பரிக்ஷீண: கஶ்சித்ஸ்ப்ருஹயதி யவானாம் ப்ரஸ்ருதயே
ஸ பஶ்சாத்ஸம்பூர்ண: கலயதி த⁴ரித்ரீம் த்ருணஸமாம் ।
அதஶ்சானைகாந்த்யாத்³கு³ருலகு⁴தயார்தே²ஷு த⁴னினாம்
அவஸ்தா² வஸ்தூனி ப்ரத²யதி ச ஸங்கோசயதி ச ॥ 1.45 ॥

ச²ந்த:³ (ஶி஖²ரினீ): This is in ஶி஖²ரினீ (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 17 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `LGGGGG LLLLL GGLLLG`; யதி (pause) is after the 6th and 11th syllables in each பாத³.

Meaning (பதா³ர்த²):
பரிக்ஷீண: - completely exhausted; impoverished; reduced
கஶ்சித் - someone
ஸ்ப்ருஹயதி - longs for; desires
யவானாம் - of barley
ப்ரஸ்ருதயே - for a handful (a measure: "prasRuti")
ஸ: - he
பஶ்சாத் - later
ஸம்பூர்ண: - full; satisfied; complete
கலயதி - considers; regards
த⁴ரித்ரீம் - the earth
த்ருணஸமாம் - as equal to grass; as mere straw
அத: - therefore
ச - and
அனைகாந்த்யாத் - from non-absoluteness; from the lack of a fixed one-sided measure (ந + ஏகாந்த)
கு³ரு - heavy; great
லகு⁴தயா - by lightness/smallness; by being "great or small" (forming கு³ருலகு⁴தயா)
அர்தே²ஷு - in objects/wealth; in "things" (அர்த² here as means/possessions)
த⁴னினாம் - of the wealthy
அவஸ்தா² - condition; state
வஸ்தூனி - things; objects
ப்ரத²யதி - expands; magnifies; makes appear large
ச - and
ஸங்கோசயதி - contracts; diminishes; makes appear small
ச - and

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
The verse is about relativity of perception. Hunger makes a handful of barley look like treasure; satiety makes even the world look small. அனைகாந்த்ய 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.

ராஜந்து³து⁴க்ஷஸி யதி³ க்ஷிதிதே⁴னும் ஏதாம்
தேனாத்³ய வத்ஸம் இவ லோகம் அமும் புஷாண
தஸ்மிம்ஶ்ச ஸம்யக³னிஶம் பரிபோஷ்யமாணே
நானாப²லை: ப²லதி கல்பலதேவ பூ⁴மி: ॥ 1.46 ॥

ச²ந்த:³ (வஸந்ததிலகா): This is in வஸந்ததிலகா (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 14 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGLGLLLGLLGLGG`. No obligatory யதி (pause) is defined for this meter; pauses follow sense and natural த³ண்ட³ breaks.

Meaning (பதா³ர்த²):
ராஜன் - O king!
து³ஹுக்ஷஸி - you wish to milk (desiderative/intent sense from து³ஹ்)
யதி³ - if
க்ஷிதி - earth
தே⁴னும் - cow (accusative of தே⁴னு), forming க்ஷிதிதே⁴னும் ("earth-cow")
ஏதாம் - this
தேன - therefore; by that
அத்³ய - today; now
வத்ஸம் - calf
இவ - like
லோகம் - the people; the world
அமும் - this
புஷாண - nourish! (imperative of புஷ்)
தஸ்மின் - in that; when that (in verse as தஸ்மிம்ஶ்ச = தஸ்மின் + ச)
ச - and
ஸம்யக் - properly; well
அனிஶம் - continually; without break
பரிபோஷ்யமாணே - being well-nourished; being properly cared for
நானா - many kinds
ப²லை: - with fruits/results (instrumental plural of பல²)
ப²லதி - bears fruit; yields
கல்பலதா - wish-fulfilling creeper
இவ - like
பூ⁴மி: - earth

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
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 கல்பலதா (wish-fulfilling creeper) not by magic, but by good conditions. The verse is a reminder that real prosperity is grown, not squeezed.

ஸத்யான்ருதா ச பருஷா ப்ரியவாதி³னீ ச
ஹிம்ஸ்ரா த³யாலுரபி சார்த²பரா வதா³ன்யா ।
நித்யவ்யயா ப்ரசுரனித்யத⁴னாக³மா ச
வாராங்க³னேவ ந்ருபனீதிரனேகரூபா ॥ 1.47 ॥

ச²ந்த:³ (வஸந்ததிலகா): This is in வஸந்ததிலகா (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 14 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGLGLLLGLLGLGG`. No obligatory யதி (pause) is defined for this meter; pauses follow sense and natural த³ண்ட³ breaks.

Meaning (பதா³ர்த²):
ஸத்ய - true
அன்ருதா - untrue; false (forming ஸத்யான்ருதா - both truth and falsehood)
ச - and
பருஷா - harsh; rough
ப்ரிய - pleasing; dear
வாதி³னீ - speaking (feminine; forming ப்ரியவாதி³னீ - sweet-speaking)
ச - and
ஹிம்ஸ்ரா - violent; causing harm
த³யாலு: - compassionate; kind
அபி - also
ச - and
அர்த² - wealth; interest; advantage
பரா - devoted to; centered on (forming சார்த²பரா)
வதா³ன்யா - generous; giving
நித்ய - constant; always
வ்யயா - spending; expenditure (forming நித்யவ்யயா)
ப்ரசுர - abundant; much
அனித்ய - uncertain; not steady
தன⁴ - wealth
ஆக³மா - income; arrival/coming-in (forming ப்ரசுரனித்யத⁴னாக³மா)
ச - and
வாராங்க³னா - courtesan; prostitute
ஏவ - like; just as
ந்ருப - king
நீதி: - policy; conduct; statecraft (forming ந்ருபனீதி:)
அனேகரூபா - of many forms; multifaceted

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
The verse is a realistic description of political life: statecraft often shifts masks depending on need. By comparing it to a வாராங்க³னா (courtesan), ப⁴ர்த்ருஹரி 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 த⁴ர்ம.

ஆஜ்ஞா கீர்தி: பாலனம் ப்³ராஹ்மணானாம்
தா³னம் போ⁴கோ³ மித்ரஸம்ரக்ஷணம் ச
யேஷாம் ஏதே ஷட்³கு³ணா ந ப்ரவ்ருத்தா:
கோர்த²ஸ்தேஷாம் பார்தி²வோபாஶ்ரயேண ॥ 1.48 ॥

ச²ந்த:³ (ஶாலினீ): This is in ஶாலினீ (த்ரிஷ்டுப்⁴ class) Chandas/Meter: 4 பாதா³:, 11 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGGG GLG GLGG`; யதி (pause) is after the 4th syllable (and some traditions also observe an additional pause after the 7th).

Meaning (பதா³ர்த²):
ஆஜ்ஞா - command; authority; the power to give orders
கீர்தி: - fame; good reputation
பாலனம் - protection; care
ப்³ராஹ்மணானாம் - of ப்³ராஹ்மணs (learned and principled people; guardians of ஶாஸ்த்ர)
தா³னம் - giving; generosity
போ⁴க:³ - enjoyment; rightful use of resources
மித்ர - friend; ally
ஸம்ரக்ஷணம் - protection; safeguarding (forming மித்ரஸம்ரக்ஷணம்)
ச - and
யேஷாம் - for whom; of those in whom
ஏதே - these
ஷட்³ - six
கு³ணா: - qualities
ந - not
ப்ரவ்ருத்தா: - active; practiced; functioning
க: - what
அர்த:² - use; purpose; benefit (in verse as கோர்த:² = க: + அர்த:²)
தேஷாம் - of/for them
பார்தி²வ - kingly; royal
உபாஶ்ரயேண - by resorting to; by taking refuge in (forming பார்தி²வோபாஶ்ரயேண)

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
The verse defines leadership in responsibilities rather than in privilege. ஆஜ்ஞா is meaningful only when it creates order; கீர்தி comes from trust; protecting the learned means protecting values and long-term wisdom; தா³ன keeps society circulating; போ⁴க³ reminds that resources are meant to be used, not merely hoarded; and மித்ரஸம்ரக்ஷண 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.

யத்³தா⁴த்ரா நிஜபா⁴லபட்டலிகி²தம் ஸ்தோகம் மஹத்³வா த⁴னம்
தத்ப்ராப்னோதி மருஸ்த²லேபி நிதராம் மேரௌ ததோ நாதி⁴கம் ।
தத்³தீ⁴ரோ ப⁴வ வித்தவத்ஸு க்ருபணாம் வ்ருத்திம் வ்ருதா² ஸா க்ருதா²:
கூபே பஶ்ய பயோனிதா⁴வபி க⁴டோ க்³ருஹ்ணாதி துல்யம் ஜலம் ॥ 1.49 ॥

ச²ந்த:³ (ஶார்தூ³லவிக்ரீடி³தம்): This is in ஶார்தூ³லவிக்ரீடி³தம் (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 19 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGGLLGL GLLLG GGLGGLG`; யதி (pause) is after the 7th and 12th syllables in each பாத³.

Meaning (பதா³ர்த²):
யத் - what; whatever
தா⁴த்ரா - by the creator; by fate/dispensation (தா⁴த்ரு)
நிஜ - one's own
பா⁴லபட்ட - the "forehead-surface" (as a place where fate is said to be written)
லிகி²தம் - written
ஸ்தோகம் - little
மஹத் - great; much
வா - or
த⁴னம் - wealth
தத் - that
ப்ராப்னோதி - attains; obtains
மருஸ்த²லே - even in a desert (locative of மருஸ்தல²)
அபி - even (forming மருஸ்த²லேபி)
நிதராம் - surely; completely
மேரௌ - on Meru (locative of மேரு)
தத: - than that
ந - not
அதி⁴கம் - more
தத் - therefore
தீ⁴ர: - steady; patient; composed
பவ⁴ - be (imperative)
வித்தவத்ஸு - in matters of wealth; regarding wealth
க்ருபணாம் - miserly; stingy (accusative feminine of க்ருபண)
வ்ருத்திம் - conduct; habit
வ்ருதா² - in vain; uselessly
ஸா - that
க்ருதா²: - you have done (2nd person; in verse as க்ருதா²:)
கூபே - in a well
பஶ்ய - see!
பயோனிதௌ⁴ - in the ocean (literally, "treasury of waters")
அபி - even
க⁴ட: - pot; bucket
க்³ருஹ்ணாதி - takes; draws
துல்யம் - equal; the same
ஜலம் - water

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
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 க்ருபண (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 தை⁴ர்ய (steadiness) and proportion.

த்வம் ஏவ சாதகாதா⁴ரோ
ஸீதி கேஷாம் ந கோ³சர: ।
கிம் அம்போ⁴த³வராஸ்மாகம்
கார்பண்யோக்தம் ப்ரதீக்ஷஸே ॥ 1.5௦ ॥

ச²ந்த:³ (அனுஷ்டுப்⁴): This is in அனுஷ்டுப்⁴ (ஶ்லோக) Chandas/Meter: 4 பாதா³:, 8 அக்ஷரா: per பாத³ (32 total; commonly written/recited as two 16-syllable half-verses separated by `।`); பத்²யா 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 யதி (pause) is after the 4th or 5th syllable in each பாத³ (separate from the natural pauses at `।` and `॥`).

Meaning (பதா³ர்த²):
த்வம் - you
ஏவ - alone; indeed
சாதக - the சாதக bird (poetically known for waiting only for rain from clouds)
ஆதா⁴ர: - support; refuge (in verse as ஆதா⁴ரோ)
அஸி - you are (sandhi in verse: ஆதா⁴ரோ ஸீதி = ஆதா⁴ர: + அஸி + இதி)
இதி - thus; this (statement)
கேஷாம் - of whom? / for whom?
ந - not
கோ³சர: - within reach; within awareness
கிம் - why?
அம்போ⁴த³ - cloud
வர - best; excellent (forming அம்போ⁴த³வர)
அஸ்மாகம் - of us (in verse as அம்போ⁴த³வராஸ்மாகம் = அம்போ⁴த³வர + அஸ்மாகம்)
கார்பண்ய - wretchedness; helplessness; petty begging
உக்தம் - spoken words; utterance (forming கார்பண்யோக்தம்)
ப்ரதீக்ஷஸே - do you wait for? do you expect?

Translation (பா⁴வார்த²):
You alone are the refuge of the சாதக - who does not know this? Then, O best of clouds, why do you wait for our wretched pleading words?

Commentary (அனுஸந்தா⁴ன):
The சாதக 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 கார்பண்ய (humiliating pleading), something in the relationship is already unhealthy.

ரே ரே சாதக ஸாவதா⁴னமனஸா மித்ர க்ஷணம் ஶ்ரூயதாம்
அம்போ⁴தா³ ப³ஹவோ வஸந்தி க³க³னே ஸர்வேபி நைதாத்³ருஶா: ।
கேசித்³வ்ருஷ்டிபி⁴ரார்த்³ரயந்தி வஸுதா⁴ம் க³ர்ஜந்தி கேசித்³வ்ருதா²
யம் யம் பஶ்யஸி தஸ்ய தஸ்ய புரதோ மா ப்³ரூஹி தீ³னம் வச: ॥ 1.51 ॥

ச²ந்த:³ (ஶார்தூ³லவிக்ரீடி³தம்): This is in ஶார்தூ³லவிக்ரீடி³தம் (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 19 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGGLLGL GLLLG GGLGGLG`; யதி (pause) is after the 7th and 12th syllables in each பாத³.

Meaning (பதா³ர்த²):
ரே ரே - hey! hey! (calling out)
சாதக - the சாதக bird
ஸாவதா⁴ன - attentive; alert
மனஸா - with the mind (instrumental)
மித்ர - O friend!
க்ஷணம் - for a moment
ஶ்ரூயதாம் - let it be heard; please listen (imperative)
அம்போ⁴தா³: - clouds
ப³ஹவ: - many
வஸந்தி - dwell; are present
க³க³னே - in the sky
ஸர்வே - all
அபி - even/also (sandhi in verse: ஸர்வேபி = ஸர்வே + அபி)
ந - not
எதாத்³ருஶா: - of this kind; like this
கேசித் - some
வ்ருஷ்டிபி⁴: - with rain (instrumental plural of வ்ருஷ்டி)
ஆர்த்³ரயந்தி - moisten; make wet
வஸுதா⁴ம் - the earth
க³ர்ஜந்தி - roar; thunder
வ்ருதா² - in vain; uselessly
யம் யம் - whichever; whatever (repeated for emphasis)
பஶ்யஸி - you see
தஸ்ய தஸ்ய - of that one, of that one (repeated for emphasis)
புரத: - in front of; before
மா - do not
ப்³ரூஹி - speak; say (imperative)
தீ³னம் - pitiable; lowly
வச: - words; speech

Translation (பா⁴வார்த²):
O சாதக, 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 (அனுஸந்தா⁴ன):
The verse teaches discernment in seeking help. The சாதக is famous in poetry for its single-pointed hope in clouds, but ப⁴ர்த்ருஹரி 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 விவெக (discernment): choose where you place your vulnerability, do not beg indiscriminately, and do not train your own tongue into தீ³னதா (self-diminishing speech) in front of those who cannot or will not help.

அகருணத்வம் அகாரணவிக்³ரஹ:
பரத⁴னே பரயோஷிதி ச ஸ்ப்ருஹா ।
ஸுஜனப³ந்து⁴ஜனேஷ்வஸஹிஷ்ணுதா
ப்ரக்ருதிஸித்³த⁴ம் இத³ம் ஹி து³ராத்மனாம் ॥ 1.52 ॥

ச²ந்த:³ (த்³ருதவிலம்பி³தம்): This is in த்³ருதவிலம்பி³தம் Chandas/Meter: 4 பாதா³:, 12 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `LLLGLLGLLGLG`. No obligatory யதி (pause) is defined for this meter; pauses follow sense and natural த³ண்ட³ breaks.

Meaning (பதா³ர்த²):
அகருணத்வம் - lack of compassion; cruelty
அகாரண - without cause; causeless
விக்³ரஹ: - quarrel; hostility (forming அகாரண-விக்³ரஹ:)
பர - others'
த⁴னே - in wealth (locative; "in others' wealth")
பர - others'
யோஷிதி - in a woman (locative; "in another's wife"; யோஷித் = woman)
ச - and
ஸ்ப்ருஹா - longing; covetous desire
ஸுஜன - good people; the noble
ப³ந்து⁴ - kin; relatives
ஜனேஷு - toward people (locative plural of ஜன)
அஸஹிஷ்ணுதா - intolerance; inability to bear
ப்ரக்ருதி - nature; innate disposition
ஸித்³த⁴ம் - established; inherent; already-formed
இத³ம் - this
ஹி - indeed
து³ராத்மனாம் - of the evil-minded; of the wicked (genitive plural of து³ராத்மன்)

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
This verse is a checklist for character. ப⁴ர்த்ருஹரி 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 ப்ரக்ருதி repeatedly moves toward harm.

து³ர்ஜன: பரிஹர்தவ்யோ
வித்³யயாலக்ருதோபி ஸன் ।
மணினா பூ⁴ஷித: ஸர்ப:
கிம் அஸௌ ந ப⁴யங்கர: ॥ 1.53 ॥

ச²ந்த:³ (அனுஷ்டுப்⁴): This is in அனுஷ்டுப்⁴ (ஶ்லோக) Chandas/Meter: 4 பாதா³:, 8 அக்ஷரா: per பாத³ (32 total; commonly written/recited as two 16-syllable half-verses separated by `।`); பத்²யா 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 யதி (pause) is after the 4th or 5th syllable in each பாத³ (separate from the natural pauses at `।` and `॥`).

Meaning (பதா³ர்த²):
து³ர்ஜன: - a wicked person
பரிஹர்தவ்ய: - should be avoided; should be kept away
வித்³யயா - by knowledge; by learning (instrumental of வித்³யா)
அலங்க்ருத: - adorned; decorated (sandhi in verse: வித்³யயாலக்ருதோபி = வித்³யயா + அலங்க்ருத: + அபி)
அபி - even
ஸன் - even being; though being
மணினா - with a jewel/gem (instrumental)
பூ⁴ஷித: - adorned
ஸர்ப: - snake
கிம் - what? / is it not?
அஸௌ - that one; he
ந - not
ப⁴யங்கர: - frightening; dangerous

Translation (பா⁴வார்த²):
A wicked person should be avoided even if adorned with learning; is not a snake, even when decorated with a jewel, still dangerous?

Commentary (அனுஸந்தா⁴ன):
The verse distinguishes "skill" from "goodness." Knowledge can sharpen the capacity to argue, persuade, and strategize - but if the person is து³ர்ஜன (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.

ஜாட்³யம் ஹ்ரீமதி க³ண்யதே வ்ரதருசௌ த³ம்ப:⁴ ஶுசௌ கைதவம்
ஶூரே நிர்க்⁴ருணதா முனௌ விமதிதா தை³ன்யம் ப்ரியாலாபினி ।
தேஜஸ்வின்யவலிப்ததா முக²ரதா வக்தர்யஶக்தி: ஸ்தி²ரே
தத்கோ நாம கு³ணோ ப⁴வேத்ஸ கு³ணினாம் யோ து³ர்ஜனைர்னாங்கித: ॥ 1.54 ॥

ச²ந்த:³ (ஶார்தூ³லவிக்ரீடி³தம்): This is in ஶார்தூ³லவிக்ரீடி³தம் (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 19 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGGLLGL GLLLG GGLGGLG`; யதி (pause) is after the 7th and 12th syllables in each பாத³.

Meaning (பதா³ர்த²):
ஜாட்³யம் - dullness; stupidity
ஹ்ரீமதி - in a modest/shy person (locative of ஹ்ரீமத்)
க³ண்யதே - is counted; is considered
வ்ரத - vow; disciplined observance
ருசௌ - in one who delights in vows/discipline (locative of வ்ரதருசி)
த³ம்ப:⁴ - hypocrisy; pretence
ஶுசௌ - in a pure person (locative of ஶுசி)
கைதவம் - deceit; trickery
ஶூரே - in a hero/valiant person (locative of ஶூர)
நிர்க்⁴ருணதா - ruthlessness; lack of pity
முனௌ - in a sage (locative of முனி)
விமதிதா - wrong thinking; perversity; folly
தை³ன்யம் - meanness; low-mindedness
ப்ரிய - pleasing; dear
ஆலாபினி - in one who speaks pleasantly (locative feminine of ப்ரியாலாபின்)
தேஜஸ்வினி - in a radiant/powerful person (locative of தேஜஸ்வின்)
அவலிப்ததா - arrogance; conceit
முக²ரதா - talkativeness; loquacity
வக்தரி - in a speaker; in one who speaks (locative of வக்த்ற்)
அஶக்தி: - inability; incapacity (forming வக்தர்யஶக்தி: = வக்தரி + அஶக்தி:)
ஸ்தி²ரே - in a steady person (locative of ஸ்தி²ர)
தத் - then; therefore
க: - what? who?
நாம - indeed; really (emphatic)
கு³ண: - virtue; quality
ப⁴வேத் - could be; would be
ஸ: - that
கு³ணினாம் - of the virtuous; of good people
ய: - which
து³ர்ஜனை: - by wicked people (instrumental plural)
ந - not
அங்கித: - marked/tainted; labeled (as in நாங்கித:)

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
The verse describes the "lens" of a cynical mind. A து³ர்ஜன 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 மத்ஸர (envy) will always find a way to diminish others; a mind trained in விவெக (discernment) learns to see the virtue without naive idealization.

லோப⁴ஶ்சேத³கு³ணேன கிம் பிஶுனதா யத்³யஸ்தி கிம் பாதகை:
ஸத்யம் சேத்தபஸா ச கிம் ஶுசி மனோ யத்³யஸ்தி தீர்தே²ன கிம் ।
ஸௌஜன்யம் யதி³ கிம் கு³ணை: ஸுமஹிமா யத்³யஸ்தி கிம் மண்ட³னை:
ஸத்³வித்³யா யதி³ கிம் த⁴னைரபயஶோ யத்³யஸ்தி கிம் ம்ருத்யுனா ॥ 1.55 ॥

ச²ந்த:³ (ஶார்தூ³லவிக்ரீடி³தம்): This is in ஶார்தூ³லவிக்ரீடி³தம் (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 19 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGGLLGL GLLLG GGLGGLG`; யதி (pause) is after the 7th and 12th syllables in each பாத³.

Meaning (பதா³ர்த²):
லோப:⁴ - greed
சேத் - if (sandhi in verse as சேத்³)
அகு³ணேன - with lack of virtue; by bad qualities (instrumental of அகு³ண)
கிம் - what (use)? / what then?
பிஶுனதா - slander; malicious speech; backbiting
யதி³ - if
அஸ்தி - exists; is present
கிம் - what (need)?
பாதகை: - with sins (instrumental plural of பாதக)
ஸத்யம் - truthfulness
சேத் - if
தபஸா - by austerity; by disciplined effort (instrumental)
ச - and
கிம் - what (need)?
ஶுசி - pure
மன: - mind
யதி³ - if
அஸ்தி - exists
தீர்தே²ன - by pilgrimage/holy place (instrumental of தீர்த²)
கிம் - what (need)?
ஸௌஜன்யம் - good nature; kindness; nobility
யதி³ - if
கிம் - what (need)?
கு³ணை: - with qualities (instrumental plural)
ஸு - very; great
மஹிமா - greatness; glory (forming ஸுமஹிமா)
யதி³ - if
அஸ்தி - exists
கிம் - what (need)?
மண்ட³னை: - with ornaments/adornments (instrumental plural of மண்டன³)
ஸத் - true; good
வித்³யா - knowledge (forming ஸத்³வித்³யா)
யதி³ - if
கிம் - what (need)?
த⁴னை: - with wealth (instrumental plural)
அபயஶ: - bad fame; dishonor
யதி³ - if
அஸ்தி - exists
கிம் - what (need)?
ம்ருத்யுனா - by death (instrumental of ம்ருத்யு)

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
The verse contrasts essentials with accessories. Inner corruption like லோப⁴ (greed) cancels the value of outward "virtues"; and inner clarity like ஸத்யம் (truthfulness) and ஶுசி மன: (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 (பிஶுனதா), training programs won't save it; if a person has honesty and goodwill (ஸௌஜன்ய), 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.

ஶஶீ தி³வஸதூ⁴ஸரோ க³லிதயௌவனா காமினீ
ஸரோ விக³தவாரிஜம் முக²ம் அனக்ஷரம் ஸ்வாக்ருதே: ।
ப்ரபு⁴ர்த⁴னபராயண: ஸததது³ர்க³த: ஸஜ்ஜனோ
ந்ருபாங்க³ணக³த: க²லோ மனஸி ஸப்த ஶல்யானி மே ॥ 1.56 ॥

ச²ந்த:³ (ப்ருத்²வீ): This is in ப்ருத்²வீ (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 17 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `LGLLLGLG LLLGLGGLG`; யதி (pause) is after the 8th syllable in each பாத³.

Meaning (பதா³ர்த²):
ஶஶீ - the moon
தி³வஸ - daytime
தூ⁴ஸர: - pale; dust-colored (forming தி³வஸதூ⁴ஸர:)
க³லித - fallen away; lost
யௌவனா - youth (forming க³லிதயௌவனா - one whose youth has gone)
காமினீ - a beloved woman; a woman of charm
ஸர: - lake
விகத³ - gone; devoid of
வாரிஜம் - lotus (literally, "born of water"; forming விக³தவாரிஜம்)
முக²ம் - face
அனக்ஷரம் - without letters; illiterate (literally "without அக்ஷர")
ஸ்வாக்ருதே: - by one's own making/deeds ("because of one's own doing")
ப்ரபு⁴: - master; lord
தன⁴ - wealth
பராயண: - wholly devoted to (forming த⁴னபராயண:)
ஸததம் - always
து³ர்க³த: - in misfortune; in distress
ஸஜ்ஜன: - a good person
ந்ருப - king
அங்கண³ - courtyard; assembly; circle (forming ந்ருபாங்கண³)
க³த: - gone to; residing in
஖²ல: - wicked person
மனஸி - in the mind
ஸப்த - seven
ஶல்யானி - thorns; spears; painful pricks
மே - for me; in me

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
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 அனக்ஷர (unlettered) by one's own choices, the powerful worshiping wealth alone, and the ஖ல² thriving in courts while the ஸஜ்ஜன 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.

ந கஶ்சிச்சண்ட³கோபானாம்
ஆத்மீயோ நாம பூ⁴பு⁴ஜாம் ।
ஹோதாரம் அபி ஜுஹ்வானம்
ஸ்ப்ருஷ்டோ வஹதி பாவக: ॥ 1.57 ॥

ச²ந்த:³ (அனுஷ்டுப்⁴): This is in அனுஷ்டுப்⁴ (ஶ்லோக) Chandas/Meter: 4 பாதா³:, 8 அக்ஷரா: per பாத³ (32 total; commonly written/recited as two 16-syllable half-verses separated by `।`); பத்²யா 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 யதி (pause) is after the 4th or 5th syllable in each பாத³ (separate from the natural pauses at `।` and `॥`).

Meaning (பதா³ர்த²):
ந - not
கஶ்சித் - anyone
சண்ட³ - fierce; violent
கோபானாம் - of those of anger; of the wrathful (genitive plural; forming சண்ட³கோபானாம்)
ஆத்மீய: - one's own; belonging to oneself
நாம - named; truly (emphatic)
பூ⁴பு⁴ஜாம் - of kings (genitive plural of பூ⁴பு⁴ஜ்)
ஹோதாரம் - the priest; the sacrificer (accusative of ஹோத்ற்)
அபி - even
ஜுஹ்வானம் - offering; performing oblations
ஸ்ப்ருஷ்ட: - touched
வஹதி - carries away; burns; consumes
பாவக: - fire

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
The verse is a warning about unstable power. When a ruler is ruled by சண்ட³ கோப (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.

மௌனோமூக: ப்ரவசனபடுர்பா³டுலோ ஜல்பகோ வா
த்⁴ருஷ்ட: பார்ஶ்வே வஸதி ச ஸதா³ தூ³ரதஶ்சாப்ரக³ல்ப:⁴ ।
க்ஷாந்த்யா பீ⁴ருர்யதி³ ந ஸஹதே ப்ராயஶோ நாபி⁴ஜாத:
ஸேவாத⁴ர்ம: பரமக³ஹனோ யோகி³னாம் அப்யக³ம்ய: ॥ 1.58 ॥

ச²ந்த:³ (மந்தா³க்ராந்தா): This is in மந்தா³க்ராந்தா (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 17 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGGG LLLLLG GLGGLGG`; யதி (pause) is after the 4th and 10th syllables in each பாத³.

Meaning (பதா³ர்த²):
மௌன: - silent (in verse as மௌனோ)
மூக: - dumb; unable to speak (forming மௌனோமூக: - "silent and dumb")
ப்ரவசன - speech; discourse
படு: - skilled; adept (forming ப்ரவசனபடு:)
பா³டுல: - mad; foolish; nonsensical
ஜல்பக: - a chatterer
வா - or
த்⁴ருஷ்ட: - bold; impudent
பார்ஶ்வே - at the side; near
வஸதி - stays; resides
ச - and
ஸதா³ - always
தூ³ரத: - from far away
ச - and (sandhi in verse: தூ³ரதஶ்சா = தூ³ரத: + ச)
அப்ரக³ல்ப:⁴ - timid; not bold
க்ஷாந்த்யா - by patience/forbearance (instrumental of க்ஷாந்தி)
பீ⁴ரு: - timid; fearful
யதி³ - if
ந - not
ஸஹதே - endures; bears
ப்ராயஶ: - for the most part
ந - not
அபி⁴ஜாத: - well-born; noble
ஸேவா - service
த⁴ர்ம: - duty; way of life
பரம - extremely
க³ஹன: - hard to fathom; difficult
யோகி³னாம் - of yogis (genitive plural)
அபி - even
அக³ம்ய: - not easily reachable/understood; difficult to master

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
ப⁴ர்த்ருஹரி 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 மந்தா³க்ராந்தா rhythm (famous from மெக⁴தூ³த), the verse itself feels like a long, weary march - matching the fatigue of navigating such service.

உத்³பா⁴ஸிதாகி²லக²லஸ்ய விஶ்ருங்க²லஸ்ய
ப்ராக்³ஜாதவிஸ்த்ருதனிஜாத⁴மகர்மவ்ருத்தே: ।
தை³வாத³வாப்தவிப⁴வஸ்ய கு³ணத்³விஷோஸ்ய
நீசஸ்ய கோ³சரக³தை: ஸுக²ம் ஆப்யதே ॥ 1.59 ॥

ச²ந்த:³ (வஸந்ததிலகா): This is in வஸந்ததிலகா (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 14 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGLGLLLGLLGLGG`. No obligatory யதி (pause) is defined for this meter; pauses follow sense and natural த³ண்ட³ breaks.

Meaning (பதா³ர்த²):
உத்³பா⁴ஸித - made manifest; displayed openly
அகி²ல - all; entire
க²லஸ்ய - of the wicked person (genitive of கல²)
விஶ்ருங்க²லஸ்ய - unbridled; without restraint (genitive of விஶ்ருங்஖ல²)
ப்ராக் - earlier; previously
ஜாத - born; arisen
விஸ்த்ருத - spread; expanded
நிஜ - one's own
அதம⁴ - base; low
கர்ம - actions
வ்ருத்தே: - by conduct/habit (instrumental; in verse as கர்மவ்ருத்தே:)
தை³வாத் - by fate; by destiny
அவாப்த - obtained
விப⁴வஸ்ய - of wealth/power (genitive of விபவ⁴)
கு³ண - virtue; quality
த்³விஷ: - of the hater (genitive of த்³விஷ்; forming கு³ணத்³விஷ:)
அஸ்ய - of this one (sandhi in verse: த்³விஷோஸ்ய = த்³விஷ: + அஸ்ய)
நீசஸ்ய - of the low person
கோ³சர - range; sphere; domain
க³தை: - by going/moving (instrumental plural of கத³)
ஸுக²ம் - happiness; ease
ஆப்யதே - is obtained; is attained

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
The verse is a study in "misplaced success." A person can gain விபவ⁴ (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 கு³ணத்³விஷ் (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.

ஆரம்ப⁴கு³ர்வீ க்ஷயிணீ க்ரமேண
லக்⁴வீ புரா வ்ருத்³தி⁴மதீ ச பஶ்சாத் ।
தி³னஸ்ய பூர்வார்த⁴பரார்த⁴பி⁴ன்னா
சா²யேவ மைத்ரீ க²லஸஜ்ஜனானாம் ॥ 1.6௦ ॥

ச²ந்த:³ (உபஜாதி): This is in உபஜாதி Chandas/Meter: a mixture of இந்த்³ரவஜ்ரா/உபேந்த்³ரவஜ்ரா with 4 பாதா³:, 11 அக்ஷரா: per பாத³; லகு⁴/கு³ரு patterns are இந்த்³ரவஜ்ரா = `GGLGGLLGLGG` and உபேந்த்³ரவஜ்ரா = `LGLGGLLGLGG` (a verse may mix these across பாதா³:).

Meaning (பதா³ர்த²):
ஆரம்ப⁴ - beginning
கு³ர்வீ - heavy; intense
க்ஷயிணீ - diminishing; waning
க்ரமேண - gradually; in due course
லக்⁴வீ - light; slight
புரா - earlier; at first
வ்ருத்³தி⁴மதீ - increasing; growing
ச - and
பஶ்சாத் - later
தி³னஸ்ய - of the day
பூர்வார்த⁴ - first half
பரார்த⁴ - second half
பி⁴ன்னா - distinguished; separated; differing
சா²யா - shadow
ஏவ - just like
மைத்ரீ - friendship
஖ல² - wicked people
ஸஜ்ஜனானாம் - of good people (genitive plural of ஸஜ்ஜன)

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
The verse distinguishes fast friendship from deep friendship. With a ஖ல², warmth often arrives quickly (because it is transactional) and fades when the transaction changes; with a ஸஜ்ஜன, 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.

ம்ருக³மீனஸஜ்ஜனானாம் த்ருணஜலஸந்தோஷவிஹிதவ்ருத்தீனாம் ।
லுப்³த⁴கதீ⁴வரபிஶுனா நிஷ்காரணவைரிணோ ஜக³தி ॥ 1.61 ॥

ச²ந்த:³ (ஆர்யா): This is in ஆர்யா Chandas/Meter: a மாத்ரா-சந்த³ஸ் counted by மாத்ரா: (1 for லகு⁴, 2 for கு³ரு) rather than a fixed syllable count; the usual scheme is 12+18 மாத்ரா: in the first half (30 total) and 12+15 மாத்ரா: in the second half (27 total), often written as two or four lines; a natural யதி (pause) occurs at the 12-மாத்ரா split within each half.

Meaning (பதா³ர்த²):
ம்ருக³ - deer
மீன - fish
ஸஜ்ஜனானாம் - of good people (genitive plural of ஸஜ்ஜன)
த்ருண - grass
ஜல - water
ஸந்தோஶ - contentment; satisfaction
விஹித - ordained; arranged; established
வ்ருத்தீனாம் - of those whose conduct/livelihood is (thus) (genitive plural of வ்ருத்தி)
லுப்³தக⁴ - hunter
தீ⁴வர - fisherman
பிஶுனா - slanderer; malicious informer (instrumental; in verse as பிஶுனா)
நிஷ்காரண - without cause; without reason
வைரிண: - enemies (nominative plural of வைரின்)
ஜக³தி - in the world

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
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 ஸஜ்ஜன often does not provoke the பிஶுன (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 பிஶுனதா (backbiting) in teams and families.

வாஞ்சா² ஸஜ்ஜனஸங்க³மே பரகு³ணே ப்ரீதிர்கு³ரௌ நம்ரதா
வித்³யாயாம் வ்யஸனம் ஸ்வயோஷிதி ரதிர்லோகாபவாதா³த்³ப⁴யம் ।
ப⁴க்தி: ஶூலினி ஶக்திராத்மத³மனே ஸம்ஸர்க³முக்தி: க²லே
யேஷ்வேதே நிவஸந்தி நிர்மலகு³ணாஸ்தேப்⁴யோ நரேப்⁴யோ நம: ॥ 1.62 ॥

ச²ந்த:³ (ஶார்தூ³லவிக்ரீடி³தம்): This is in ஶார்தூ³லவிக்ரீடி³தம் (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 19 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGGLLGL GLLLG GGLGGLG`; யதி (pause) is after the 7th and 12th syllables in each பாத³.

Meaning (பதா³ர்த²):
வாஞ்சா² - desire; longing
ஸஜ்ஜன - good people
ஸங்க³மே - in association/company (locative of ஸங்கம³)
பர - others'
கு³ணே - in virtue/quality (locative of கு³ண)
ப்ரீதி: - affection; delight
கு³ரௌ - toward the teacher (locative of கு³ரு)
நம்ரதா - humility
வித்³யாயாம் - in learning/knowledge (locative of வித்³யா)
வ்யஸனம் - intense attachment; "addiction"; single-minded pursuit
ஸ்வ - one's own
யோஷிதி - in one's wife (locative of யோஷித்)
ரதி: - love; affection; delight
லோக - people; the world
அபவாதா³த் - from blame; from scandal (ablative of அபவாத³)
ப⁴யம் - fear
ப⁴க்தி: - devotion
ஶூலினி - in ஶூலின் (Siva, the trident-bearer; locative)
ஶக்தி: - strength; capacity; ability
ஆத்ம - self
த³மனே - in restraint/taming (locative of த³மன; forming ஆத்மத³மனே)
ஸம்ஸர்க³ - association; bad company
முக்தி: - freedom; release
க²லே - in கலி (the age of Kali; locative)
யேஷு - in whom (locative plural)
ஏதே - these
நிவஸந்தி - dwell; reside
நிர்மல - pure; spotless
கு³ணா: - qualities; virtues
தேப்⁴ய: - to those (dative plural)
நரேப்⁴ய: - to men/people (dative plural of நர)
நம: - salutations

Translation (பா⁴வார்த²):
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 கலி.

Commentary (அனுஸந்தா⁴ன):
This verse sketches a complete ethical "ecosystem." It begins with choosing good company (ஸஜ்ஜன-ஸங்க³), then teaches a healthy attitude: celebrate others' virtues (பர-கு³ண-ப்ரீதி) instead of competing with them; remain teachable through கு³ரு-னம்ரதா (humility); and keep growing through வித்³யா-வ்யஸன (love of learning). It also grounds spirituality in self-mastery: devotion to ஶூலின் (Siva) paired with ஆத்மத³மன (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.

விபதி³ தை⁴ர்யம் அதா²ப்⁴யுத³யே க்ஷமா
ஸத³ஸி வாக்படுதா யுதி⁴ விக்ரம: ।
யஶஸி சாபி⁴ருசிர்வ்யஸனம் ஶ்ருதௌ
ப்ரக்ருதிஸித்³த⁴ம் இத³ம் ஹி மஹாத்மனாம் ॥ 1.63 ॥

ச²ந்த:³ (த்³ருதவிலம்பி³தம்): This is in த்³ருதவிலம்பி³தம் Chandas/Meter: 4 பாதா³:, 12 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `LLLGLLGLLGLG`. No obligatory யதி (pause) is defined for this meter; pauses follow sense and natural த³ண்ட³ breaks.

Meaning (பதா³ர்த²):
விபதி³ - in calamity; in adversity (locative of விபத்³)
தை⁴ர்யம் - courage; steadiness; fortitude
அத² - and then; and also (sandhi in verse: அதா²ப்⁴யுத³யே = அத² + அப்⁴யுத³யே)
அப்⁴யுத³யே - in rise/success; in prosperity (locative of அப்⁴யுதய³)
க்ஷமா - forgiveness; forbearance
ஸத³ஸி - in an assembly; in a court; in public company (locative of ஸத³ஸ்)
வாக்படுதா - skill in speech; eloquence
யுதி⁴ - in battle; in conflict (locative of யுத்⁴)
விக்ரம: - valor; heroic effort
யஶஸி - in fame; in good reputation (locative of யஶஸ்)
ச - and (sandhi in verse: சாபி⁴ருசி: = ச + அபி⁴ருசி:)
அபி⁴ருசி: - liking; taste; inclination (sandhi in verse: அபி⁴ருசிர்வ்யஸனம் = அபி⁴ருசி: + வ்யஸனம்)
வ்யஸனம் - strong attachment; intense pursuit (often used as "addiction" or "habit")
ஶ்ருதௌ - in hearing; in learning/scripture (locative of ஶ்ருதி / ஶ்ருத)
ப்ரக்ருதி - nature; disposition
ஸித்³த⁴ம் - accomplished; established; inborn
இத³ம் - this
ஹி - indeed
மஹாத்மனாம் - of great-souled / great-minded people (genitive plural of மஹாத்மன்)

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
The verse is a compact map of context-sensitive virtues: the same inner strength shows up as தை⁴ர்ய (fortitude) when life is hard and as க்ஷமா (forgiveness) when you are in a position to "punish". வாக்படுதா is not merely fluency; it is speaking in a way that is true, timely, and constructive in a group setting; and விக்ரம 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 ஶ்ருதி and learning become a வ்யஸன (a steady, almost addictive pursuit), your decisions stop being driven by mood and start being guided by a deeper, more stable understanding.

ப்ரதா³னம் ப்ரச்ச²ன்னம் க்³ருஹம் உபக³தே ஸம்ப்⁴ரமவிதி⁴:
ப்ரியம் க்ருத்வா மௌனம் ஸத³ஸி கத²னம் சாப்யுபக்ருதே: ।
அனுத்ஸேகோ லக்ஷ்ம்யாம் அனபி⁴ப⁴வக³ந்தா⁴: பரகதா²:
ஸதாம் கேனோத்³தி³ஷ்டம் விஷமம் அஸிதா⁴ராவ்ரதம் இத³ம் ॥ 1.64 ॥

ச²ந்த:³ (ஶி஖²ரினீ): This is in ஶி஖²ரினீ (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 17 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `LGGGGG LLLLL GGLLLG`; யதி (pause) is after the 6th and 11th syllables in each பாத³.

Meaning (பதா³ர்த²):
ப்ரதா³னம் - giving; donation
ப்ரச்ச²ன்னம் - concealed; done privately
க்³ருஹம் - house; home
உபக³தே - when (someone) has arrived/entered (locative absolute/locative of உபகத³)
ஸம்ப்⁴ரம - eagerness; respectful haste; warmth
விதி⁴: - proper method/etiquette (as in ஸம்ப்⁴ரமவிதி⁴:)
ப்ரியம் - a kind act; a favor; something pleasing
க்ருத்வா - having done
மௌனம் - silence; not advertising it
ஸத³ஸி - in public assembly/court
கத²னம் - speaking; recounting
ச - and
அபி - even (sandhi in verse: சாப்யுபக்ருதே: = ச + அபி + உபக்ருதே:)
உபக்ருதே: - of help/favor done (genitive of உபக்ருதி); i.e., speaking of the help received (rather than boasting of help given)
அனுத்ஸேக: - absence of arrogance; not being intoxicated by pride
லக்ஷ்ம்யாம் - in wealth/prosperity (locative of லக்ஷ்மீ)
அனபி⁴பவ⁴ - not having the sense/taint of defeat; not feeling "outdone" (as in அனபி⁴ப⁴வக³ந்தா⁴:)
க³ந்தா⁴: - smell; trace; undertone
பரகதா²: - talk about others; discussion of others
ஸதாம் - of good people (genitive plural of ஸத்)
கேன - by whom?
உத்³தி³ஷ்டம் - prescribed; pointed out (sandhi in verse: கேனோத்³தி³ஷ்டம் = கேன + உத்³தி³ஷ்டம்)
விஷமம் - difficult; uneven; hard to walk
அஸிதா⁴ரா - the edge of a sword/razor
வ்ரதம் - vow; discipline
இத³ம் - this

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
This verse explains why true நீதி feels demanding: it pushes against the ego's favorite habits - publicity, scorekeeping, and comparison. The good person is asked to do தா³ன (giving) without display, அதிதி²-ஸத்கார (hospitality) without calculation, and gratitude without turning it into self-advertisement. Even more subtle is அனபி⁴ப⁴வக³ந்தா⁴: பரகதா²:: 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 ப⁴ர்த்ருஹரி calls it அஸிதா⁴ராவ்ரத - it requires constant inner honesty.

கரே ஶ்லாக்⁴யஸ்த்யாக:³ ஶிரஸி கு³ருபாத³ப்ரணயிதா
முகே² ஸத்யா வாணீ விஜயி பு⁴ஜயோர்வீர்யம் அதுலம் ।
ஹ்ருதி³ ஸ்வச்சா² வ்ருத்தி: ஶ்ருதிம் அதி⁴க³தம் ச ஶ்ரவணயோர்
வினாப்யைஶ்வர்யேண ப்ரக்ருதிமஹதாம் மண்ட³னம் இத³ம் ॥ 1.65 ॥

ச²ந்த:³ (ஶி஖²ரினீ): This is in ஶி஖²ரினீ (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 17 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `LGGGGG LLLLL GGLLLG`; யதி (pause) is after the 6th and 11th syllables in each பாத³.

Meaning (பதா³ர்த²):
கரே - in the hand
ஶ்லாக்⁴ய: - praiseworthy; commendable
த்யாக:³ - giving; generosity; letting go
ஶிரஸி - on the head; in the highest place
கு³ரு - teacher
பாத³ - feet
ப்ரணயிதா - affectionate devotion; reverent attachment (as in கு³ருபாத³ப்ரணயிதா)
முகே² - in the mouth
ஸத்யா - truthful
வாணீ - speech
விஜயி - victorious; able to win over obstacles
பு⁴ஜயோ: - in the two arms
வீர்யம் - strength; valor
அதுலம் - incomparable
ஹ்ருதி³ - in the heart
ஸ்வச்சா² - clear; pure
வ்ருத்தி: - inner tendency; conduct; disposition
ஶ்ருதிம் - ஶ்ருதி; scripture; that which is heard (Veda / sacred learning)
அதி⁴க³தம் - studied; attained; learned
ச - and
ஶ்ரவணயோ: - in the two ears
வினா - without
அபி - even (sandhi in verse: வினாப்யைஶ்வர்யேண = வினா + அபி + ஐஶ்வர்யேண)
ஐஶ்வர்யேண - with wealth/power (instrumental of ஐஶ்வர்ய)
ப்ரக்ருதி - nature
மஹதாம் - of the great (genitive plural of மஹத்)
மண்ட³னம் - ornament; adornment
இத³ம் - this

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
ப⁴ர்த்ருஹரி is redefining "wealth" as qualities that cannot be taken away. External status can rise and fall, but த்யாக³ (generosity), கு³ரு-ப⁴க்தி (reverence to a teacher), ஸத்யவாணீ (truthful speech), courage, and a clean வ்ருத்தி (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 ஐஶ்வர்ய (power) looks like a costume that does not fit.

ஸம்பத்ஸு மஹதாம் சித்தம் ப⁴வத்யுத்பலகோமலம் ।
ஆபத்ஸு ச மஹாஶைலஶிலா ஸங்கா⁴தகர்கஶம் ॥ 1.66 ॥

ச²ந்த:³ (அனுஷ்டுப்⁴): This is in அனுஷ்டுப்⁴ (ஶ்லோக) Chandas/Meter: 4 பாதா³:, 8 அக்ஷரா: per பாத³ (32 total; commonly written/recited as two 16-syllable half-verses separated by `।`); பத்²யா 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 யதி (pause) is after the 4th or 5th syllable in each பாத³ (separate from the natural pauses at `।` and `॥`). லக்ஷண ஶ்லோக: ஶ்லோகே ஷஷ்ட²ம் கு³ரு ஜ்ஞேயம் ஸர்வத்ர லகு⁴பஞ்சமம் । த்³விசதுஷ்பாத³யோ: ஹ்ரஸ்வம் ஸப்தமம் தீ³ர்க⁴மன்யயோ: ॥ - this mnemonic says the 6th syllable is கு³ரு and the 5th is லகு⁴ in all பாதா³:; the 7th is லகு⁴ in pAda 2/4 and கு³ரு in pAda 1/3.

Meaning (பதா³ர்த²):
ஸம்பத்ஸு - in prosperity; in times of success (locative plural of ஸம்பத்³)
மஹதாம் - of the great (genitive plural of மஹத்)
சித்தம் - mind; heart
ப⁴வதி - becomes
உத்பல - lotus
கோமலம் - soft; tender (as in உத்பலகோமலம்)
ஆபத்ஸு - in calamities; in distress (locative plural of ஆபத்)
ச - and
மஹா - great
ஶைல - mountain
ஶிலா - rock
ஸங்கா⁴த - mass; cluster; compact heap
கர்கஶம் - hard; rough; unyielding (as in மஹாஶைலஶிலா ஸங்கா⁴தகர்கஶம்)

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
The verse praises two complementary strengths. In good times, the noble mind becomes கோமல (tender) - generous, accessible, and humane; it does not use success as an excuse to become harsh. In hard times, that same mind becomes கர்கஶ (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. ப⁴ர்த்ருஹரி is showing the integrated mind that can do both.

ஸந்தப்தாயஸி ஸம்ஸ்தி²தஸ்ய பயஸோ நாமாபி ந ஜ்ஞாயதே
முக்தாகாரதயா ததே³வ நலினீபத்ரஸ்தி²தம் ராஜதே ।
ஸ்வாத்யாம் ஸாக³ரஶுக்திமத்⁴யபதிதம் தன்மௌக்திகம் ஜாயதே
ப்ராயேணாத⁴மமத்⁴யமோத்தமகு³ண: ஸம்ஸர்க³தோ ஜாயதே ॥ 1.67 ॥

ச²ந்த:³ (ஶார்தூ³லவிக்ரீடி³தம்): This is in ஶார்தூ³லவிக்ரீடி³தம் (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 19 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGGLLGL GLLLG GGLGGLG`; யதி (pause) is after the 7th and 12th syllables in each பாத³.

Meaning (பதா³ர்த²):
ஸந்தப்த - heated; burning hot
ஆயஸி - in iron (locative of அயஸ்)
ஸம்ஸ்தி²தஸ்ய - of that which is placed/resting (genitive of ஸம்ஸ்தி²த)
பயஸ: - of water (genitive of பயஸ்)
நாம - name (as in நாமாபி)
அபி - even
ந - not
ஜ்ஞாயதே - is known/recognized
முக்தா - pearl
ஆகாரதயா - in the form/appearance (instrumental of ஆகாரதா)
ததே³வ - that very same (water)
நலினீ - lotus
பத்ர - leaf
ஸ்தி²தம் - placed on (as in நலினீபத்ரஸ்தி²தம்)
ராஜதே - shines; appears splendid
ஸ்வாத்யாம் - in ஸ்வாதி (the நக்ஷத்ர; locative)
ஸாகர³ - ocean
ஶுக்தி - oyster shell (as in ஸாக³ரஶுக்தி)
மத்⁴ய - middle
பதிதம் - fallen into (as in மத்⁴யபதிதம்)
தத் - that
மௌக்திகம் - pearl
ஜாயதே - becomes; is born
ப்ராயேண - generally; for the most part
அதம⁴ - low
மத்⁴யம - middling
உத்தம - excellent
கு³ண: - quality; virtue; character
ஸம்ஸர்க³த: - due to association/company (ablative of ஸம்ஸர்க³)

Translation (பா⁴வார்த²):
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 ஸ்வாதி, it becomes a true pearl. In the same way, low, middling, and excellent qualities arise mostly from one's association.

Commentary (அனுஸந்தா⁴ன):
The verse is a vivid argument for ஸம்ஸர்க³ (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 ஆதி³ ஶங்கராசார்ய, in the அத்³வைத teaching sequence of பஜ⁴ கோ³விந்த³ம், places ஸத்ஸங்க³ first: ஸத்ஸங்க³த்வே நிஸ்ஸங்க³த்வம் - from good association comes freedom from compulsive attachments, and the whole inner transformation follows. Choose your "lotus leaf" wisely.

ப்ரீணாதி ய: ஸுசரிதை: பிதரம் ஸ புத்ரோ
யத்³ப⁴ர்துரேவ ஹிதம் இச்ச²தி தத்கலத்ரம் ।
தன்மித்ரம் ஆபதி³ ஸுகே² ச ஸமக்ரியம் யத்³
ஏதத்த்ரயம் ஜக³தி புண்யக்ருதோ லப⁴ந்தே ॥ 1.68 ॥

ச²ந்த:³ (வஸந்ததிலகா): This is in வஸந்ததிலகா (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 14 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGLGLLLGLLGLGG`. No obligatory யதி (pause) is defined for this meter; pauses follow sense and natural த³ண்ட³ breaks.

Meaning (பதா³ர்த²):
ப்ரீணாதி - pleases; gladdens
ய: - who
ஸுசரிதை: - by good conduct (instrumental plural of ஸுசரித)
பிதரம் - father (accusative of பித்ரு)
ஸ - that (person)
புத்ர: - son
யத் - which/that (referring to the next clause)
ப⁴ர்து: - of the husband (genitive of ப⁴ர்த்ரு)
ஏவ - indeed; alone
ஹிதம் - welfare; what is good
இச்ச²தி - desires; seeks
தத் - that (one)
கலத்ரம் - wife; spouse
தத் - that (one)
மித்ரம் - friend
ஆபதி³ - in adversity (locative of ஆபத்)
ஸுகே² - in happiness (locative of ஸுக²)
ச - and
ஸமக்ரியம் - acting together; of equal participation/support
யத் - which/that (friend)
ஏதத் - these
த்ரயம் - three
ஜக³தி - in the world
புண்ய - merit; past good action
க்ருத: - (those who) have done (good deeds) (nominative plural; as in புண்யக்ருத:)
லப⁴ந்தே - obtain

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
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 ஹித (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.

ஏகோ தே³வ: கேஶவோ வா ஶிவோ வா
ஹ்யேகம் மித்ரம் பூ⁴பதிர்வா யதிர்வா ।
ஏகோ வாஸ: பத்தனே வா வனே வா
ஹ்யேகா பா⁴ர்யா ஸுந்த³ரீ வா த³ரீ வா ॥ 1.69 ॥

ச²ந்த:³ (ஶாலினீ): This is in ஶாலினீ (த்ரிஷ்டுப்⁴ class) Chandas/Meter: 4 பாதா³:, 11 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGGG GLG GLGG`; யதி (pause) is after the 4th syllable (and some traditions also observe an additional pause after the 7th).

Meaning (பதா³ர்த²):
ஏகா - one (feminine; used with பா⁴ர்யா)
ஏகோ - one (masculine)
தே³வ: - God; the chosen deity
கேஶவ: - Kesava (Vishnu)
வா - or
ஶிவ: - Siva
ஹி - indeed
மித்ரம் - friend
பூ⁴பதி: - king; ruler (can also mean a powerful patron)
யதீ - renunciate; monk
வாஸ: - dwelling; residence
பத்தனே - in a city/town (locative of பத்தன)
வனே - in a forest (locative of வன)
பா⁴ர்யா - wife
ஸுந்த³ரீ - a beautiful woman
த³ரீ - a cave (as a simple dwelling)

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
This is one of the popular ஸுபா⁴ஷிதானி from the ஶதகம், and it teaches the power of "one-pointedness" in life. ப⁴ர்த்ருஹரி 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 இஷ்டதே³வதா (your worship focus) without sectarian hostility - கேஶவ: or ஶிவ: 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.

நம்ரத்வேனோன்னமந்த: பரகு³ணகத²னை: ஸ்வான்கு³ணான்க்²யாபயந்த:
ஸ்வார்தா²ன்ஸம்பாத³யந்தோ விததப்ருது²தராரம்ப⁴யத்னா: பரார்தே² ।
க்ஷாந்த்யைவாக்ஷேபருக்ஷாக்ஷரமுக²ரமுகா²ந்து³ர்ஜனாந்தூ³ஷயந்த:
ஸந்த: ஸாஶ்சர்யசர்யா ஜக³தி ப³ஹுமதா: கஸ்ய நாப்⁴யர்சனீயா: ॥ 1.7௦ ॥

ச²ந்த:³ (ஸ்ரக்³த⁴ரா): This is in ஸ்ரக்³த⁴ரா (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 21 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGGGLGG LLLLLLG GLGGLGG`; யதி (pause) is after the 7th and 14th syllables in each பாத³.

Meaning (பதா³ர்த²):
நம்ரத்வேன - by humility (instrumental of நம்ரதா)
உன்னமந்த: - rising; becoming elevated
பர - others'
கு³ண - virtues/qualities
கத²னை: - by speaking about (instrumental plural of கதன²)
ஸ்வ - one's own
அங்கு³ணான் - one's own virtues (as in ஸ்வான்கு³ணான்)
க்²யாபயந்த: - making known; revealing
ஸ்வார்தா²ன் - their own goals
ஸம்பாத³யந்த: - accomplishing; bringing to completion
விதத - wide; expansive
ப்ருது² - broad; large
தர - more (comparative sense inside the compound)
ஆரம்ப⁴ - undertaking; initiative
யத்னா: - efforts (as in தராரம்ப⁴யத்னா:)
பரார்தே² - for others' welfare (locative of பரார்த²)
க்ஷாந்த்யா - by forbearance; by patience (instrumental of க்ஷாந்தி)
ஏவ - alone; indeed
ஆக்ஷேப - insult; abuse; censure
ருக்ஷ - harsh; rough
அக்ஷர - syllables/words (as in ருக்ஷாக்ஷர)
முகர² - noisy; clamorous
முகா²ன் - mouths/faces (accusative plural of முக²)
து³ர்ஜனான் - wicked people (accusative plural of து³ர்ஜன)
தூ³ஷயந்த: - putting to shame; correcting (also "condemning") by their own conduct
ஸந்த: - good people; saints
ஸாஶ்சர்ய - wondrous; amazing
சர்யா - conduct; way of life
ஜக³தி - in the world
ப³ஹுமதா: - highly respected; well-regarded
கஸ்ய - of whom?
ந - not
அப்⁴யர்சனீயா: - worthy of worship/respect (sandhi in verse: நாப்⁴யர்சனீயா: = ந + அப்⁴யர்சனீயா:)

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
This verse is a portrait of mature goodness that does not need to advertise itself. The saint rises through நம்ரதா (humility), not through self-promotion; becomes known by praising others, not by attacking them; and converts personal capacity into பரார்த² (public good). The toughest line is about க்ஷாந்தி (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.

ப⁴வந்தி நம்ராஸ்தரவ: ப²லோத்³க³மைர்
நவாம்பு³பி⁴ர்தூ³ராவலம்பி³னோ க⁴னா: ।
அனுத்³த⁴தா: ஸத்புருஷா: ஸம்ருத்³தி⁴பி⁴:
ஸ்வபா⁴வ ஏஷ பரோபகாரிணாம் ॥ 1.71 ॥

ச²ந்த:³ (வம்zஅஸ்த)²: This is in வம்zஅஸ்த² (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 12 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `LGLGG LLGLGLG`; யதி (pause) is after the 5th syllable in each பாத³.

Meaning (பதா³ர்த²):
ப⁴வந்தி - become; are
நம்ரா: - bowed; humble
தரவ: - trees
பல² - fruit
உத்³க³மை: - with the arising/abundance (instrumental plural of உத்³கம³); in verse as ப²லோத்³க³மை:
நவ - fresh; new
அம்பு³ - water
பி⁴: - by (instrumental plural; in verse as நவாம்பு³பி⁴:)
தூ³ர - far; low-hanging
அவலம்பி³ன: - hanging down; suspended
க⁴னா: - clouds
அனுத்³த⁴தா: - not arrogant; unraised (i.e., not "puffed up")
ஸத்புருஷா: - good people
ஸம்ருத்³தி⁴பி⁴: - with prosperity/abundance (instrumental plural of ஸம்ருத்³தி⁴)
ஸ்வபா⁴வ: - natural disposition
ஏஷ: - this
பர - others'
உபகாரிணாம் - of benefactors; of those who help others (genitive plural of பரோபகாரின்)

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
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 பரோபகார (helping others).

ஶ்ரோத்ரம் ஶ்ருதேனைவ ந குண்ட³லேன
தா³னேன பாணிர்ன து கங்கணேன ।
விபா⁴தி காய: கருணபராணாம்
பரோபகாரைர்ன து சந்த³னேன ॥ 1.72 ॥

ச²ந்த:³ (உபஜாதி): This is in உபஜாதி Chandas/Meter: a mixture of இந்த்³ரவஜ்ரா/உபேந்த்³ரவஜ்ரா with 4 பாதா³:, 11 அக்ஷரா: per பாத³; லகு⁴/கு³ரு patterns are இந்த்³ரவஜ்ரா = `GGLGGLLGLGG` and உபேந்த்³ரவஜ்ரா = `LGLGGLLGLGG` (a verse may mix these across பாதா³:).

Meaning (பதா³ர்த²):
ஶ்ரோத்ரம் - ear
ஶ்ருதேன - by learning/hearing; by knowledge (instrumental of ஶ்ருத)
ஏவ - indeed; alone
ந - not
குண்ட³லேன - by an earring (instrumental of குண்டல³)
தா³னேன - by giving; by charity (instrumental of தா³ன)
பாணி: - hand (sandhi in verse: பாணிர்ன = பாணி: + ந)
து - but
கங்கணேன - by a bracelet/armlet (instrumental of கங்கண)
விபா⁴தி - shines; appears splendid
காய: - body; person
கருணா - compassion
பராணாம் - of those devoted to (genitive plural; as in கருணபராணாம்)
பர - others'
உபகாரை: - by helpful acts (instrumental plural of பரோபகார; sandhi in verse: பரோபகாரைர்ன = பரோபகாரை: + ந)
சந்த³னேன - by sandal paste/wood (instrumental of சந்தன³)

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
The verse is a reminder that the most lasting "decoration" is character. External ornaments can impress for a moment, but ஶ்ருத (real learning) changes the quality of your speech and decisions; தா³ன (giving) changes the quality of your relationships; and பரோபகார (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.

பாபான்னிவாரயதி யோஜயதே ஹிதாய
கு³ஹ்யம் நிகூ³ஹதி கு³ணான்ப்ரகடீகரோதி ।
ஆபத்³க³தம் ச ந ஜஹாதி த³தா³தி காலே
ஸன்மித்ரலக்ஷணம் இத³ம் ப்ரவத³ந்தி ஸந்த: ॥ 1.73 ॥

ச²ந்த:³ (வஸந்ததிலகா): This is in வஸந்ததிலகா (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 14 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGLGLLLGLLGLGG`. No obligatory யதி (pause) is defined for this meter; pauses follow sense and natural த³ண்ட³ breaks.

Meaning (பதா³ர்த²):
பாபாத் - from sin; from harmful action (ablative of பாப; sandhi in verse: பாபான் + நிவாரயதி = பாபான்னிவாரயதி)
நிவாரயதி - restrains; prevents
யோஜயதே - connects/engages (someone); sets (someone) on (a path)
ஹிதாய - for welfare; for what is beneficial (dative of ஹித)
கு³ஹ்யம் - secret; confidential matter
நிகூ³ஹதி - hides; keeps concealed
கு³ணான் - virtues; good qualities
ப்ரகடீகரோதி - makes manifest; brings to light
ஆபத் - distress; calamity (as in ஆபத்³க³தம்)
க³தம் - gone into; fallen into
ச - and
ந - not
ஜஹாதி - abandons; leaves
த³தா³தி - gives
காலே - at the right time; when needed (locative of கால)
ஸன்மித்ர - true/good friend
லக்ஷணம் - mark; characteristic
இத³ம் - this
ப்ரவத³ந்தி - they say; they declare
ஸந்த: - good people; the wise

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
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 பாப (harmful action), nudge you toward ஹித (real good), and keep your கு³ஹ்ய (private matters) protected. They also do something generous: they highlight your கு³ண (strengths) in a way that helps you grow, and they show up in ஆபத் (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.

பத்³மாகரம் தி³னகரோ விகசீகரோதி
சந்த்³ரப்ரபோ⁴ல்லாஸயதி கைரவசக்ரவாலம் ।
நாப்⁴யர்தி²தோ ஜலத⁴ரோபி ஜலம் த³தா³தி
ஸந்த: ஸ்வயம் பரஹிதே விஹிதாபி⁴யோகா³: ॥ 1.74 ॥

ச²ந்த:³ (வஸந்ததிலகா): This is in வஸந்ததிலகா (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 14 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGLGLLLGLLGLGG`. No obligatory யதி (pause) is defined for this meter; pauses follow sense and natural த³ண்ட³ breaks.

Meaning (பதா³ர்த²):
பத்³ம - lotus
ஆகரம் - collection; pond (as in பத்³மாகரம்)
தி³னகர: - the sun ("maker of the day"; sandhi in verse: தி³னகரோ = தி³னகர:)
விகசீகரோதி - makes bloom/open; causes to unfold
சந்த்³ர - the moon
ப்ரபா⁴ - radiance; light (sandhi in verse: ப்ரபோ⁴ல்லாஸயதி = ப்ரபா⁴ + உல்லாஸயதி)
உல்லாஸயதி - gladdens; makes blossom; causes to expand with joy
கைரவ - white water-lily (often opening in moonlight)
சக்ரவாலம் - multitude; circle; cluster (as in கைரவசக்ரவாலம்)
ந - not
அப்³யர்தி²த: - requested/asked (sandhi in verse: நாப்⁴யர்தி²த: = ந + அப்³யர்தி²த:)
ஜலத⁴ர: - cloud (sandhi in verse: ஜலத⁴ரோபி = ஜலத⁴ர: + அபி)
அபி - even
ஜலம் - water
த³தா³தி - gives
ஸந்த: - good people
ஸ்வயம் - of their own accord
பர - others'
ஹிதே - in welfare/good (locative of ஹித; as in பரஹிதே)
விஹித - established; appointed
அபி⁴யோகா³: - undertaking; dedicated effort (as in விஹிதாபி⁴யோகா³:)

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
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. விஹிதாபி⁴யோக³ 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 பரஹித (others' good).

ஏகே ஸத்புருஷா: பரார்த²க⁴டகா: ஸ்வார்த²ம் பரித்யஜந்தி யே
ஸாமான்யாஸ்து பரார்த²ம் உத்³யமப்⁴ருத: ஸ்வார்தா²விரோதே⁴ன யே ।
தேமீ மானுஷராக்ஷஸா: பரஹிதம் ஸ்வார்தா²ய நிக்⁴னந்தி யே
யே து க்⁴னந்தி நிரர்த²கம் பரஹிதம் தே கே ந ஜானீமஹே ॥ 1.75 ॥

ச²ந்த:³ (ஶார்தூ³லவிக்ரீடி³தம்): This is in ஶார்தூ³லவிக்ரீடி³தம் (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 19 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGGLLGL GLLLG GGLGGLG`; யதி (pause) is after the 7th and 12th syllables in each பாத³.

Meaning (பதா³ர்த²):
ஏகே - some
ஸத்புருஷா: - noble people
பர - others'
அர்த² - welfare; benefit
க⁴டகா: - those who bring about/arrange (as in பரார்த²க⁴டகா:)
ஸ்வ - one's own
அர்த²ம் - self-interest (as in ஸ்வார்த²ம்)
பரித்யஜந்தி - abandon; give up
யே - who
ஸாமான்யா: - ordinary people
து - but
பரார்த²ம் - others' welfare
உத்³யம - effort; endeavor
ப்⁴ருத: - bearing/carrying; undertaking (as in உத்³யமப்⁴ருத:)
ஸ்வார்த² - own interest
அவிரோதே⁴ன - without opposing/contradicting (instrumental of அவிரோத⁴)
தே - those
இமே - these (sandhi in verse: தேமீ = தே + இமே)
மானுஷ - human
ராக்ஷஸா: - demons; "rAkShasas" (as in மானுஷராக்ஷஸா:)
பரஹிதம் - others' welfare
ஸ்வார்தா²ய - for their own benefit
நிக்⁴னந்தி - strike down; destroy
யே - who
யே - who
து - but
க்⁴னந்தி - kill/destroy
நிரர்த²கம் - purposelessly; without any gain
பரஹிதம் - others' welfare
தே - those
கே - who?
ந - not
ஜானீமஹே - we know (with ந = "we do not know")

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
ப⁴ர்த்ருஹரி 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 விவெக (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.

க்ஷீரேணாத்மக³தோத³காய ஹி கு³ணா த³த்தா புரா தேகி²லா
க்ஷீரோத்தாபம் அவேக்ஷ்ய தேன பயஸா ஸ்வாத்மா க்ருஶானௌ ஹுத: ।
க³ந்தும் பாவகம் உன்மனஸ்தத³ப⁴வத்³த்³ருஷ்ட்வா து மித்ராபத³ம்
யுக்தம் தேன ஜலேன ஶாம்யதி ஸதாம் மைத்ரீ புனஸ்த்வீத்³ருஶீ ॥ 1.76 ॥

ச²ந்த:³ (ஶார்தூ³லவிக்ரீடி³தம்): This is in ஶார்தூ³லவிக்ரீடி³தம் (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 19 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGGLLGL GLLLG GGLGGLG`; யதி (pause) is after the 7th and 12th syllables in each பாத³.

Meaning (பதா³ர்த²):
க்ஷீரேண - by/with milk (instrumental of க்ஷீர)
ஆத்மகத³ - entered into; absorbed within
உத³காய - to water (dative of உதக³; in verse as ஆத்மக³தோத³காய)
ஹி - indeed
கு³ணா: - qualities
த³த்தா: - given
புரா - formerly; earlier
தே - to you (dative of the 2nd-person pronoun; sandhi in verse: தேகி²லா = தே + அகி²லா:)
அகி²லா: - all; entire
க்ஷீர - milk
உத்தாபம் - heating; distress/burning
அவேக்ஷ்ய - having seen
தேன - by you/that
பயஸா - by water (instrumental of பயஸ்)
ஸ்வ - one's own
ஆத்மா - self
க்ருஶானௌ - in fire (locative of க்ருஶானு)
ஹுத: - offered; sacrificed
க³ந்தும் - to go
பாவகம் - fire
உன்மன: - eager; uplifted; inclined (to move)
ததா³ - then
அப⁴வத் - became
த்³ருஷ்ட்வா - having seen
து - but
மித்ர - friend
ஆபத³ம் - misfortune/distress (as in மித்ராபத³ம்)
யுக்தம் - fitting; proper
தேன - by that
ஜலேன - by water (instrumental of ஜல)
ஶாம்யதி - is quenched; is pacified
ஸதாம் - of good people
மைத்ரீ - friendship
புன: - again; repeatedly
த்வீத்³ருஶீ - of this kind; like this

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
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 மைத்ரீ that is brave, discreet, and mutual - not fragile, performative, or transactional.

இத: ஸ்வபிதி கேஶவ: குலம் இதஸ்ததீ³யத்³விஷாம்
இதஶ்ச ஶரணார்தி²னாம் ஶிக²ரிணாம் க³ணா: ஶேரதே ।
இதோபி ப³ட³வானல: ஸஹ ஸமஸ்தஸம்வர்தகை:
அஹோ விததம் ஊர்ஜிதம் ப⁴ரஸஹம் ஸிந்தோ⁴ர்வபு: ॥ 1.77 ॥

ச²ந்த:³ (ப்ருத்²வீ): This is in ப்ருத்²வீ (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 17 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `LGLLLGLG LLLGLGGLG`; யதி (pause) is after the 8th syllable in each பாத³.

Meaning (பதா³ர்த²):
இத: - here; in this place; on this side
ஸ்வபிதி - sleeps
கேஶவ: - Kesava (Vishnu)
குலம் - clan; family
இத: - here also
ததீ³ய - his
த்³விஷாம் - of enemies (genitive plural of த்³விஷ்)
இத: - here also
ச - and
ஶரண - refuge
அர்தி²னாம் - of those seeking (genitive plural of அர்தி²ன்)
ஶிக²ரிணாம் - of mountains (genitive plural of ஶிக²ரின்)
க³ண: - group; multitude
ஶேரதே - rest/lie down
இத: - here also
அபி - even (sandhi in verse: இதோபி = இத: + அபி)
ப³ட³வானல: - submarine fire (the "mare's mouth" fire)
ஸஹ - along with
ஸமஸ்த - all
ஸம்வர்தகை: - with the fires of cosmic dissolution (instrumental plural of ஸம்வர்தக)
அஹோ - alas!; ah!
விததம் - vast; spread out
ஊர்ஜிதம் - mighty; powerful
பர⁴ - burden
ஸஹம் - bearing; enduring
ஸிந்தோ⁴: - of the ocean (genitive of ஸிந்து⁴)
வபு: - body; form

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
The ocean is used as a metaphor for vast capacity: it holds what is sacred (கேஶவ), 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.

த்ருஷ்ணாம் சி²ந்தி⁴ பஜ⁴ க்ஷமாம் ஜஹி மத³ம் பாபே ரதிம் மா க்ருதா²:
ஸத்யம் ப்³ரூஹ்யனுயாஹி ஸாது⁴பத³வீம் ஸேவஸ்வ வித்³வஜ்ஜனம் ।
மான்யான்மானய வித்³விஷோப்யனுனய ப்ரக்²யாபய ப்ரஶ்ரயம்
கீர்திம் பாலய து³:கி²தே குரு த³யாம் ஏதத்ஸதாம் சேஷ்டிதம் ॥ 1.78 ॥

ச²ந்த:³ (ஶார்தூ³லவிக்ரீடி³தம்): This is in ஶார்தூ³லவிக்ரீடி³தம் (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 19 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGGLLGL GLLLG GGLGGLG`; யதி (pause) is after the 7th and 12th syllables in each பாத³.

Meaning (பதா³ர்த²):
த்ருஷ்ணாம் - thirst; craving (especially greed/desire)
சி²ந்தி⁴ - cut off; break
பஜ⁴ - cultivate; practice
க்ஷமாம் - forgiveness; forbearance
ஜஹி - abandon; destroy
மத³ம் - pride; intoxication
பாபே - in sin; in harmful action (locative of பாப)
ரதிம் - delight; attachment
மா - do not
க்ருதா²: - do (second person; imperative)
ஸத்யம் - truth
ப்³ரூஹி - speak (sandhi in verse: ப்³ரூஹ்யனுயாஹி = ப்³ரூஹி + அனுயாஹி)
அனுயாஹி - follow; pursue
ஸாது⁴ - good; noble
பத³வீம் - path; track
ஸேவஸ்வ - serve; associate with
வித்³வஜ்ஜனம் - the learned; the wise (accusative)
மான்யான் - the worthy; respected people (accusative plural of மான்ய)
மானய - honor; respect
வித்³விஷ: - enemies (accusative plural of வித்³விஷ்; sandhi in verse: வித்³விஷோபி = வித்³விஷ: + அபி)
அபி - even
அனுனய - conciliate; win over (imperative; also "seek reconciliation")
ப்ரக்²யாபய - proclaim; make known
ப்ரஶ்ரயம் - humility; deference
கீர்திம் - good fame; reputation
பாலய - protect; maintain
து³:஖ி²தே - toward the distressed/suffering (locative; "when someone is suffering")
குரு - do; practice
த³யாம் - compassion
ஏதத் - this
ஸதாம் - of good people
ச - and (sandhi in verse: சேஷ்டிதம் = ச + ஏஷ்டிதம்)
ஏஷ்டிதம் - conduct; practice

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
This verse is a complete daily "discipline list" for character. It begins inwardly (த்ருஷ்ணா as craving, மத³ 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 க்ஷமா? 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.

மனஸி வசஸி காயே புண்யபீயூஷபூர்ணாஸ்
த்ரிபு⁴வனம் உபகாரஶ்ரேணிபி⁴: ப்ரீணயந்த: ।
பரகு³ணபரமாணூன்பர்வதீக்ருத்ய நித்யம்
நிஜஹ்ருதி³ விகஸந்த: ஸந்த ஸந்த: கியந்த: ॥ 1.79 ॥

ச²ந்த:³ (மாலினீ): This is in மாலினீ (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 15 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `LLLLLLGG GLGGLGG`; யதி (pause) is after the 8th syllable in each பாத³.

Meaning (பதா³ர்த²):
மனஸி - in the mind
வசஸி - in speech
காயே - in the body; in action
புண்ய - merit; goodness
பீயூஷ - nectar; ambrosia
பூர்ணா: - full (as in புண்யபீயூஷபூர்ணாஸ்)
த்ரிபு⁴வனம் - the three worlds
உபகார - help; service
ஶ்ரேணிபி⁴: - by rows/series (instrumental plural of ஶ்ரேணி)
ப்ரீணயந்த: - pleasing; delighting
பர - others'
கு³ண - virtues; good qualities
பரமாணூன் - atoms; tiny particles (accusative plural of பரமாணு)
பர்வதீ - (making into) a mountain (as in பர்வதீக்ருத்ய)
க்ருத்ய - having made
நித்யம் - always
நிஜ - one's own
ஹ்ருதி³ - in the heart
விகஸந்த: - blooming; expanding
ஸந்த: - saints; good people
ஸந்த: - saints; good people (repeated for emphasis)
கியந்த: - how many?

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
The verse identifies a saint by three traits: inner sweetness, outward service, and generous perception. They are "nectar-filled" (பீயூஷ) because their mind and speech are not poisoned by cynicism; they serve continuously through உபகார (helpful action); and they amplify others' good - they take even a பரமாணு (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.

கிம் தேன ஹேமகி³ரிணா ரஜதாத்³ரிணா வா
யத்ராஶ்ரிதாஶ்ச தரவஸ்தரவஸ்த ஏவ ।
மன்யாமஹே மலயம் ஏவ யதா³ஶ்ரயேண
கங்கோலனிம்ப³கடுஜா அபி சந்த³னா: ஸ்யு: ॥ 1.8௦ ॥

ச²ந்த:³ (வஸந்ததிலகா): This is in வஸந்ததிலகா (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 14 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGLGLLLGLLGLGG`. No obligatory யதி (pause) is defined for this meter; pauses follow sense and natural த³ண்ட³ breaks.

Meaning (பதா³ர்த²):
கிம் - what (use is it?)
தேன - by that
ஹேம - gold
கி³ரிணா - by a mountain (instrumental; as in ஹேமகி³ரிணா)
ரஜத - silver
அத்³ரிணா - by a mountain (instrumental; as in ரஜதாத்³ரிணா)
வா - or
யத்ர - where
ஆஶ்ரிதா: - dwelling; resorting (past participle of ஆஶ்ரி)
ச - and
தரவ: - trees
தரவ: - trees (repetition for emphasis)
த - those
ஏவ - only
மன்யாமஹே - we consider; we regard
மலயம் - Malaya mountain
ஏவ - alone
யத் - because/that which
ஆஶ்ரயேண - by resorting to; by association (instrumental of ஆஶ்ரய)
கங்கோல - a pungent tree/fruit (often listed among inferior woods)
நிம்ப³ - neem
கடுஜ - pungent/bitter trees/wood
அபி - even
சந்த³னா: - become sandalwood; become fragrant/noble (predicate plural)
ஸ்யு: - would become; may become

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
The verse is another teaching on ஸம்ஸர்க³ (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.

ரத்னைர்மஹார்ஹைஸ்துதுஷுர்ன தே³வா
ந பே⁴ஜிரே பீ⁴மவிஷேண பீ⁴திம் ।
ஸுதா⁴ம் வினா ந பரயுர்விராமம்
ந நிஶ்சிதார்தா²த்³விரமந்தி தீ⁴ரா: ॥ 1.81 ॥

ச²ந்த:³ (உபஜாதி): This is in உபஜாதி Chandas/Meter: a mixture of இந்த்³ரவஜ்ரா/உபேந்த்³ரவஜ்ரா with 4 பாதா³:, 11 அக்ஷரா: per பாத³; லகு⁴/கு³ரு patterns are இந்த்³ரவஜ்ரா = `GGLGGLLGLGG` and உபேந்த்³ரவஜ்ரா = `LGLGGLLGLGG` (a verse may mix these across பாதா³:).

Meaning (பதா³ர்த²):
ரத்னை: - by jewels (instrumental plural of ரத்ன)
மஹார்ஹை: - very precious; priceless
துதுஷு: - were satisfied; were content (perfect plural of துஷ்)
ந - not
தே³வா: - gods
ந - not
பே⁴ஜிரே - experienced; accepted; were afraid (perfect plural of பஜ⁴்)
பீ⁴திம் - fear
பீ⁴மவிஷேண - by terrible poison (instrumental of பீ⁴மவிஷ)
ஸுதா⁴ம் - nectar; ambrosia (often used for அம்ருத)
வினா - without
ந - not
பரயு: - reached/accepted ("did not stop"; perfect plural)
விராமம் - rest; cessation
ந - not
நிஶ்சித - determined; resolved
அர்தா²த் - from the aim/purpose (ablative; sandhi in verse: நிஶ்சிதார்தா²த் = நிஶ்சித + அர்தா²த்)
விரமந்தி - desist; turn back
தீ⁴ரா: - steadfast; wise people

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
The verse echoes the spirit of ஸமுத்³ரமந்தன²: 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. தீ⁴ர 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 நிஶ்சிதார்த² (resolved aim) first; then carry it through steadily.

க்வசித்ப்ருத்²வீஶய்ய: க்வசித³பி ச பரங்கஶயன:
க்வசிச்சா²காஹார: க்வசித³பி ச ஶால்யோத³னருசி: ।
க்வசித்கந்தா²தா⁴ரீ க்வசித³பி ச தி³வ்யாம்ப³ரத⁴ரோ
மனஸ்வீ கார்யார்தீ² ந க³ணயதி து³:க²ம் ந ச ஸுக²ம் ॥ 1.82 ॥

ச²ந்த:³ (ஶி஖²ரினீ): This is in ஶி஖²ரினீ (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 17 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `LGGGGG LLLLL GGLLLG`; யதி (pause) is after the 6th and 11th syllables in each பாத³.

Meaning (பதா³ர்த²):
க்வசித் - sometimes; somewhere
ப்ருத்²வீ - earth
ஸய்ய: - bed; one who lies on (as in ப்ருத்²வீஶய்ய: = "sleeping on the earth")
க்வசித் - sometimes
அபி - also
ச - and
பரங்க - bed/couch
ஶயன: - sleeping; lying down (as in பரங்கஶயன:)
க்வசித் - sometimes
சா²க - vegetables/greens
ஆஹார: - food; one who eats (as in சா²காஹார:)
க்வசித் - sometimes
அபி - also
ஶாலி - rice
ஓதன³ - cooked rice; meal
ருசி: - taste; liking (as in ஶால்யோத³னருசி:)
க்வசித் - sometimes
கந்தா² - patched cloth; ragged garment
தா⁴ரீ - wearing (as in கந்தா²தா⁴ரீ)
க்வசித் - sometimes
அபி - also
தி³வ்ய - fine; splendid
அம்பர³ - garment
த⁴ர: - wearing (as in தி³வ்யாம்ப³ரத⁴ர:)
மனஸ்வீ - strong-minded; resolute
கார்ய - work; purpose/mission
அர்தீ² - seeker (as in கார்யார்தீ²)
ந - not
க³ணயதி - counts; considers
து³:க²ம் - sorrow; hardship
ந - not
ச - and
ஸுக²ம் - happiness; comfort

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
The verse teaches "goal-anchored flexibility." When your mind is fixed on கார்ய (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 மனஸ் (inner resolve) keeps moving. The more you practice not overreacting to comfort or discomfort, the more stable your progress becomes.

ஐஶ்வர்யஸ்ய விபூ⁴ஷணம் ஸுஜனதா ஶௌர்யஸ்ய வாக்ஸம்யமோ
ஜ்ஞானஸ்யோபஶம: ஶ்ருதஸ்ய வினயோ வித்தஸ்ய பாத்ரே வ்யய: ।
அக்ரோத⁴ஸ்தபஸ: க்ஷமா ப்ரப⁴விதுர்த⁴ர்மஸ்ய நிர்வாஜதா
ஸர்வேஷாம் அபி ஸர்வகாரணம் இத³ம் ஶீலம் பரம் பூ⁴ஷணம் ॥ 1.83 ॥

ச²ந்த:³ (ஶார்தூ³லவிக்ரீடி³தம்): This is in ஶார்தூ³லவிக்ரீடி³தம் (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 19 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGGLLGL GLLLG GGLGGLG`; யதி (pause) is after the 7th and 12th syllables in each பாத³.

Meaning (பதா³ர்த²):
ஐஶ்வர்யஸ்ய - of wealth/power (genitive of ஐஶ்வர்ய)
விபூ⁴ஷணம் - ornament; adornment
ஸுஜனதா - goodness; being a good person
ஶௌர்யஸ்ய - of valor/heroism (genitive of ஶௌர்ய)
வாக் - speech
ஸம்யம: - restraint; control (as in வாக்ஸம்யம:)
ஜ்ஞானஸ்ய - of knowledge (genitive of ஜ்ஞான)
உபஶம: - tranquility; pacification; calmness
ஶ்ருதஸ்ய - of learning; of what is heard/studied (genitive of ஶ்ருத)
வினய: - humility; discipline
வித்தஸ்ய - of wealth (genitive of வித்த)
பாத்ரே - in a worthy recipient (locative of பாத்ர)
வ்யய: - spending; outlay
அக்ரோத:⁴ - absence of anger; not being wrathful
தபஸ: - of austerity/discipline (genitive of தபஸ்)
க்ஷமா - forgiveness; forbearance
ப்ரப⁴விது: - of the powerful/ruler (genitive of ப்ரப⁴வித்ரு)
த⁴ர்மஸ்ய - of த⁴ர்ம
நிர்வாஜதா - impartiality; not being swayed by bias/bribes
ஸர்வேஷாம் - of all
அபி - even; indeed
ஸர்வ - all
காரணம் - cause; reason (as in ஸர்வகாரணம்)
இத³ம் - this
ஶீலம் - good character; conduct
பரம் - supreme
பூ⁴ஷணம் - ornament; adornment

Translation (பா⁴வார்த²):
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 த⁴ர்ம. Indeed, this noble character is the supreme ornament and the cause of everything.

Commentary (அனுஸந்தா⁴ன):
ப⁴ர்த்ருஹரி is giving a practical test: what makes each strength safe? Wealth without ஸுஜனதா (goodness) becomes arrogance; courage without வாக்ஸம்யம becomes bullying; knowledge without உபஶம becomes agitation; learning without வினய becomes vanity. Even power is beautified only by க்ஷமா (forbearance), and public life is protected by நிர்வாஜதா (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 ஶீல becomes the real ornament that does not fade.

நிந்த³ந்து நீதினிபுணா யதி³ வா ஸ்துவந்து
லக்ஷ்மீ: ஸமாவிஶது க³ச்ச²து வா யதே²ஷ்ட²ம் ।
அத்³யைவ வா மரணம் அஸ்து யுகா³ந்தரே வா
ந்யாய்யாத்பத:² ப்ரவிசலந்தி பத³ம் ந தீ⁴ரா: ॥ 1.84 ॥

ச²ந்த:³ (வஸந்ததிலகா): This is in வஸந்ததிலகா (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 14 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGLGLLLGLLGLGG`. No obligatory யதி (pause) is defined for this meter; pauses follow sense and natural த³ண்ட³ breaks.

Meaning (பதா³ர்த²):
நிந்த³ந்து - let them blame/criticize
நீதி - conduct; ethics
நிபுணா: - experts; the skilled (as in நீதினிபுணா:)
யதி³ - if; whether
வா - or
ஸ்துவந்து - let them praise
லக்ஷ்மீ: - Lakshmi; fortune
ஸமாவிஶது - may enter; may come
க³ச்ச²து - may go
வா - or
யதே²ஷ்ட²ம் - as she wishes; as desired
அத்³ய - today
ஏவ - itself; indeed
வா - or
மரணம் - death
அஸ்து - may it be; let it be
யுக³ - age; eon
அந்தரே - in between; later (as in யுகா³ந்தரே)
வா - or
ந்யாயாத் - from justice/righteousness (ablative of ந்யாய)
பத:² - from the path (ablative of பத²; as in ந்யாய்யாத்பத:²)
ப்ரவிசலந்தி - deviate; slip away
பத³ம் - a step
ந - not
தீ⁴ரா: - steadfast; wise people

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
The verse is a vow of integrity that is independent of outcome. Praise and blame are social weather; லக்ஷ்மீ (fortune) is changeable; even life itself is uncertain. But தீ⁴ர means someone who is anchored in ந்யாய (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.

ப⁴க்³னாஶஸ்ய கரண்ட³பிண்டி³ததனோர்ம்லானேந்த்³ரியஸ்ய க்ஷுதா⁴
க்ருத்வாகு²ர்விவரம் ஸ்வயம் நிபதிதோ நக்தம் முகே² போ⁴கி³ன: ।
த்ருப்தஸ்தத்பிஶிதேன ஸத்வரம் அஸௌ தேனைவ யாத: யதா²
லோகா: பஶ்யத தை³வம் ஏவ ஹி ந்ருணாம் வ்ருத்³தௌ⁴ க்ஷயே காரணம் ॥ 1.85 ॥

ச²ந்த:³ (ஶார்தூ³லவிக்ரீடி³தம்): This is in ஶார்தூ³லவிக்ரீடி³தம் (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 19 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGGLLGL GLLLG GGLGGLG`; யதி (pause) is after the 7th and 12th syllables in each பாத³.

Meaning (பதா³ர்த²):
ப⁴க்³ன - broken
ஆஶஸ்ய - of hope/expectation (genitive of ஆஶா; as in ப⁴க்³னாஶஸ்ய)
கரண்ட³ - basket
பிண்டி³த - coiled up; packed up
தனொ: - of the body (genitive of தனு; in verse as கரண்ட³பிண்டி³ததனோ:)
ம்லான - withered; weakened
இந்த்³ரியஸ்ய - of the senses (genitive of இந்த்³ரிய; as in ம்லானேந்த்³ரியஸ்ய)
க்ஷுதா⁴ - by hunger
க்ருத்வா - having made; having become
ஆகு² - rat/mouse
விவரம் - hole (as in ஆகு²ர்விவரம் = "a rat-hole")
ஸ்வயம் - by itself
நிபதித: - fallen into
நக்தம் - at night
முகே² - in the mouth (locative of முக²)
போ⁴கி³ன: - of the serpent (genitive of போ⁴கி³ன்)
த்ருப்த: - satisfied
தத் - that (rat's)
பிஶிதேன - by flesh/meat (instrumental of பிஶித)
ஸத்வரம் - quickly
அஸௌ - that one (the serpent)
தேன - by that
ஏவ - indeed
யாத: - went
யதா² - as; just as
லோகா: - O people!
பஶ்யத - see!
தை³வம் - fate; destiny
ஏவ - alone
ஹி - indeed
ந்ருணாம் - of people/men (genitive plural of ந்ரு)
வ்ருத்³தௌ⁴ - in rise/prosperity (locative of வ்ருத்³தி⁴)
க்ஷயே - in decline/loss (locative of க்ஷய)
காரணம் - cause

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
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. தை³வ 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.

ஆலஸ்யம் ஹி மனுஷ்யாணாம்
ஶரீரஸ்தோ² மஹான்ரிபு: ।
நாஸ்த்யுத்³யமஸமோ ப³ந்து⁴:
குர்வாணோ நாவஸீத³தி ॥ 1.86 ॥

ச²ந்த:³ (அனுஷ்டுப்⁴): This is in அனுஷ்டுப்⁴ (ஶ்லோக) Chandas/Meter: 4 பாதா³:, 8 அக்ஷரா: per பாத³ (32 total; commonly written/recited as two 16-syllable half-verses separated by `।`); பத்²யா 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 யதி (pause) is after the 4th or 5th syllable in each பாத³ (separate from the natural pauses at `।` and `॥`). லக்ஷண ஶ்லோக: ஶ்லோகே ஷஷ்ட²ம் கு³ரு ஜ்ஞேயம் ஸர்வத்ர லகு⁴பஞ்சமம் । த்³விசதுஷ்பாத³யோ: ஹ்ரஸ்வம் ஸப்தமம் தீ³ர்க⁴மன்யயோ: ॥ - this mnemonic says the 6th syllable is கு³ரு and the 5th is லகு⁴ in all பாதா³:; the 7th is லகு⁴ in pAda 2/4 and கு³ரு in pAda 1/3.

Meaning (பதா³ர்த²):
ஆலஸ்யம் - laziness; inertia
ஹி - indeed
மனுஷ்யாணாம் - of human beings (genitive plural of மனுஷ்ய)
ஶரீர - body
ஸ்த:² - residing in (as in ஶரீரஸ்த:²)
மஹான் - great
ரிபு: - enemy
ந - not
அஸ்தி - there is (sandhi in verse: நாஸ்தி = ந + அஸ்தி)
உத்³யம - effort; initiative
ஸம: - equal
ப³ந்து⁴: - friend
குர்வாண: - doing; acting (present participle)
ந - not
அவஸீத³தி - sinks; fails; falls into ruin (sandhi in verse: நாவஸீத³தி = ந + அவஸீத³தி)

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
ப⁴ர்த்ருஹரி points to the most dangerous opponent because it is invisible and internal: ஆலஸ்ய (inertia) lives inside our routines and excuses. External obstacles can be negotiated, but laziness quietly steals days. The counter-force is உத்³யம (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.

சி²ன்னோபி ரோஹதி தர்க்ஷீணோப்யுபசீயதே புனஶ்சந்த்³ர: ।
இதி விம்ருஶந்த: ஸந்த: ஸந்தப்யந்தே ந து³:கே²ஷு ॥ 1.87 ॥

ச²ந்த:³ (ஆர்யா): This is in ஆர்யா Chandas/Meter: a மாத்ரா-சந்த³ஸ் counted by மாத்ரா: (1 for லகு⁴, 2 for கு³ரு) rather than a fixed syllable count; the basic scheme is 12+18 மாத்ரா: in the first half and 12+15 மாத்ரா: in the second half (often written as two lines); a natural யதி (pause) occurs at the 12-மாத்ரா split within each half.

Meaning (பதா³ர்த²):
சி²ன்ன: - cut down
அபி - even (sandhi in verse: சி²ன்னோபி = சி²ன்ன: + அபி)
ரோஹதி - grows again; sprouts
தர்க்ஷிணீ - a tree (in verse as தர்க்ஷீணி)
அபி - even (sandhi in verse: தர்க்ஷீணோபி = தர்க்ஷிணீ + அபி)
உபசீயதே - grows; increases again
புன: - again
சந்த்³ர: - the moon
இதி - thus
விம்ருஶந்த: - reflecting; considering deeply
ஸந்த: - good people; the wise
ஸந்தப்யந்தே - are afflicted; suffer
ந - not
து³:கே²ஷு - in sorrows; in difficulties (locative plural of து³:க²)

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
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.

நேதா யஸ்ய ப்³ருஹஸ்பதி: ப்ரஹரணம் வஜ்ரம் ஸுரா: ஸைனிகா:
ஸ்வர்கோ³ து³ர்க³ம் அனுக்³ரஹ: கில ஹரேரைராவதோ வாரண: ।
இத்யைஶ்வர்யப³லான்விதோபி ப³லபி⁴த்³ப⁴க்³ன: பரை: ஸங்க³ரே
தத்³வ்யக்தம் நனு தை³வம் ஏவ ஶரணம் தி⁴க்³தி⁴க்³வ்ருதா² பௌருஷம் ॥ 1.88 ॥

ச²ந்த:³ (ஶார்தூ³லவிக்ரீடி³தம்): This is in ஶார்தூ³லவிக்ரீடி³தம் (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 19 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGGLLGL GLLLG GGLGGLG`; யதி (pause) is after the 7th and 12th syllables in each பாத³.

Meaning (பதா³ர்த²):
நேதா - leader; guide
யஸ்ய - of whom
ப்³ருஹஸ்பதி: - Brihaspati (guru of the gods)
ப்ரஹரணம் - weapon
வஜ்ரம் - vajra (thunderbolt)
ஸுரா: - the gods
ஸைனிகா: - soldiers; army
ஸ்வர்க:³ - heaven
து³ர்க³ம் - fortress
அனுக்³ரஹ: - support; favor
கில - indeed
ஹரே: - of Hari (Vishnu)
ஐராவத: - Airavata
வாரண: - elephant
இதி - thus
ஐஶ்வர்ய - wealth/power
பல³ - strength
அன்வித: - endowed with (sandhi in verse: இத்யைஶ்வர்யப³லான்விதோபி = இதி + ஐஶ்வர்யப³லான்வித: + அபி)
அபி - even though
ப³லபி⁴த் - Indra ("slayer of பல³")
ப⁴க்³ன: - defeated; broken
பரை: - by others/enemies
ஸங்க³ரே - in battle (locative of ஸங்கர³)
தத் - that
வ்யக்தம் - clear; manifest
நனு - indeed
தை³வம் - fate; destiny
ஏவ - alone
ஶரணம் - refuge
தி⁴க் - shame!
வ்ருதா² - in vain; pointless
பௌருஷம் - human effort/valor

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
The verse is deliberately extreme to make a point about limits: even the most "stacked" advantages cannot guarantee victory. தை³வ 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 பௌருஷ (effort) sincerely, but do not treat outcomes as proof of personal superiority. Accept what you cannot control, and keep your character steady.

கர்மாயத்தம் ப²லம் பும்ஸாம்
பு³த்³தி⁴: கர்மானுஸாரிணீ ।
ததா²பி ஸுதி⁴யா பா⁴வ்யம்
ஸுவிசார்யைவ குர்வதா ॥ 1.89 ॥

ச²ந்த:³ (அனுஷ்டுப்⁴): This is in அனுஷ்டுப்⁴ (ஶ்லோக) Chandas/Meter: 4 பாதா³:, 8 அக்ஷரா: per பாத³ (32 total; commonly written/recited as two 16-syllable half-verses separated by `।`); பத்²யா 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 யதி (pause) is after the 4th or 5th syllable in each பாத³ (separate from the natural pauses at `।` and `॥`). லக்ஷண ஶ்லோக: ஶ்லோகே ஷஷ்ட²ம் கு³ரு ஜ்ஞேயம் ஸர்வத்ர லகு⁴பஞ்சமம் । த்³விசதுஷ்பாத³யோ: ஹ்ரஸ்வம் ஸப்தமம் தீ³ர்க⁴மன்யயோ: ॥ - this mnemonic says the 6th syllable is கு³ரு and the 5th is லகு⁴ in all பாதா³:; the 7th is லகு⁴ in pAda 2/4 and கு³ரு in pAda 1/3.

Meaning (பதா³ர்த²):
கர்ம - action
ஆயத்தம் - dependent on; under the control of (as in கர்மாயத்தம்)
ப²லம் - result; fruit
பும்ஸாம் - of people/men (genitive plural of புமான்)
பு³த்³தி⁴: - intellect; understanding
கர்ம - action
அனுஸாரிணீ - following; in accordance with (as in கர்மானுஸாரிணீ)
ததா² - thus
அபி - even so
ஸுதி⁴யா - by the wise (instrumental of ஸுதி⁴)
பா⁴வ்யம் - should be done; should act
ஸுவிசார்ய - having deliberated well
ஏவ - indeed
குர்வதா - by the one who acts/does

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
This verse balances two truths: action matters, and thinking matters. If you keep acting impulsively, your பு³த்³தி⁴ (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 ஸுவிசார in practice.

க²ல்வாதோ தி³வஸேஶ்வரஸ்ய கிரணை: ஸந்தாடி³தோ மஸ்தகே
வாஞ்ச²ந்தே³ஶம் அனாதபம் விதி⁴வஶாத்தாலஸ்ய மூலம் க³த: ।
தத்ராப்யஸ்ய மஹாப²லேன பததா ப⁴க்³னம் ஸஶப்³த³ம் ஶிர:
ப்ராயோ க³ச்ச²தி யத்ர பா⁴க்³யரஹிதஸ்தத்ரைவ யாந்த்யாபத:³ ॥ 1.9௦ ॥

ச²ந்த:³ (ஶார்தூ³லவிக்ரீடி³தம்): This is in ஶார்தூ³லவிக்ரீடி³தம் (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 19 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGGLLGL GLLLG GGLGGLG`; யதி (pause) is after the 7th and 12th syllables in each பாத³.

Meaning (பதா³ர்த²):
க²ல்வாத: - bald man (sandhi in verse: க²ல்வாதோ = க²ல்வாத:)
தி³வஸ - day
ஈஶ்வரஸ்ய - of the lord (as in தி³வஸேஶ்வரஸ்ய = "lord of the day" = the sun)
கிரணை: - by rays (instrumental plural of கிரண)
ஸந்தாடி³த: - struck; tormented; afflicted
மஸ்தகே - on the head (locative of மஸ்தக)
வாஞ்ச²ன் - desiring; seeking
தே³ஶம் - place
அனாதபம் - without heat/sun; shady
விதி⁴ - fate; the ordainer
வஶாத் - due to the control/influence (as in விதி⁴வஶாத்)
தாலஸ்ய - of the palm tree
மூலம் - root; base
க³த: - went
தத்ர - there
அபி - even
அஸ்ய - his
மஹா - big; great
ப²லேன - by a fruit (instrumental of பல²; as in மஹாப²லேன)
பததா - falling (instrumental of present participle)
ப⁴க்³னம் - broken
ஸஶப்³த³ம் - with a sound
ஶிர: - head
ப்ராய: - generally; most often
க³ச்ச²தி - goes
யத்ர - where
பா⁴க்³யரஹித: - the unfortunate; one without good fortune
தத்ர - there
ஏவ - indeed
யாந்தி - go
ஆபத:³ - calamities (sandhi in verse: யாந்த்யாபத:³ = யாந்தி + ஆபத:³)

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
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 தை³வ is a factor, விவெக (discernment) reduces avoidable harm.

ரவினிஶாகரயோர்க்³ரஹபீட³னம்
கஜ³பு⁴ஜங்க³மயோரபி ப³ந்த⁴னம் ।
மதிமதாம் ச விலோக்ய த³ரித்³ரதாம்
விதி⁴ரஹோ ப³லவானிதி மே மதி: ॥ 1.91 ॥

ச²ந்த:³ (த்³ருதவிலம்பி³தம்): This is in த்³ருதவிலம்பி³தம் Chandas/Meter: 4 பாதா³:, 12 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `LLLGLLGLLGLG`. No obligatory யதி (pause) is defined for this meter; pauses follow sense and natural த³ண்ட³ breaks.

Meaning (பதா³ர்த²):
ரவி - the sun
நிஶாகர - the moon ("maker of night")
யொ: - of the two (genitive dual; as in ரவினிஶாகரயொ:)
க்³ரஹ - seizer; planet (here: eclipse-causing "graha")
பீட³னம் - affliction; oppression (as in க்³ரஹபீட³னம்)
கஜ³ - elephant
பு⁴ஜங்கம³ - serpent
யொ: - of the two (genitive dual; as in கஜ³பு⁴ஜங்க³மயொ:)
அபி - even
ப³ந்த⁴னம் - bondage; captivity
மதிமதாம் - of intelligent people (genitive plural of மதிமத்)
ச - and
விலோக்ய - having seen
த³ரித்³ரதாம் - poverty; destitution
விதி⁴: - fate; the ordainer
அஹோ - alas!
ப³லவான் - powerful
இதி - thus
மே - my
மதி: - opinion; understanding

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
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. விதி⁴ 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.

ஸ்ருஜதி தாவத³ஶேஷகு³ணகரம்
புருஷரத்னம் அலங்கரணம் பு⁴வ: ।
தத³பி தத்க்ஷணப⁴ங்கி³ கரோதி
சேத³ஹஹ கஷ்டம் அபண்டி³ததா விதே⁴: ॥ 1.92 ॥

ச²ந்த:³ (த்³ருதவிலம்பி³தம்): This is in த்³ருதவிலம்பி³தம் Chandas/Meter: 4 பாதா³:, 12 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `LLLGLLGLLGLG`. No obligatory யதி (pause) is defined for this meter; pauses follow sense and natural த³ண்ட³ breaks.

Meaning (பதா³ர்த²):
ஸ்ருஜதி - creates; produces
தாவத் - then/so long; at first
அஶேஷ - without remainder; all
கு³ண - virtues; qualities
கரம் - making; producing (as in அஶேஷகு³ணகரம் = "producing all virtues")
புருஷ - person
ரத்னம் - jewel (as in புருஷரத்னம் = "a jewel among people")
அலங்கரணம் - ornament; adornment
பு⁴வ: - of the earth/world (genitive of பு⁴வ்)
தத் - that
அபி - even
தத்க்ஷண - in that very moment; instantly
ப⁴ங்கி³ - breaking; destruction (as in தத்க்ஷணப⁴ங்கி³)
கரோதி - does; makes
செத் - if (sandhi in verse: சேத³ஹஹ = செத் + அஹஹ)
அஹஹ - alas!
கஷ்டம் - painful; hard
அபண்டி³ததா - lack of learning; not being a பண்டி³த
விதே⁴: - of fate/creator (genitive of விதி⁴)

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
The verse is a lament that raw potential is wasted when education and discernment are missing. Even a naturally gifted person becomes fragile if அபண்டி³ததா (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.

பத்ரம் நைவ யதா³ கரீரவிடபே தோ³ஷோ வஸந்தஸ்ய கிம்
நோலூகோப்யவலோகதே யதி³ தி³வா ஸூர்யஸ்ய கிம் தூ³ஷணம் ।
தா⁴ரா நைவ பதந்தி சாதகமுகே² மேக⁴ஸ்ய கிம் தூ³ஷணம்
யத்பூர்வம் விதி⁴னா லலாடலிகி²தம் தன்மார்ஜிதும் க: க்ஷம: ॥ 1.93 ॥

ச²ந்த:³ (ஶார்தூ³லவிக்ரீடி³தம்): This is in ஶார்தூ³லவிக்ரீடி³தம் (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 19 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGGLLGL GLLLG GGLGGLG`; யதி (pause) is after the 7th and 12th syllables in each பாத³.

Meaning (பதா³ர்த²):
பத்ரம் - leaf
ந - not
ஏவ - at all (as in நைவ)
யதா³ - when
கரீர - a thorny tree/shrub
விடபே - on a branch/tree (locative of விடப)
தோ³ஷோ - fault; defect
வஸந்தஸ்ய - of spring
கிம் - what (fault?)
உலூக: - owl (sandhi in verse: நோலூகோபி = ந + உலூக: + அபி)
அபி - even
அவலோகதே - sees; looks (with ந in the verse: does not see)
யதி³ - if
தி³வா - in the daytime
ஸூர்யஸ்ய - of the sun
கிம் - what
தூ³ஷணம் - blame; defect
தா⁴ரா: - streams; flows (of rain)
ந - not
ஏவ - at all (as in நைவ)
பதந்தி - fall
சாதக - the chataka bird (traditionally said to drink only rain directly)
முகே² - into the mouth (locative of முக²)
மேக⁴ஸ்ய - of the cloud
கிம் - what
தூ³ஷணம் - blame
யத் - that which
பூர்வம் - previously
விதி⁴னா - by fate/creator (instrumental of விதி⁴)
லலாட - forehead
லிகி²தம் - written (as in லலாடலிகி²தம்)
தத் - that
மார்ஜிதும் - to wipe away; to erase
க: - who?
க்ஷம: - capable

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
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.

நமஸ்யாமோ தே³வான்னநு ஹதவிதே⁴ஸ்தேபி வஶகா³
விதி⁴ர்வந்த்³ய: ஸோபி ப்ரதினியதகர்மைகப²லத:³ ।
ப²லம் கர்மாயத்தம் யதி³ கிம் அமரை: கிம் ச விதி⁴னா
நமஸ்தத்கர்மப்⁴யோ விதி⁴ரபி ந யேப்⁴ய: ப்ரப⁴வதி ॥ 1.94 ॥

ச²ந்த:³ (ஶி஖²ரினீ): This is in ஶி஖²ரினீ (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 17 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `LGGGGG LLLLL GGLLLG`; யதி (pause) is after the 6th and 11th syllables in each பாத³.

Meaning (பதா³ர்த²):
நமஸ்யாமோ - we bow; we salute
தே³வான் - the gods (accusative plural of தே³வ)
நனு - indeed
ஹதவிதெ⁴: - of inexorable/cruel fate (genitive of ஹதவிதி⁴)
தே - they
அபி - also; even (sandhi in verse: தேபி = தே + அபி)
வஶகா³: - under control; subservient
விதி⁴: - fate; the ordainer
வந்த்³ய: - worthy of reverence
ஸ: - he
அபி - also (sandhi in verse: ஸோபி = ஸ: + அபி)
ப்ரதினியத - fixed; strictly determined
கர்ம - action
ஏக - only
ப²லத:³ - giver of fruits/results (as in ப்ரதினியதகர்மைகப²லத:³)
ப²லம் - fruit/result
கர்மாயத்தம் - dependent on karma
யதி³ - if
கிம் - what (use?)
அமரை: - by the immortal gods
கிம் - what
ச - and
விதி⁴னா - by fate (instrumental)
நம: - salutations
தத் - to those
கர்மப்⁴ய: - to actions (dative plural of கர்ம)
விதி⁴: - fate
அபி - even
ந - not
யேப்⁴ய: - from which
ப்ரப⁴வதி - prevails/operates

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
The verse is a philosophical tightening of the screw: it keeps removing "intermediaries" until responsibility remains. If even gods are constrained by விதி⁴, and if விதி⁴ itself gives results only through கர்ம, 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 ஸத்க்ரியா (right conduct) - because conduct is where your agency lives.

ப்³ரஹ்மா யேன குலாலவன்னியமிதோ ப்³ரஹ்மாட³பா⁴ண்டோ³த³ரே
விஷ்ணுர்யேன த³ஶாவதாரக³ஹனே க்ஷிப்தோ மஹாஸங்கடே ।
ருத்³ரோ யேன கபாலபாணிபுடகே பி⁴க்ஷாடனம் காரித:
ஸூர்யோ ப்⁴ராம்யதி நித்யம் ஏவ க³க³னே தஸ்மை நம: கர்மணே ॥ 1.95 ॥

ச²ந்த:³ (ஶார்தூ³லவிக்ரீடி³தம்): This is in ஶார்தூ³லவிக்ரீடி³தம் (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 19 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGGLLGL GLLLG GGLGGLG`; யதி (pause) is after the 7th and 12th syllables in each பாத³.

Meaning (பதா³ர்த²):
ப்³ரஹ்மா - Brahma
யேன - by which
குலால - potter
வத் - like (as in குலாலவத்)
நியமித: - regulated/limited; constrained
ப்³ரஹ்மாண்ட³ - cosmic egg
பா⁴ண்ட³ - pot/vessel (as in ப்³ரஹ்மாண்ட³பா⁴ண்ட³)
உத³ரே - inside (locative of உதர³)
விஷ்ணு: - Vishnu
யேன - by which
தஶ³ - ten
அவதார - incarnations
க³ஹனே - in the thicket; in the difficult maze (locative of க³ஹன)
க்ஷிப்த: - thrown; cast
மஹா - great
ஸங்கடே - in distress/difficulty (locative of ஸங்கட)
ருத்³ர: - Rudra (Siva)
யேன - by which
கபால - skull-bowl
பாணி - hand
புடகே - in the bundle/container (locative)
பி⁴க்ஷாடனம் - begging; wandering for alms
காரித: - made to do; caused
ஸூர்ய: - the sun
ப்⁴ராம்யதி - wanders; moves around
நித்யம் - always; daily
ஏவ - indeed
க³க³னே - in the sky
தஸ்மை - to that
நம: - salutations
கர்மணே - to karma (dative of கர்ம)

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
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 த⁴ர்ம and to cultivate patience. கர்ம here is not merely fate; it is the moral logic of life.

நைவாக்ருதி: ப²லதி நைவா குலம் ந ஶீலம்
வித்³யாபி நைவ ந ச யத்னக்ருதாபி ஸேவா ।
பா⁴க்³யானி பூர்வதபஸா க²லு ஸஞ்சிதானி
காலே ப²லந்தி புருஷஸ்ய யதை²வ வ்ருக்ஷா: ॥ 1.96 ॥

ச²ந்த:³ (வஸந்ததிலகா): This is in வஸந்ததிலகா (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 14 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGLGLLLGLLGLGG`. No obligatory யதி (pause) is defined for this meter; pauses follow sense and natural த³ண்ட³ breaks.

Meaning (பதா³ர்த²):
ந - not
ஏவ - at all (as in நைவ)
ஆக்ருதி: - form; appearance
ப²லதி - bears fruit; succeeds
ந - not
ஏவ - at all
குலம் - family/lineage
ந - not
ஶீலம் - character; conduct
வித்³யா - learning
அபி - even
ந - not
ஏவ - at all
ந - not
ச - and
யத்ன - effort
க்ருதா - done (as in யத்னக்ருதா)
அபி - even
ஸேவா - service
பா⁴க்³யானி - fortunes; good outcomes
பூர்வ - earlier/past
தபஸா - by austerity/discipline (instrumental of தபஸ்)
க²லு - indeed
ஸஞ்சிதானி - accumulated
காலே - in time; at the right season
ப²லந்தி - bear fruit
புருஷஸ்ய - of a person
யதா² - just as
ஏவ - indeed
வ்ருக்ஷா: - trees

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
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. பூர்வதபஸ் 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.

வனே ரணே ஶத்ருஜலாக்³னிமத்⁴யே
மஹார்ணவே பர்வதமஸ்தகே வா ।
ஸுப்தம் ப்ரமத்தம் விஷமஸ்தி²தம் வா
ரக்ஷந்தி புண்யானி புராக்ருதானி ॥ 1.97 ॥

ச²ந்த:³ (உபஜாதி): This is in உபஜாதி Chandas/Meter: a mixture of இந்த்³ரவஜ்ரா/உபேந்த்³ரவஜ்ரா with 4 பாதா³:, 11 அக்ஷரா: per பாத³; லகு⁴/கு³ரு patterns are இந்த்³ரவஜ்ரா = `GGLGGLLGLGG` and உபேந்த்³ரவஜ்ரா = `LGLGGLLGLGG` (a verse may mix these across பாதா³:).

Meaning (பதா³ர்த²):
வனே - in a forest
ரணே - in battle
ஶத்ரு - enemy
ஜல - water
அக்³னி - fire
மத்⁴யே - in the midst (as in ஶத்ருஜலாக்³னிமத்⁴யே)
மஹா - great
அர்ணவே - in the ocean (locative of அர்ணவ; as in மஹார்ணவே)
பர்வத - mountain
மஸ்தகே - on the top/head (locative; as in பர்வதமஸ்தகே)
வா - or
ஸுப்தம் - (even if) asleep
ப்ரமத்தம் - careless; intoxicated; inattentive
விஷம - dangerous; uneven
ஸ்தி²தம் - situated (as in விஷமஸ்தி²தம்)
வா - or
ரக்ஷந்தி - protect
புண்யானி - merits; good deeds
புரா - earlier
க்ருதானி - done (as in புராக்ருதானி)

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
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 புண்ய as both spiritual credit and practical goodwill. Build it quietly; it becomes your unseen safety net.

யா ஸாதூ⁴ம்ஶ்ச க²லான்கரோதி விது³ஷோ மூர்கா²ன்ஹிதாந்த்³வேஷிண:
ப்ரத்யக்ஷம் குருதே பரீக்ஷம் அம்ருதம் ஹாலாஹலம் தத்க்ஷணாத் ।
தாம் ஆராத⁴ய ஸத்க்ரியாம் ப⁴க³வதீம் போ⁴க்தும் ப²லம் வாஞ்சி²தம்
ஹே ஸாதோ⁴ வ்யஸனைர்கு³ணேஷு விபுலேஷ்வாஸ்தா²ம் வ்ருதா² மா க்ருதா²: ॥ 1.98 ॥

ச²ந்த:³ (ஶார்தூ³லவிக்ரீடி³தம்): This is in ஶார்தூ³லவிக்ரீடி³தம் (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 19 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGGLLGL GLLLG GGLGGLG`; யதி (pause) is after the 7th and 12th syllables in each பாத³.

Meaning (பதா³ர்த²):
யா - which (power/goddess)
ஸாதூ⁴ன் - good people; saints (accusative plural; sandhi in verse: ஸாதூ⁴ம்ஶ்ச = ஸாதூ⁴ன் + ச)
ச - and
க²லான் - wicked people (accusative plural; as in "making (them) wicked")
கரோதி - makes
விது³ஷ: - the learned (accusative plural; sandhi in verse: விது³ஷோ = விது³ஷ:)
மூர்கா²ன் - fools (accusative plural of மூர்க்²)
ஹிதான் - well-wishers; beneficial people
த்³வெஷிண: - haters; enemies (sandhi in verse: ஹிதாந்த்³வேஷிண: = ஹிதான் + த்³வெஷிண:)
ப்ரத்யக்ஷம் - directly; visibly
குருதே - makes/does
பரீக்ஷம் - test; examination
அம்ருதம் - nectar; ambrosia
ஹாலாஹலம் - deadly poison (halAhala)
தத்க்ஷணாத் - in that very moment; instantly
தாம் - her
ஆராதய⁴ - worship; propitiate (imperative)
ஸத்க்ரியாம் - proper honoring; due service/reverence
ப⁴க³வதீம் - the venerable goddess
போ⁴க்தும் - to enjoy
ப²லம் - fruit/result
வாஞ்சி²தம் - desired
ஹே - O!
ஸாதோ⁴ - good man; noble one
வ்யஸனை: - by misfortunes/vices (instrumental plural of வ்யஸன)
கு³ணேஷு - in virtues/qualities (locative plural of கு³ண)
விபுலேஷு - abundant; great
ஆஸ்தா²ம் - reliance; confidence; attachment
வ்ருதா² - in vain
மா - do not
க்ருதா²: - do (imperative)

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
The verse warns against complacency: character is tested, not merely possessed. Under pressure, people can flip; in one moment what looked like அம்ருத (nectar) can feel like ஹாலாஹல (poison). The instruction is not to fear life, but to cultivate humility and consistent discipline - ஸத்க்ரியா 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.

கு³ணவத³கு³ணவத்³வா குர்வதா கார்யஜாதம்
பரிணதிரவதா⁴ர்யா யத்னத: பண்டி³தேன ।
அதிரப⁴ஸக்ருதானாம் கர்மணாம் ஆவிபத்தேர்
ப⁴வதி ஹ்ருத³யதா³ஹீ ஶல்யதுல்யோ விபாக: ॥ 1.99 ॥

ச²ந்த:³ (மாலினீ): This is in மாலினீ (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 15 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `LLLLLLGG GLGGLGG`; யதி (pause) is after the 8th syllable in each பாத³.

Meaning (பதா³ர்த²):
கு³ணவத் - with virtue/quality
அகு³ணவத் - without quality; flawed
வா - or
குர்வதா - by the doer; by one who does
கார்யஜாதம் - the set/collection of tasks
பரிணதி: - outcome; consequence
அவதா⁴ர்யா - must be ascertained/considered
யத்னத: - carefully; with effort
பண்டி³தேன - by the wise person
அதி - excessively
ரபஸ⁴ - haste; impulsive speed
க்ருதானாம் - of actions done (genitive plural)
கர்மணாம் - of actions
ஆ - toward; into (prefix)
விபத்தே: - from the arising of calamity/misfortune (ablative of விபத்தி)
ப⁴வதி - becomes
ஹ்ருதய³ - heart
தா³ஹீ - burning (as in ஹ்ருத³யதா³ஹீ)
ஶல்ய - a thorn/dart; something lodged painfully
துல்ய: - like; comparable (as in ஶல்யதுல்ய:)
விபாக: - fruition; ripened result

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
The key warning is against ரபஸ⁴ (impulsive haste). A rushed email, a quick lie, a sudden purchase, a careless comment, or an unreviewed change can ripen into விபத்தி (misfortune) that burns the heart. ஶல்ய 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.

ஸ்தா²ல்யாம் வைதூ³ர்யமய்யாம் பசதி திலகணாம்ஶ்சந்த³னைரிந்த⁴னௌகை⁴:
ஸௌவர்ணைர்லாங்க³லாக்³ரைர்விலிக²தி வஸுதா⁴ம் அர்கமூலஸ்ய ஹேதோ: ।
க்ருத்வா கர்பூரக²ண்டா³ன்வ்ருத்திம் இஹ குருதே கோத்³ரவாணாம் ஸமந்தாத்
ப்ராப்யேமாம் கர்ம்பூ⁴மிம் ந சரதி மனுஜோ யஸ்தோப மந்த³பா⁴க்³ய: ॥ 1.1௦௦ ॥

ச²ந்த:³ (ஸ்ரக்³த⁴ரா): This is in ஸ்ரக்³த⁴ரா (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 21 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGGGLGG LLLLLLG GLGGLGG`; யதி (pause) is after the 7th and 14th syllables in each பாத³.

Meaning (பதா³ர்த²):
ஸ்தா²ல்யாம் - in a cooking pot (locative of ஸ்தா²லீ)
வைதூ³ர்ய - vaidUrya gemstone (cat's-eye)
மய்யாம் - made of (locative feminine; as in வைதூ³ர்யமய்யாம்)
பசதி - cooks
திலகணான் - sesame seeds (accusative plural)
சந்த³னை: - with sandalwood (instrumental plural of சந்தன³)
இந்தன⁴ - fuel
ஔகை⁴: - by heaps/floods (instrumental plural of ஓ஖⁴; as in இந்த⁴னௌகை⁴:)
ஸௌவர்ணை: - with golden (instrumental plural of ஸௌவர்ண)
லாங்கல³ - plough
அக்³ரை: - tips/points (instrumental plural of அக்³ர; as in லாங்க³லாக்³ரை:)
விலிக²தி - scratches; ploughs
வஸுதா⁴ம் - the earth (accusative of வஸுதா⁴)
அர்க - arka plant
மூலஸ்ய - of the root (genitive of மூல)
ஹேதோ: - for the sake of; for the purpose
க்ருத்வா - having made
கர்பூர - camphor
க²ண்டா³ன் - pieces (accusative plural of க²ண்ட³)
வ்ருத்திம் - use; means (here: using as fuel)
இஹ - here
குருதே - does; makes
கோத்³ரவாணாம் - of coarse grains/millets (genitive plural of கோத்³ரவ)
ஸமந்தாத் - all around; everywhere
ப்ராப்ய - having obtained
இமாம் - this
கர்ம - action
பூ⁴மிம் - field/land (as in கர்ம்பூ⁴மிம் = "field of action"; often used for the human condition as a place of purposeful effort)
ந - not
சரதி - conducts himself; lives/acts
மனுஜ: - man; human
ய: - who
து - but
அபி - even
மந்த³ - dull; weak
பா⁴க்³ய: - fortune (as in மந்த³பா⁴க்³ய: = "unfortunate")

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
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 கர்ம்பூ⁴மி 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.

மஜ்ஜத்வம்ப⁴ஸி யாது மேருஶிக²ரம் ஶத்ரும் ஜயத்வாஹவே
வாணிஜ்யம் க்ருஷிஸேவனே ச ஸகலா வித்³யா: கலா: ஶிக்ஷதாம் ।
ஆகாஶம் விபுலம் ப்ரயாது க²க³வத்க்ருத்வா ப்ரயத்னம் பரம்
நாபா⁴வ்யம் ப⁴வதீஹ கர்மவஶதோ பா⁴வ்யஸ்ய நாஶ: குத: ॥ 1.1௦1 ॥

ச²ந்த:³ (ஶார்தூ³லவிக்ரீடி³தம்): This is in ஶார்தூ³லவிக்ரீடி³தம் (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 19 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGGLLGL GLLLG GGLGGLG`; யதி (pause) is after the 7th and 12th syllables in each பாத³.

Meaning (பதா³ர்த²):
மஜ்ஜது - let it sink
அம்ப³ஸி - in water (locative of அம்பு³)
யாது - let it go
மேரு - Meru (cosmic mountain)
ஶிக²ரம் - peak/summit
ஶத்ரும் - enemy
ஜயது - let (one) conquer
ஆஹவே - in battle (locative of ஆஹவ)
வாணிஜ்யம் - trade/commerce
க்ருஷி - agriculture
ஸேவனே - in service/practice (locative; as in க்ருஷிஸேவனே)
ச - and
ஸகலா: - all
வித்³யா: - knowledges/skills
கலா: - arts
ஶிக்ஷதாம் - let them be learned
ஆகாஶம் - the sky
விபுலம் - vast
ப்ரயாது - let (one) reach
஖²க³ - bird
வத் - like (as in க²க³வத்)
க்ருத்வா - having done/made
ப்ரயத்னம் - effort
பரம் - supreme; great
ந - not
அபா⁴வ்யம் - what is not destined ("not to be")
ப⁴வதி - happens
இஹ - here
கர்ம - karma; action
வஶத: - due to the control (as in கர்மவஶத:)
பா⁴வ்யஸ்ய - of what is destined (to be)
நாஶ: - destruction
குத: - from where? how?

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
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".

பீ⁴மம் வனம் ப⁴வதி தஸ்ய புரம் ப்ரதா⁴னம்
ஸர்வோ ஜன: ஸ்வஜனதாம் உபயாதி தஸ்ய ।
க்ருத்ஸ்னா ச பூ⁴ர்ப⁴வதி ஸன்னிதி⁴ரத்னபூர்ணா
யஸ்யாஸ்தி பூர்வஸுக்ருதம் விபுலம் நரஸ்ய ॥ 1.1௦2 ॥

ச²ந்த:³ (வஸந்ததிலகா): This is in வஸந்ததிலகா (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 14 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGLGLLLGLLGLGG`. No obligatory யதி (pause) is defined for this meter; pauses follow sense and natural த³ண்ட³ breaks.

Meaning (பதா³ர்த²):
பீ⁴மம் - frightening; formidable
வனம் - forest
ப⁴வதி - becomes
தஸ்ய - for him; of him
புரம் - city
ப்ரதா⁴னம் - principal; foremost
ஸர்வ: - all
ஜன: - people
ஸ்வஜனதாம் - kinship; being one's own people
உபயாதி - attains; comes to
தஸ்ய - for him
க்ருத்ஸ்னா - entire; whole
ச - and
பூ⁴: - earth
ப⁴வதி - becomes
ஸன்னிதி⁴: - proximity; nearness
ரத்ன - jewel
பூர்ணா - full (as in ரத்னபூர்ணா)
யஸ்ய - whose
அஸ்தி - is
பூர்வ - previous; past
ஸுக்ருதம் - good deed; merit
விபுலம் - abundant; great
நரஸ்ய - of a man/person

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
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 பூர்வஸுக்ருத (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.

கோ லாபோ⁴ கு³ணிஸங்க³ம: கிம் அஸுக²ம் ப்ராஜ்ஞேதரை: ஸங்க³தி:
கா ஹானி: ஸமயச்யுதிர்னிபுணதா கா த⁴ர்மதத்த்வே ரதி: ।
க: ஶூரோ விஜிதேந்த்³ரிய: ப்ரியதமா கானுவ்ரதா கிம் த⁴னம்
வித்³யா கிம் ஸுக²ம் அப்ரவாஸக³மனம் ராஜ்யம் கிம் ஆஜ்ஞாப²லம் ॥ 1.1௦3 ॥

ச²ந்த:³ (ஶார்தூ³லவிக்ரீடி³தம்): This is in ஶார்தூ³லவிக்ரீடி³தம் (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 19 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGGLLGL GLLLG GGLGGLG`; யதி (pause) is after the 7th and 12th syllables in each பாத³.

Meaning (பதா³ர்த²):
க: - what? / which?
லாப:⁴ - gain
கு³ணி - the virtuous; the qualified
ஸங்க³ம: - association (as in கு³ணிஸங்க³ம:)
கிம் - what?
அஸுக²ம் - sorrow; unhappiness
ப்ராஜ்ஞ - wise
ஏதரை: - with those other-than (i.e., not wise)
ஸங்க³தி: - association
கா - what?
ஹானி: - loss
ஸமய - right time; opportunity
ச்யுதி: - slipping away; missing (as in ஸமயச்யுதி:)
நிபுணதா - skill; competence
கா - what?
த⁴ர்ம - dharma; rightness
தத்த்வே - in the true essence/principle (locative of தத்த்வ)
ரதி: - delight; interest; commitment
க: - who?
ஶூர: - hero
விஜித - conquered
இந்த்³ரிய: - senses (as in விஜிதேந்த்³ரிய:)
ப்ரியதமா - most beloved
கா - who?
அனுவ்ரதா - loyal; one who follows the same vow/path
கிம் - what?
த⁴னம் - wealth
வித்³யா - knowledge
கிம் - what?
ஸுக²ம் - happiness
அப்ரவாஸ - not living away from home; no exile/long absence
க³மனம் - going/moving (as in அப்ரவாஸக³மனம்)
ராஜ்யம் - kingdom; rule
கிம் - what?
ஆஜ்ஞா - command
ப²லம் - fruit; effectiveness (as in ஆஜ்ஞாப²லம்)

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
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 இந்த்³ரியனிக்³ரஹ (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.

அப்ரியவசனத³ரித்³ரை: ப்ரியவசனத⁴னாட்⁴யை: ஸ்வதா³ரபரிதுஷ்டை: ।
பரபரிவாத³னிவ்ருத்தை: க்வசித்க்வசின்மண்டி³தா வஸுதா⁴ ॥ 1.1௦4 ॥

ச²ந்த:³ (ஆர்யா): This is in ஆர்யா Chandas/Meter: a மாத்ரா-சந்த³ஸ் counted by மாத்ரா: (1 for லகு⁴, 2 for கு³ரு) rather than a fixed syllable count; the basic scheme is 12+18 மாத்ரா: in the first half and 12+15 மாத்ரா: in the second half (often written as two lines); a natural யதி (pause) occurs at the 12-மாத்ரா split within each half.

Meaning (பதா³ர்த²):
அப்ரிய - unpleasant; not dear
வசன - speech; words
த³ரித்³ரை: - by those who are "poor" (instrumental plural of த³ரித்³ர; as in அப்ரியவசனத³ரித்³ரை: = "poor in harsh speech")
ப்ரிய - pleasant; dear
வசன - speech; words
தன⁴ - wealth
ஆட்⁴யை: - by those who are rich (instrumental plural of ஆட்⁴ய; as in ப்ரியவசனத⁴னாட்⁴யை: = "rich in the wealth of kind words")
ஸ்வ - one's own
தா³ர - wife
பரிதுஷ்டை: - by those who are content/satisfied (instrumental plural)
பர - others'
பரிவாத³ - slander; backbiting
நிவ்ருத்தை: - by those who have turned away/ceased (instrumental plural; as in பரபரிவாத³னிவ்ருத்தை:)
க்வசித் - here
க்வசித் - there
மண்டி³தா - adorned; beautified
வஸுதா⁴ - earth

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
ப⁴ர்த்ருஹரி names four social virtues that quietly make the world livable. First is speech: being "poor" in அப்ரிய-வசன (hurtful words) and "rich" in ப்ரிய-வசன (kind words) means you reduce needless harm. Second is fidelity: contentment with one's own spouse protects families. Third is restraint from பரிவாத³ (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.

கத³ர்தி²தஸ்யாபி ஹி தை⁴ர்யவ்ருத்தேர்
ந ஶக்யதே தை⁴ர்யகு³ண: ப்ரமார்ஷ்டும் ।
அதோ⁴முக²ஸ்யாபி க்ருதஸ்ய வஹ்னேர்
நாத:⁴ ஶிகா² யாதி கதா³சிதே³வ ॥ 1.1௦5 ॥

ச²ந்த:³ (உபஜாதி): This is in உபஜாதி Chandas/Meter: a mixture of இந்த்³ரவஜ்ரா/உபேந்த்³ரவஜ்ரா with 4 பாதா³:, 11 அக்ஷரா: per பாத³; லகு⁴/கு³ரு patterns are இந்த்³ரவஜ்ரா = `GGLGGLLGLGG` and உபேந்த்³ரவஜ்ரா = `LGLGGLLGLGG` (a verse may mix these across பாதா³:).

Meaning (பதா³ர்த²):
கத³ர்தி²தஸ்ய - of one who has been insulted/humiliated
அபி - even
ஹி - indeed
தை⁴ர்ய - courage; fortitude
வ்ருத்தே: - of the conduct/disposition (genitive; as in தை⁴ர்யவ்ருத்தே:)
ந - not
ஶக்யதே - can be (in the sense: "it is not possible")
தை⁴ர்ய - courage
கு³ண: - quality
ப்ரமார்ஷ்டும் - to wipe away; to erase
அதோ⁴ - downward
முக²ஸ்ய - of (one) facing (genitive of முக²; as in அதோ⁴முக²ஸ்ய)
அபி - even
க்ருதஸ்ய - made; placed
வஹ்னே: - of fire
ந - not
அத:⁴ - downward
ஶிகா² - flame
யாதி - goes
கதா³சித் - ever; at any time
ஏவ - indeed

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
ப⁴ர்த்ருஹரி is praising inner character as "directional": it naturally rises. You can insult a courageous person, but you cannot erase their தை⁴ர்ய (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.

காந்தாகடாக்ஷவிஶிகா² ந லுனந்தி யஸ்ய
சித்தம் ந நிர்த³ஹதி க்ருபக்ருஶானுதாப: ।
கர்ஷந்தி பூ⁴ரிவிஷயாஶ்ச ந லோப⁴பாஶைர்
லோகத்ரயம் ஜயதி க்ருத்ஸ்னம் இத³ம் ஸ தீ⁴ர: ॥ 1.1௦6 ॥

ச²ந்த:³ (வஸந்ததிலகா): This is in வஸந்ததிலகா (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 14 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGLGLLLGLLGLGG`. No obligatory யதி (pause) is defined for this meter; pauses follow sense and natural த³ண்ட³ breaks.

Meaning (பதா³ர்த²):
காந்தா - beloved; wife
கடாக்ஷ - sidelong glance
விஶிகா² - arrow
ந - not
லுனந்தி - cut; wound
யஸ்ய - whose
சித்தம் - mind
ந - not
நிர்த³ஹதி - burns up
க்ருப - wretched; poor; pitiable
க்ருஶானு - fire
தாப: - heat; burning (as in க்ருபக்ருஶானுதாப: = "the burning heat of the fire of poverty"; hunger)
கர்ஷந்தி - pull; drag
பூ⁴ரி - many; abundant
விஷயா: - sense objects
ச - and
ந - not
லோப⁴ - greed
பாஶை: - by ropes/nooses (instrumental plural of பாஶ)
லோகத்ரயம் - the three worlds
ஜயதி - conquers
க்ருத்ஸ்னம் - entire; complete
இத³ம் - this
ஸ - that
தீ⁴ர: - steadfast person

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
This is a definition of victory that begins inside. The தீ⁴ர is not defeated by lust (the "arrow" of attraction), not defeated by hunger and hardship (க்ருபக்ருஶானுதாப), and not defeated by greed (the பாஶ, 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.

ஏகேனாபி ஹி ஶூரேண
பாதா³க்ராந்தம் மஹீதலம் ।
க்ரியதே பா⁴ஸ்கரேணைவ
ஸ்பா²ரஸ்பு²ரிததேஜஸா ॥ 1.1௦7 ॥

ச²ந்த:³ (அனுஷ்டுப்⁴): This is in அனுஷ்டுப்⁴ (ஶ்லோக) Chandas/Meter: 4 பாதா³:, 8 அக்ஷரா: per பாத³ (32 total; commonly written/recited as two 16-syllable half-verses separated by `।`); பத்²யா 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 யதி (pause) is after the 4th or 5th syllable in each பாத³ (separate from the natural pauses at `।` and `॥`). லக்ஷண ஶ்லோக: ஶ்லோகே ஷஷ்ட²ம் கு³ரு ஜ்ஞேயம் ஸர்வத்ர லகு⁴பஞ்சமம் । த்³விசதுஷ்பாத³யோ: ஹ்ரஸ்வம் ஸப்தமம் தீ³ர்க⁴மன்யயோ: ॥ - this mnemonic says the 6th syllable is கு³ரு and the 5th is லகு⁴ in all பாதா³:; the 7th is லகு⁴ in pAda 2/4 and கு³ரு in pAda 1/3.

Meaning (பதா³ர்த²):
ஏகேன - by one
அபி - even
ஹி - indeed
ஶூரேண - by a hero/brave one (instrumental)
பாத³ - foot
ஆக்ராந்தம் - trodden/overrun; conquered (as in பாதா³க்ராந்தம்)
மஹீதலம் - the earth's surface
க்ரியதே - is made
பா⁴ஸ்கரேண - by the sun (instrumental of பா⁴ஸ்கர)
ஏவ - alone
ஸ்பா²ர - vast; widespread
ஸ்பு²ரித - spread/flashed; radiated
தேஜஸா - by radiance (instrumental of தேஜஸ்; as in ஸ்பா²ரஸ்பு²ரிததேஜஸா)

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
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.

வஹ்னிஸ்தஸ்ய ஜலாயதே ஜலனிதி⁴: குல்யாயதே தத்க்ஷணான்
மேரு: ஸ்வல்பஶிலாயதே ம்ருக³பதி: ஸத்³ய: குரங்கா³யதே ।
வ்யாலோ மால்யகு³ணாயதே விஷரஸ: பீயூஷவர்ஷாயதே
யஸ்யாங்கே³கி²லலோகவல்லப⁴தமம் ஶீலம் ஸமுன்மீலதி ॥ 1.1௦8 ॥

ச²ந்த:³ (ஶார்தூ³லவிக்ரீடி³தம்): This is in ஶார்தூ³லவிக்ரீடி³தம் (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 19 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGGLLGL GLLLG GGLGGLG`; யதி (pause) is after the 7th and 12th syllables in each பாத³.

Meaning (பதா³ர்த²):
வஹ்னி: - fire
தஸ்ய - for him; of him
ஜல - water
ஆயதே - becomes like; takes the form of (as in ஜலாயதே)
ஜலனிதி⁴: - ocean ("treasure of water")
குல்யா - a small canal/ditch
ஆயதே - becomes like (as in குல்யாயதே)
தத்க்ஷணாத் - instantly; in that very moment
மேரு: - Meru (great mountain)
ஸ்வல்ப - small
ஶிலா - stone
ஆயதே - becomes like (as in ஸ்வல்பஶிலாயதே)
ம்ருக³பதி: - lion ("lord of beasts")
ஸத்³ய: - immediately
குரங்க³ - deer
ஆயதே - becomes like (as in குரங்கா³யதே)
வ்யால: - serpent; dangerous creature
மால்ய - garland
கு³ணா - string/cord (as in மால்யகு³ணாயதே = "becomes like a garland-string")
விஷ - poison
ரஸ: - essence/juice
பீயூஷ - nectar
வர்ஷ - rain
ஆயதே - becomes like (as in பீயூஷவர்ஷாயதே = "becomes like a rain of nectar")
யஸ்ய - whose
அங்கே³ - in the body (locative of அங்க³)
அ஖ி²ல - all; entire
லோக - worlds; people
வல்லப⁴தமம் - most beloved (as in அகி²லலோகவல்லப⁴தமம்)
ஶீலம் - character; conduct
ஸமுன்மீலதி - blossoms; fully opens

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
This is intentional exaggeration to show the "alchemy" of ஶீல (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.

லஜ்ஜாகு³ணௌகஜ⁴னநீம் ஜனநீம் இவ ஸ்வாம்
அத்யந்தஶுத்³த⁴ஹ்ருத³யாம் அனுவர்தமானாம் ।
தேஜஸ்வின: ஸுக²ம் அஸூனபி ஸந்த்யஜனதி
ஸத்யவ்ரதவ்யஸனினோ ந புன: ப்ரதிஜ்ஞாம் ॥ 1.1௦9 ॥

ச²ந்த:³ (வஸந்ததிலகா): This is in வஸந்ததிலகா (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 14 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGLGLLLGLLGLGG`. No obligatory யதி (pause) is defined for this meter; pauses follow sense and natural த³ண்ட³ breaks.

Meaning (பதா³ர்த²):
லஜ்ஜா - modesty; shame (in the sense of moral restraint)
கு³ண - virtue
ஔக⁴ - flood/heap (as in கு³ணௌக⁴)
ஜனநீம் - mother; generator (accusative of ஜனநீ)
ஜனநீம் - mother (repeated)
இவ - like
ஸ்வாம் - one's own
அத்யந்த - extremely
ஶுத்³த⁴ - pure
ஹ்ருத³யாம் - heart (accusative feminine; as in ஶுத்³த⁴ஹ்ருத³யாம்)
அனுவர்தமானாம் - following; adhering to (accusative plural)
தேஜஸ்வின: - radiant; spirited people
ஸுக²ம் - easily
அஸூன் - life-breaths; lives
அபி - even
ஸந்த்யஜனதி - abandon; give up
ஸத்ய - truth
வ்ரத - vow
வ்யஸனின: - those devoted/addicted to (as in ஸத்யவ்ரதவ்யஸனின:)
ந - not
புன: - again
ப்ரதிஜ்ஞாம் - promise; pledge

Translation (பா⁴வார்த²):
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 (அனுஸந்தா⁴ன):
The verse places truthfulness above survival. For the ஸத்யவ்ரத 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 லஜ்ஜா (moral restraint) and கு³ண (virtue) become living realities.

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  • ஶிவ மஹிம்னா ஸ்தோத்ரம்
  • ஶ்ரீ காள ஹஸ்தீஶ்வர ஶதகம்(தெலுகு³)
  • ப⁴ர்த்ருஹரே: ஶதக த்ரிஶதி - நீதி ஶதகம்
  • ப⁴ர்த்ருஹரே: ஶதக த்ரிஶதி - வைராக்³ய ஶதகம்
  • நிர்வாண த³ஶகம்
  • மாயா பஞ்சகம்
  • உபதே³ஶ ஸாரம் (ரமண மஹர்ஷி)
  • சாணக்ய நீதி - ப்ரத²மோத்⁴யாய:
  • சாணக்ய நீதி - த்³விதீயோத்⁴யாய:
  • சாணக்ய நீதி - த்ருதீயோத்⁴யாய:
  • சாணக்ய நீதி - சதுர்தோ²த்⁴யாய:
  • சாணக்ய நீதி - பஞ்சமோத்⁴யாய:
  • சாணக்ய நீதி - ஷஷ்டோ²த்⁴யாய:
  • சாணக்ய நீதி - ஸப்தமோத்⁴யாய:
  • சாணக்ய நீதி - அஷ்டமோத்⁴யாய:
  • சாணக்ய நீதி - நவமோத்⁴யாய:
  • சாணக்ய நீதி - த³ஶமோத்⁴யாய:
  • சாணக்ய நீதி - ஏகாத³ஶோத்⁴யாய:
  • சாணக்ய நீதி - த்³வாத³ஶோத்⁴யாய:
  • சாணக்ய நீதி - த்ரயோத³ஶோத்⁴யாய:
  • சாணக்ய நீதி - சதுர்த³ஶோத்⁴யாய:
  • சாணக்ய நீதி - பஞ்சத³ஶோத்⁴யாய:
  • சாணக்ய நீதி - ஷோட³ஶோத்⁴யாய:
  • சாணக்ய நீதி - ஸப்தத³ஶோத்⁴யாய:
  • விது³ர நீதி - உத்³யோக³ பர்வம், அத்⁴யாய: 33
  • விது³ர நீதி - உத்³யோக³ பர்வம், அத்⁴யாய: 34
  • விது³ர நீதி - உத்³யோக³ பர்வம், அத்⁴யாய: 35
  • விது³ர நீதி - உத்³யோக³ பர்வம், அத்⁴யாய: 36
  • விது³ர நீதி - உத்³யோக³ பர்வம், அத்⁴யாய: 37
  • விது³ர நீதி - உத்³யோக³ பர்வம், அத்⁴யாய: 38
  • விது³ர நீதி - உத்³யோக³ பர்வம், அத்⁴யாய: 39
  • விது³ர நீதி - உத்³யோக³ பர்வம், அத்⁴யாய: 4௦
  • அஷ்டாவக்ர கீ³தா ப்ரத²மோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா த்³விதீயோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா த்ருதீயோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா சதுர்தோ²த்⁴யாய:
  • அஷ்டாவக்ர கீ³தா பஞ்சமோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா ஷஷ்டோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா ஸப்தமோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா அஷ்டமோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா நவமோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா த³ஶமோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா ஏகாத³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா த்³வாத³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா த்ரயோத³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா சதுர்த³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா பஞ்சத³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா ஷோட³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா ஸப்தத³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா அஷ்டாத³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா நவத³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா விம்ஶதிதமோத்⁴யாய:
  • விவேக சூடா³மணி
  • ப்³ரஹ்மஜ்ஞானாவளீமாலா
  • ஶத ருத்³ரீயம்
  • மனீஷா பஞ்சகம்
  • வேதா³ந்த டி³ண்டி³ம:
  • த⁴ன்யாஷ்டகம்
  • நாராயண ஶதகம் (தெலுகு³)
  • ஶ்ரீ மேதா⁴ த³க்ஷிணாமூர்தி மந்த்ரவர்ணபத³ ஸ்துதி:
  • தத்த்வபோ³த⁴ (ஆதி³ ஶங்கராசார்ய)
  • த³க்ஷிணாமூர்தி² த்³வாத³ஶ நாம ஸ்தோத்ரம்
  • ஶ்ரீ த³க்ஷிணாமூர்தி² ஸஹஸ்ரனாம ஸ்தோத்ரம்
  • ஶ்ரீ த³க்ஷிணாமூர்தி² ஸஹஸ்ர நாமாவளி
  • மேதா⁴ த³க்ஷிணாமூர்தி² த்ரிஶதி நாமாவளி
  • ஆத்ம பஞ்சகம்
  • யதி பஞ்சகம் (கௌபீன பஞ்சகம்)
• நீதி ஶாஸ்த்ர (26)
  • ப⁴ர்த்ருஹரே: ஶதக த்ரிஶதி - நீதி ஶதகம்
  • சாணக்ய நீதி - ப்ரத²மோத்⁴யாய:
  • சாணக்ய நீதி - த்³விதீயோத்⁴யாய:
  • சாணக்ய நீதி - த்ருதீயோத்⁴யாய:
  • சாணக்ய நீதி - சதுர்தோ²த்⁴யாய:
  • சாணக்ய நீதி - பஞ்சமோத்⁴யாய:
  • சாணக்ய நீதி - ஷஷ்டோ²த்⁴யாய:
  • சாணக்ய நீதி - ஸப்தமோத்⁴யாய:
  • சாணக்ய நீதி - அஷ்டமோத்⁴யாய:
  • சாணக்ய நீதி - நவமோத்⁴யாய:
  • சாணக்ய நீதி - த³ஶமோத்⁴யாய:
  • சாணக்ய நீதி - ஏகாத³ஶோத்⁴யாய:
  • சாணக்ய நீதி - த்³வாத³ஶோத்⁴யாய:
  • சாணக்ய நீதி - த்ரயோத³ஶோத்⁴யாய:
  • சாணக்ய நீதி - சதுர்த³ஶோத்⁴யாய:
  • சாணக்ய நீதி - பஞ்சத³ஶோத்⁴யாய:
  • சாணக்ய நீதி - ஷோட³ஶோத்⁴யாய:
  • சாணக்ய நீதி - ஸப்தத³ஶோத்⁴யாய:
  • விது³ர நீதி - உத்³யோக³ பர்வம், அத்⁴யாய: 33
  • விது³ர நீதி - உத்³யோக³ பர்வம், அத்⁴யாய: 34
  • விது³ர நீதி - உத்³யோக³ பர்வம், அத்⁴யாய: 35
  • விது³ர நீதி - உத்³யோக³ பர்வம், அத்⁴யாய: 36
  • விது³ர நீதி - உத்³யோக³ பர்வம், அத்⁴யாய: 37
  • விது³ர நீதி - உத்³யோக³ பர்வம், அத்⁴யாய: 38
  • விது³ர நீதி - உத்³யோக³ பர்வம், அத்⁴யாய: 39
  • விது³ர நீதி - உத்³யோக³ பர்வம், அத்⁴யாய: 4௦
• ப⁴ர்த்ருஹரி (3)
  • ப⁴ர்த்ருஹரே: ஶதக த்ரிஶதி - நீதி ஶதகம்
  • ப⁴ர்த்ருஹரே: ஶதக த்ரிஶதி - ஶ்ருங்கா³ர ஶதகம்
  • ப⁴ர்த்ருஹரே: ஶதக த்ரிஶதி - வைராக்³ய ஶதகம்