵਿਤ੍ਰੁਰੁਇ)
ਧਰ੍ਮਸ੍ਯ - of ਧਰ੍ਮ
ਨਿਰ੍ਵਾਜਤਾ - impartiality; not being swayed by bias/bribes
ਸਰ੍ਵੇਸ਼ਾਂ - of all
ਅਪਿ - even; indeed
ਸਰ੍ਵ - all
ਕਾਰਣਂ - cause; reason (as in ਸਰ੍ਵਕਾਰਣਂ)
ਇਦਂ - this
ਸ਼ੀਲਂ - good character; conduct
ਪਰਂ - supreme
ਭੂਸ਼ਣਂ - ornament; adornment

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

Commentary (ਅਨੁਸਂਧਾਨ):
ਭਰ੍ਤ੍ਰੁਰੁਇਹਰਿ is giving a practical test: what makes each strength safe? Wealth without ਸੁਜਨਤਾ (goodness) becomes arrogance; courage without ਵਾਕ੍ਸਂਯਮ becomes bullying; knowledge without ਉਪਸ਼ਮ becomes agitation; learning without ਵਿਨਯ becomes vanity. Even power is beautified only by ਕ੍ਸ਼ਮਾ (forbearance), and public life is protected by ਨਿਰ੍ਵਾਜਤਾ (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 ਸ਼ੀਲ becomes the real ornament that does not fade.

ਨਿਂਦਂਤੁ ਨੀਤਿਨਿਪੁਣਾ ਯਦਿ ਵਾ ਸ੍ਤੁਵਂਤੁ
ਲਕ੍ਸ਼੍ਮੀਃ ਸਮਾਵਿਸ਼ਤੁ ਗਚ੍ਛਤੁ ਵਾ ਯਥੇਸ਼੍ਠਮ੍ ।
ਅਦ੍ਯੈਵ ਵਾ ਮਰਣਂ ਅਸ੍ਤੁ ਯੁਗਾਂਤਰੇ ਵਾ
ਨ੍ਯਾਯ੍ਯਾਤ੍ਪਥਃ ਪ੍ਰਵਿਚਲਂਤਿ ਪਦਂ ਨ ਧੀਰਾਃ ॥ 1.84 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਨਿਂਦਂਤੁ - let them blame/criticize
ਨੀਤਿ - conduct; ethics
ਨਿਪੁਣਾਃ - experts; the skilled (as in ਨੀਤਿਨਿਪੁਣਾਃ)
ਯਦਿ - if; whether
ਵਾ - or
ਸ੍ਤੁਵਂਤੁ - let them praise
ਲਕ੍ਸ਼੍ਮੀਃ - Lakshmi; fortune
ਸਮਾਵਿਸ਼ਤੁ - may enter; may come
ਗਚ੍ਛਤੁ - may go
ਵਾ - or
ਯਥੇਸ਼੍ਠਂ - as she wishes; as desired
ਅਦ੍ਯ - today
ਏਵ - itself; indeed
ਵਾ - or
ਮਰਣਂ - death
ਅਸ੍ਤੁ - may it be; let it be
ਯੁਗ - age; eon
ਅਂਤਰੇ - in between; later (as in ਯੁਗਾਂਤਰੇ)
ਵਾ - or
ਨ੍ਯਾਯਾਤ੍ - from justice/righteousness (ablative of ਨ੍ਯਾਯ)
ਪਥਃ - from the path (ablative of ਪਥ; as in ਨ੍ਯਾਯ੍ਯਾਤ੍ਪਥਃ)
ਪ੍ਰਵਿਚਲਂਤਿ - deviate; slip away
ਪਦਂ - a step
ਨ - not
ਧੀਰਾਃ - steadfast; wise people

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
The verse is a vow of integrity that is independent of outcome. Praise and blame are social weather; ਲਕ੍ਸ਼੍ਮੀ (fortune) is changeable; even life itself is uncertain. But ਧੀਰ means someone who is anchored in ਨ੍ਯਾਯ (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.

ਭਗ੍ਨਾਸ਼ਸ੍ਯ ਕਰਂਡਪਿਂਡਿਤਤਨੋਰ੍ਮ੍ਲਾਨੇਂਦ੍ਰਿਯਸ੍ਯ ਕ੍ਸ਼ੁਧਾ
ਕ੍ਰੁਰੁਇਤ੍ਵਾਖੁਰ੍ਵਿਵਰਂ ਸ੍ਵਯਂ ਨਿਪਤਿਤੋ ਨਕ੍ਤਂ ਮੁਖੇ ਭੋਗਿਨਃ ।
ਤ੍ਰੁਰੁਇਪ੍ਤਸ੍ਤਤ੍ਪਿਸ਼ਿਤੇਨ ਸਤ੍ਵਰਂ ਅਸੌ ਤੇਨੈਵ ਯਾਤਃ ਯਥਾ
ਲੋਕਾਃ ਪਸ਼੍ਯਤ ਦੈਵਂ ਏਵ ਹਿ ਨ੍ਰੁਰੁਇਣਾਂ ਵ੍ਰੁਰੁਇਦ੍ਧੌ ਕ੍ਸ਼ਯੇ ਕਾਰਣਮ੍ ॥ 1.85 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਭਗ੍ਨ - broken
ਆਸ਼ਸ੍ਯ - of hope/expectation (genitive of ਆਸ਼ਾ; as in ਭਗ੍ਨਾਸ਼ਸ੍ਯ)
ਕਰਂਡ - basket
ਪਿਂਡਿਤ - coiled up; packed up
ਤਨੋਃ - of the body (genitive of ਤਨੁ; in verse as ਕਰਂਡਪਿਂਡਿਤਤਨੋਃ)
ਮ੍ਲਾਨ - withered; weakened
ਇਂਦ੍ਰਿਯਸ੍ਯ - of the senses (genitive of ਇਂਦ੍ਰਿਯ; as in ਮ੍ਲਾਨੇਂਦ੍ਰਿਯਸ੍ਯ)
ਕ੍ਸ਼ੁਧਾ - by hunger
ਕ੍ਰੁਰੁਇਤ੍ਵਾ - having made; having become
ਆਖੁ - rat/mouse
ਵਿਵਰਂ - hole (as in ਆਖੁਰ੍ਵਿਵਰਂ = "a rat-hole")
ਸ੍ਵਯਂ - by itself
ਨਿਪਤਿਤਃ - fallen into
ਨਕ੍ਤਂ - at night
ਮੁਖੇ - in the mouth (locative of ਮੁਖ)
ਭੋਗਿਨਃ - of the serpent (genitive of ਭੋਗਿਨ੍)
ਤ੍ਰੁਰੁਇਪ੍ਤਃ - satisfied
ਤਤ੍ - that (rat's)
ਪਿਸ਼ਿਤੇਨ - by flesh/meat (instrumental of ਪਿਸ਼ਿਤ)
ਸਤ੍ਵਰਂ - quickly
ਅਸੌ - that one (the serpent)
ਤੇਨ - by that
ਏਵ - indeed
ਯਾਤਃ - went
ਯਥਾ - as; just as
ਲੋਕਾਃ - O people!
ਪਸ਼੍ਯਤ - see!
ਦੈਵਂ - fate; destiny
ਏਵ - alone
ਹਿ - indeed
ਨ੍ਰੁਰੁਇਣਾਂ - of people/men (genitive plural of ਨ੍ਰੁਰੁਇ)
ਵ੍ਰੁਰੁਇਦ੍ਧੌ - in rise/prosperity (locative of ਵ੍ਰੁਰੁਇਦ੍ਧਿ)
ਕ੍ਸ਼ਯੇ - in decline/loss (locative of ਕ੍ਸ਼ਯ)
ਕਾਰਣਂ - cause

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
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. ਦੈਵ 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.

ਆਲਸ੍ਯਂ ਹਿ ਮਨੁਸ਼੍ਯਾਣਾਂ
ਸ਼ਰੀਰਸ੍ਥੋ ਮਹਾਨ੍ਰਿਪੁਃ ।
ਨਾਸ੍ਤ੍ਯੁਦ੍ਯਮਸਮੋ ਬਂਧੁਃ
ਕੁਰ੍ਵਾਣੋ ਨਾਵਸੀਦਤਿ ॥ 1.86 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਆਲਸ੍ਯਂ - laziness; inertia
ਹਿ - indeed
ਮਨੁਸ਼੍ਯਾਣਾਂ - of human beings (genitive plural of ਮਨੁਸ਼੍ਯ)
ਸ਼ਰੀਰ - body
ਸ੍ਥਃ - residing in (as in ਸ਼ਰੀਰਸ੍ਥਃ)
ਮਹਾਨ੍ - great
ਰਿਪੁਃ - enemy
ਨ - not
ਅਸ੍ਤਿ - there is (sandhi in verse: ਨਾਸ੍ਤਿ = ਨ + ਅਸ੍ਤਿ)
ਉਦ੍ਯਮ - effort; initiative
ਸਮਃ - equal
ਬਂਧੁਃ - friend
ਕੁਰ੍ਵਾਣਃ - doing; acting (present participle)
ਨ - not
ਅਵਸੀਦਤਿ - sinks; fails; falls into ruin (sandhi in verse: ਨਾਵਸੀਦਤਿ = ਨ + ਅਵਸੀਦਤਿ)

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
ਭਰ੍ਤ੍ਰੁਰੁਇਹਰਿ points to the most dangerous opponent because it is invisible and internal: ਆਲਸ੍ਯ (inertia) lives inside our routines and excuses. External obstacles can be negotiated, but laziness quietly steals days. The counter-force is ਉਦ੍ਯਮ (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.

ਛਿਨ੍ਨੋ਽ਪਿ ਰੋਹਤਿ ਤਰ੍ਕ੍ਸ਼ੀਣੋ਽ਪ੍ਯੁਪਚੀਯਤੇ ਪੁਨਸ਼੍ਚਂਦ੍ਰਃ ।
ਇਤਿ ਵਿਮ੍ਰੁਰੁਇਸ਼ਂਤਃ ਸਂਤਃ ਸਂਤਪ੍ਯਂਤੇ ਨ ਦੁਃਖੇਸ਼ੁ ॥ 1.87 ॥

ਛਂਦਃ (ਆਰ੍ਯਾ): This is in ਆਰ੍ਯਾ Chandas/Meter: a ਮਾਤ੍ਰਾ-ਚਂਦਸ੍ counted by ਮਾਤ੍ਰਾਃ (1 for ਲਘੁ, 2 for ਗੁਰੁ) rather than a fixed syllable count; the basic scheme is 12+18 ਮਾਤ੍ਰਾਃ in the first half and 12+15 ਮਾਤ੍ਰਾਃ in the second half (often written as two lines); a natural ਯਤਿ (pause) occurs at the 12-ਮਾਤ੍ਰਾ split within each half.

Meaning (ਪਦਾਰ੍ਥ):
ਛਿਨ੍ਨਃ - cut down
ਅਪਿ - even (sandhi in verse: ਛਿਨ੍ਨੋ਽ਪਿ = ਛਿਨ੍ਨਃ + ਅਪਿ)
ਰੋਹਤਿ - grows again; sprouts
ਤਰ੍ਕ੍ਸ਼ਿਣੀ - a tree (in verse as ਤਰ੍ਕ੍ਸ਼ੀਣਿ)
ਅਪਿ - even (sandhi in verse: ਤਰ੍ਕ੍ਸ਼ੀਣੋ਽ਪਿ = ਤਰ੍ਕ੍ਸ਼ਿਣੀ + ਅਪਿ)
ਉਪਚੀਯਤੇ - grows; increases again
ਪੁਨਃ - again
ਚਂਦ੍ਰਃ - the moon
ਇਤਿ - thus
ਵਿਮ੍ਰੁਰੁਇਸ਼ਂਤਃ - reflecting; considering deeply
ਸਂਤਃ - good people; the wise
ਸਂਤਪ੍ਯਂਤੇ - are afflicted; suffer
ਨ - not
ਦੁਃਖੇਸ਼ੁ - in sorrows; in difficulties (locative plural of ਦੁਃਖ)

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
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.

ਨੇਤਾ ਯਸ੍ਯ ਬ੍ਰੁਰੁਇਹਸ੍ਪਤਿਃ ਪ੍ਰਹਰਣਂ ਵਜ੍ਰਂ ਸੁਰਾਃ ਸੈਨਿਕਾਃ
ਸ੍ਵਰ੍ਗੋ ਦੁਰ੍ਗਂ ਅਨੁਗ੍ਰਹਃ ਕਿਲ ਹਰੇਰੈਰਾਵਤੋ ਵਾਰਣਃ ।
ਇਤ੍ਯੈਸ਼੍ਵਰ੍ਯਬਲਾਨ੍ਵਿਤੋ਽ਪਿ ਬਲਭਿਦ੍ਭਗ੍ਨਃ ਪਰੈਃ ਸਂਗਰੇ
ਤਦ੍ਵ੍ਯਕ੍ਤਂ ਨਨੁ ਦੈਵਂ ਏਵ ਸ਼ਰਣਂ ਧਿਗ੍ਧਿਗ੍ਵ੍ਰੁਰੁਇਥਾ ਪੌਰੁਸ਼ਮ੍ ॥ 1.88 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਨੇਤਾ - leader; guide
ਯਸ੍ਯ - of whom
ਬ੍ਰੁਰੁਇਹਸ੍ਪਤਿਃ - Brihaspati (guru of the gods)
ਪ੍ਰਹਰਣਂ - weapon
ਵਜ੍ਰਂ - vajra (thunderbolt)
ਸੁਰਾਃ - the gods
ਸੈਨਿਕਾਃ - soldiers; army
ਸ੍ਵਰ੍ਗਃ - heaven
ਦੁਰ੍ਗਂ - fortress
ਅਨੁਗ੍ਰਹਃ - support; favor
ਕਿਲ - indeed
ਹਰੇਃ - of Hari (Vishnu)
ਐਰਾਵਤਃ - Airavata
ਵਾਰਣਃ - elephant
ਇਤਿ - thus
ਐਸ਼੍ਵਰ੍ਯ - wealth/power
ਬਲ - strength
ਅਨ੍ਵਿਤਃ - endowed with (sandhi in verse: ਇਤ੍ਯੈਸ਼੍ਵਰ੍ਯਬਲਾਨ੍ਵਿਤੋ਽ਪਿ = ਇਤਿ + ਐਸ਼੍ਵਰ੍ਯਬਲਾਨ੍ਵਿਤਃ + ਅਪਿ)
ਅਪਿ - even though
ਬਲਭਿਤ੍ - Indra ("slayer of ਬਲ")
ਭਗ੍ਨਃ - defeated; broken
ਪਰੈਃ - by others/enemies
ਸਂਗਰੇ - in battle (locative of ਸਂਗਰ)
ਤਤ੍ - that
ਵ੍ਯਕ੍ਤਂ - clear; manifest
ਨਨੁ - indeed
ਦੈਵਂ - fate; destiny
ਏਵ - alone
ਸ਼ਰਣਂ - refuge
ਧਿਕ੍ - shame!
ਵ੍ਰੁਰੁਇਥਾ - in vain; pointless
ਪੌਰੁਸ਼ਂ - human effort/valor

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

ਕਰ੍ਮਾਯਤ੍ਤਂ ਫਲਂ ਪੁਂਸਾਂ
ਬੁਦ੍ਧਿਃ ਕਰ੍ਮਾਨੁਸਾਰਿਣੀ ।
ਤਥਾਪਿ ਸੁਧਿਯਾ ਭਾਵ੍ਯਂ
ਸੁਵਿਚਾਰ੍ਯੈਵ ਕੁਰ੍ਵਤਾ ॥ 1.89 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਕਰ੍ਮ - action
ਆਯਤ੍ਤਂ - dependent on; under the control of (as in ਕਰ੍ਮਾਯਤ੍ਤਂ)
ਫਲਂ - result; fruit
ਪੁਂਸਾਂ - of people/men (genitive plural of ਪੁਮਾਨ੍)
ਬੁਦ੍ਧਿਃ - intellect; understanding
ਕਰ੍ਮ - action
ਅਨੁਸਾਰਿਣੀ - following; in accordance with (as in ਕਰ੍ਮਾਨੁਸਾਰਿਣੀ)
ਤਥਾ - thus
ਅਪਿ - even so
ਸੁਧਿਯਾ - by the wise (instrumental of ਸੁਧਿ)
ਭਾਵ੍ਯਂ - should be done; should act
ਸੁਵਿਚਾਰ੍ਯ - having deliberated well
ਏਵ - indeed
ਕੁਰ੍ਵਤਾ - by the one who acts/does

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
This verse balances two truths: action matters, and thinking matters. If you keep acting impulsively, your ਬੁਦ੍ਧਿ (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 ਸੁਵਿਚਾਰ in practice.

ਖਲ੍ਵਾਤੋ ਦਿਵਸੇਸ਼੍ਵਰਸ੍ਯ ਕਿਰਣੈਃ ਸਂਤਾਡਿਤੋ ਮਸ੍ਤਕੇ
ਵਾਂਛਂਦੇਸ਼ਂ ਅਨਾਤਪਂ ਵਿਧਿਵਸ਼ਾਤ੍ਤਾਲਸ੍ਯ ਮੂਲਂ ਗਤਃ ।
ਤਤ੍ਰਾਪ੍ਯਸ੍ਯ ਮਹਾਫਲੇਨ ਪਤਤਾ ਭਗ੍ਨਂ ਸਸ਼ਬ੍ਦਂ ਸ਼ਿਰਃ
ਪ੍ਰਾਯੋ ਗਚ੍ਛਤਿ ਯਤ੍ਰ ਭਾਗ੍ਯਰਹਿਤਸ੍ਤਤ੍ਰੈਵ ਯਾਂਤ੍ਯਾਪਦਃ ॥ 1.90 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਖਲ੍ਵਾਤਃ - bald man (sandhi in verse: ਖਲ੍ਵਾਤੋ = ਖਲ੍ਵਾਤਃ)
ਦਿਵਸ - day
ਈਸ਼੍ਵਰਸ੍ਯ - of the lord (as in ਦਿਵਸੇਸ਼੍ਵਰਸ੍ਯ = "lord of the day" = the sun)
ਕਿਰਣੈਃ - by rays (instrumental plural of ਕਿਰਣ)
ਸਂਤਾਡਿਤਃ - struck; tormented; afflicted
ਮਸ੍ਤਕੇ - on the head (locative of ਮਸ੍ਤਕ)
ਵਾਂਛਨ੍ - desiring; seeking
ਦੇਸ਼ਂ - place
ਅਨਾਤਪਂ - without heat/sun; shady
ਵਿਧਿ - fate; the ordainer
ਵਸ਼ਾਤ੍ - due to the control/influence (as in ਵਿਧਿਵਸ਼ਾਤ੍)
ਤਾਲਸ੍ਯ - of the palm tree
ਮੂਲਂ - root; base
ਗਤਃ - went
ਤਤ੍ਰ - there
ਅਪਿ - even
ਅਸ੍ਯ - his
ਮਹਾ - big; great
ਫਲੇਨ - by a fruit (instrumental of ਫਲ; as in ਮਹਾਫਲੇਨ)
ਪਤਤਾ - falling (instrumental of present participle)
ਭਗ੍ਨਂ - broken
ਸਸ਼ਬ੍ਦਂ - with a sound
ਸ਼ਿਰਃ - head
ਪ੍ਰਾਯਃ - generally; most often
ਗਚ੍ਛਤਿ - goes
ਯਤ੍ਰ - where
ਭਾਗ੍ਯਰਹਿਤਃ - the unfortunate; one without good fortune
ਤਤ੍ਰ - there
ਏਵ - indeed
ਯਾਂਤਿ - go
ਆਪਦਃ - calamities (sandhi in verse: ਯਾਂਤ੍ਯਾਪਦਃ = ਯਾਂਤਿ + ਆਪਦਃ)

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
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 ਦੈਵ is a factor, ਵਿਵੇਕ (discernment) reduces avoidable harm.

ਰਵਿਨਿਸ਼ਾਕਰਯੋਰ੍ਗ੍ਰਹਪੀਡਨਂ
ਗਜਭੁਜਂਗਮਯੋਰਪਿ ਬਂਧਨਮ੍ ।
ਮਤਿਮਤਾਂ ਚ ਵਿਲੋਕ੍ਯ ਦਰਿਦ੍ਰਤਾਂ
ਵਿਧਿਰਹੋ ਬਲਵਾਨਿਤਿ ਮੇ ਮਤਿਃ ॥ 1.91 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਰਵਿ - the sun
ਨਿਸ਼ਾਕਰ - the moon ("maker of night")
ਯੋਃ - of the two (genitive dual; as in ਰਵਿਨਿਸ਼ਾਕਰਯੋਃ)
ਗ੍ਰਹ - seizer; planet (here: eclipse-causing "graha")
ਪੀਡਨਂ - affliction; oppression (as in ਗ੍ਰਹਪੀਡਨਂ)
ਗਜ - elephant
ਭੁਜਂਗਮ - serpent
ਯੋਃ - of the two (genitive dual; as in ਗਜਭੁਜਂਗਮਯੋਃ)
ਅਪਿ - even
ਬਂਧਨਂ - bondage; captivity
ਮਤਿਮਤਾਂ - of intelligent people (genitive plural of ਮਤਿਮਤ੍)
ਚ - and
ਵਿਲੋਕ੍ਯ - having seen
ਦਰਿਦ੍ਰਤਾਂ - poverty; destitution
ਵਿਧਿਃ - fate; the ordainer
ਅਹੋ - alas!
ਬਲਵਾਨ੍ - powerful
ਇਤਿ - thus
ਮੇ - my
ਮਤਿਃ - opinion; understanding

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
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. ਵਿਧਿ 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.

ਸ੍ਰੁਰੁਇਜਤਿ ਤਾਵਦਸ਼ੇਸ਼ਗੁਣਕਰਂ
ਪੁਰੁਸ਼ਰਤ੍ਨਂ ਅਲਂਕਰਣਂ ਭੁਵਃ ।
ਤਦਪਿ ਤਤ੍ਕ੍ਸ਼ਣਭਂਗਿ ਕਰੋਤਿ
ਚੇਦਹਹ ਕਸ਼੍ਟਂ ਅਪਂਡਿਤਤਾ ਵਿਧੇਃ ॥ 1.92 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਸ੍ਰੁਰੁਇਜਤਿ - creates; produces
ਤਾਵਤ੍ - then/so long; at first
ਅਸ਼ੇਸ਼ - without remainder; all
ਗੁਣ - virtues; qualities
ਕਰਂ - making; producing (as in ਅਸ਼ੇਸ਼ਗੁਣਕਰਂ = "producing all virtues")
ਪੁਰੁਸ਼ - person
ਰਤ੍ਨਂ - jewel (as in ਪੁਰੁਸ਼ਰਤ੍ਨਂ = "a jewel among people")
ਅਲਂਕਰਣਂ - ornament; adornment
ਭੁਵਃ - of the earth/world (genitive of ਭੁਵ੍)
ਤਤ੍ - that
ਅਪਿ - even
ਤਤ੍ਕ੍ਸ਼ਣ - in that very moment; instantly
ਭਂਗਿ - breaking; destruction (as in ਤਤ੍ਕ੍ਸ਼ਣਭਂਗਿ)
ਕਰੋਤਿ - does; makes
ਚੇਤ੍ - if (sandhi in verse: ਚੇਦਹਹ = ਚੇਤ੍ + ਅਹਹ)
ਅਹਹ - alas!
ਕਸ਼੍ਟਂ - painful; hard
ਅਪਂਡਿਤਤਾ - lack of learning; not being a ਪਂਡਿਤ
ਵਿਧੇਃ - of fate/creator (genitive of ਵਿਧਿ)

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

ਪਤ੍ਰਂ ਨੈਵ ਯਦਾ ਕਰੀਰਵਿਟਪੇ ਦੋਸ਼ੋ ਵਸਂਤਸ੍ਯ ਕਿਮ੍
ਨੋਲੂਕੋ਽ਪ੍ਯਵਲੋਕਤੇ ਯਦਿ ਦਿਵਾ ਸੂਰ੍ਯਸ੍ਯ ਕਿਂ ਦੂਸ਼ਣਮ੍ ।
ਧਾਰਾ ਨੈਵ ਪਤਂਤਿ ਚਾਤਕਮੁਖੇ ਮੇਘਸ੍ਯ ਕਿਂ ਦੂਸ਼ਣਮ੍
ਯਤ੍ਪੂਰ੍ਵਂ ਵਿਧਿਨਾ ਲਲਾਟਲਿਖਿਤਂ ਤਨ੍ਮਾਰ੍ਜਿਤੁਂ ਕਃ ਕ੍ਸ਼ਮਃ ॥ 1.93 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਪਤ੍ਰਂ - leaf
ਨ - not
ਏਵ - at all (as in ਨੈਵ)
ਯਦਾ - when
ਕਰੀਰ - a thorny tree/shrub
ਵਿਟਪੇ - on a branch/tree (locative of ਵਿਟਪ)
ਦੋਸ਼ੋ - fault; defect
ਵਸਂਤਸ੍ਯ - of spring
ਕਿਮ੍ - what (fault?)
ਉਲੂਕਃ - owl (sandhi in verse: ਨੋਲੂਕੋ਽ਪਿ = ਨ + ਉਲੂਕਃ + ਅਪਿ)
ਅਪਿ - even
ਅਵਲੋਕਤੇ - sees; looks (with ਨ in the verse: does not see)
ਯਦਿ - if
ਦਿਵਾ - in the daytime
ਸੂਰ੍ਯਸ੍ਯ - of the sun
ਕਿਮ੍ - what
ਦੂਸ਼ਣਂ - blame; defect
ਧਾਰਾਃ - streams; flows (of rain)
ਨ - not
ਏਵ - at all (as in ਨੈਵ)
ਪਤਂਤਿ - fall
ਚਾਤਕ - the chataka bird (traditionally said to drink only rain directly)
ਮੁਖੇ - into the mouth (locative of ਮੁਖ)
ਮੇਘਸ੍ਯ - of the cloud
ਕਿਮ੍ - what
ਦੂਸ਼ਣਂ - blame
ਯਤ੍ - that which
ਪੂਰ੍ਵਂ - previously
ਵਿਧਿਨਾ - by fate/creator (instrumental of ਵਿਧਿ)
ਲਲਾਟ - forehead
ਲਿਖਿਤਂ - written (as in ਲਲਾਟਲਿਖਿਤਂ)
ਤਤ੍ - that
ਮਾਰ੍ਜਿਤੁਂ - to wipe away; to erase
ਕਃ - who?
ਕ੍ਸ਼ਮਃ - capable

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
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.

ਨਮਸ੍ਯਾਮੋ ਦੇਵਾਨ੍ਨਨੁ ਹਤਵਿਧੇਸ੍ਤੇ਽ਪਿ ਵਸ਼ਗਾ
ਵਿਧਿਰ੍ਵਂਦ੍ਯਃ ਸੋ਽ਪਿ ਪ੍ਰਤਿਨਿਯਤਕਰ੍ਮੈਕਫਲਦਃ ।
ਫਲਂ ਕਰ੍ਮਾਯਤ੍ਤਂ ਯਦਿ ਕਿਂ ਅਮਰੈਃ ਕਿਂ ਚ ਵਿਧਿਨਾ
ਨਮਸ੍ਤਤ੍ਕਰ੍ਮਭ੍ਯੋ ਵਿਧਿਰਪਿ ਨ ਯੇਭ੍ਯਃ ਪ੍ਰਭਵਤਿ ॥ 1.94 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਨਮਸ੍ਯਾਮੋ - we bow; we salute
ਦੇਵਾਨ੍ - the gods (accusative plural of ਦੇਵ)
ਨਨੁ - indeed
ਹਤਵਿਧੇਃ - of inexorable/cruel fate (genitive of ਹਤਵਿਧਿ)
ਤੇ - they
ਅਪਿ - also; even (sandhi in verse: ਤੇ਽ਪਿ = ਤੇ + ਅਪਿ)
ਵਸ਼ਗਾਃ - under control; subservient
ਵਿਧਿਃ - fate; the ordainer
ਵਂਦ੍ਯਃ - worthy of reverence
ਸਃ - he
ਅਪਿ - also (sandhi in verse: ਸੋ਽ਪਿ = ਸਃ + ਅਪਿ)
ਪ੍ਰਤਿਨਿਯਤ - fixed; strictly determined
ਕਰ੍ਮ - action
ਏਕ - only
ਫਲਦਃ - giver of fruits/results (as in ਪ੍ਰਤਿਨਿਯਤਕਰ੍ਮੈਕਫਲਦਃ)
ਫਲਂ - fruit/result
ਕਰ੍ਮਾਯਤ੍ਤਂ - dependent on karma
ਯਦਿ - if
ਕਿਂ - what (use?)
ਅਮਰੈਃ - by the immortal gods
ਕਿਂ - what
ਚ - and
ਵਿਧਿਨਾ - by fate (instrumental)
ਨਮਃ - salutations
ਤਤ੍ - to those
ਕਰ੍ਮਭ੍ਯਃ - to actions (dative plural of ਕਰ੍ਮ)
ਵਿਧਿਃ - fate
ਅਪਿ - even
ਨ - not
ਯੇਭ੍ਯਃ - from which
ਪ੍ਰਭਵਤਿ - prevails/operates

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

ਬ੍ਰਹ੍ਮਾ ਯੇਨ ਕੁਲਾਲਵਨ੍ਨਿਯਮਿਤੋ ਬ੍ਰਹ੍ਮਾਡਭਾਂਡੋਦਰੇ
ਵਿਸ਼੍ਣੁਰ੍ਯੇਨ ਦਸ਼ਾਵਤਾਰਗਹਨੇ ਕ੍ਸ਼ਿਪ੍ਤੋ ਮਹਾਸਂਕਟੇ ।
ਰੁਦ੍ਰੋ ਯੇਨ ਕਪਾਲਪਾਣਿਪੁਟਕੇ ਭਿਕ੍ਸ਼ਾਟਨਂ ਕਾਰਿਤਃ
ਸੂਰ੍ਯੋ ਭ੍ਰਾਮ੍ਯਤਿ ਨਿਤ੍ਯਂ ਏਵ ਗਗਨੇ ਤਸ੍ਮੈ ਨਮਃ ਕਰ੍ਮਣੇ ॥ 1.95 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਬ੍ਰਹ੍ਮਾ - Brahma
ਯੇਨ - by which
ਕੁਲਾਲ - potter
ਵਤ੍ - like (as in ਕੁਲਾਲਵਤ੍)
ਨਿਯਮਿਤਃ - regulated/limited; constrained
ਬ੍ਰਹ੍ਮਾਂਡ - cosmic egg
ਭਾਂਡ - pot/vessel (as in ਬ੍ਰਹ੍ਮਾਂਡਭਾਂਡ)
ਉਦਰੇ - inside (locative of ਉਦਰ)
ਵਿਸ਼੍ਣੁਃ - Vishnu
ਯੇਨ - by which
ਦਸ਼ - ten
ਅਵਤਾਰ - incarnations
ਗਹਨੇ - in the thicket; in the difficult maze (locative of ਗਹਨ)
ਕ੍ਸ਼ਿਪ੍ਤਃ - thrown; cast
ਮਹਾ - great
ਸਂਕਟੇ - in distress/difficulty (locative of ਸਂਕਟ)
ਰੁਦ੍ਰਃ - Rudra (Siva)
ਯੇਨ - by which
ਕਪਾਲ - skull-bowl
ਪਾਣਿ - hand
ਪੁਟਕੇ - in the bundle/container (locative)
ਭਿਕ੍ਸ਼ਾਟਨਂ - begging; wandering for alms
ਕਾਰਿਤਃ - made to do; caused
ਸੂਰ੍ਯਃ - the sun
ਭ੍ਰਾਮ੍ਯਤਿ - wanders; moves around
ਨਿਤ੍ਯਂ - always; daily
ਏਵ - indeed
ਗਗਨੇ - in the sky
ਤਸ੍ਮੈ - to that
ਨਮਃ - salutations
ਕਰ੍ਮਣੇ - to karma (dative of ਕਰ੍ਮ)

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
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 ਧਰ੍ਮ and to cultivate patience. ਕਰ੍ਮ here is not merely fate; it is the moral logic of life.

ਨੈਵਾਕ੍ਰੁਰੁਇਤਿਃ ਫਲਤਿ ਨੈਵਾ ਕੁਲਂ ਨ ਸ਼ੀਲਂ
ਵਿਦ੍ਯਾਪਿ ਨੈਵ ਨ ਚ ਯਤ੍ਨਕ੍ਰੁਰੁਇਤਾਪਿ ਸੇਵਾ ।
ਭਾਗ੍ਯਾਨਿ ਪੂਰ੍ਵਤਪਸਾ ਖਲੁ ਸਂਚਿਤਾਨਿ
ਕਾਲੇ ਫਲਂਤਿ ਪੁਰੁਸ਼ਸ੍ਯ ਯਥੈਵ ਵ੍ਰੁਰੁਇਕ੍ਸ਼ਾਃ ॥ 1.96 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਨ - not
ਏਵ - at all (as in ਨੈਵ)
ਆਕ੍ਰੁਰੁਇਤਿਃ - form; appearance
ਫਲਤਿ - bears fruit; succeeds
ਨ - not
ਏਵ - at all
ਕੁਲਂ - family/lineage
ਨ - not
ਸ਼ੀਲਂ - character; conduct
ਵਿਦ੍ਯਾ - learning
ਅਪਿ - even
ਨ - not
ਏਵ - at all
ਨ - not
ਚ - and
ਯਤ੍ਨ - effort
ਕ੍ਰੁਰੁਇਤਾ - done (as in ਯਤ੍ਨਕ੍ਰੁਰੁਇਤਾ)
ਅਪਿ - even
ਸੇਵਾ - service
ਭਾਗ੍ਯਾਨਿ - fortunes; good outcomes
ਪੂਰ੍ਵ - earlier/past
ਤਪਸਾ - by austerity/discipline (instrumental of ਤਪਸ੍)
ਖਲੁ - indeed
ਸਂਚਿਤਾਨਿ - accumulated
ਕਾਲੇ - in time; at the right season
ਫਲਂਤਿ - bear fruit
ਪੁਰੁਸ਼ਸ੍ਯ - of a person
ਯਥਾ - just as
ਏਵ - indeed
ਵ੍ਰੁਰੁਇਕ੍ਸ਼ਾਃ - trees

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
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. ਪੂਰ੍ਵਤਪਸ੍ 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.

ਵਨੇ ਰਣੇ ਸ਼ਤ੍ਰੁਜਲਾਗ੍ਨਿਮਧ੍ਯੇ
ਮਹਾਰ੍ਣਵੇ ਪਰ੍ਵਤਮਸ੍ਤਕੇ ਵਾ ।
ਸੁਪ੍ਤਂ ਪ੍ਰਮਤ੍ਤਂ ਵਿਸ਼ਮਸ੍ਥਿਤਂ ਵਾ
ਰਕ੍ਸ਼ਂਤਿ ਪੁਣ੍ਯਾਨਿ ਪੁਰਾਕ੍ਰੁਰੁਇਤਾਨਿ ॥ 1.97 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਵਨੇ - in a forest
ਰਣੇ - in battle
ਸ਼ਤ੍ਰੁ - enemy
ਜਲ - water
ਅਗ੍ਨਿ - fire
ਮਧ੍ਯੇ - in the midst (as in ਸ਼ਤ੍ਰੁਜਲਾਗ੍ਨਿਮਧ੍ਯੇ)
ਮਹਾ - great
ਅਰ੍ਣਵੇ - in the ocean (locative of ਅਰ੍ਣਵ; as in ਮਹਾਰ੍ਣਵੇ)
ਪਰ੍ਵਤ - mountain
ਮਸ੍ਤਕੇ - on the top/head (locative; as in ਪਰ੍ਵਤਮਸ੍ਤਕੇ)
ਵਾ - or
ਸੁਪ੍ਤਂ - (even if) asleep
ਪ੍ਰਮਤ੍ਤਂ - careless; intoxicated; inattentive
ਵਿਸ਼ਮ - dangerous; uneven
ਸ੍ਥਿਤਂ - situated (as in ਵਿਸ਼ਮਸ੍ਥਿਤਂ)
ਵਾ - or
ਰਕ੍ਸ਼ਂਤਿ - protect
ਪੁਣ੍ਯਾਨਿ - merits; good deeds
ਪੁਰਾ - earlier
ਕ੍ਰੁਰੁਇਤਾਨਿ - done (as in ਪੁਰਾਕ੍ਰੁਰੁਇਤਾਨਿ)

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
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 ਪੁਣ੍ਯ as both spiritual credit and practical goodwill. Build it quietly; it becomes your unseen safety net.

ਯਾ ਸਾਧੂਂਸ਼੍ਚ ਖਲਾਨ੍ਕਰੋਤਿ ਵਿਦੁਸ਼ੋ ਮੂਰ੍ਖਾਨ੍ਹਿਤਾਂਦ੍ਵੇਸ਼ਿਣਃ
ਪ੍ਰਤ੍ਯਕ੍ਸ਼ਂ ਕੁਰੁਤੇ ਪਰੀਕ੍ਸ਼ਂ ਅਮ੍ਰੁਰੁਇਤਂ ਹਾਲਾਹਲਂ ਤਤ੍ਕ੍ਸ਼ਣਾਤ੍ ।
ਤਾਂ ਆਰਾਧਯ ਸਤ੍ਕ੍ਰਿਯਾਂ ਭਗਵਤੀਂ ਭੋਕ੍ਤੁਂ ਫਲਂ ਵਾਂਛਿਤਂ
ਹੇ ਸਾਧੋ ਵ੍ਯਸਨੈਰ੍ਗੁਣੇਸ਼ੁ ਵਿਪੁਲੇਸ਼੍ਵਾਸ੍ਥਾਂ ਵ੍ਰੁਰੁਇਥਾ ਮਾ ਕ੍ਰੁਰੁਇਥਾਃ ॥ 1.98 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਯਾ - which (power/goddess)
ਸਾਧੂਨ੍ - good people; saints (accusative plural; sandhi in verse: ਸਾਧੂਂਸ਼੍ਚ = ਸਾਧੂਨ੍ + ਚ)
ਚ - and
ਖਲਾਨ੍ - wicked people (accusative plural; as in "making (them) wicked")
ਕਰੋਤਿ - makes
ਵਿਦੁਸ਼ਃ - the learned (accusative plural; sandhi in verse: ਵਿਦੁਸ਼ੋ = ਵਿਦੁਸ਼ਃ)
ਮੂਰ੍ਖਾਨ੍ - fools (accusative plural of ਮੂਰ੍ਖ੍)
ਹਿਤਾਨ੍ - well-wishers; beneficial people
ਦ੍ਵੇਸ਼ਿਣਃ - haters; enemies (sandhi in verse: ਹਿਤਾਂਦ੍ਵੇਸ਼ਿਣਃ = ਹਿਤਾਨ੍ + ਦ੍ਵੇਸ਼ਿਣਃ)
ਪ੍ਰਤ੍ਯਕ੍ਸ਼ਂ - directly; visibly
ਕੁਰੁਤੇ - makes/does
ਪਰੀਕ੍ਸ਼ਂ - test; examination
ਅਮ੍ਰੁਰੁਇਤਂ - nectar; ambrosia
ਹਾਲਾਹਲਂ - deadly poison (halAhala)
ਤਤ੍ਕ੍ਸ਼ਣਾਤ੍ - in that very moment; instantly
ਤਾਂ - her
ਆਰਾਧਯ - worship; propitiate (imperative)
ਸਤ੍ਕ੍ਰਿਯਾਂ - proper honoring; due service/reverence
ਭਗਵਤੀਂ - the venerable goddess
ਭੋਕ੍ਤੁਂ - to enjoy
ਫਲਂ - fruit/result
ਵਾਂਛਿਤਂ - desired
ਹੇ - O!
ਸਾਧੋ - good man; noble one
ਵ੍ਯਸਨੈਃ - by misfortunes/vices (instrumental plural of ਵ੍ਯਸਨ)
ਗੁਣੇਸ਼ੁ - in virtues/qualities (locative plural of ਗੁਣ)
ਵਿਪੁਲੇਸ਼ੁ - abundant; great
ਆਸ੍ਥਾਂ - reliance; confidence; attachment
ਵ੍ਰੁਰੁਇਥਾ - in vain
ਮਾ - do not
ਕ੍ਰੁਰੁਇਥਾਃ - do (imperative)

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

ਗੁਣਵਦਗੁਣਵਦ੍ਵਾ ਕੁਰ੍ਵਤਾ ਕਾਰ੍ਯਜਾਤਂ
ਪਰਿਣਤਿਰਵਧਾਰ੍ਯਾ ਯਤ੍ਨਤਃ ਪਂਡਿਤੇਨ ।
ਅਤਿਰਭਸਕ੍ਰੁਰੁਇਤਾਨਾਂ ਕਰ੍ਮਣਾਂ ਆਵਿਪਤ੍ਤੇਰ੍
ਭਵਤਿ ਹ੍ਰੁਰੁਇਦਯਦਾਹੀ ਸ਼ਲ੍ਯਤੁਲ੍ਯੋ ਵਿਪਾਕਃ ॥ 1.99 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਗੁਣਵਤ੍ - with virtue/quality
ਅਗੁਣਵਤ੍ - without quality; flawed
ਵਾ - or
ਕੁਰ੍ਵਤਾ - by the doer; by one who does
ਕਾਰ੍ਯਜਾਤਂ - the set/collection of tasks
ਪਰਿਣਤਿਃ - outcome; consequence
ਅਵਧਾਰ੍ਯਾ - must be ascertained/considered
ਯਤ੍ਨਤਃ - carefully; with effort
ਪਂਡਿਤੇਨ - by the wise person
ਅਤਿ - excessively
ਰਭਸ - haste; impulsive speed
ਕ੍ਰੁਰੁਇਤਾਨਾਂ - of actions done (genitive plural)
ਕਰ੍ਮਣਾਂ - of actions
ਆ - toward; into (prefix)
ਵਿਪਤ੍ਤੇਃ - from the arising of calamity/misfortune (ablative of ਵਿਪਤ੍ਤਿ)
ਭਵਤਿ - becomes
ਹ੍ਰੁਰੁਇਦਯ - heart
ਦਾਹੀ - burning (as in ਹ੍ਰੁਰੁਇਦਯਦਾਹੀ)
ਸ਼ਲ੍ਯ - a thorn/dart; something lodged painfully
ਤੁਲ੍ਯਃ - like; comparable (as in ਸ਼ਲ੍ਯਤੁਲ੍ਯਃ)
ਵਿਪਾਕਃ - fruition; ripened result

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
The key warning is against ਰਭਸ (impulsive haste). A rushed email, a quick lie, a sudden purchase, a careless comment, or an unreviewed change can ripen into ਵਿਪਤ੍ਤਿ (misfortune) that burns the heart. ਸ਼ਲ੍ਯ 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.

ਸ੍ਥਾਲ੍ਯਾਂ ਵੈਦੂਰ੍ਯਮਯ੍ਯਾਂ ਪਚਤਿ ਤਿਲਕਣਾਂਸ਼੍ਚਂਦਨੈਰਿਂਧਨੌਘੈਃ
ਸੌਵਰ੍ਣੈਰ੍ਲਾਂਗਲਾਗ੍ਰੈਰ੍ਵਿਲਿਖਤਿ ਵਸੁਧਾਂ ਅਰ੍ਕਮੂਲਸ੍ਯ ਹੇਤੋਃ ।
ਕ੍ਰੁਰੁਇਤ੍ਵਾ ਕਰ੍ਪੂਰਖਂਡਾਨ੍ਵ੍ਰੁਰੁਇਤ੍ਤਿਂ ਇਹ ਕੁਰੁਤੇ ਕੋਦ੍ਰਵਾਣਾਂ ਸਮਂਤਾਤ੍
ਪ੍ਰਾਪ੍ਯੇਮਾਂ ਕਰਂਭੂਮਿਂ ਨ ਚਰਤਿ ਮਨੁਜੋ ਯਸ੍ਤੋਪ ਮਂਦਭਾਗ੍ਯਃ ॥ 1.100 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਸ੍ਥਾਲ੍ਯਾਂ - in a cooking pot (locative of ਸ੍ਥਾਲੀ)
ਵੈਦੂਰ੍ਯ - vaidUrya gemstone (cat's-eye)
ਮਯ੍ਯਾਂ - made of (locative feminine; as in ਵੈਦੂਰ੍ਯਮਯ੍ਯਾਂ)
ਪਚਤਿ - cooks
ਤਿਲਕਣਾਨ੍ - sesame seeds (accusative plural)
ਚਂਦਨੈਃ - with sandalwood (instrumental plural of ਚਂਦਨ)
ਇਂਧਨ - fuel
ਔਘੈਃ - by heaps/floods (instrumental plural of ਓਘ੍ਹ; as in ਇਂਧਨੌਘੈਃ)
ਸੌਵਰ੍ਣੈਃ - with golden (instrumental plural of ਸੌਵਰ੍ਣ)
ਲਾਂਗਲ - plough
ਅਗ੍ਰੈਃ - tips/points (instrumental plural of ਅਗ੍ਰ; as in ਲਾਂਗਲਾਗ੍ਰੈਃ)
ਵਿਲਿਖਤਿ - scratches; ploughs
ਵਸੁਧਾਂ - the earth (accusative of ਵਸੁਧਾ)
ਅਰ੍ਕ - arka plant
ਮੂਲਸ੍ਯ - of the root (genitive of ਮੂਲ)
ਹੇਤੋਃ - for the sake of; for the purpose
ਕ੍ਰੁਰੁਇਤ੍ਵਾ - having made
ਕਰ੍ਪੂਰ - camphor
ਖਂਡਾਨ੍ - pieces (accusative plural of ਖਂਡ)
ਵ੍ਰੁਰੁਇਤ੍ਤਿਂ - use; means (here: using as fuel)
ਇਹ - here
ਕੁਰੁਤੇ - does; makes
ਕੋਦ੍ਰਵਾਣਾਂ - of coarse grains/millets (genitive plural of ਕੋਦ੍ਰਵ)
ਸਮਂਤਾਤ੍ - all around; everywhere
ਪ੍ਰਾਪ੍ਯ - having obtained
ਇਮਾਂ - this
ਕਰ੍ਮ - action
ਭੂਮਿਂ - field/land (as in ਕਰਂਭੂਮਿਂ = "field of action"; often used for the human condition as a place of purposeful effort)
ਨ - not
ਚਰਤਿ - conducts himself; lives/acts
ਮਨੁਜਃ - man; human
ਯਃ - who
ਤੁ - but
ਅਪਿ - even
ਮਂਦ - dull; weak
ਭਾਗ੍ਯਃ - fortune (as in ਮਂਦਭਾਗ੍ਯਃ = "unfortunate")

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
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 ਕਰਂਭੂਮਿ 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.

ਮਜ੍ਜਤ੍ਵਂਭਸਿ ਯਾਤੁ ਮੇਰੁਸ਼ਿਖਰਂ ਸ਼ਤ੍ਰੁਂ ਜਯਤ੍ਵਾਹਵੇ
ਵਾਣਿਜ੍ਯਂ ਕ੍ਰੁਰੁਇਸ਼ਿਸੇਵਨੇ ਚ ਸਕਲਾ ਵਿਦ੍ਯਾਃ ਕਲਾਃ ਸ਼ਿਕ੍ਸ਼ਤਾਮ੍ ।
ਆਕਾਸ਼ਂ ਵਿਪੁਲਂ ਪ੍ਰਯਾਤੁ ਖਗਵਤ੍ਕ੍ਰੁਰੁਇਤ੍ਵਾ ਪ੍ਰਯਤ੍ਨਂ ਪਰਂ
ਨਾਭਾਵ੍ਯਂ ਭਵਤੀਹ ਕਰ੍ਮਵਸ਼ਤੋ ਭਾਵ੍ਯਸ੍ਯ ਨਾਸ਼ਃ ਕੁਤਃ ॥ 1.101 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਮਜ੍ਜਤੁ - let it sink
ਅਂਬਸਿ - in water (locative of ਅਂਬੁ)
ਯਾਤੁ - let it go
ਮੇਰੁ - Meru (cosmic mountain)
ਸ਼ਿਖਰਂ - peak/summit
ਸ਼ਤ੍ਰੁਂ - enemy
ਜਯਤੁ - let (one) conquer
ਆਹਵੇ - in battle (locative of ਆਹਵ)
ਵਾਣਿਜ੍ਯਂ - trade/commerce
ਕ੍ਰੁਰੁਇਸ਼ਿ - agriculture
ਸੇਵਨੇ - in service/practice (locative; as in ਕ੍ਰੁਰੁਇਸ਼ਿਸੇਵਨੇ)
ਚ - and
ਸਕਲਾਃ - all
ਵਿਦ੍ਯਾਃ - knowledges/skills
ਕਲਾਃ - arts
ਸ਼ਿਕ੍ਸ਼ਤਾਂ - let them be learned
ਆਕਾਸ਼ਂ - the sky
ਵਿਪੁਲਂ - vast
ਪ੍ਰਯਾਤੁ - let (one) reach
ਖ੍ਹਗ - bird
ਵਤ੍ - like (as in ਖਗਵਤ੍)
ਕ੍ਰੁਰੁਇਤ੍ਵਾ - having done/made
ਪ੍ਰਯਤ੍ਨਂ - effort
ਪਰਂ - supreme; great
ਨ - not
ਅਭਾਵ੍ਯਂ - what is not destined ("not to be")
ਭਵਤਿ - happens
ਇਹ - here
ਕਰ੍ਮ - karma; action
ਵਸ਼ਤਃ - due to the control (as in ਕਰ੍ਮਵਸ਼ਤਃ)
ਭਾਵ੍ਯਸ੍ਯ - of what is destined (to be)
ਨਾਸ਼ਃ - destruction
ਕੁਤਃ - from where? how?

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
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".

ਭੀਮਂ ਵਨਂ ਭਵਤਿ ਤਸ੍ਯ ਪੁਰਂ ਪ੍ਰਧਾਨਂ
ਸਰ੍ਵੋ ਜਨਃ ਸ੍ਵਜਨਤਾਂ ਉਪਯਾਤਿ ਤਸ੍ਯ ।
ਕ੍ਰੁਰੁਇਤ੍ਸ੍ਨਾ ਚ ਭੂਰ੍ਭਵਤਿ ਸਨ੍ਨਿਧਿਰਤ੍ਨਪੂਰ੍ਣਾ
ਯਸ੍ਯਾਸ੍ਤਿ ਪੂਰ੍ਵਸੁਕ੍ਰੁਰੁਇਤਂ ਵਿਪੁਲਂ ਨਰਸ੍ਯ ॥ 1.102 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਭੀਮਂ - frightening; formidable
ਵਨਂ - forest
ਭਵਤਿ - becomes
ਤਸ੍ਯ - for him; of him
ਪੁਰਂ - city
ਪ੍ਰਧਾਨਂ - principal; foremost
ਸਰ੍ਵਃ - all
ਜਨਃ - people
ਸ੍ਵਜਨਤਾਂ - kinship; being one's own people
ਉਪਯਾਤਿ - attains; comes to
ਤਸ੍ਯ - for him
ਕ੍ਰੁਰੁਇਤ੍ਸ੍ਨਾ - entire; whole
ਚ - and
ਭੂਃ - earth
ਭਵਤਿ - becomes
ਸਨ੍ਨਿਧਿਃ - proximity; nearness
ਰਤ੍ਨ - jewel
ਪੂਰ੍ਣਾ - full (as in ਰਤ੍ਨਪੂਰ੍ਣਾ)
ਯਸ੍ਯ - whose
ਅਸ੍ਤਿ - is
ਪੂਰ੍ਵ - previous; past
ਸੁਕ੍ਰੁਰੁਇਤਂ - good deed; merit
ਵਿਪੁਲਂ - abundant; great
ਨਰਸ੍ਯ - of a man/person

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
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 ਪੂਰ੍ਵਸੁਕ੍ਰੁਰੁਇਤ (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.

ਕੋ ਲਾਭੋ ਗੁਣਿਸਂਗਮਃ ਕਿਂ ਅਸੁਖਂ ਪ੍ਰਾਜ੍ਞੇਤਰੈਃ ਸਂਗਤਿਃ
ਕਾ ਹਾਨਿਃ ਸਮਯਚ੍ਯੁਤਿਰ੍ਨਿਪੁਣਤਾ ਕਾ ਧਰ੍ਮਤਤ੍ਤ੍ਵੇ ਰਤਿਃ ।
ਕਃ ਸ਼ੂਰੋ ਵਿਜਿਤੇਂਦ੍ਰਿਯਃ ਪ੍ਰਿਯਤਮਾ ਕਾ਽ਨੁਵ੍ਰਤਾ ਕਿਂ ਧਨਂ
ਵਿਦ੍ਯਾ ਕਿਂ ਸੁਖਂ ਅਪ੍ਰਵਾਸਗਮਨਂ ਰਾਜ੍ਯਂ ਕਿਂ ਆਜ੍ਞਾਫਲਮ੍ ॥ 1.103 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਕਃ - what? / which?
ਲਾਭਃ - gain
ਗੁਣਿ - the virtuous; the qualified
ਸਂਗਮਃ - association (as in ਗੁਣਿਸਂਗਮਃ)
ਕਿਂ - what?
ਅਸੁਖਂ - sorrow; unhappiness
ਪ੍ਰਾਜ੍ਞ - wise
ਏਤਰੈਃ - with those other-than (i.e., not wise)
ਸਂਗਤਿਃ - association
ਕਾ - what?
ਹਾਨਿਃ - loss
ਸਮਯ - right time; opportunity
ਚ੍ਯੁਤਿਃ - slipping away; missing (as in ਸਮਯਚ੍ਯੁਤਿਃ)
ਨਿਪੁਣਤਾ - skill; competence
ਕਾ - what?
ਧਰ੍ਮ - dharma; rightness
ਤਤ੍ਤ੍ਵੇ - in the true essence/principle (locative of ਤਤ੍ਤ੍ਵ)
ਰਤਿਃ - delight; interest; commitment
ਕਃ - who?
ਸ਼ੂਰਃ - hero
ਵਿਜਿਤ - conquered
ਇਂਦ੍ਰਿਯਃ - senses (as in ਵਿਜਿਤੇਂਦ੍ਰਿਯਃ)
ਪ੍ਰਿਯਤਮਾ - most beloved
ਕਾ - who?
ਅਨੁਵ੍ਰਤਾ - loyal; one who follows the same vow/path
ਕਿਂ - what?
ਧਨਂ - wealth
ਵਿਦ੍ਯਾ - knowledge
ਕਿਂ - what?
ਸੁਖਂ - happiness
ਅਪ੍ਰਵਾਸ - not living away from home; no exile/long absence
ਗਮਨਂ - going/moving (as in ਅਪ੍ਰਵਾਸਗਮਨਂ)
ਰਾਜ੍ਯਂ - kingdom; rule
ਕਿਂ - what?
ਆਜ੍ਞਾ - command
ਫਲਂ - fruit; effectiveness (as in ਆਜ੍ਞਾਫਲਂ)

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
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 ਇਂਦ੍ਰਿਯਨਿਗ੍ਰਹ (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.

ਅਪ੍ਰਿਯਵਚਨਦਰਿਦ੍ਰੈਃ ਪ੍ਰਿਯਵਚਨਧਨਾਢ੍ਯੈਃ ਸ੍ਵਦਾਰਪਰਿਤੁਸ਼੍ਟੈਃ ।
ਪਰਪਰਿਵਾਦਨਿਵ੍ਰੁਰੁਇਤ੍ਤੈਃ ਕ੍ਵਚਿਤ੍ਕ੍ਵਚਿਨ੍ਮਂਡਿਤਾ ਵਸੁਧਾ ॥ 1.104 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਅਪ੍ਰਿਯ - unpleasant; not dear
ਵਚਨ - speech; words
ਦਰਿਦ੍ਰੈਃ - by those who are "poor" (instrumental plural of ਦਰਿਦ੍ਰ; as in ਅਪ੍ਰਿਯਵਚਨਦਰਿਦ੍ਰੈਃ = "poor in harsh speech")
ਪ੍ਰਿਯ - pleasant; dear
ਵਚਨ - speech; words
ਧਨ - wealth
ਆਢ੍ਯੈਃ - by those who are rich (instrumental plural of ਆਢ੍ਯ; as in ਪ੍ਰਿਯਵਚਨਧਨਾਢ੍ਯੈਃ = "rich in the wealth of kind words")
ਸ੍ਵ - one's own
ਦਾਰ - wife
ਪਰਿਤੁਸ਼੍ਟੈਃ - by those who are content/satisfied (instrumental plural)
ਪਰ - others'
ਪਰਿਵਾਦ - slander; backbiting
ਨਿਵ੍ਰੁਰੁਇਤ੍ਤੈਃ - by those who have turned away/ceased (instrumental plural; as in ਪਰਪਰਿਵਾਦਨਿਵ੍ਰੁਰੁਇਤ੍ਤੈਃ)
ਕ੍ਵਚਿਤ੍ - here
ਕ੍ਵਚਿਤ੍ - there
ਮਂਡਿਤਾ - adorned; beautified
ਵਸੁਧਾ - earth

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
ਭਰ੍ਤ੍ਰੁਰੁਇਹਰਿ names four social virtues that quietly make the world livable. First is speech: being "poor" in ਅਪ੍ਰਿਯ-ਵਚਨ (hurtful words) and "rich" in ਪ੍ਰਿਯ-ਵਚਨ (kind words) means you reduce needless harm. Second is fidelity: contentment with one's own spouse protects families. Third is restraint from ਪਰਿਵਾਦ (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.

ਕਦਰ੍ਥਿਤਸ੍ਯਾਪਿ ਹਿ ਧੈਰ੍ਯਵ੍ਰੁਰੁਇਤ੍ਤੇਰ੍
ਨ ਸ਼ਕ੍ਯਤੇ ਧੈਰ੍ਯਗੁਣਃ ਪ੍ਰਮਾਰ੍ਸ਼੍ਟੁਮ੍ ।
ਅਧੋਮੁਖਸ੍ਯਾਪਿ ਕ੍ਰੁਰੁਇਤਸ੍ਯ ਵਹ੍ਨੇਰ੍
ਨਾਧਃ ਸ਼ਿਖਾ ਯਾਤਿ ਕਦਾਚਿਦੇਵ ॥ 1.105 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਕਦਰ੍ਥਿਤਸ੍ਯ - of one who has been insulted/humiliated
ਅਪਿ - even
ਹਿ - indeed
ਧੈਰ੍ਯ - courage; fortitude
ਵ੍ਰੁਰੁਇਤ੍ਤੇਃ - of the conduct/disposition (genitive; as in ਧੈਰ੍ਯਵ੍ਰੁਰੁਇਤ੍ਤੇਃ)
ਨ - not
ਸ਼ਕ੍ਯਤੇ - can be (in the sense: "it is not possible")
ਧੈਰ੍ਯ - courage
ਗੁਣਃ - quality
ਪ੍ਰਮਾਰ੍ਸ਼੍ਟੁਂ - to wipe away; to erase
ਅਧੋ - downward
ਮੁਖਸ੍ਯ - of (one) facing (genitive of ਮੁਖ; as in ਅਧੋਮੁਖਸ੍ਯ)
ਅਪਿ - even
ਕ੍ਰੁਰੁਇਤਸ੍ਯ - made; placed
ਵਹ੍ਨੇਃ - of fire
ਨ - not
ਅਧਃ - downward
ਸ਼ਿਖਾ - flame
ਯਾਤਿ - goes
ਕਦਾਚਿਤ੍ - ever; at any time
ਏਵ - indeed

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
ਭਰ੍ਤ੍ਰੁਰੁਇਹਰਿ is praising inner character as "directional": it naturally rises. You can insult a courageous person, but you cannot erase their ਧੈਰ੍ਯ (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.

ਕਾਂਤਾਕਟਾਕ੍ਸ਼ਵਿਸ਼ਿਖਾ ਨ ਲੁਨਂਤਿ ਯਸ੍ਯ
ਚਿਤ੍ਤਂ ਨ ਨਿਰ੍ਦਹਤਿ ਕ੍ਰੁਰੁਇਪਕ੍ਰੁਰੁਇਸ਼ਾਨੁਤਾਪਃ ।
ਕਰ੍ਸ਼ਂਤਿ ਭੂਰਿਵਿਸ਼ਯਾਸ਼੍ਚ ਨ ਲੋਭਪਾਸ਼ੈਰ੍
ਲੋਕਤ੍ਰਯਂ ਜਯਤਿ ਕ੍ਰੁਰੁਇਤ੍ਸ੍ਨਂ ਇਦਂ ਸ ਧੀਰਃ ॥ 1.106 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਕਾਂਤਾ - beloved; wife
ਕਟਾਕ੍ਸ਼ - sidelong glance
ਵਿਸ਼ਿਖਾ - arrow
ਨ - not
ਲੁਨਂਤਿ - cut; wound
ਯਸ੍ਯ - whose
ਚਿਤ੍ਤਂ - mind
ਨ - not
ਨਿਰ੍ਦਹਤਿ - burns up
ਕ੍ਰੁਰੁਇਪ - wretched; poor; pitiable
ਕ੍ਰੁਰੁਇਸ਼ਾਨੁ - fire
ਤਾਪਃ - heat; burning (as in ਕ੍ਰੁਰੁਇਪਕ੍ਰੁਰੁਇਸ਼ਾਨੁਤਾਪਃ = "the burning heat of the fire of poverty"; hunger)
ਕਰ੍ਸ਼ਂਤਿ - pull; drag
ਭੂਰਿ - many; abundant
ਵਿਸ਼ਯਾਃ - sense objects
ਚ - and
ਨ - not
ਲੋਭ - greed
ਪਾਸ਼ੈਃ - by ropes/nooses (instrumental plural of ਪਾਸ਼)
ਲੋਕਤ੍ਰਯਂ - the three worlds
ਜਯਤਿ - conquers
ਕ੍ਰੁਰੁਇਤ੍ਸ੍ਨਂ - entire; complete
ਇਦਂ - this
ਸ - that
ਧੀਰਃ - steadfast person

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
This is a definition of victory that begins inside. The ਧੀਰ is not defeated by lust (the "arrow" of attraction), not defeated by hunger and hardship (ਕ੍ਰੁਰੁਇਪਕ੍ਰੁਰੁਇਸ਼ਾਨੁਤਾਪ), and not defeated by greed (the ਪਾਸ਼, 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.

ਏਕੇਨਾਪਿ ਹਿ ਸ਼ੂਰੇਣ
ਪਾਦਾਕ੍ਰਾਂਤਂ ਮਹੀਤਲਮ੍ ।
ਕ੍ਰਿਯਤੇ ਭਾਸ੍ਕਰੇਣੈਵ
ਸ੍ਫਾਰਸ੍ਫੁਰਿਤਤੇਜਸਾ ॥ 1.107 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਏਕੇਨ - by one
ਅਪਿ - even
ਹਿ - indeed
ਸ਼ੂਰੇਣ - by a hero/brave one (instrumental)
ਪਾਦ - foot
ਆਕ੍ਰਾਂਤਂ - trodden/overrun; conquered (as in ਪਾਦਾਕ੍ਰਾਂਤਂ)
ਮਹੀਤਲਂ - the earth's surface
ਕ੍ਰਿਯਤੇ - is made
ਭਾਸ੍ਕਰੇਣ - by the sun (instrumental of ਭਾਸ੍ਕਰ)
ਏਵ - alone
ਸ੍ਫਾਰ - vast; widespread
ਸ੍ਫੁਰਿਤ - spread/flashed; radiated
ਤੇਜਸਾ - by radiance (instrumental of ਤੇਜਸ੍; as in ਸ੍ਫਾਰਸ੍ਫੁਰਿਤਤੇਜਸਾ)

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
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.

ਵਹ੍ਨਿਸ੍ਤਸ੍ਯ ਜਲਾਯਤੇ ਜਲਨਿਧਿਃ ਕੁਲ੍ਯਾਯਤੇ ਤਤ੍ਕ੍ਸ਼ਣਾਨ੍
ਮੇਰੁਃ ਸ੍ਵਲ੍ਪਸ਼ਿਲਾਯਤੇ ਮ੍ਰੁਰੁਇਗਪਤਿਃ ਸਦ੍ਯਃ ਕੁਰਂਗਾਯਤੇ ।
ਵ੍ਯਾਲੋ ਮਾਲ੍ਯਗੁਣਾਯਤੇ ਵਿਸ਼ਰਸਃ ਪੀਯੂਸ਼ਵਰ੍ਸ਼ਾਯਤੇ
ਯਸ੍ਯਾਂਗੇ਽ਖਿਲਲੋਕਵਲ੍ਲਭਤਮਂ ਸ਼ੀਲਂ ਸਮੁਨ੍ਮੀਲਤਿ ॥ 1.108 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਵਹ੍ਨਿਃ - fire
ਤਸ੍ਯ - for him; of him
ਜਲ - water
ਆਯਤੇ - becomes like; takes the form of (as in ਜਲਾਯਤੇ)
ਜਲਨਿਧਿਃ - ocean ("treasure of water")
ਕੁਲ੍ਯਾ - a small canal/ditch
ਆਯਤੇ - becomes like (as in ਕੁਲ੍ਯਾਯਤੇ)
ਤਤ੍ਕ੍ਸ਼ਣਾਤ੍ - instantly; in that very moment
ਮੇਰੁਃ - Meru (great mountain)
ਸ੍ਵਲ੍ਪ - small
ਸ਼ਿਲਾ - stone
ਆਯਤੇ - becomes like (as in ਸ੍ਵਲ੍ਪਸ਼ਿਲਾਯਤੇ)
ਮ੍ਰੁਰੁਇਗਪਤਿਃ - lion ("lord of beasts")
ਸਦ੍ਯਃ - immediately
ਕੁਰਂਗ - deer
ਆਯਤੇ - becomes like (as in ਕੁਰਂਗਾਯਤੇ)
ਵ੍ਯਾਲਃ - serpent; dangerous creature
ਮਾਲ੍ਯ - garland
ਗੁਣਾ - string/cord (as in ਮਾਲ੍ਯਗੁਣਾਯਤੇ = "becomes like a garland-string")
ਵਿਸ਼ - poison
ਰਸਃ - essence/juice
ਪੀਯੂਸ਼ - nectar
ਵਰ੍ਸ਼ - rain
ਆਯਤੇ - becomes like (as in ਪੀਯੂਸ਼ਵਰ੍ਸ਼ਾਯਤੇ = "becomes like a rain of nectar")
ਯਸ੍ਯ - whose
ਅਂਗੇ - in the body (locative of ਅਂਗ)
ਅਖ੍ਹਿਲ - all; entire
ਲੋਕ - worlds; people
ਵਲ੍ਲਭ੍ਹਤਮਂ - most beloved (as in ਅਖਿਲਲੋਕਵਲ੍ਲਭਤਮਂ)
ਸ਼ੀਲਂ - character; conduct
ਸਮੁਨ੍ਮੀਲਤਿ - blossoms; fully opens

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
This is intentional exaggeration to show the "alchemy" of ਸ਼ੀਲ (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.

ਲਜ੍ਜਾਗੁਣੌਘਜਨਨੀਂ ਜਨਨੀਂ ਇਵ ਸ੍ਵਾਮ੍
ਅਤ੍ਯਂਤਸ਼ੁਦ੍ਧਹ੍ਰੁਰੁਇਦਯਾਂ ਅਨੁਵਰ੍ਤਮਾਨਾਮ੍ ।
ਤੇਜਸ੍ਵਿਨਃ ਸੁਖਂ ਅਸੂਨਪਿ ਸਂਤ੍ਯਜਨਤਿ
ਸਤ੍ਯਵ੍ਰਤਵ੍ਯਸਨਿਨੋ ਨ ਪੁਨਃ ਪ੍ਰਤਿਜ੍ਞਾਮ੍ ॥ 1.109 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਲਜ੍ਜਾ - modesty; shame (in the sense of moral restraint)
ਗੁਣ - virtue
ਔਘ - flood/heap (as in ਗੁਣੌਘ)
ਜਨਨੀਂ - mother; generator (accusative of ਜਨਨੀ)
ਜਨਨੀਂ - mother (repeated)
ਇਵ - like
ਸ੍ਵਾਮ੍ - one's own
ਅਤ੍ਯਂਤ - extremely
ਸ਼ੁਦ੍ਧ - pure
ਹ੍ਰੁਰੁਇਦਯਾਂ - heart (accusative feminine; as in ਸ਼ੁਦ੍ਧਹ੍ਰੁਰੁਇਦਯਾਂ)
ਅਨੁਵਰ੍ਤਮਾਨਾਂ - following; adhering to (accusative plural)
ਤੇਜਸ੍ਵਿਨਃ - radiant; spirited people
ਸੁਖਂ - easily
ਅਸੂਨ੍ - life-breaths; lives
ਅਪਿ - even
ਸਂਤ੍ਯਜਨਤਿ - abandon; give up
ਸਤ੍ਯ - truth
ਵ੍ਰਤ - vow
ਵ੍ਯਸਨਿਨਃ - those devoted/addicted to (as in ਸਤ੍ਯਵ੍ਰਤਵ੍ਯਸਨਿਨਃ)
ਨ - not
ਪੁਨਃ - again
ਪ੍ਰਤਿਜ੍ਞਾਂ - promise; pledge

Translation (ਭਾਵਾਰ੍ਥ):
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 (ਅਨੁਸਂਧਾਨ):
The verse places truthfulness above survival. For the ਸਤ੍ਯਵ੍ਰਤ 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 ਲਜ੍ਜਾ (moral restraint) and ਗੁਣ (virtue) become living realities.

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