Bhartruhari Sataka Trisati - Srungaara Satakam - Tamil

ப⁴ர்த்ருஹரி is celebrated for the ஶதக-த்ரிஶதி - three collections of roughly a hundred verses each: நீதி ஶதகம், ஶ்ருங்கா³ர ஶதகம், and வைராக்³ய ஶதகம். These are among the most quoted ஸுபா⁴ஷிதானி in Sanskrit literature because each ஶ்லோக is compact, memorable, and psychologically sharp.

ஶ்ருங்கா³ர ஶதகம் explores ஶ்ருங்கா³ர (love/beauty/romance) in many shades: the first spark of attraction, playful conversation, the language of glances, union (ஸம்போ⁴க³), separation (விரஹ), and the way desire can both uplift and unsettle the mind. It is not only about physical beauty; it is also a study of longing, imagination, vulnerability, pride, and reconciliation - the inner choreography of relationship.

The text remains timeless because the emotions it depicts are timeless. The setting may be a palace or a forest-grove, but the dynamics are familiar: how a half-smile can change a conversation, how uncertainty magnifies small signals, how distance reshapes memory, and how seasons mirror moods. Verses like ஸமஸ்தபா⁴வை: க²லு ப³ந்த⁴னம் ஸ்த்ரிய:, ஸ்ம்ருதா ப⁴வதி தாபாய, and தாவதே³வாம்ருதமயீ are remembered and quoted because they capture these patterns with precision.

A good way to read ஶ்ருங்கா³ர ஶதகம் is as a mirror for சித்த (mind): notice what in the verse is about the beloved, and what is actually about the observer's own projections, cravings, and sensitivities. When relevant, some verses also hint at விவேக (discernment) - seeing how attachment forms and how it can be handled with maturity.

ஶம்பு⁴ஸ்வயம்பு⁴ஹரயோ ஹரிணேக்ஷணானாம்
யேனாக்ரியந்த ஸததம் க்³ருஹகும்ப⁴தா³ஸா: ।
வாசாம் அகோ³சரசரித்ரவிசித்ரிதாய
தஸ்மை நமோ ப⁴க³வதே மகரத்⁴வஜாய ॥ 2.1 ॥

ச²ந்த:³ (வஸந்ததிலகா): This is in வஸந்ததிலகா (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 14 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGLGLLLGLLGLGG`.

Meaning (பதா³ர்த²):
ஶம்பு⁴: - Shiva
ஸ்வயம்பு⁴: - Brahma (self-born)
ஹரி: - Vishnu
ஶம்பு⁴ஸ்வயம்பு⁴ஹரயோ - Shiva, Brahma, and Vishnu (sandhi: ஶம்பு⁴: + ஸ்வயம்பு⁴: + ஹரி:)
ஹரிண - deer; doe
ஈக்ஷண - eye; glance
ஹரிணேக்ஷணா: - doe-eyed women (in verse: ஹரிணேக்ஷணானாம்)
யேன - by whom
ஆக்ரியந்த - were made; were compelled to become
யேனாக்ரியந்த - were made by whom (sandhi: யேன + ஆக்ரியந்த)
ஸததம் - always; constantly
க்³ருஹ - house; household
கும்ப⁴ - (water-)pot
தா³ஸ: - servant; one made to do errands
க்³ருஹகும்ப⁴தா³ஸா: - household pot-servants; domestic errand-runners
வாசாம் - of speech; of words
அகோ³சர: - beyond reach; not accessible
சரித்ரம் - conduct; deeds; "play" of action
விசித்ரிதா - wondrous; astonishing; variegated
அகோ³சரசரித்ரவிசித்ரிதாய - to him whose wondrous deeds are beyond speech (compound)
தஸ்மை - to him
நம: - salutations
ப⁴க³வதே - to the Lord; the glorious one
மகர - the மகர (sea-creature motif)
த்⁴வஜ: - banner; sign
மகரத்⁴வஜ: - Cupid ("whose banner is the மகர"); in verse: மகரத்⁴வஜாய

Translation (பா⁴வார்த²):
Salutations to Cupid, whose wondrous play is beyond words - he by whom even Shiva, Brahma, and Vishnu are made ceaseless household errand-servants for doe-eyed women.

Commentary (அனுஸந்தா⁴ன):
ப⁴ர்த்ருஹரி opens with a deliberate exaggeration to set the theme: காம (desire) is not "a small weakness" but a power that can bend even the mightiest. In everyday life, the same truth appears when highly capable people become irrational for the sake of attention, validation, or infatuation - a senior leader making poor decisions to impress, a student derailing studies for a relationship, or someone compromising values to keep a fragile bond. The practical அனுஸந்தா⁴ன is not to fear love, but to add விவேக (discernment) and ஸம்யம (self-restraint): keep boundaries, avoid secrecy, and check whether your actions are serving your deeper priorities or merely serving a moment of fascination.

One more layer is this: Let beauty become reverence rather than grasping. ஆதி³ ஶங்கராசார்ய opens ஸௌந்த³ர்ய லஹரீ with ஶிவ: ஶக்த்யா யுக்தோ யதி³ ப⁴வதி ஶக்த: ப்ரப⁴விதும், hinting that beauty and power are inseparable from awareness. Seen that way, admiration can refine the heart. When respect is present, beauty uplifts; when entitlement is present, beauty binds.

ஸ்மிதேன பா⁴வேன ச லஜ்ஜயா பி⁴யா
பராண்முகை²ரர்த⁴கடாக்ஷவீக்ஷணை: ।
வசோபி⁴ரீர்ஷ்யாகலஹேன லீலயா
ஸமஸ்தபா⁴வை: க²லு ப³ந்த⁴னம் ஸ்த்ரிய: ॥ 2.2 ॥

ச²ந்த:³ (வம்ஶஸ்த)²: This is in வம்ஶஸ்த² (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 12 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `LGLGGLLGLGLG`.

Meaning (பதா³ர்த²):
ஸ்மிதேன - by a smile
பா⁴வேன - by an emotion; by an expressive mood
ச - and
லஜ்ஜயா - by modesty; by bashfulness
பி⁴யா - by fear; by coy apprehension
பராண்முகை²: - with faces turned away; with an averted look
அர்த⁴ - half
கடாக்ஷ - sidelong glance
வீக்ஷண - seeing; look
அர்த⁴கடாக்ஷவீக்ஷணை: - with half-sidelong glances
வசோபி⁴: - by words; by speech
ஈர்ஷ்யா - jealousy
கலஹேன - by quarrel; by playful dispute
லீலயா - by play; by teasing sport
ஸமஸ்த - all; entire
பா⁴வை: - by moods; by emotional states
க²லு - indeed; surely
ப³ந்த⁴னம் - bondage; a binding snare; an entanglement
ஸ்த்ரிய: - women

Translation (பா⁴வார்த²):
By smiles and moods, by modesty and coy fear, by averted faces and half-sidelong glances, by words, jealousy, quarrels, and playful teasing - by all these moods indeed women become a binding snare for the mind.

Commentary (அனுஸந்தா⁴ன):
This verse is a compact psychology of attraction: not a single "weapon", but a whole spectrum of signals - smile, silence, shyness, irritation, reconciliation - that keeps attention captured. In modern relationships too, much of bonding happens through micro-signals: a delayed reply, a sudden warmth, a playful argument, a half-compliment that invites reassurance. The practical lesson is விவேக (discernment): notice when your peace is being outsourced to another person's changing expressions. Healthy love deepens steadiness; unhealthy attachment creates dependency on emotional fluctuations. A simple practice is to communicate clearly, interpret charitably, and keep your core routines intact, so that affection enriches life instead of hijacking it.

A helpful way to apply this is: Timing matters. Do not try to resolve everything at peak emotion. Pause, cool down, then speak. When you repair quickly and gently, love becomes a place of safety; when you turn small quarrels into ego battles, romance becomes exhaustion. Let the verse nudge you toward calmer repair.

ப்⁴ரூசாதுர்யாத்குஷ்சிதாக்ஷா: கடாக்ஷா:
ஸ்னிக்³தா⁴ வாசோ லஜ்ஜிதாந்தாஶ்ச ஹாஸா: ।
லீலாமந்த³ம் ப்ரஸ்தி²தம் ச ஸ்தி²தம் ச
ஸ்த்ரீணாம் ஏதத்³பூ⁴ஷணம் சாயுத⁴ம் ச ॥ 2.3 ॥

ச²ந்த:³ (ஶாலினீ): This is in ஶாலினீ (த்ரிஷ்டுப்⁴ class) Chandas/Meter: 4 பாதா³:, 11 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGGG GLGGLGG`; யதி (pause) is after the 4th syllable in each பாத³ (and sometimes also after 7).

Meaning (பதா³ர்த²):
ப்⁴ரூ - eyebrow
சாதுர்ய - cleverness; skill; dexterity
ப்⁴ரூசாதுர்யாத் - from/through clever eyebrow-play
குசித - bent; slightly contracted
அக்ஷ - eye
குஷ்சிதாக்ஷா: - with slightly contracted eyes
கடாக்ஷா: - sidelong glances
ஸ்னிக்³தா⁴: - tender; affectionate; warm
வாச: - words; speech (in verse: வாசோ)
லஜ்ஜித - bashful; modest
அந்த: - ending; concluded
லஜ்ஜிதாந்தா: - ending in bashfulness (as of a smile or laugh)
ஹாஸா: - laughter; smiles
லீலா - play; graceful sport
மந்த³ம் - slowly; gently
ப்ரஸ்தி²தம் - (their) going forth; gait; walking
ஸ்தி²தம் - (their) standing; posture
ஸ்த்ரீணாம் - of women
ஏதத் - this
பூ⁴ஷணம் - ornament; adornment
ச - and
ஆயுத⁴ம் - weapon

Translation (பா⁴வார்த²):
Sidelong glances shaped by clever eyebrow-play and slightly contracted eyes, affectionate speech, laughter that ends in modesty, and a gentle playful gait - whether walking or standing - these are for women both ornament and weapon.

Commentary (அனுஸந்தா⁴ன):
The verse highlights "soft power": charm is not only beauty, but timing, expression, and presence. In modern settings, this can be seen in how a well-placed look, a warm tone, or a playful pause can change a tense conversation more effectively than arguments. The ethical point is important: the same skills can heal or manipulate. If you have influence, use it as த³யா (kindness) and ஸத்ய (honesty), not as control. If you are on the receiving side, remember that attraction can cloud judgment; take decisions (commitments, money, boundaries) when the mind is calm, not when it is intoxicated by charm.

To carry this wisely: Charm is power, so bring அஹிம்ஸா (non-harm) into speech. Teasing can be sweet, but sarcasm and manipulation create long shadows. Choose words that leave the other person with dignity. That is how attraction matures into intimacy.

க்வசித்ஸப்⁴ரூப⁴ங்கை³: க்வசித³பி ச லஜ்ஜாபரிக³தை:
க்வசித்³பூ⁴ரித்ரஸ்தை: க்வசித³பி ச லீலாவிலலிதை: ।
குமாரீணாம் ஏதைர்மத³னஸுப⁴கை³ர்னேத்ரவலிதை:
ஸ்பு²ரன்னீலாப்³ஜானாம் ப்ரகரபரிகீர்ணா இவ தி³ஶ: ॥ 2.4 ॥

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 - somewhere; at times
ஸ - with
ப்⁴ரூ - eyebrow
ப⁴ங்க³ - bend; arch; movement
ஸப்⁴ரூப⁴ங்கை³: - with eyebrow-bends
க்வசித³பி - somewhere/at times also (sandhi: க்வசித³பி = க்வசித் + அபி)
அபி - also
லஜ்ஜா - modesty; shyness
பரிகத³ - surrounded by; accompanied by
லஜ்ஜாபரிக³தை: - accompanied by modesty
பூ⁴ரி - much; greatly
த்ரஸ்த - frightened; startled
பூ⁴ரித்ரஸ்தை: - greatly frightened (looks)
லீலா - play; grace
விலலித - sportive; playfully moving
லீலாவிலலிதை: - with playful movements
குமாரீணாம் - of young maidens
ஏதை: - by these
மதன³ - Cupid; love
ஸுப⁴க³ - auspicious; pleasing; attractive
மத³னஸுப⁴கை³: - pleasing to Cupid; love-stirring
நேத்ர - eye
வலித - rolling; moving; turning
நேத்ரவலிதை: - with rolling eyes; with eye-movements
ஸ்பு²ரத் - flashing; shining
நீல - blue
அப்³ஜ - lotus
நீலாப்³ஜ - blue lotus
நீலாப்³ஜானாம் - of blue lotuses
ப்ரகரபரிகீர்ணா: - scattered with clusters
இவ - as if; like
தி³ஶ: - the directions; quarters

Translation (பா⁴வார்த²):
With eyebrow-bends, with modesty, with startled innocence, and with playful grace - with these love-stirring movements of the maidens' rolling eyes - the very directions seem as though they are strewn with clusters of flashing blue lotuses.

Commentary (அனுஸந்தா⁴ன):
The poetic image is vivid: eyes like blue lotuses "scatter" across the world because the observer's attention keeps following them. In today's relationships, this is how fascination works: the mind keeps returning to a single stimulus and begins to color the whole environment with it. A practical use of this insight is to recognize ஸம்ஸ்கார (impressions) forming in real-time: repeated attention strengthens a groove. If you want love to be healthy, let admiration be paired with respect and restraint; if you sense obsession, widen your focus deliberately - work, friends, sleep, and values - so that beauty remains a joy, not a captivity.

A mature reading suggests: From an inner standpoint, remember that the rush is a wave in the mind. ஆதி³ ஶங்கராசார்ய reminds us in ஆத்ம ஷடகம், மனோ பு³த்³த்⁴யஹங்கார சித்தானி நாஹம் (I am not the mind, intellect, ego, or mind-stuff). Returning to that witness does not kill love; it makes love workable, so you can act with dignity instead of being driven.

வக்த்ரம் சந்த்³ரவிகாஸி பங்கஜபரீஹாஸக்ஷமே லோசனே
வர்ண: ஸ்வர்ணம் அபாகரிஷ்ணுரலினீஜிஷ்ணு: கசானாம் சய: ।
ப³க்ஷோஜாவிப⁴கும்ப⁴விப்⁴ரமஹரௌ கு³ர்வீ நிதம்ப³ஸ்த²லீ
வாசாம் ஹாரி ச மார்த³வம் யுவதீஷு ஸ்வாபா⁴விகம் மண்ட³னம் ॥ 2.5 ॥

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):
வக்த்ரம் - face
சந்த்³ர - moon
விகாஸி - blooming; expanding; shining forth
சந்த்³ரவிகாஸி - moon-blooming; blooming like the moon
பங்கஜ - lotus
பரீஹாஸ - mockery; playful superiority
க்ஷமே - capable of; able to
லோசனே - eyes
பங்கஜபரீஹாஸக்ஷமே - capable of "mocking" the lotus (outshining it)
வர்ண: - complexion; color
ஸ்வர்ணம் - gold
அபாகரிஷ்ணு: - stealing away; removing; eclipsing
அலினீ - a swarm of bees; black bees
ஜிஷ்ணு: - conquering; surpassing
கசானாம் - of the hair
சய: - mass; collection
அலினீஜிஷ்ணு: கசானாம் சய: - a mass of hair that surpasses the bees (in blackness and beauty)
வக்ஷோஜ - breast
அவிப⁴க்த - unseparated; paired
கும்ப⁴ - jar; pot
விப்⁴ரம - bewilderment; delusion; astonishment
ஹரௌ - removing; taking away
ப³க்ஷோஜாவிப⁴கும்ப⁴விப்⁴ரமஹரௌ - (her) paired breasts like jars that steal away the mind's composure
கு³ர்வீ - heavy; weighty
நிதம்ப³ - hips; buttocks
ஸ்த²லீ - region; place
நிதம்ப³ஸ்த²லீ - the hip-region
வாசாம் - of speech
ஹாரி - captivating; charming
ச - and
மார்த³வம் - softness; gentleness
யுவதீஷு - in young women
ஸ்வாபா⁴விகம் - natural; innate
மண்ட³னம் - ornament; adornment

Translation (பா⁴வார்த²):
In young women, the natural adornment is this: a face blooming like the moon; eyes that outshine the lotus; a complexion that eclipses gold; hair that surpasses the swarm of bees; paired breasts like jars that bewilder the heart; a weighty curve of the hips; and speech whose softness captivates.

Commentary (அனுஸந்தா⁴ன):
The verse is classic ஶ்ருங்கா³ர: it celebrates beauty through comparisons to nature - moon, lotus, gold, bees - and shows how perception is shaped by imagery. In real-world settings, it reminds us that attraction is partly sensory and partly imaginative: the mind overlays meaning on what it sees. The mature way to carry this is மர்யாதா³ (respectful boundaries): admiration should not become objectification, and poetic praise should not become entitlement. If you are in love, let appreciation make you more considerate and more responsible, not more impulsive. If you are admired, remember that charm is power; use it with ஸத்ய (truthfulness) and அஹிம்ஸா (non-harm), not as a way to toy with another's emotions.

If you want this verse to uplift you: Enjoy beauty without losing balance. Keep the basics steady: sleep, work, friendships, and self-respect. If attraction is mutual, clarity and pace protect it; if it is not, restraint protects you. This is how the verse becomes practical wisdom instead of mere description.

ஸ்மிதகிஞ்சின்முக்³த⁴ம் ஸரலதரலோ த்³ருஷ்டிவிப⁴வ:
பரிஸ்பந்தோ³ வாசாம் அபி⁴னவவிலாஸோக்திஸரஸ: ।
க³தானாம் ஆரம்ப:⁴ கிஸலயிதலீலாபரிகர:
ஸ்ப்ருஶந்த்யாஸ்தாருண்யம் கிம் இவ ந ஹி ரம்யம் ம்ருக³த்³ருஶ: ॥ 2.6 ॥

Meaning (பதா³ர்த²):
ஸ்மித - smile
கிஞ்சித் - a little; slight
முக்³த⁴ம் - innocent; charmingly naive
ஸ்மிதகிஞ்சின்முக்³த⁴ம் - a slightly innocent smile
ஸரல - simple; straight; uncontrived
தரல: - trembling; restless; moving
ஸரலதரல: - simple and restless
த்³ருஷ்டி - gaze; sight
விப⁴வ: - wealth; splendor; richness
த்³ருஷ்டிவிப⁴வ: - richness of the gaze
பரிஸ்பந்த:³ - quiver; tremor; subtle vibration
வாசாம் - of speech
அபி⁴னவ - new; fresh
விலாஸ - graceful play; charm
உக்தி - utterance; phrase
ஸரஸ: - juicy; delightful
அபி⁴னவவிலாஸோக்திஸரஸ: - delightful with fresh playful speech
க³தானாம் - of movements; of gait
ஆரம்ப:⁴ - beginning; start
கிஸலயித - tender like a sprout; budding
லீலா - play; grace
பரிகர: - paraphernalia; set of gestures/expressions
கிஸலயிதலீலாபரிகர: - a budding set of playful gestures
ஸ்ப்ருஶந்த்யா: - of one who is touching; approaching (in verse: ஸ்ப்ருஶந்த்யாஸ்தாருண்யம்)
தாருண்யம் - youth
கிம் இவ ந ஹி ரம்யம் - what indeed is not lovely?
ம்ருக³த்³ருஶ: - of the doe-eyed girl

Translation (பா⁴வார்த²):
An innocent smile, a simple yet restless richness of gaze, a tremor in speech that is sweet with fresh playful phrases, the first budding start of movements and gestures - when youth touches the doe-eyed maiden, what is there that is not lovely?

Commentary (அனுஸந்தா⁴ன):
This verse captures the freshness of early youth - not "perfect beauty", but the charm of newness: slightly awkward smiles, quick glances, and spontaneous speech. In lived experience, it reminds us that connection often grows through authenticity more than polish. When you stop performing and let your natural warmth show, relationships become easier and more real. The caution is also implicit: youth is powerful and fragile; it deserves ரக்ஷண (protection) and ஸௌஶீலய (gentle respect), not exploitation. Admiration should increase responsibility: be mindful of consent, context, and emotional impact, so that affection becomes a blessing, not a wound.

From a broader perspective: Let beauty become reverence rather than grasping. ஆதி³ ஶங்கராசார்ய opens ஸௌந்த³ர்ய லஹரீ with ஶிவ: ஶக்த்யா யுக்தோ யதி³ ப⁴வதி ஶக்த: ப்ரப⁴விதும், hinting that beauty and power are inseparable from awareness. Seen that way, admiration can refine the heart. When respect is present, beauty uplifts; when entitlement is present, beauty binds.

த்³ரஷ்டவ்யேஷு கிம் உத்தமம் ம்ருக³த்³ருஶ: ப்ரேமப்ரஸன்னம் முக²ம்
க்⁴ராதவேஷ்வபி கிம் தத்³ஆஸ்யபவன: ஶ்ரவ்யேஷு கிம் தத்³வச: ।
கிம் ஸ்வாத்³யேஷு தத்³ஓஷ்ட²பல்லவரஸ: ஸ்ப்ருஶ்யேஷு கிம் தத்³வபுர்த்⁴யேயம்
கிம் நவயௌவனே ஸஹ்ருத³யை: ஸர்வத்ர தத்³விப்⁴ரமா: ॥ 2.7 ॥

Meaning (பதா³ர்த²):
த்³ரஷ்டவ்யேஷு - among things to be seen
கிம் - what?
உத்தமம் - best; highest
ம்ருக³த்³ருஶ: - of the doe-eyed maiden
ப்ரேம - love
ப்ரஸன்னம் - clear; bright; serene; pleased
முக²ம் - face
க்⁴ராதவேஷு - among things to be smelled
அபி - also
தத் - that; her
ஆஸ்ய - mouth
பவன: - breath; breeze
தத்³ஆஸ்யபவன: - her mouth-breath (the verse uses for a join; read as ததா³ஸ்யபவன:)
ஶ்ரவ்யேஷு - among things to be heard
தத்³வச: - her words; her speech
ஸ்வாத்³யேஷு - among things to be tasted
தத்³ஓஷ்ட² - her lips (read as ததோ³ஷ்ட²)
பல்லவ - fresh sprout; tender bud
ரஸ: - taste; juice; essence
ஓஷ்ட²பல்லவரஸ: - the "sprout-juice" of her lips (tender sweetness)
ஸ்ப்ருஶ்யேஷு - among things to be touched
தத்³வபு: - her body
த்⁴யேயம் - to be meditated on; contemplated
நவயௌவனே - in fresh/new youth
ஸஹ்ருத³யை: - by the tender-hearted; sensitive people
ஸர்வத்ர - everywhere
தத்³விப்⁴ரமா: - her graces; her charming gestures

Translation (பா⁴வார்த²):
Of all things to be seen, what is best? - the doe-eyed beloved's face, bright with love. Of all scents, what? - her breath. Of all sounds? - her words. Of all tastes? - the sweetness of her lips. Of all touch? - her body. And what is to be contemplated? - her fresh youth; for the tender-hearted, her graces are "best" everywhere.

Commentary (அனுஸந்தா⁴ன):
This is romantic hyperbole: when love is young, the beloved becomes the "best of everything." It is beautiful as poetry, and it also reveals a psychological pattern: the mind concentrates value on one object and then tastes the whole world through it. In ordinary situations, this can be healthy devotion or unhealthy obsession. The practical balance is மத்⁴யமதா (the middle way): cherish the relationship, but keep your self-respect, friendships, work, and inner stability intact. When you notice compulsive thinking, bring in விவேக (discernment): ask whether your attention is coming from love or from insecurity and craving. Love that matures moves from "I need you to feel whole" to "I choose you, and I can still stand steady within myself."

On a subtler level: Poetry delights, but real love must go beyond features. If you feel enchanted, translate it into care: listen well, keep promises, and honor consent. Admiration that becomes service is ennobling; admiration that becomes possession is painful. Use the verse to remember dignity - yours and the other's.

ஏதாஶ்சலத்³வலயஸம்ஹதிமேக²லோத்த²ஜ²ங்கார
நூபுரபராஜிதராஜஹம்ஸ்ய: ।
குர்வந்தி கஸ்ய ந மனோ விவஶம் தருண்யோ
வித்ரஸ்தமுக்³த⁴ஹரிணீஸத்³ருஶை: கடாக்ஷை: ॥ 2.8 ॥

Meaning (பதா³ர்த²):
ஏதா: - these
சலத் - moving; trembling; swaying
வலய - bangle; bracelet
ஸம்ஹதி - collection; cluster
மேக²லா - girdle; waist-belt
உத்த² - arising from
ஜ²ங்கார - jingling sound
சலத்³வலயஸம்ஹதிமேக²லோத்த²ஜ²ங்கார - jingling arising from swaying bangles and girdle
நூபுர - anklet
பராஜித - surpassed; defeated
ராஜ - royal; noble
ஹம்ஸ - swan
நூபுரபராஜிதராஜஹம்ஸ்ய: - whose (gait/sound) surpasses the royal swan because of anklets
குர்வந்தி - make; render
கஸ்ய ந - whose (mind) not?; whom do they not?
மன: - mind
விவஶம் - helpless; overpowered
தருண்ய: - young women
வித்ரஸ்த - frightened
முக்³த⁴ - innocent; artless
ஹரிணீ - doe
ஸத்³ருஶை: - resembling; like
கடாக்ஷை: - with sidelong glances

Translation (பா⁴வார்த²):
With jingling from swaying bangles and girdle, with anklets whose music outshines the royal swan, and with sidelong glances like frightened innocent doe - which mind do these young women not overpower?

Commentary (அனுஸந்தா⁴ன):
ப⁴ர்த்ருஹரி shows how attraction is multisensory: sound (anklets, bangles), movement (gait), and sight (glances) work together to flood attention. In practical terms, "presence" works similarly: tone of voice, body language, and timing often matter more than literal words. If you want to build healthy relationships, use this insight to become more attentive and considerate: listen well, show warmth, and be mindful of how you show up. And if you feel overpowered by someone's charm, pause and return to your own center - sleep, food, and routine - because a tired mind is easier to capture than a steady one.

A gentle practice is: Notice the role of attention. What you repeatedly contemplate becomes your inner landscape. So train attention not only on appearance but also on character - kindness, steadiness, truthfulness. This keeps romance from becoming fragile, because it is rooted in values, not only in sensation.

குங்குமபங்ககலங்கிததே³ஹா
கௌ³ரபயோத⁴ரகம்பிதஹாரா ।
நூபுரஹம்ஸரணத்பத்³மா
கம் ந வஶீகுருதே பு⁴வி ராமா ॥ 2.9 ॥

ச²ந்த:³ (மாத்ரா-சந்த³ஸ்): This is in a மாத்ரா-based Chandas/Meter (not a fixed அக்ஷர-count வ்ருத்த): in this verse, the written segments carry approximately 16 + 16 + 14 + 16 மாத்ரா: (total 62); treat லகு⁴=1 மாத்ரா and கு³ரு=2 மாத்ரா:, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse த³ண்ட³ with internal யதி).

Meaning (பதா³ர்த²):
குங்கும - saffron; vermilion
பங்க - paste; clay; smear
கலங்கித - marked; stained; adorned (lit. "spotted")
தே³ஹா - body; having a body (fem.)
குங்குமபங்ககலங்கிததே³ஹா - whose body is streaked/marked with saffron paste
கௌ³ர - fair; white
பயோதர⁴ - breast (lit. "water-bearer")
கம்பித - trembling; shaken
ஹாரா - necklace
கௌ³ரபயோத⁴ரகம்பிதஹாரா - whose necklace trembles on her fair breasts
நூபுர - anklet
ஹம்ஸ - swan
ரணத் - ringing; tinkling
பத்³மா - lotus(-like); having lotus(-feet) (fem.)
நூபுரஹம்ஸரணத்பத்³மா - whose lotus-feet ring with anklets like swans
கம் - whom?
ந - not
வஶீகுருதே - brings under control; enchants; subdues
பு⁴வி - on earth
ராமா - a lovely woman; beloved

Translation (பா⁴வார்த²):
With her body streaked with saffron paste, her necklace trembling on her fair breasts, and her lotus-feet ringing with anklets like swans - whom on earth does such a lovely woman not enchant?

Commentary (அனுஸந்தா⁴ன):
This is a celebration of beauty as a lived, moving experience: fragrance and color, the rhythm of ornament, the music of footsteps. In the way we live now, the verse can be read as an insight into "aura": people are drawn not just to looks, but to the total atmosphere - grooming, confidence, and grace. Used well, this becomes self-care and artistry; used poorly, it becomes manipulation through appearances. The mature takeaway is to enjoy beauty without letting it override judgment: keep your promises, your priorities, and your ethical boundaries steady, even when the senses are delighted.

One more layer is this: A deeper use of ஶ்ருங்கா³ர is refinement. When something is beautiful, pause and notice the mind soften. Then let that softness turn into generosity, patience, and gratitude. In this way, beauty becomes a doorway to a better self, not a doorway to restlessness.

நூனம் ஹி தே கவிவரா விபரீதவாசோ
யே நித்யம் ஆஹுரப³லா இதி காமினீஸ்தா: ।
யாபி⁴ர்விலோலிதரதாரகத்³ருஷ்டிபாதை:
ஶக்ராத³யோபி விஜிதாஸ்த்வப³லா: கத²ம் தா: ॥ 2.1௦ ॥

Meaning (பதா³ர்த²):
நூனம் - surely; indeed
ஹி - indeed
தே - those
கவி - poet
வரா: - excellent ones; "great" ones (often ironic here)
விபரீத - contrary; reversed
வாசா: - words; speech (in verse: விபரீதவாசோ)
யே - who
நித்யம் - always
ஆஹுர் - say (sandhi: ஆஹு: is base; ஆஹுர் before a consonant)
அப³லா: - weak (fem. pl.)
இதி - thus
காமின்ய: - women; beloveds (in verse: காமினீஸ்தா:)
தா: - those (women)
யாபி⁴: - by whom; with which (fem. inst. pl.)
விலோலித - rolling; wandering
ரதாரக - stars (lit. "night-lights"; in the pupils/eyes)
த்³ருஷ்டி - sight; gaze
பாத - fall; casting (as of a glance)
விலோலிதரதாரகத்³ருஷ்டிபாதை: - with glances whose star-like pupils are playfully rolling
ஶக்ராத³ய: - ஶக்ர (Indra) and others
அபி - even (verse: ஶக்ராத³யோபி = ஶக்ராத³ய: + அபி)
விஜிதா: - conquered; defeated
து - but; indeed
அப³லா: - weak?
கத²ம் - how?
தா: - those (women)

Translation (பா⁴வார்த²):
Surely those "great poets" speak upside-down who keep calling women weak; by the playful casting of their rolling, star-like glances even Indra and the gods are conquered - how then are they weak?

Commentary (அனுஸந்தா⁴ன):
The verse pushes back against a lazy stereotype by pointing to the reality of influence: "strength" is not only physical force, it is also charm, intelligence, and the ability to move another's mind. At home and at work, this reads as a reminder to respect emotional and social power - the ability to persuade, inspire, calm, or unsettle. It also warns us about self-deception: people who think they are "in control" can still be swayed by desire, flattery, or attention. A healthy application is to build relationships on mutual respect, and to recognize that what looks "soft" on the surface can carry real leverage underneath.

A helpful way to apply this is: Enjoy beauty without losing balance. Keep the basics steady: sleep, work, friendships, and self-respect. If attraction is mutual, clarity and pace protect it; if it is not, restraint protects you. This is how the verse becomes practical wisdom instead of mere description.

நூனம் ஆஜ்ஞாகரஸ்தஸ்யா: ஸுப்⁴ருவோ மகரத்⁴வஜ: ।
யதஸ்தன்னேத்ரஸஞ்சாரஸூசிதேஷு ப்ரவர்ததே ॥ 2.11 ॥

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):
நூனம் - surely; indeed
ஆஜ்ஞா - command; order
கர: - doer; maker; agent (here: one who executes orders)
ஆஜ்ஞாகர: - command-executor; obedient servant
தஸ்யா: - of her
ஸு - good; beautiful
ப்⁴ரூ - eyebrow
ஸுப்⁴ருவ: - of the fair-browed woman
மகரத்⁴வஜ: - மகரத்⁴வஜ (Cupid)
யத: - because; for
தத் - her; that
நேத்ர - eye
ஸஞ்சார - movement; roaming
ஸூசித - indicated; signaled
ஏஷு - in these (matters)
ப்ரவர்ததே - proceeds; acts; sets about

Translation (பா⁴வார்த²):
Surely Cupid is the obedient servant of that fair-browed woman, because he acts according to the signals given by the movements of her eyes.

Commentary (அனுஸந்தா⁴ன):
The verse playfully reverses the power-dynamic: instead of Cupid commanding lovers, Cupid himself becomes the servant of the beloved's subtle cues. These days, this is a reminder of how much communication happens without words - through eye contact, pauses, posture, and micro-expressions. When attraction is mutual and respectful, such cues create tenderness; when it is not, the same cues can be misread or forced. The practical guidance is to keep ஸம்யம (self-restraint) and clarity: do not build fantasies from ambiguous signals, and do not pressure someone into giving signals they do not mean. Let desire follow consent and honesty, not guesswork.

To carry this wisely: Treat desire as a signal, not a verdict. Attraction shows what the mind likes, but it does not decide what is right. Pause and ask: will this increase trust or reduce it; will it make tomorrow lighter or heavier? That small pause is விவேக (discernment). When you choose transparency and boundaries early, love stays dignified and does not turn into compulsion.

கேஶா: ஸம்யமின: ஶ்ருதேரபி பரம் பாரம் க³தே லோசனே
அந்தர்வக்த்ரம் அபி ஸ்வபா⁴வஶுசிபீ⁴: கீர்ணம் த்³விஜானாம் க³ணை: ।
முக்தானாம் ஸததாதி⁴வாஸருசிரௌ வக்ஷோஜகும்பா⁴விமாவித்த²ம்
தன்வி வபு: ப்ரஶாந்தம் அபி தேராக³ம் கரோத்யேவ ந: ॥ 2.12 ॥

Meaning (பதா³ர்த²):
கேஶா: - hair
ஸம்யமின: - of self-controlled ones; of ascetics (also: "restrained/controlled")
ஶ்ருதேரபி - even beyond the ear (here ஶ்ருதி = ear; sandhi: ஶ்ருதே: அபி)
பரம் - beyond; further
பாரம் - far shore; limit; end
க³தே - having reached (dual sense with லோசனே)
லோசனே - the two eyes
அந்தர்வக்த்ரம் - the inside of the mouth
அபி - even
ஸ்வபா⁴வ - natural; innate
ஶுசி - pure; clean; bright
ஸ்வபா⁴வஶுசிபீ⁴: - naturally pure/bright
கீர்ணம் - filled; crowded
த்³விஜ - "twice-born"; in poetry: a tooth
த்³விஜானாம் க³ணை: - with rows/groups of teeth
முக்தானாம் - of pearls
ஸதத - always
அதி⁴வாஸ - residence; dwelling
ருசிரௌ - beautiful (dual)
வக்ஷோஜ - breast
கும்பௌ⁴ - the two jars (dual)
வக்ஷோஜகும்பௌ⁴ - the two "jar-like" breasts
இமௌ - these two
இத்த²ம் - thus; in this way
தன்வி - O slender one
வபு: - body; form
ப்ரஶாந்தம் - calm; composed
அபி - even
தே - your
ராக³ம் - passion; attachment
கரோதி - creates; produces
ஏவ - indeed
ந: - in us; for us

Translation (பா⁴வார்த²):
Your hair looks like that of the self-controlled; your eyes seem to extend even beyond the ear; your mouth, naturally bright, is filled with rows of teeth; your two breast-jars are ever beautified by pearls resting on them. O slender one, even though your form is composed, it still awakens passion in us.

Commentary (அனுஸந்தா⁴ன):
This verse is packed with poetic shorthand: long eyes "reach the ear", teeth are called த்³விஜ (twice-born) because a second set appears, and pearls "reside" on the bosom as a necklace. The deeper point is about how the mind selects details and turns them into a story of beauty. When you look around today, we can recognize this as the power of attention: what you repeatedly notice becomes what you "live in". If you want love to be steady, train attention not only on appearance, but also on character - kindness, reliability, and respect. Otherwise, the mind becomes a slave of surface impressions and keeps generating ராக³ (attachment) without grounding.

A mature reading suggests: Poetry delights, but real love must go beyond features. If you feel enchanted, translate it into care: listen well, keep promises, and honor consent. Admiration that becomes service is ennobling; admiration that becomes possession is painful. Use the verse to remember dignity - yours and the other's.

முக்³தே⁴ தா⁴னுஷ்கதா கேயம் அபூர்வா த்வயி த்³ருஶ்யதே ।
யயா வித்⁴யஸி சேதாம்ஸி கு³ணைரேவ ந ஸாயகை: ॥ 2.13 ॥

Meaning (பதா³ர்த²):
முக்³தே⁴ - O innocent one; O charming naive girl
தா⁴னுஷ்கதா - archery; the skill of a bowman
கா - what?
இயம் - this
கேயம் - what is this?
அபூர்வா - unprecedented; new; rare
த்வயி - in you
த்³ருஶ்யதே - is seen
யயா - by which
வித்⁴யஸி - you pierce; you strike
சேதாம்ஸி - minds; hearts
கு³ணை: - by qualities; by virtues
ஏவ - alone; indeed
ந - not
ஸாயகை: - by arrows

Translation (பா⁴வார்த²):
O innocent one, what new kind of archery is seen in you - by which you pierce hearts with your qualities alone, and not with arrows?

Commentary (அனுஸந்தா⁴ன):
Here ப⁴ர்த்ருஹரி praises attraction that comes from கு³ண (virtue/quality) rather than force. In modern terms, this is the pull of character: sincerity, warmth, humor, competence, and emotional intelligence. The practical lesson is encouraging: if you want to be loved deeply, invest less in performance and more in genuine qualities. And if you feel "pierced" by someone, ask what exactly is drawing you - is it real கு³ண, or is it your projection? This reflection prevents blind attachment and leads to healthier choices.

If you want this verse to uplift you: Notice the role of attention. What you repeatedly contemplate becomes your inner landscape. So train attention not only on appearance but also on character - kindness, steadiness, truthfulness. This keeps romance from becoming fragile, because it is rooted in values, not only in sensation.

ஸதி ப்ரதீ³பே ஸத்யக்³னௌ ஸத்ஸு தாராரவீந்து³ஷு ।
வினா மே ம்ருக³ஶாவாக்ஷ்யா தமோபூ⁴தம் இத³ம் ஜக³த்² ॥ 2.14 ॥

Meaning (பதா³ர்த²):
ஸதி - when present; while existing
ப்ரதீ³பே - in a lamp; in the lamp-light
ஸத்ய - true; real; blazing
அக்³னௌ - in fire; with fire
ஸத்ஸு - when present; among existing things
தாரா - stars
ரவி - sun
இந்து³ - moon
தாராரவீந்து³ஷு - among stars, sun, and moon
வினா - without
மே - my
ம்ருக³ - deer
ஶாவா - fawn
அக்ஷி - eye
ம்ருக³ஶாவாக்ஷ்யா - (my beloved) with fawn-like eyes
தமோபூ⁴தம் - become darkness; turned dark
இத³ம் - this
ஜக³த்² - world

Translation (பா⁴வார்த²):
Though lamp-light, fire, stars, sun, and moon are present, without my fawn-eyed beloved this world becomes darkness to me.

Commentary (அனுஸந்தா⁴ன):
The verse describes how love changes perception: the same world can feel bright or dark depending on inner mood. In common experience, we recognize this as emotional coloring - when you miss someone deeply, everything feels dull; when you feel connected, the same day feels luminous. The practical advice is to honor the feeling but not be ruled by it: grief and longing are natural, yet your well-being cannot depend entirely on external presence. A quiet அனுஸந்தா⁴ன is to cultivate an inner lamp - routines, friendships, meaning, and (when relevant) contemplation of ஆத்மன் (the inner light) so that external love enriches life without becoming the only source of light.

From a broader perspective: A deeper use of ஶ்ருங்கா³ர is refinement. When something is beautiful, pause and notice the mind soften. Then let that softness turn into generosity, patience, and gratitude. In this way, beauty becomes a doorway to a better self, not a doorway to restlessness.

உத்³வ்ருத்த: ஸ்தனபா⁴ர ஏஷ தரலே நேத்ரே சலே ப்⁴ரூலதே
ராகா³தி⁴ஷ்டி²தம் ஓஷ்ட²பல்லவம் இத³ம் குர்வந்து நாம வ்யதா²ம் ।
ஸௌபா⁴க்³யாக்ஷரமாலிகேவ லிகி²தா புஷ்பாயுதே⁴ன ஸ்வயம்
மத்⁴யஸ்தா²பி கரோதி தாபம் அதி⁴கம் ரோமாவலி: கேன ஸா ॥ 2.15 ॥

Meaning (பதா³ர்த²):
உத்³வ்ருத்த: - raised; lifted; prominent
ஸ்தன - breast
பா⁴ர: - burden; weight
ஸ்தனபா⁴ர: - the weight of the breasts
ஏஷ - this
தரலே - unsteady; tremulous (dual sense with நேத்ரே)
நேத்ரே - the two eyes
சலே - moving; dancing (plural/dual sense with brows)
ப்⁴ரூலதே - eyebrows (lit. "brow-creepers")
ராக³ - redness; passion; color
அதி⁴ஷ்டி²தம் - seated on; established on
ஓஷ்ட² - lip
பல்லவம் - tender bud; sprout
ஓஷ்ட²பல்லவம் - lip-bud
இத³ம் - this
குர்வந்து - let (them) do; let (them) cause
நாம - indeed; surely
வ்யதா²ம் - pain; disturbance
ஸௌபா⁴க்³ய - good fortune; auspiciousness
அக்ஷர - letter; syllable
மாலிகா - garland; string
அக்ஷரமாலிகா - a garland/string of letters (as in a written line)
இவ - as if; like
லிகி²தா - written
புஷ்ப - flower
ஆயுத⁴ - weapon
புஷ்பாயுதே⁴ன - by the flower-weaponed one (காம/Cupid)
ஸ்வயம் - himself
மத்⁴யஸ்தா² - situated in the middle
அபி - even though
கரோதி - causes; does
தாபம் - heat; torment; burning longing
அதி⁴கம் - more; excessive
ரோமாவலி: - the line of fine hair (on the abdomen)
கேன - why? by what?
ஸா - that (line)

Translation (பா⁴வார்த²):
Let the raised weight of the breasts, the tremulous eyes, the dancing eyebrows, and the lip-bud set with color indeed cause disturbance; but why does the delicate line of abdominal hair, though placed in the middle, produce even greater burning longing - as if Cupid himself wrote it like an auspicious garland of letters?

Commentary (அனுஸந்தா⁴ன):
The verse observes something subtle: desire does not always arise from the obvious features; sometimes a small detail becomes the strongest trigger. In contemporary life, this matches how attention works - a tiny habit, a particular laugh, a small gesture can become the "signature" that the mind fixates on. The practical lesson is to see how the mind manufactures தாப (burning agitation) through repeated attention. If you want to enjoy beauty without losing peace, keep awareness broad and grounded; do not let one detail become an obsession that drains energy and clarity. And in relationships, remember that what you amplify in your mind becomes your reality - choose what you amplify wisely.

On a subtler level: Enjoy beauty without losing balance. Keep the basics steady: sleep, work, friendships, and self-respect. If attraction is mutual, clarity and pace protect it; if it is not, restraint protects you. This is how the verse becomes practical wisdom instead of mere description.

முகே²ன சந்த்³ரகாந்தேன மஹானீலை: ஶிரோருஹை: ।
கராப்⁴யாம் பத்³மராகா³ப்⁴யாம் ரேஜே ரத்னமயீவ ஸா ॥ 2.16 ॥

Meaning (பதா³ர்த²):
முகே²ன - by the face
சந்த்³ர - moon
காந்த - beloved; shining; also the moonstone gem (சந்த்³ரகாந்த)
சந்த்³ரகாந்தேன - with moonstone-like radiance (lit. "moon-beloved")
மஹா - great; deep; intense
நீல - blue; dark
மஹானீலை: - with deep blue (in verse: describing hair)
ஶிர: - head
ருஹ - growing
ஶிரோருஹை: - with hair (lit. "head-grown")
கராப்⁴யாம் - with the two hands
பத்³மராக³ - ruby (lit. "lotus-color gem")
பத்³மராகா³ப்⁴யாம் - with ruby-like (hands)
ரேஜே - shone; appeared splendid
ரத்னமயீ - made of jewels
இவ - like
ஸா - she

Translation (பா⁴வார்த²):
With a moonstone-like face, deep-blue hair, and ruby-like hands, she shone as though she were fashioned from jewels.

Commentary (அனுஸந்தா⁴ன):
The poet strings together colors and materials - moonstone, sapphire-blue, ruby - to suggest that beauty feels like a rare harmony of elements. In everyday life, we can read this as a reminder that attraction is often about "composition": how a person carries themselves, how they speak, how they dress, and how their presence feels as a whole. Appreciation becomes healthier when it is paired with gratitude and respect, not possession. If you admire someone, let it refine you: be more attentive, more courteous, and less reactive, so that beauty turns into better behavior rather than restless craving.

A gentle practice is: Let beauty become reverence rather than grasping. ஆதி³ ஶங்கராசார்ய opens ஸௌந்த³ர்ய லஹரீ with ஶிவ: ஶக்த்யா யுக்தோ யதி³ ப⁴வதி ஶக்த: ப்ரப⁴விதும், hinting that beauty and power are inseparable from awareness. Seen that way, admiration can refine the heart. When respect is present, beauty uplifts; when entitlement is present, beauty binds.

கு³ருணா ஸ்தனபா⁴ரேண முக²சந்த்³ரேண பா⁴ஸ்வதா ।
ஶனைஶ்சராப்⁴யாம் பாதா³ப்⁴யாம் ரேஜே க்³ரஹமயீவ ஸா ॥ 2.17 ॥

Meaning (பதா³ர்த²):
கு³ருணா - by something heavy; also a pun on கு³ரு (Jupiter)
ஸ்தன - breast
பா⁴ர - burden; weight
ஸ்தனபா⁴ரேண - by the weight of the breasts
முக² - face
சந்த்³ர - moon
முக²சந்த்³ரேண - by the moon-like face
பா⁴ஸ்வதா - shining; radiant
ஶனைஶ்சர: - ஶனைஶ்சர (Saturn; "the slow-mover")
ஶனைஶ்சராப்⁴யாம் - with the two (things like) Saturn; here: with the two Saturn-like feet
பாதா³ப்⁴யாம் - with the two feet
ரேஜே - shone; appeared splendid
க்³ரஹ - planet
மயீ - made of; consisting of
க்³ரஹமயீ - made of planets
இவ - like
ஸா - she

Translation (பா⁴வார்த²):
With the heavy "guru" of her breast-weight, with a radiant moon-like face, and with two Saturn-like feet, she appeared as though she were made of planets.

Commentary (அனுஸந்தா⁴ன):
This is a playful example of ஶ்லேஷ (double-meaning): words like கு³ரு, சந்த்³ர, and ஶனைஶ்சர simultaneously point to body-features and to celestial planets. In day-to-day living, this reminds us that language can hold multiple layers; what you say can carry humor, affection, and imagery together. It also hints at a practical truth: charm is not only in features, but in how a person is described and remembered. Choose your words with care in relationships - a thoughtful phrase can become a lasting ornament, while a careless one can become a lasting wound.

One more layer is this: Poetry delights, but real love must go beyond features. If you feel enchanted, translate it into care: listen well, keep promises, and honor consent. Admiration that becomes service is ennobling; admiration that becomes possession is painful. Use the verse to remember dignity - yours and the other's.

தஸ்யா: ஸ்தனௌ யதி³ க⁴னௌ ஜக⁴னம் ச ஹாரி
வக்த்ரம் ச சாரு தவ சித்த கிம் ஆகுலத்வம் ।
புண்யம் குருஷ்வ யதி³ தேஷு தவாஸ்தி வாஞ்சா²
புண்யைர்வினா ந ஹி ப⁴வந்தி ஸமீஹிதார்தா²: ॥ 2.18 ॥

Meaning (பதா³ர்த²):
தஸ்யா: - of her
ஸ்தனௌ - the two breasts
யதி³ - if
க³னௌ - compact; firm; full
ஜக⁴னம் - hips; buttocks
ச - and
ஹாரி - charming; captivating
வக்த்ரம் - face
ச - and
சாரு - beautiful; lovely
தவ - your
சித்த - O mind
கிம் - why?
ஆகுலத்வம் - agitation; restlessness
புண்யம் - merit; good fortune earned by right action
குருஷ்வ - do; perform; cultivate
யதி³ - if
தேஷு - toward those; in those (objects)
தவ - your
அஸ்தி - there is
வாஞ்சா² - desire; longing
புண்யை: - by merits (instrumental pl.)
வினா - without
ந ஹி - indeed not
ப⁴வந்தி - happen; become
ஸமீஹித - desired
அர்தா²: - objects; aims; outcomes
ஸமீஹிதார்தா²: - desired outcomes

Translation (பா⁴வார்த²):
O mind, if her breasts are full, her hips charming, and her face lovely, why are you so agitated? If you truly desire such things, cultivate merit - without merit, desired outcomes do not come to pass.

Commentary (அனுஸந்தா⁴ன):
Behind the romance is a grounded message: longing alone does not produce results. If you want something in life - love, stability, success - you must become worthy of it through right effort and right conduct. In modern terms, do not chase; build: improve your character, communication, health, and responsibility, so that you naturally attract what you seek. The verse also cools impulsiveness: when the mind is agitated by desire, it is easy to make foolish promises or compromises. Returning to புண்ய (merit; right action) means returning to values.

A helpful way to apply this is: Notice the role of attention. What you repeatedly contemplate becomes your inner landscape. So train attention not only on appearance but also on character - kindness, steadiness, truthfulness. This keeps romance from becoming fragile, because it is rooted in values, not only in sensation.

இமே தாருண்யஶ்ரீனவபரிமலா: ப்ரௌட⁴ஸுரதப்ரதாப
ப்ராரம்பா⁴: ஸ்மரவிஜயதா³னப்ரதிபு⁴வ: ।
சிரம் சேதஶ்சோரா அபி⁴னவவிகாரைககு³ரவோ
விலாஸவ்யாபாரா: கிம் அபி விஜயந்தே ம்ருக³த்³ருஶாம் ॥ 2.19 ॥

Meaning (பதா³ர்த²):
இமே - these
தாருண்ய - youth
ஶ்ரீ - beauty; splendor
தாருண்யஶ்ரீ - the splendor of youth
நவ - new; fresh
பரிமலா: - fragrance; charm (lit. perfume)
தாருண்யஶ்ரீனவபரிமலா: - bearing the fresh fragrance of youthful beauty
ப்ரௌட⁴ - mature; fully developed
ஸுரத - love-play; amorous union
ப்ரதாப - intensity; heat
ப்ராரம்பா⁴: - beginnings; onsets
ப்ரௌட⁴ஸுரதப்ரதாபப்ராரம்பா⁴: - onsets of the intensity of mature love-play
ஸ்மர - Cupid; love
விஜய - victory
தா³ன - giving; grant
ப்ரதிபு⁴வ: - sources; creators; causes
ஸ்மரவிஜயதா³னப்ரதிபு⁴வ: - sources that grant victory to Cupid
சிரம் - for a long time
சேத: - mind
சோர: - thief
சேதஶ்சோரா: - thieves of the mind
அபி⁴னவ - new
விகார - transformation; emotion; change
ஏக - unique
கு³ரவ: - teachers; masters
அபி⁴னவவிகாரைககு³ரவ: - unique teachers of new emotions/transformations
விலாஸ - graceful play; charm
வ்யாபாரா: - activities; dealings
விலாஸவ்யாபாரா: - activities of charm and play
கிம் அபி - something indescribable; somehow; wondrously
விஜயந்தே - triumph; prevail
ம்ருக³த்³ருஶாம் - of doe-eyed women

Translation (பா⁴வார்த²):
These activities of doe-eyed women - fragrant with the fresh splendor of youth, beginning the heat of mature love-play, granting victory to Cupid, long-time thieves of the mind, and unique teachers of ever-new emotions - triumph in some indescribable way.

Commentary (அனுஸந்தா⁴ன):
The verse names what many experience: charm is not one thing, it is a moving field of gestures and moods that keeps the mind learning "new" feelings. In today's relationships, this shows up as novelty and emotional intensity: the mind gets addicted to the freshness of experience. The practical balance is to enjoy romance without becoming a novelty-seeker; depth grows when you value steadiness, not constant stimulation. If you notice your mind becoming a சேதஶ்சோர (thief of itself), repeatedly stolen by the same triggers, bring attention back to what actually sustains relationship: trust, respect, and consistency.

To carry this wisely: From an inner standpoint, remember that the rush is a wave in the mind. ஆதி³ ஶங்கராசார்ய reminds us in ஆத்ம ஷடகம், மனோ பு³த்³த்⁴யஹங்கார சித்தானி நாஹம் (I am not the mind, intellect, ego, or mind-stuff). Returning to that witness does not kill love; it makes love workable, so you can act with dignity instead of being driven.

ப்ரணயமது⁴ரா: ப்ரேமோத்³கா³ரா ரஸாஶ்ரயதாம் க³தா:
ப²ணிதிமது⁴ரா முக்³த⁴ப்ராயா: ப்ரகாஶிதஸம்மதா³: ।
ப்ரக்ருதிஸுப⁴கா³ விஸ்ரம்பா⁴ர்த்³ரா: ஸ்மரோத³யதா³யினீ
ரஹஸி கிம் அபி ஸ்வைராலாபா ஹரந்தி ம்ருகீ³த்³ருஶாம் ॥ 2.2௦ ॥

ச²ந்த:³ (ஹரிணீ): This is in ஹரிணீ (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 17 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `LLLLLG GGGG LGLLGLG`; யதி (pause) is after the 6th and 10th syllables in each பாத³.

Meaning (பதா³ர்த²):
ப்ரணய - affection; intimate love
மது⁴ரா: - sweet
ப்ரணயமது⁴ரா: - sweet with affection
ப்ரேம - love
உத்³கா³ரா: - outpourings; expressions
ப்ரேமோத்³கா³ரா: - expressions of love
ரஸ - taste; aesthetic flavor; emotional essence
ஆஶ்ரயதாம் - having taken refuge in; resting upon
க³தா: - gone; become
ரஸாஶ்ரயதாம் க³தா: - having become full of ரஸ
ப²ணிதி - speech; utterance
மது⁴ரா: - sweet
ப²ணிதிமது⁴ரா: - sweet in speech
முக்³த⁴ - innocent; naive
ப்ராயா: - mostly; for the most part
முக்³த⁴ப்ராயா: - mostly innocent
ப்ரகாஶித - displayed; revealed
ஸம்மத:³ - delight; joyful excitement
ப்ரகாஶிதஸம்மதா³: - showing delight
ப்ரக்ருதி - nature; innate disposition
ஸுப⁴கா³: - charming; pleasing
ப்ரக்ருதிஸுப⁴கா³: - naturally charming
விஸ்ரம்ப⁴ - trust; confidential ease
ஆர்த்³ரா: - moist; tender; softened
விஸ்ரம்பா⁴ர்த்³ரா: - softened by trust
ஸ்மர - Cupid; love
உதய³ - arising
தா³யினீ - giving; producing
ஸ்மரோத³யதா³யினீ - producing the rise of love
ரஹஸி - in private; in secrecy
கிம் அபி - something indescribable
ஸ்வைர - free; unrestrained
ஆலாபா: - conversation; talk
ஸ்வைராலாபா: - free private talk
ஹரந்தி - steal away; captivate
ம்ருகீ³த்³ருஶாம் - of doe-eyed women

Translation (பா⁴வார்த²):
Sweet with affection, rich in outpourings of love and the flavor of emotion; sweet in speech and mostly innocent; naturally charming and softened by trust - the free private conversations of doe-eyed women kindle love and steal the heart.

Commentary (அனுஸந்தா⁴ன):
This verse points to something timeless: intimacy grows through private conversation - unguarded talk where trust is felt. In modern relationships, the practical application is simple: make space for genuine, unhurried dialogue (without phones, without performance). When விஸ்ரம்ப⁴ (trustful ease) is present, love naturally deepens; when it is absent, even grand gestures feel hollow. The caution is also there: do not outsource your self-worth to another's attention; let conversation be a bridge, not a drug. Build trust through consistency and kindness, and keep romance aligned with respect.

A mature reading suggests: Enjoy beauty without losing balance. Keep the basics steady: sleep, work, friendships, and self-respect. If attraction is mutual, clarity and pace protect it; if it is not, restraint protects you. This is how the verse becomes practical wisdom instead of mere description.

விஶ்ரம்ய விஶ்ரம்ய வனத்³ருமாணாம்
சா²யாஸு தன்வீ விசசார காசித் ।
ஸ்தனோத்தரீயேண கரோத்³த்⁴ருதேன
நிவாரயந்தீ ஶஶினோ மயூகா²ன் ॥ 2.21 ॥

ச²ந்த:³ (உபஜாதி): This is in உபஜாதி Chandas/Meter: 4 பாதா³:, 11 அக்ஷரா: per பாத³; this meter commonly mixes இந்த்³ரவஜ்ரா (`GGLGGLLGLGG`) and உபேந்த்³ரவஜ்ரா (`LGLGGLLGLGG`) patterns across பாதா³:.

Meaning (பதா³ர்த²):
விஶ்ரம்ய - having rested; resting
விஶ்ரம்ய விஶ்ரம்ய - resting again and again
வன - forest
த்³ரும - tree
வனத்³ருமாணாம் - of forest trees
சா²யாஸு - in the shades
தன்வீ - a slender woman
விசசார - wandered; moved about
காசித் - a certain (woman)
ஸ்தன - breast
உத்தரீய - upper cloth; shawl
ஸ்தனோத்தரீயேண - with the upper cloth (at the bosom)
கர - hand
உத்³த்⁴ருத - lifted; raised
கரோத்³த்⁴ருதேன - raised by the hand
நிவாரயந்தீ - warding off; shielding
ஶஶினோ - of the moon (ஶஶின்)
மயூகா²ன் - rays

Translation (பா⁴வார்த²):
A slender woman wandered, resting again and again in the shade of forest trees, shielding herself from the moon's rays with an upper cloth raised by her hand.

Commentary (அனுஸந்தா⁴ன):
In ஶ்ருங்கா³ர poetry, the moon is not always "cool": for a love-struck mind, moonlight can intensify longing and feel like heat. So the beloved tries to reduce stimulation by seeking shade and by covering herself. In lived experience, this resembles emotional self-regulation: when you are vulnerable - missing someone, overwhelmed, or anxious - even gentle triggers (a song, a place, a memory) can hurt. The practical takeaway is compassionate pacing: take breaks, change environment, and choose what you consume (music, media, conversations) so your mind can settle rather than spiral.

If you want this verse to uplift you: Let beauty become reverence rather than grasping. ஆதி³ ஶங்கராசார்ய opens ஸௌந்த³ர்ய லஹரீ with ஶிவ: ஶக்த்யா யுக்தோ யதி³ ப⁴வதி ஶக்த: ப்ரப⁴விதும், hinting that beauty and power are inseparable from awareness. Seen that way, admiration can refine the heart. When respect is present, beauty uplifts; when entitlement is present, beauty binds.

அத³ர்ஶனே த³ர்ஶனமாத்ரகாமா
த்³ருஷ்ட்வா பரிஷ்வங்க³ஸுகை²கலோலா ।
ஆலிங்கி³தாயாம் புனராயதாக்ஷ்யாமாஶாஸ்மஹே
விக்³ரஹயோரபே⁴த³ம் ॥ 2.22 ॥

Meaning (பதா³ர்த²):
அத³ர்ஶனே - in not-seeing; in absence
த³ர்ஶன - seeing; sight
மாத்ர - merely; only
காமா - desiring (fem.)
த³ர்ஶனமாத்ரகாமா - desiring only a sight
த்³ருஷ்ட்வா - having seen
பரிஷ்வங்க³ - embrace
ஸுக² - happiness; pleasure
ஏக - only
லோலா - eager; restless for
பரிஷ்வங்க³ஸுகை²கலோலா - eager only for the pleasure of an embrace
ஆலிங்கி³தாயாம் - when (she is) embraced
புனர் - again
ஆயதாக்ஷீ - the long-eyed woman (in verse: ஆயதாக்ஷ்யாம்)
ஆஶாஸ்மஹே - we hope for; we long for
விக்³ரஹயோ: - of the two bodies
அபே⁴த³ம் - non-separation; non-difference; complete union

Translation (பா⁴வார்த²):
When we cannot see her, we long only for a sight; once we see her, we long only for the pleasure of an embrace; and when embraced, we again long for the complete non-separation of the two bodies.

Commentary (அனுஸந்தா⁴ன):
The verse traces the escalation of desire: the mind moves from "just one look" to "just one touch" to "never let there be distance." This is a gentle warning as well as a romantic truth: the appetite of attachment can be endless. In ordinary situations, we can use this as விவேக (discernment): notice when love is becoming hunger and when closeness is becoming control. A mature relationship honors intimacy and also honors space; it does not treat separation as a threat. From an அத்³வைத (non-duality) angle, the longing for "no difference" can also be read as the soul's deeper thirst for wholeness - and that wholeness ultimately has to be found inwardly, not demanded from another person.

From a broader perspective: Poetry delights, but real love must go beyond features. If you feel enchanted, translate it into care: listen well, keep promises, and honor consent. Admiration that becomes service is ennobling; admiration that becomes possession is painful. Use the verse to remember dignity - yours and the other's.

மாலதீ ஶிரஸி ஜ்ரும்ப⁴ணம் முகே²
சந்த³னம் வபுஷி குங்குமாவிலம் ।
வக்ஷஸி ப்ரியதமா மதா³லஸா
ஸ்வர்க³ ஏஷ பரிஶிஷ்ட ஆக³ம: ॥ 2.23 ॥

ச²ந்த:³ (ரதோ²த்³த⁴தா): This is in ரதோ²த்³த⁴தா (த்ரிஷ்டுப்⁴ class) Chandas/Meter: 4 பாதா³:, 11 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GLGLLLGLGLG`.

Meaning (பதா³ர்த²):
மாலதீ - jasmine (a fragrant flower)
ஶிரஸி - on the head
ஜ்ரும்ப⁴ணம் - blooming; opening (also: a blossoming smile)
முகே² - on the face
சந்த³னம் - sandal paste
வபுஷி - on the body
குங்கும - saffron; vermilion
ஆவிலம் - mixed with; tinged; smeared
குங்குமாவிலம் - tinged with saffron
வக்ஷஸி - on the chest
ப்ரியதமா - the beloved woman
மதா³லஸா - intoxicated and languid; pleasantly drowsy
ஸ்வர்க:³ - heaven
ஏஷ - this
பரிஶிஷ்ட: - remaining; leftover
ஆக³ம: - arrival; attainment; what is to come

Translation (பா⁴வார்த²):
Jasmine on the head, a blooming smile on the face, sandal paste on the body tinged with saffron, and the beloved lying languid on the chest - this is heaven; anything "to come" is only the remainder.

Commentary (அனுஸந்தா⁴ன):
The verse is a bold claim: paradise is not somewhere else; it is the lived sweetness of love, fragrance, and closeness in the present. In practical terms, this can be read as an invitation to stop postponing happiness into an abstract future and to learn to honor simple moments of togetherness. At the same time, maturity asks for balance: do not confuse fleeting pleasure with lasting well-being. Let love become a source of gratitude, gentleness, and responsibility - then even ordinary days carry a touch of "heaven" without making you careless or addicted.

On a subtler level: Notice the role of attention. What you repeatedly contemplate becomes your inner landscape. So train attention not only on appearance but also on character - kindness, steadiness, truthfulness. This keeps romance from becoming fragile, because it is rooted in values, not only in sensation.

ப்ராங்மாம் ஏதி மனாக³னாக³தரஸம் ஜாதாபி⁴லாஷாம் தத:
ஸவ்ரீட³ம் தத³னு ஶ்லதோ²த்³யமம் அத² ப்ரத்⁴வஸ்ததை⁴ர்யம் புன: ।
ப்ரேமார்த்³ரம் ஸ்ப்ருஹணீயனிர்ப⁴ரரஹ: க்ரீடா³ப்ரக³ல்ப⁴ம் ததோ
நி:ஸங்கா³ங்க³விகர்ஷணாதி⁴கஸுக²ரம்யம் குலஸ்த்ரீரதம் ॥ 2.24 ॥

Meaning (பதா³ர்த²):
ப்ராங்மாம் - forward; toward the front
ஏதி - goes; moves
மனாக³ - a little; slightly
நாகத³ - attained; arrived at (here: "just reached")
ரஸம் - taste; emotional flavor
மனாக³னாக³தரஸம் - having just begun to taste ரஸ
ஜாதா - arisen; born
அபி⁴லாஷா - desire; longing
ஜாதாபி⁴லாஷாம் - with desire awakened
தத: - then
ஸ - with
வ்ரீடா³ - bashfulness; modesty
ஸவ்ரீட³ம் - with bashfulness
தத³னு - after that
ஶ்லத² - slack; loosened
உத்³யமம் - effort; attempt
ஶ்லதோ²த்³யமம் - effort slackened
அத² - then
ப்ரத்⁴வஸ்த - destroyed; shaken down
தை⁴ர்யம் - courage; steadiness
ப்ரத்⁴வஸ்ததை⁴ர்யம் - courage collapsed
புன: - again
ப்ரேம - love
ஆர்த்³ரம் - softened; tender
ப்ரேமார்த்³ரம் - tender with love
ஸ்ப்ருஹணீய - desirable; worth longing for
நிர்பர⁴ - intense; overflowing; abundant
ரஹ: - secrecy; private moment
ஸ்ப்ருஹணீயனிர்ப⁴ரரஹ: - a deeply desirable, intense private moment
க்ரீடா³ - play; sport
ப்ரக³ல்ப⁴ம் - bold; confident
க்ரீடா³ப்ரக³ல்ப⁴ம் - bold in playful sport
தத: - then
நி:ஸங்க³ - without attachment; detached
அங்க³ - limb
விகர்ஷண - drawing back; pulling away
நி:ஸங்கா³ங்க³விகர்ஷண - detached teasing withdrawal of limbs
அதி⁴க - greater
ஸுக² - pleasure; ease
ரம்யம் - delightful
அதி⁴கஸுக²ரம்யம் - delightful with increased pleasure
குல - noble family; respectable household
ஸ்த்ரீ - woman; wife
ரதம் - love-play; intimacy
குலஸ்த்ரீரதம் - the love-play of a respectable woman

Translation (பா⁴வார்த²):
The love-play of a respectable woman is uniquely delightful: the mind first moves forward and just begins to taste emotion, desire arises; then bashfulness appears and effort slackens, courage collapses again; then it becomes tender with love, then an intensely desirable private moment, then bold play - and finally, playful withdrawals of the limbs that heighten delight.

Commentary (அனுஸந்தா⁴ன):
This is not merely description; it is an observation about pacing. Intimacy often becomes deeper when there is trust, modesty, and a natural rhythm of approach and retreat, rather than rush and demand. In the way we live now, the practical application is to prioritize safety and consent: let comfort lead, communicate clearly, and respect pauses without taking them as rejection. When affection is patient, it creates room for genuine closeness; when it is impatient, it creates pressure and anxiety. Read this verse as a reminder that the most satisfying connection is not forceful but mutually tuned.

A gentle practice is: A deeper use of ஶ்ருங்கா³ர is refinement. When something is beautiful, pause and notice the mind soften. Then let that softness turn into generosity, patience, and gratitude. In this way, beauty becomes a doorway to a better self, not a doorway to restlessness.

உரஸி நிபதிதானாம் ஸ்ரஸ்தத⁴ம்மில்லகானாம்
முகுலிதனயனானாம் கிஞ்சித்³உன்மீலிதானாம் ।
உபரி ஸுரதகே²த³ஸ்வின்னக³ண்ட³ஸ்த²லானாமத⁴ர
மது⁴ வதூ⁴னாம் பா⁴க்³யவந்த: பிப³ந்தி ॥ 2.25 ॥

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):
உரஸி - on the chest
நிபதித - fallen; lying down upon
உரஸி நிபதிதானாம் - of those who have fallen on the chest
ஸ்ரஸ்த - loosened; fallen apart
த⁴ம்மில்ல - a braided/bound hair-knot; hair arrangement
ஸ்ரஸ்தத⁴ம்மில்லகானாம் - of those whose hair-knots are loosened/disheveled
முகுலித - closed like a bud; shut
நயன - eye
முகுலிதனயனானாம் - of those with closed eyes
கிஞ்சித் - slightly
உன்மீலித - opened
கிஞ்சித்³உன்மீலிதானாம் - of those with eyes slightly opened (read as கிஞ்சிது³ன்மீலிதானாம்)
உபரி - above; on top
ஸுரத - love-play; amorous union
கே²த³ - fatigue; weariness
ஸ்வின்ன - sweating; perspiring
க³ண்ட³ஸ்தல² - cheek-region
ஸுரதகே²த³ஸ்வின்னக³ண்ட³ஸ்த²லானாம் - of those whose cheeks are moist with the fatigue of love-play
அதர⁴ - lower lip
மது⁴ - honey; nectar
அத⁴ர் மது⁴ - the honey of the lips
வதூ⁴னாம் - of young women; brides
பா⁴க்³யவந்த: - fortunate ones
பிப³ந்தி - drink

Translation (பா⁴வார்த²):
The fortunate drink the honey of the lips of women who lie upon their chest, hair disheveled, eyes closed yet slightly opening, cheeks moist with the fatigue of love-play.

Commentary (அனுஸந்தா⁴ன):
This verse focuses less on action and more on tenderness after intensity - the closeness, the softness, the quiet satisfaction. At home and at work, this points to the importance of aftercare: affection that continues after passion, through gentle touch, kind words, and presence. Relationships become safer and happier when intimacy is not treated as a transaction but as a shared experience that includes care and respect. The deeper teaching is simple: love is not only excitement; it is also warmth, protection, and attentiveness in the quiet moments.

One more layer is this: Enjoy beauty without losing balance. Keep the basics steady: sleep, work, friendships, and self-respect. If attraction is mutual, clarity and pace protect it; if it is not, restraint protects you. This is how the verse becomes practical wisdom instead of mere description.

ஆமீலிதனயனானாம் ய:
ஸுரதரஸோனு ஸம்வித³ம் பா⁴தி ।
மிது²ரைர்மிதோ²வதா⁴ரிதமவிதத²ம்
இத³ம் ஏவ காமனிர்ப³ர்ஹணம் ॥ 2.26 ॥

ச²ந்த:³ (மாத்ரா-சந்த³ஸ்): This is in a மாத்ரா-based Chandas/Meter (not a fixed அக்ஷர-count வ்ருத்த): in this verse, the written segments carry approximately 14 + 16 + 21 + 16 மாத்ரா: (total 67); treat லகு⁴=1 மாத்ரா and கு³ரு=2 மாத்ரா:, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse த³ண்ட³ with internal யதி).

Meaning (பதா³ர்த²):
ஆமீலித - half-closed; shut (as the eyes)
நயன - eye
ஆமீலிதனயனானாம் - of those whose eyes are half-closed
ய: - which; that (thing)
ஸுரத - love-play; amorous union
ரஸ: - taste; ரஸ (aesthetic flavor)
ஸுரதரஸ: - the flavor of love-play
அனு - along with; in accordance with; after (verse: ஸுரதரஸோனு = ஸுரதரஸ: + அனு)
ஸம்வித³ம் - mutual understanding; shared inner communication
பா⁴தி - shines; appears; becomes evident
மிது²னை: - by couples; by pairs
மிதோ² - mutually; between each other (verse: மிதோ²வதா⁴ரிதம் = மிதோ² + அவதா⁴ரிதம்)
அவதா⁴ரிதம் - determined; ascertained
அவிதத²ம் - true; not false
இத³ம் - this
ஏவ - alone; indeed
காம - desire; love
நிர்ப³ர்ஹணம் - completion; fulfilment; bringing to full measure
காமனிர்ப³ர்ஹணம் - fulfilment of desire/love

Translation (பா⁴வார்த²):
That which shines as the shared, unspoken understanding within love-play - when eyes are half-closed - and which couples mutually recognize as true: this alone is the fulfilment of love.

Commentary (அனுஸந்தா⁴ன):
The verse points to a subtle dimension of intimacy: beyond words, there is ஸம்வித்³ (shared understanding), a quiet mutual attunement that only the two involved can fully know. These days, this translates to emotional presence: listening, responding, and being sensitive to comfort and consent. The practical takeaway is that love is not merely performance; it is mutuality. When communication is honest and respectful, closeness becomes nourishing; when it is absent, even outward romance can feel empty.

A helpful way to apply this is: Treat desire as a signal, not a verdict. Attraction shows what the mind likes, but it does not decide what is right. Pause and ask: will this increase trust or reduce it; will it make tomorrow lighter or heavier? That small pause is விவேக (discernment). When you choose transparency and boundaries early, love stays dignified and does not turn into compulsion.

இத³ம் அனுசிதம் அக்ரமஶ்ச பும்ஸாம்
யதி³ஹ ஜராஸ்வபி மன்மதா² விகாரா: ।
தத³பி ச ந க்ருதம் நிதம்பி³னீனாம்
ஸ்தனபதனாவதி⁴ ஜீவிதம் ரதம் வா ॥ 2.27 ॥

ச²ந்த:³ (மாத்ரா-சந்த³ஸ்): This is in a மாத்ரா-based Chandas/Meter (not a fixed அக்ஷர-count வ்ருத்த): in this verse, the written segments carry approximately 18 + 19 + 16 + 19 மாத்ரா: (total 72); treat லகு⁴=1 மாத்ரா and கு³ரு=2 மாத்ரா:, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse த³ண்ட³ with internal யதி).

Meaning (பதா³ர்த²):
இத³ம் - this
அனுசிதம் - improper; not fitting
அக்ரம: - out of order; not appropriate to the stage
ச - and
பும்ஸாம் - for men; of men
யதி³ - if
இஹ - here; in this world
ஜராஸு - in old age; in aging (loc. pl.)
அபி - even
மன்மதா² - of மன்மத² (Cupid); of desire
விகாரா: - changes; stirrings; transformations
தத³பி - even so; nevertheless
ச - and
ந - not
க்ருதம் - done; applied; (here) "not so"
நிதம்பி³னீனாம் - of women with shapely hips
ஸ்தன - breast
பதன - falling; drooping
அவதி⁴ - limit; until
ஸ்தனபதனாவதி⁴ - until the breasts droop (a sign of age)
ஜீவிதம் - life
ரதம் - love-play; delight; attachment
வா - or; indeed

Translation (பா⁴வார்த²):
It is improper and out of order for men if the stirrings of desire persist even in old age; yet, for women of shapely hips it is not said to be so - as though their life remains love and delight until the signs of age appear.

Commentary (அனுஸந்தா⁴ன):
This verse reflects an old poetic voice and the social assumptions of its time, so it should be read with caution rather than as a universal judgment. A useful modern reading is to notice the broader theme: desire does not simply obey age, and society often polices it differently for different people. The healthier approach is மர்யாதா³ (dignity and boundaries) and mutual respect: affection and intimacy can exist at any age when there is consent, care, and responsibility. When a verse carries a biased lens, we can still extract விவேக (discernment) by separating cultural stereotype from the underlying psychological observation.

To carry this wisely: Poetry delights, but real love must go beyond features. If you feel enchanted, translate it into care: listen well, keep promises, and honor consent. Admiration that becomes service is ennobling; admiration that becomes possession is painful. Use the verse to remember dignity - yours and the other's.

ராஜஸ்த்ருஷ்ணாம்பு³ராஶேர்ன ஹி ஜக³தி க³த: கஶ்சிதே³வாவஸானம்
கோ வார்தோ²ர்தை²: ப்ரபூ⁴தை: ஸ்வவபுஷி க³லிதே யௌவனே ஸானுராகே³ ।
க³ச்சா²ம: ஸத்³ம யாவத்³விகஸிதனயனேந்தீ³வராலோகினீனாமாக்ரம்யாக்ரம்ய
ரூபம் ஜ²டிதி ந ஜரயா லுப்யதே ப்ரேயஸீனாம் ॥ 2.28 ॥

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):
ராஜ: - royal splendor; power; worldly glory
த்ருஷ்ணா - thirst; craving
அம்பு³ - water
ராஶி: - heap; mass; ocean-like expanse
ராஜஸ்த்ருஷ்ணாம்பு³ராஶி: - the ocean of craving for royal/worldly splendor
ந ஹி - indeed not
ஜக³தி - in the world
க³த: - gone; reached
கஶ்சித் - anyone
ஏவ - ever
அவஸானம் - end; limit
க: - what?
அர்த:² - meaning; use
அர்தை²: - with wealth; with riches
ப்ரபூ⁴தை: - abundant; plentiful
ஸ்வ - one's own
வபுஷி - in the body
க³லிதே - slipping away; decaying; melting down
யௌவனே - when youth is present (or: when youth is passing)
ஸானுராகே³ - with passion; with love present
க³ச்சா²ம: - let us go
ஸத்³ம - house; home
யாவத் - while; as long as
விகஸித - opened; blossomed
நயன - eye
ஏந்தீ³வர - blue lotus
ஆலோகினீனாம் - of those who look; the lotus-eyed women
ஆக்ராம்ய - approaching; stepping into; going to
ஆக்ராம்ய ஆக்ராம்ய - again and again; repeatedly
ரூபம் - beauty; form
ஜ²டிதி - quickly
ந - not
ஜரயா - by old age
லுப்யதே - is destroyed; is lost
ப்ரேயஸீனாம் - of beloved women

Translation (பா⁴வார்த²):
There is no end, in this world, to the ocean of craving for power and splendor. What is the use of abundant wealth when youth and passion slip away from the body? Let us go, again and again, to the homes of lotus-eyed beloveds while their beauty is not yet quickly taken away by old age.

Commentary (அனுஸந்தா⁴ன):
This is "carpe diem" ஶ்ருங்கா³ர: it reminds us that youth is fleeting, so the mind argues for enjoyment now. A mature reading keeps both sides: yes, impermanence is real; and yes, chasing pleasure without விவேக can create suffering. In daily interactions, the wiser application is to value what youth enables - health, learning, meaningful work, and loving relationships - without reducing life to endless consumption. Let the awareness of time passing produce gratitude and urgency toward what is wholesome, not reckless indulgence.

A mature reading suggests: Notice the role of attention. What you repeatedly contemplate becomes your inner landscape. So train attention not only on appearance but also on character - kindness, steadiness, truthfulness. This keeps romance from becoming fragile, because it is rooted in values, not only in sensation.

ராக³ஸ்யாகா³ரம் ஏகம் நரகஶதமஹாது³:க²ஸம்ப்ராப்திஹேதுர்மோஹஸ்யோத்பத்தி
பீ³ஜம் ஜலத⁴ரபடலம் ஜ்ஞானதாராதி⁴பஸ்ய ।
கந்த³ர்பஸ்யைகமித்ரம் ப்ரகடிதவிவித⁴ஸ்பஷ்டதோ³ஷப்ரப³ந்த⁴ம்
லோகேஸ்மின்ன ஹ்யர்த²வ்ரஜகுலப⁴வனயௌவனாத³ன்யத³ஸ்தி ॥ 2.29 ॥

Meaning (பதா³ர்த²):
ராக³ஸ்ய - of passion; of attachment
ஆகா³ரம் - house; abode
ஏகம் - one; only
நரக - hell
ஶத - hundred
மஹா - great
து³:க² - suffering; sorrow
ஸம்ப்ராப்தி - attainment; coming upon
ஹேது: - cause
நரகஶதமஹாது³:க²ஸம்ப்ராப்திஹேது: - cause of many hell-like great sufferings
மோஹஸ்ய - of delusion
உத்பத்தி - origin; birth
பீ³ஜம் - seed
மோஹஸ்யோத்பத்திபீ³ஜம் - the seed of delusion's birth
ஜலதர⁴ - cloud
படலம் - mass; layer
ஜலத⁴ரபடலம் - a mass of clouds
ஜ்ஞான - knowledge
தாராதி⁴ப - lord of stars (moon)
ஜ்ஞானதாராதி⁴பஸ்ய - of the "moon" of knowledge (poetic image)
கந்த³ர்பஸ்ய - of Cupid; of desire
ஏக - one; sole
மித்ரம் - friend
கந்த³ர்பஸ்யைகமித்ரம் - Cupid's sole friend
ப்ரகடித - manifest; revealed
விவித⁴ - various
ஸ்பஷ்ட - clear; evident
தோ³ஷா - faults; defects
ப்ரப³ந்த⁴ம் - chain; connected series
ப்ரகடிதவிவித⁴ஸ்பஷ்டதோ³ஷப்ரப³ந்த⁴ம் - a connected chain of clearly evident faults
லோகே - in the world
அஸ்மின் - in this
ஹி - indeed
அர்த² - wealth
வ்ரஜ - crowd; retinue; multitude
குல - family; clan
ப⁴வன - house; home
யௌவன - youth
அன்யத் - other
அஸ்தி - exists
அர்த²வ்ரஜகுலப⁴வனயௌவனாத்³ அன்யத்³ அஸ்தி - there is something other than wealth, retinue, family, home, and youth (used in the verse to say: there is nothing else)

Translation (பா⁴வார்த²):
Youth is the sole abode of passion; the cause of countless hell-like sufferings; the seed from which delusion is born; a mass of clouds that hides the moon of wisdom; Cupid's closest friend; and a chain of clearly visible faults. Indeed, in this world people seem to know nothing beyond wealth, retinue, family, home, and youth.

Commentary (அனுஸந்தா⁴ன):
This verse flips the romantic lens and shows youth as a double-edged power: it fuels joy and also fuels மோஹ (delusion). In common experience, we see this in the way youth can intensify comparison, impulsiveness, and identity built on appearances. The practical takeaway is not cynicism but விவேக: use youth for what lasts - learning, skill, health, and relationships grounded in respect - rather than being swept away by ராக³ (attachment) and status-hunger. When the verse says "clouds hide the moon of knowledge", it is pointing to a timeless pattern: desire can dim clarity unless we consciously protect it.

If you want this verse to uplift you: From an inner standpoint, remember that the rush is a wave in the mind. ஆதி³ ஶங்கராசார்ய reminds us in ஆத்ம ஷடகம், மனோ பு³த்³த்⁴யஹங்கார சித்தானி நாஹம் (I am not the mind, intellect, ego, or mind-stuff). Returning to that witness does not kill love; it makes love workable, so you can act with dignity instead of being driven.

ஶ்ருங்கா³ரத்³ருமனீரதே³ ப்ரஸ்ருமரக்ரீடா³ரஸஸ்ரோதஸி
ப்ரத்³யும்னப்ரியபா³ந்த⁴வே சதுரவாங்முக்தாப²லோத³ன்வதி ।
தன்வீனேத்ரசகோரபாவனவிதௌ⁴ ஸௌபா⁴க்³யலக்ஷ்மீனிதௌ⁴
த⁴ன்ய: கோபி ந விக்ரியாம் கலயதி ப்ராப்தே நவே யௌவனே ॥ 2.3௦ ॥

Meaning (பதா³ர்த²):
ஶ்ருங்கா³ர - romance; love; beauty
த்³ரும - tree
நீரத³ - cloud (lit. "water-giver")
ஶ்ருங்கா³ரத்³ருமனீரதே³ - in the raincloud of the love-tree (poetic image for youth)
ப்ரஸ்ருமர - spreading; flowing forth
க்ரீடா³ - play; sport
ரஸ - flavor; emotional essence
ஸ்ரோதஸி - in the stream
ப்ரஸ்ருமரக்ரீடா³ரஸஸ்ரோதஸி - in the stream of flowing playful ரஸ
ப்ரத்³யும்ன - ப்ரத்³யும்ன (associated with Cupid in tradition)
ப்ரிய - dear
பா³ந்தவ⁴ - relative; friend; ally
ப்ரத்³யும்னப்ரியபா³ந்த⁴வே - dear friend/kinsman of ப்ரத்³யும்ன (i.e., of Cupid; love)
சதுர - clever; skillful
வாக் - speech
முக்தா - pearl
பல² - fruit
உத³ன்வதி - abounding; like an ocean (lit. "watery")
சதுரவாங்முக்தாப²லோத³ன்வதி - an ocean abounding in the pearl-fruits of clever speech
தன்வீ - slender woman
நேத்ர - eye
சகோர - the சகோர bird (mythically drinks moonlight)
பாவன - purifying
விதி⁴ - rite; method
தன்வீனேத்ரசகோரபாவனவிதௌ⁴ - as if the rite that refreshes/purifies the சகோர of a slender woman's eyes (poetic image)
ஸௌபா⁴க்³ய - fortune; good luck
லக்ஷ்மீ - prosperity; beauty
நிதௌ⁴ - in the treasure
ஸௌபா⁴க்³யலக்ஷ்மீனிதௌ⁴ - in the treasure-house of fortune and beauty
த⁴ன்ய: - blessed; fortunate
க: அபி - anyone at all
ந - not
விக்ரியாம் - change; transformation; agitation
கலயதி - experiences; produces
ப்ராப்தே - when attained; when it arrives
நவே - new; fresh
யௌவனே - in youth

Translation (பா⁴வார்த²):
When fresh youth arrives - like a raincloud nourishing the tree of romance, like a stream overflowing with playful delight, like an ocean rich with pearl-like clever speech, like a treasure-house of fortune and beauty - who, even among the blessed, does not undergo a transformation?

Commentary (அனுஸந்தா⁴ன):
This verse acknowledges an obvious truth: youth alters everyone. It changes how we speak, how we dream, what we chase, and what we fear. In contemporary life, this can be used wisely: channel youth's energy into skills, creativity, and meaningful relationships rather than wasting it in constant distraction. The poet's lush metaphors also hint at responsibility: what is abundant now will not remain forever, so use it well. When you treat youth as a resource to cultivate விவேக (discernment) and character, it becomes a blessing rather than a storm.

From a broader perspective: Enjoy beauty without losing balance. Keep the basics steady: sleep, work, friendships, and self-respect. If attraction is mutual, clarity and pace protect it; if it is not, restraint protects you. This is how the verse becomes practical wisdom instead of mere description.

ஸம்ஸாரேஸ்மின்னஸாரே குன்ருபதிப⁴வனத்³வாரஸேவாகலங்கவ்யாஸங்க³
வ்யஸ்ததை⁴ர்யம் கத²ம் அமலதி⁴யோ மானஸம் ஸம்வித³த்⁴யு: ।
யத்³யேதா: ப்ரோத்³யத்³இந்து³த்³யுதினிசயப்⁴ருதோ ந ஸ்யுரம்போ⁴ஜனேத்ரா:
ப்ரேங்க²த்காஞ்சீகலாபா: ஸ்தனப⁴ரவினமன்மத்⁴யபா⁴ஜஸ்தருண்ய: ॥ 2.31 ॥

Meaning (பதா³ர்த²):
ஸம்ஸாரே - in worldly life; in ஸம்ஸார (the cycle of becoming)
அஸ்மின் - in this (verse: ஸம்ஸாரேஸ்மின் = ஸம்ஸாரே + அஸ்மின்)
அஸாரே - without essence; tasteless
கு - bad; base
ந்ருபதி - king; ruler
குன்ருபதி - a petty/bad ruler (lit. கு + ந்ருபதி)
ப⁴வன - house; palace
த்³வார - door; gate
ஸேவா - service; attendance
குன்ருபதிப⁴வனத்³வாரஸேவா - humiliating service at the gate of a petty ruler's palace
கலங்க - stain; disgrace
வ்யாஸங்க³ - strong attachment; clinging
கலங்கவ்யாஸங்க³ - disgraceful clinging (to such service)
வ்யஸ்த - scattered; disordered
தை⁴ர்யம் - courage; steadiness
வ்யஸ்ததை⁴ர்யம் - with courage scattered
கத²ம் - how
அமல - pure; stainless
தி⁴யா: - minds/intellects; the discerning (verse: தி⁴யோ = தி⁴யா:)
அமலதி⁴யா: - the pure-minded; the discerning (verse: அமலதி⁴யோ = அமலதி⁴யா:)
மானஸம் - mind
ஸம்வித³த்⁴யு: - would compose; would set in order
யதி³ - if
ஏதா: - these (women)
ப்ரோத்³யத்³இந்து³ - rising moon (the verse uses for a join; read as ப்ரோத்³யதி³ந்து³)
த்³யுதி - radiance
நிசய - heap; multitude
ப்⁴ருத: - bearing; possessing (verse: ப்⁴ருதோ = ப்⁴ருத:)
ப்ரோத்³யத்³இந்து³த்³யுதினிசயப்⁴ருத: - bearing a heap of radiance like a newly risen moon
அம்போ⁴ஜ - lotus
நேத்ரா: - eyes
அம்போ⁴ஜனேத்ரா: - lotus-eyed
ப்ரேங:அத் - swaying; moving about
காஞ்சீ - girdle (often with bells)
கலாப: - cluster; collection
ப்ரேங:அத்காஞ்சீகலாபா: - with swaying, tinkling girdles
ஸ்தன - breast
பர³ - burden; weight
வினமத் - bent down
மத்⁴ய - waist; middle
பா⁴ஜ: - possessing; having
ஸ்தனப⁴ரவினமன்மத்⁴யபா⁴ஜ: - having waists gently bent by the weight of the breasts
தருண்ய: - young women
ந ஸ்யு: - were not; did not exist

Translation (பா⁴வார்த²):
In this essence-less world, tainted by humiliating service at the gates of petty rulers, how could the minds of the pure-hearted ever stay composed - if these young women did not exist: lotus-eyed, shining like a newly risen moon, their girdles swaying, their waists gently bent beneath youthful fullness?

Commentary (அனுஸந்தா⁴ன):
The poet calls ஸம்ஸார (worldly life) அஸார (without lasting essence) because it can demand compromise, flattery, and the slow scattering of தை⁴ர்ய (steadiness). Yet he admits that beauty and affection keep people engaged with life: love can make hardship bearable. In everyday life, this can be noble (working hard to support a family and build a home together), but it can also become corrosive if attraction pushes us into கலங்க (loss of integrity) - staying in environments that erode self-respect just to please someone. The practical அனுஸந்தா⁴ன is to let love inspire effort while letting விவேக (discernment) guard boundaries and values.

On a subtler level: Many of these verses describe the dance of closeness and distance. In real relationships, small signals carry meaning, but they are often ambiguous. Replace assumption with conversation. When pride arises, soften it with kindness; when fear arises, address it with honesty. Clarity makes love lighter.

ஸித்³தா⁴த்⁴யாஸிதகந்த³ரே ஹரவ்ருஷஸ்கந்தா⁴வருக்³ணத்³ருமே
க³ங்கா³தௌ⁴தஶிலாதலே ஹிமவத: ஸ்தா²னே ஸ்தி²தே ஶ்ரேயஸி ।
க: குர்வீத ஶிர: ப்ரணாமமலினம் ம்லானம் மனஸ்வீ ஜனோ
யத்³வித்ரஸ்தகுரங்க³ஶாவனயனா ந ஸ்யு: ஸ்மராஸ்த்ரம் ஸ்த்ரிய: ॥ 2.32 ॥

Meaning (பதா³ர்த²):
ஸித்³த⁴ - the accomplished; perfected beings
அத்⁴யாஸித - inhabited; occupied
கந்த³ரே - in the cave
ஸித்³தா⁴த்⁴யாஸிதகந்த³ரே - in a cave inhabited by ஸித்³த⁴s
ஹர - ஶிவ
வ்ருஷ - bull
ஸ்கந்த⁴ - shoulder
அவருக்³ண - broken; rubbed down; battered
த்³ருமே - on the tree
ஹரவ்ருஷஸ்கந்தா⁴வருக்³ணத்³ருமே - on trees battered by the shoulders of Shiva's bull
க³ங்கா³ - the river க³ங்கா³
தௌ⁴த - washed; cleansed
ஶிலா - rock; stone
தலம் - surface; ground
க³ங்கா³தௌ⁴தஶிலாதலே - on rock-surfaces washed by the க³ங்கா³
ஹிமவத: - of the Himalaya
ஸ்தா²னே - in the place
ஸ்தி²தே - situated
ஶ்ரேயஸி - auspicious; excellent
க: - who
குர்வீத - would do; would make
ஶிர: - head
ப்ரணாம - bowing; salutation; prostration
மலினம் - soiled; dirty
ப்ரணாமமலினம் - soiled by prostrations
ம்லானம் - wilted; drooping
மனஸ்வீ - spirited; high-minded
ஜன: - person
வித்ரஸ்த - frightened
குரங்க³ - deer
ஶாவ - fawn
நயனா - eyes (f.)
குரங்க³ஶாவனயனா - having eyes like a frightened fawn
ஸ்மராஸ்த்ரம் - Cupid's weapon; love's arrow
ஸ்த்ரிய: - women
ந ஸ்யு: - were not

Translation (பா⁴வார்த²):
Even in a most auspicious Himalayan retreat - caves inhabited by spiritual adepts, rocks washed by the river Ganga, and forest traces of Shiva's bull - what spirited person would let the head be soiled by repeated bowing and the mind droop, if women with frightened-fawn eyes were not Cupid's weapons?

Commentary (அனுஸந்தா⁴ன):
The verse is a reminder that changing place does not automatically change the mind. Even in sacred, quiet surroundings, attraction can make us bend, plead, and lose inner brightness. In day-to-day living, this shows up when we think a new city, a new job, or even a retreat will fix restlessness - but the same tendencies (வாஸனா, latent habits) travel with us. The antidote is inner training: ஸம்யம (self-restraint) and த்⁴யான (steady attention) so that a moment of fascination does not collapse dignity. Outer purity helps, but true freedom is an inside skill.

A gentle practice is: Poetry delights, but real love must go beyond features. If you feel enchanted, translate it into care: listen well, keep promises, and honor consent. Admiration that becomes service is ennobling; admiration that becomes possession is painful. Use the verse to remember dignity - yours and the other's.

ஸம்ஸார தவ பர்யந்தபத³வீ ந த³வீயஸீ ।
அந்தரா து³ஸ்தரா ந ஸ்யுர்யதி³ தே மதி³ரேக்ஷணாம் ॥ 2.33 ॥

Meaning (பதா³ர்த²):
ஸம்ஸார - worldly life; the cycle of becoming
தவ - your; for you
பர்யந்த - end; limit
பத³வீ - path; road
த³வீயஸீ - far; distant
ந - not
அந்தரா - in between; the interval
து³ஸ்தரா - hard to cross; difficult to pass through
ந ஸ்யு: - would not be
யதி³ - if
தே - your
மதி³ரா - wine; intoxication
ஈக்ஷணம் - look; glance; eyes
மதி³ரேக்ஷணா - wine-eyed (voc.); one whose glance intoxicates

Translation (பா⁴வார்த²):
The road through this worldly life does not feel long, and the stretch in between does not feel hard to cross, if your intoxicating eyes are with me.

Commentary (அனுஸந்தா⁴ன):
Companionship changes the felt weight of time. Hard journeys become lighter when there is affection, shared laughter, and a sense of being seen. In our daily routines, even tedious responsibilities - commuting, caregiving, building a career - can feel meaningful when there is a loving partner at the center. At the same time, the verse hints at how powerful a "glance" can be: attraction can make us underestimate difficulties. The practical அனுஸந்தா⁴ன is to let love encourage endurance, while still planning realistically and not letting romance erase prudence.

One more layer is this: Notice the role of attention. What you repeatedly contemplate becomes your inner landscape. So train attention not only on appearance but also on character - kindness, steadiness, truthfulness. This keeps romance from becoming fragile, because it is rooted in values, not only in sensation.

தி³ஶ வனஹரிணீப்⁴யோ வம்ஶகாண்ட³ச்ச²வீனாம்
கவலம் உபலகோடிச்சி²ன்னமூலம் குஶானாம் ।
ஶகயுவதிகபோலாபாண்டு³தாம்பூ³லவல்லீத³லம்
அருணனகா²க்³ரை: பாடிதம் வா வதூ⁴ப்⁴ய: ॥ 2.34 ॥

Meaning (பதா³ர்த²):
தி³ஶ - give; offer; grant
வன - forest
ஹரிணீ - doe (female deer)
வன-ஹரிணீப்⁴ய: - to the forest does
வம்ஶ - bamboo
காண்ட³ - stalk; stem
ச்சவி - color; appearance
வம்ஶகாண்ட³ச்ச²வி - having the color of a bamboo-stalk
கவலம் - a mouthful; morsel
உபல - stone
கோடி - edge; tip
ச்சி²ன்ன - cut
மூலம் - root
குஶானாம் - of குஶ grass
உபலகோடிச்சி²ன்னமூலம் - with roots cut by the edge of a stone
ஶக - ஶக (name of a people, used poetically)
யுவதி - young woman
கபோல - cheek
பாண்டு³ - pale
தாம்பூ³ல - betel; betel-leaf
வல்லீ - creeper
த³லம் - leaf
ஶகயுவதிகபோலாபாண்டு³தாம்பூ³லவல்லீத³லம் - a betel-leaf pale like the cheeks of ஶக maidens
அருண - reddish
நகா²க்³ர - nail-tip
அருணனகா²க்³ரை: - with reddish nail-tips
பாடிதம் - torn; split
வா - or
வதூ⁴ப்⁴ய: - to brides; to young women

Translation (பா⁴வார்த²):
To deer, offer a morsel of sacred grass, pale as bamboo-stalks and with roots cut clean by stone; to brides, offer a betel-leaf, pale as a maiden's cheek and torn by the reddish tips of nails.

Commentary (அனுஸந்தா⁴ன):
ப⁴ர்த்ருஹரி's ஶ்ருங்கா³ர often works by letting the same object be seen in two worlds at once: the natural world (deer, grass, bamboo) and the human world (cheeks, nails, betel). Love sharpens perception and association - you start noticing small details, and ordinary things begin to echo a beloved's features. In today's relationships, this is the psychology of memory: a color, a scent, or a song becomes a "hook" that brings someone to mind instantly. The verse invites us to appreciate that poetic sensitivity, while also remembering that strong associations can both enrich life and make longing sharper.

A helpful way to apply this is: A deeper use of ஶ்ருங்கா³ர is refinement. When something is beautiful, pause and notice the mind soften. Then let that softness turn into generosity, patience, and gratitude. In this way, beauty becomes a doorway to a better self, not a doorway to restlessness.

அஸாரா: ஸர்வே தே விரதிவிரஸா: பாபவிஷயா
ஜுகு³ப்ஸ்யந்தாம் யத்³வா நனு ஸகலதோ³ஷாஸ்பத³ம் இதி ।
ததா²ப்யேதத்³பூ⁴மௌ நஹி பரஹிதாத்புண்யம் அதி⁴கம்
ந சாஸ்மின்ஸம்ஸாரே குவலயத்³ருஶோ ரம்யம் அபரம் ॥ 2.35 ॥

Meaning (பதா³ர்த²):
அஸாரா: - without essence; worthless
ஸர்வே - all
தே - those; these
விரதி - dispassion; turning away
விரஸா: - tasteless; devoid of ரஸ
பாப - sinful; harmful
விஷயா: - objects (of sense); pursuits
ஜுகு³ப்ஸ்யந்தாம் - let them be detested
யத்³வா - or else; even if
நனு - indeed
ஸகல - all
தோ³ஷாஸ்பத³ம் - a seat/abode of faults
இதி - thus
ததா²பி - even so; nevertheless
ஏதத்³ - on this
பூ⁴மௌ - on earth
நஹி - there is not
பரஹித - welfare of others
புண்யம் - merit; virtue
அதி⁴கம் - greater
ந ச - nor
அஸ்மின் - in this
ஸம்ஸாரே - world; worldly life
குவலய - blue lotus
த்³ருஶ: - eyes; the one with such eyes
குவலயத்³ருஶ: - the lotus-eyed (woman)
ரம்யம் - delightful; beautiful
அபரம் - other; different

Translation (பா⁴வார்த²):
Let all sense-objects be declared worthless, tasteless to the dispassionate, and to be shunned as an abode of faults; yet on this earth there is no virtue greater than working for others' welfare, and in this world there is no delight greater than the eyes of a lotus-eyed beloved.

Commentary (அனுஸந்தா⁴ன):
This verse offers a surprisingly balanced take: even if worldly pursuits can be பாபவிஷய (harmful when misused) and empty to someone with விரதி (dispassion), life still has two undeniable lights. One is பரஹித - acting for others' good - which becomes the highest புண்ய (merit). The other is the intimate joy of beauty and love, symbolized by the lotus-eyed glance. In real-world settings, this reads as a wise pairing: build a life that serves (family, community, honest work) and also a life that loves (tenderness, art, relationships). From an அத்³வைத lens, பரஹித naturally arises when the boundary between "me" and "other" softens; compassion becomes practical, not sentimental.

To carry this wisely: Enjoy beauty without losing balance. Keep the basics steady: sleep, work, friendships, and self-respect. If attraction is mutual, clarity and pace protect it; if it is not, restraint protects you. This is how the verse becomes practical wisdom instead of mere description.

ஏதத்காமப²லோ லோகே யத்³த்³வயோரேகசித்ததா ।
அன்யசித்தக்ருதே காமே ஶவயோரிவ ஸங்க³ம: ॥ 2.35.1 ॥

Meaning (பதா³ர்த²):
ஏதத் - this
காம - love; desire
ப²லம் - fruit; result
லோகே - in the world
யத்³ - which; that
த்³வயோ: - of two (people)
ஏக - one
சித்ததா - one-pointedness; being of one mind
ஏகசித்ததா - being of one mind; mutual attunement
அன்ய - other
சித்த - mind
க்ருதே - when done; when made (i.e., directed elsewhere)
அன்யசித்தக்ருதே - when one's mind is elsewhere
காமே - in love
ஶவயோ: - of two corpses
இவ - like
ஸங்க³ம: - union; meeting

Translation (பா⁴வார்த²):
The real fruit of love in this world is two people becoming of one mind; when love is with someone whose mind is elsewhere, their union is like the meeting of two corpses.

Commentary (அனுஸந்தா⁴ன):
ஶ்ருங்கா³ர is not just about physical closeness; it insists on ஏகசித்ததா - mutual presence and attunement. A relationship where one person is emotionally absent can feel lifeless even if the outer forms remain. In our daily routines, this shows up when partners share space but not attention: one is always scrolling, always elsewhere, always "busy". The verse pushes a practical ethic: if you want love to be living, bring your mind to where your body is - and ask for the same in return through honest conversation and boundaries.

மாத்ஸர்யம் உத்ஸார்ய விசார்ய கார்யமார்யா:
ஸமர்யாத³ம் இத³ம் வத³ந்து ।
ஸேவ்யா நிதம்பா³: கிம் உ பூ⁴த⁴ராணாமத
ஸ்மரஸ்மேரவிலாஸினீனாம் ॥ 2.36 ॥

Meaning (பதா³ர்த²):
மாத்ஸர்யம் - envy; jealousy
உத்ஸார்ய - casting away; removing
விசார்ய - reflecting upon; considering
கார்யம் - what is to be done; what is worthwhile
ஆர்யா: - the noble; cultured people
ஸமர்யாத³ம் - with propriety; within bounds
இத³ம் - this
வத³ந்து - may they say
ஸேவ்யா: - to be served; worthy of pursuit
நிதம்பா³: - hips; buttocks
கிம் உ - whether indeed
பூ⁴த⁴ராணாம் - of mountains
அத - or rather
ஸ்மர - Cupid; love
ஸ்மேர - smiling
விலாஸினீனாம் - of playful, graceful women
ஸ்மரஸ்மேரவிலாஸினீனாம் - of women whose play is smiling with love

Translation (பா⁴வார்த²):
Let the noble, setting aside envy and thinking clearly about what is worth pursuing, say this with propriety: are the hips we should "serve" those of mountains - or rather those of love-smiling, playful women?

Commentary (அனுஸந்தா⁴ன):
The verse is playful, but it begins with a serious prescription: drop மாத்ஸர்ய (jealousy) and think about what truly deserves your energy. Envy makes us chase status and comparisons; love makes us notice beauty and closeness. In lived experience, this can be read as a shift from competitive obsession to relational joy: instead of burning time proving ourselves to others, invest in the warmth of partnership, art, and a life with மர்யாதா³ (healthy limits). The humor also reminds us to keep desire civilized: ஶ்ருங்கா³ர should elevate, not degrade.

A mature reading suggests: Treat desire as a signal, not a verdict. Attraction shows what the mind likes, but it does not decide what is right. Pause and ask: will this increase trust or reduce it; will it make tomorrow lighter or heavier? That small pause is விவேக (discernment). When you choose transparency and boundaries early, love stays dignified and does not turn into compulsion.

ஸம்ஸாரே ஸ்வப்னஸாரே பரிணதிதரலே த்³வே க³தீ பண்டி³தானாம்
தத்த்வஜ்ஞானாம்ருதாம்ப:⁴ப்லவலலிததி⁴யாம் யாது கால: கத²ஞ்சித் ।
நோ சேன்முக்³தா⁴ங்க³னானாம் ஸ்தனஜக⁴னக⁴னாபோ⁴க³ஸம்போ⁴கி³னீனாம்
ஸ்தூ²லோபஸ்த²ஸ்த²லீஷு ஸ்த²கி³தகரதலஸ்பர்ஶலீலோத்³யமானாம் ॥ 2.37 ॥

Meaning (பதா³ர்த²):
ஸம்ஸாரே - in worldly life; in ஸம்ஸார
ஸ்வப்ன - dream
ஸாரே - having as its essence; resembling (verse: ஸ்வப்னஸாரே = dream-like)
பரிணதி - change; outcome; ripening
தரலே - unstable; fickle
த்³வே - two
க³தீ - paths; ways
பண்டி³தானாம் - of the learned
தத்த்வ - reality; principle
ஜ்ஞான - knowledge
அம்ருத - nectar; immortal
அம்ப:⁴ - water
ப்லவ - boat; raft
லலித - delighting in; playing in
தி⁴யாம் - of minds/intellects
தத்த்வஜ்ஞானாம்ருதாம்ப:⁴ப்லவலலிததி⁴யாம் - whose minds delight in the raft-like nectar-water of truth-knowledge
யாது - let it pass/go
கால: - time
கத²ஞ்சித் - somehow; in some way
நோ சேத் - otherwise; if not
முக்³த⁴ - innocent; naive
அங்க³னானாம் - of women
ஸ்தன - breast
ஜகன⁴ - hip; buttocks
கன³ - mass; heaviness
போ⁴க³ - enjoyment; fullness
ஸம்போ⁴கி³னீனாம் - of those who are enjoyed/embraced
ஸ்தூ²ல - broad
உபஸ்த² - lap; loins
ஸ்த²லீஷு - in places/regions
ஸ்த²கி³த - hidden; placed
கர-தல - palm of the hand
ஸ்பர்ஶ - touch
லீலா - play
உத்³யமானாம் - striving; engaged in

Translation (பா⁴வார்த²):
In this dream-like and ever-shifting world, the learned have only two meaningful ways for time to pass: either through minds delighting in truth-knowledge - a raft of nectar - or else (if not that) amid the intimate play of innocent young women, rich in youthful abundance.

Commentary (அனுஸந்தா⁴ன):
ப⁴ர்த்ருஹரி draws a sharp line: in a world that is ஸ்வப்னஸார (dream-like) and தரல (unstable), do not waste your limited கால (time) on trivialities. Choose depth - either the depth of தத்த்வஜ்ஞான (knowledge of what is real), or the depth of committed love. In ordinary situations, this reads as a call to stop living in scattered half-attention: either cultivate inner clarity (study, meditation, honest self-inquiry) or cultivate a relationship with presence and devotion. The verse is not telling everyone to renounce; it is asking everyone to be intentional.

If you want this verse to uplift you: Poetry delights, but real love must go beyond features. If you feel enchanted, translate it into care: listen well, keep promises, and honor consent. Admiration that becomes service is ennobling; admiration that becomes possession is painful. Use the verse to remember dignity - yours and the other's.

ஆவாஸ: க்ரியதாம் க³ங்கே³ பாபஹாரிணி வாரிணி ।
ஸ்தனத்³வயே தருண்யா வா மனோஹாரிணி ஹாரிணி ॥ 2.38 ॥

Meaning (பதா³ர்த²):
ஆவாஸ: - dwelling; residence
க்ரியதாம் - let it be made
க³ங்கே³ - in the க³ங்கா³
பாப - sin; impurity
ஹாரிணி - removing; stealing away
பாபஹாரிணி - that which removes sin
வாரிணி - in water; in the waters
ஸ்தனத்³வயே - in the pair of breasts
தருண்யா: - of a young woman
வா - or
மனஸ் - mind
ஹாரிணி - stealing; captivating
மனோஹாரிணி - stealing the mind; captivating

Translation (பா⁴வார்த²):
Let your dwelling be made either in the sin-removing waters of the river Ganga, or in the mind-stealing bosom of a young woman.

Commentary (அனுஸந்தா⁴ன):
The verse plays with a deliberately provocative equivalence: two kinds of refuge. One is sacred and purifying, the other intimate and emotionally absorbing. In modern terms, we all seek "places" where the mind rests - in prayer, in nature, in art, or in a trusted relationship. The practical அனுஸந்தா⁴ன is to choose refuges that actually cleanse rather than agitate: affection that increases kindness and steadiness is closer to பாபஹாரிணி (removing impurity), while obsession that makes us restless does the opposite.

From a broader perspective: Notice the role of attention. What you repeatedly contemplate becomes your inner landscape. So train attention not only on appearance but also on character - kindness, steadiness, truthfulness. This keeps romance from becoming fragile, because it is rooted in values, not only in sensation.

கிம் இஹ ப³ஹுபி⁴ருக்தைர்யுக்திஶூன்யை: ப்ரலாபைர்த்³வயம்
இஹ புருஷாணாம் ஸர்வதா³ ஸேவனீயம் ।
அபி⁴னவமத³லீலாலாலஸம் ஸுந்த³ரீணாம்
ஸ்தனப⁴ரபரிகி²ன்னம் யௌவனம் வா வனம் வா ॥ 2.39 ॥

Meaning (பதா³ர்த²):
கிம் - what (use) is
இஹ - here; in this world
ப³ஹுபி⁴: - with many
உக்தை: - words; sayings
யுக்தி - reasoning; good sense
ஶூன்யை: - empty of; devoid of
யுக்திஶூன்யை: ப்ரலாபை: - pointless chatter devoid of reason
த்³வயம் - two things
புருஷாணாம் - for men; of people
ஸர்வதா³ - always
ஸேவனீயம் - worthy of pursuit; to be embraced
அபி⁴னவ - fresh; new
மத³ - intoxication; passion
லீலா - play
லாலஸம் - eager; craving
ஸுந்த³ரீணாம் - of beautiful women
ஸ்தன - breast
பர³ - burden; weight
பரிகி²ன்னம் - wearied; bent
யௌவனம் - youth
வனம் - forest (life of seclusion)
வா ... வா - either ... or

Translation (பா⁴வார்த²):
Why so much senseless talk? In this world, there are only two pursuits that people truly cling to: either the fresh, passionate youth of beautiful women, or the solitude of the forest.

Commentary (அனுஸந்தா⁴ன):
This is another "two-paths" verse: stop justifying and pick a direction. Some choose போ⁴க³ (worldly enjoyment); some choose வன (simplicity, restraint, inner work). The problem is not which path you choose; the problem is drifting in ப்ரலாப (aimless chatter) and indecision while time slips away. In the way we live now, this can mean: either build a committed relationship and household life, or deliberately make space for solitude and study - but do not pretend to choose one while feeding the other in secret.

On a subtler level: A deeper use of ஶ்ருங்கா³ர is refinement. When something is beautiful, pause and notice the mind soften. Then let that softness turn into generosity, patience, and gratitude. In this way, beauty becomes a doorway to a better self, not a doorway to restlessness.

ஸத்யம் ஜனா வச்மி ந பக்ஷபாதால்
லோகேஷு ஸப்தஸ்வபி தத்²யம் ஏதத் ।
நான்யன்மனோஹாரி நிதம்பி³னீப்⁴யோ
து³:கை²கஹேதுர்ன ச கஶ்சித³ன்ய: ॥ 2.4௦ ॥

ச²ந்த:³ (இந்த்³ரவஜ்ரா): This is in இந்த்³ரவஜ்ரா (த்ரிஷ்டுப்⁴ class) Chandas/Meter: 4 பாதா³:, 11 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `GGLGGLLGLGG`.

Meaning (பதா³ர்த²):
ஸத்யம் - truly
ஜனா: - people
வச்மி - I say
ந - not
பக்ஷபாதாத் - out of bias; partiality
லோகேஷு - in worlds
ஸப்த - seven
அபி - even
தத்²யம் - true
ஏதத் - this
ந அன்யத் - nothing else
மனோஹாரி - mind-stealing; captivating
நிதம்பி³னீப்⁴ய: - from women with shapely hips (lit. "hip-possessors")
து³:க² - sorrow; pain
ஏக - single; only
ஹேது: - cause
ந ச - and not
கஶ்சித் அன்ய: - any other

Translation (பா⁴வார்த²):
People, I say this truly and without bias: across all the seven worlds, there is no other single cause of sorrow than captivating women.

Commentary (அனுஸந்தா⁴ன):
Taken literally, the verse sounds like blame; read more carefully, it is really about ராக³ (attachment) and how it manufactures து³:க² (sorrow). Beauty is not a problem by itself - the problem is when the mind makes it "the one thing without which I cannot be happy". At home and at work, heartbreak, jealousy, and distraction often come less from a person and more from our own unexamined stories and expectations. ப⁴ர்த்ருஹரி's hyperbole is a nudge toward விவேக: enjoy ஶ்ருங்கா³ர without surrendering inner freedom.

A gentle practice is: Enjoy beauty without losing balance. Keep the basics steady: sleep, work, friendships, and self-respect. If attraction is mutual, clarity and pace protect it; if it is not, restraint protects you. This is how the verse becomes practical wisdom instead of mere description.

காந்தேத்யுத்பலலோசனேதி விபுலஶ்ரோணீப⁴ரேத்யுன்னமத்பீனோத்துங்க³
பயோத⁴ரேதி ஸமுகா²ம்போ⁴ஜேதி ஸுப்⁴ரூரிதி ।
த்³ருஷ்ட்வா மாத்³யதி மோத³தேபி⁴ரமதே ப்ரஸ்தௌதி வித்³வானபி
ப்ரத்யக்ஷாஶுசிப⁴ஸ்த்ரிகாம் ஸ்த்ரியம் அஹோ மோஹஸ்ய து³ஶ்சேஷ்டிதம் ॥ 2.41 ॥

Meaning (பதா³ர்த²):
காந்தா - beloved
இதி - thus (as a form of address)
உத்பல - blue lotus
லோசன - eyes
உத்பலலோசன - lotus-eyed (address)
விபுல - broad; large
ஶ்ரோணீ - hips; waist
ப⁴ர: - load; heaviness
விபுலஶ்ரோணீப⁴ரா - broad-hipped (address; verse: விபுலஶ்ரோணீப⁴ரேதி)
உன்னமத் - raised; uplifted
பீன - full; firm
உத்துங்க³ - lofty; high
பயோத⁴ரா - breasts (lit. "milk-holders")
உன்னமத்பீனோத்துங்க³பயோத⁴ரா - with high, full, lofty breasts
ஸமுக² - well-faced; charming
அம்போ⁴ஜ - lotus
ஸமுகா²ம்போ⁴ஜ - lotus-like face (address; verse: ஸமுகா²ம்போ⁴ஜேதி)
ஸுப்⁴ரூ - beautiful-browed
த்³ருஷ்ட்வா - seeing
மாத்³யதி - becomes intoxicated; loses sobriety
மோத³தே - rejoices
அபி⁴ரமதே - delights (verse: மோத³தேபி⁴ரமதே = மோத³தே + அபி⁴ரமதே)
ப்ரஸ்தௌதி - praises
வித்³வான் - learned man; scholar
அபி - even
ப்ரத்யக்ஷ - directly visible
அஶுசி - impure
ப³ஸ்த்ரிகா - bag; skin-bag
ப்ரத்யக்ஷாஶுசிப⁴ஸ்த்ரிகா - a plainly visible bag of impurities
ஸ்த்ரியம் - the woman
அஹோ - alas!
மோஹ - delusion
து³ஶ்சேஷ்டிதம் - bad conduct; distorted action

Translation (பா⁴வார்த²):
Calling her "beloved", "lotus-eyed", "broad-hipped", "high and full-breasted", "lotus-faced", "beautiful-browed" - merely seeing her, even a scholar becomes intoxicated, rejoices, delights, and praises, though she is plainly a bag of impurities. Alas, what a mischief of delusion!

Commentary (அனுஸந்தா⁴ன):
This verse is not a denial of beauty; it is a diagnosis of மோஹ (delusion) - the mind's habit of projecting permanence, purity, and "ultimate value" onto what is visibly a changing body. ஆதி³ ஶங்கராசார்ய often points to the same mechanism as அத்⁴யாஸ (superimposition): we overlay our fantasies onto what we see, then suffer when reality does not cooperate. These days, the effect is amplified by filters, curated images, and comparison-culture: the "look" becomes a story, and the story becomes obsession. The practical அனுஸந்தா⁴ன is to enjoy ஶ்ருங்கா³ர with விவேக - appreciate the form without letting the mind forget impermanence, boundaries, and the deeper qualities that sustain love.

ஸ்ம்ருதா ப⁴வதி தாபாய த்³ருஷ்டா சோன்மாத³காரிணீ ।
ஸ்ப்ருஷ்டா ப⁴வதி மோஹாய ஸா நாம த³யிதா கத²ம் ॥ 2.42 ॥

Meaning (பதா³ர்த²):
ஸ்ம்ருதா - remembered
ப⁴வதி - becomes
தாப - heat; burning; torment
தாபாய - for torment
த்³ருஷ்டா - seen
ச - and
உன்மாத³ - madness; frenzy
காரிணீ - causing (f.)
உன்மாத³காரிணீ - causing frenzy
ஸ்ப்ருஷ்டா - touched
மோஹ - delusion; bewilderment
மோஹாய - for delusion
ஸா - she
நாம - indeed; by name
த³யிதா - beloved
கத²ம் - how

Translation (பா⁴வார்த²):
Remembered she burns; seen she drives one into frenzy; touched she bewilders. How then is she called a "beloved"?

Commentary (அனுஸந்தா⁴ன):
The verse describes how obsession works: memory becomes தாப (inner heat), sight becomes agitation, and touch becomes மோஹ (bewilderment). When you look around today, the same pattern appears with a "crush" that hijacks attention: you replay messages, interpret every glance, and lose calm. The practical அனுஸந்தா⁴ன is not to suppress love, but to keep it integrated with life: do your duties, keep your friendships, sleep well, and do not let a single person become the only axis of meaning.

A helpful way to apply this is: Poetry delights, but real love must go beyond features. If you feel enchanted, translate it into care: listen well, keep promises, and honor consent. Admiration that becomes service is ennobling; admiration that becomes possession is painful. Use the verse to remember dignity - yours and the other's.

தாவதே³வாம்ருதமயீ யாவல்லோசனகோ³சரா ।
சக்ஷுஷ்பதா²த³தீதா து விஷாத³ப்யதிரிச்யதே ॥ 2.43 ॥

Meaning (பதா³ர்த²):
தாவத் - so long; until then
ஏவ - only
அம்ருதமயீ - full of nectar; like nectar
யாவத் - as long as
லோசன - eye
கோ³சரா - within range; accessible
லோசனகோ³சரா - within the range of sight
சக்ஷு: - eye
பத:² - path
அதீதா - gone beyond
சக்ஷுஷ்பதா²தீதா - gone beyond the path of the eyes (out of sight)
து - but
விஷ - poison
அபி - even than
விஷாத்³ அபி - even than poison
அதிரிச்யதே - exceeds; becomes greater

Translation (பா⁴வார்த²):
She is nectar only as long as she remains within sight; once she goes beyond the eyes' reach, she becomes worse than poison (through the pain of longing).

Commentary (அனுஸந்தா⁴ன):
This is a crisp description of attachment: presence feels sweet, absence feels toxic. The same object that delighted you becomes a source of agitation when it is out of reach. In daily interactions, this plays out in long-distance relationships, unanswered messages, and the anxiety of "not knowing". The practical அனுஸந்தா⁴ன is to build steadiness that does not depend entirely on proximity: cultivate trust, communicate clearly, and keep your mind anchored in work and inner practice rather than constant rumination.

To carry this wisely: Notice the role of attention. What you repeatedly contemplate becomes your inner landscape. So train attention not only on appearance but also on character - kindness, steadiness, truthfulness. This keeps romance from becoming fragile, because it is rooted in values, not only in sensation.

நாம்ருதம் ந விஷம் கிஞ்சிதே³தாம் முக்த்வா நிதம்பி³னீம் ।
ஸைவாம்ருதலதா ரக்தா விரக்தா விஷவல்லரீ ॥ 2.44 ॥

Meaning (பதா³ர்த²):
ந - not
அம்ருதம் - nectar
ந - not
விஷம் - poison
கிஞ்சித் - anything at all
ஏதாம் - this
முக்த்வா - leaving aside; except
நிதம்பி³னீம் - the hip-bearing woman; the beloved
ஸா - she
ஏவ - indeed
அம்ருத-லதா - a creeper of nectar
ரக்தா - attached; affectionate (also "red")
விரக்தா - detached; indifferent
விஷ-வல்லரீ - a creeper of poison

Translation (பா⁴வார்த²):
Except for this beloved, nothing is really nectar or poison: when she is affectionate she is a vine of nectar, and when she turns indifferent she becomes a vine of poison.

Commentary (அனுஸந்தா⁴ன):
The verse points to how relationship "weather" is experienced: affection tastes like அம்ருத (nectar), coldness feels like விஷ (poison). In common experience, this can become a trap if we outsource our emotional stability to someone else's mood. A mature அனுஸந்தா⁴ன is to build two things at once: emotional self-reliance (so you do not collapse when someone is distant) and skillful communication (so distance is addressed, not hidden). Love becomes steadier when it is less about mood and more about mutual values and care.

A mature reading suggests: A deeper use of ஶ்ருங்கா³ர is refinement. When something is beautiful, pause and notice the mind soften. Then let that softness turn into generosity, patience, and gratitude. In this way, beauty becomes a doorway to a better self, not a doorway to restlessness.

ஆவர்த: ஸம்ஶயானாம் அவினயபு⁴வனம் பட்டணம் ஸாஹஸானாம்
தோ³ஷாணாம் ஸன்னிதா⁴னம் கபடஶதமயம் க்ஷேத்ரம் அப்ரத்யயானாம் ।
ஸ்வர்க³த்³வாரஸ்ய விக்⁴னோ நரகபுரமுக² ஸர்வமாயாகரண்ட³ம்
ஸ்த்ரீயந்த்ரம் கேன ஸ்ருஷ்டம் விஷம் அம்ருதமயம் ப்ராணிலோகஸ்ய பாஶ: ॥ 2.45 ॥

Meaning (பதா³ர்த²):
ஆவர்த: - whirlpool; vortex
ஸம்ஶயானாம் - of doubts; of indecision
அவினய - lack of discipline; impropriety
பு⁴வனம் - world; realm
பட்டணம் - city
ஸாஹஸானாம் - of rash acts; ventures
தோ³ஷாணாம் - of faults
ஸன்னிதா⁴னம் - storehouse; constant presence
கபட - deceit
ஶதம் - a hundred
மயம் - full of; made of
க்ஷேத்ரம் - field
அப்ரத்யயானாம் - of distrust; of unreliability
ஸ்வர்க³ - heaven; higher state
த்³வாரஸ்ய - of the gate
விக்⁴ன: - obstacle
நரக - hell; suffering
புர - city
முக²ம் - mouth; entrance
ஸர்வ - all
மாயா - illusion; the power of appearance
கரண்ட³ம் - basket; container; hive-like store
ஸர்வமாயாகரண்ட³ம் - a container of every illusion
ஸ்த்ரீயந்த்ரம் - the "woman-device" (a metaphor for overwhelming fascination)
கேன - by whom
ஸ்ருஷ்டம் - created
விஷம் - poison
அம்ருதமயம் - appearing like nectar; made of nectar
ப்ராணிலோகஸ்ய - of the world of living beings
பாஶ: - noose; snare

Translation (பா⁴வார்த²):
Who created this "woman-device" - a whirlpool of doubts, a realm of indiscipline, a city of rashness, an abode of faults, a field made of a hundred deceits, an obstacle at heaven's gate and the doorway to hell, a basket of every illusion - a poison that appears as nectar, a snare for living beings?

Commentary (அனுஸந்தா⁴ன):
This is one of ப⁴ர்த்ருஹரி's fiercest outbursts. If we read it as hatred of women, we miss the deeper target: uncontrolled fascination and the chaos it can create - doubt, rash action, secrecy, and loss of direction. The verse uses மாயா (the power of appearance) deliberately: what seems like அம்ருத (nectar) can behave like விஷ (poison) when pursued without விவேக. In contemporary life, the same pattern appears in any seductive fixation - an affair that destroys trust, an addiction that ruins health, or a "too good to be true" promise that becomes a trap. The practical அனுஸந்தா⁴ன is to honor attraction with ethics and boundaries, so that love becomes nourishment rather than a snare.

If you want this verse to uplift you: A simple daily practice is to check intention: am I trying to connect, or am I trying to win? The verse reminds us that relationship is built by small choices - listening, truthfulness, and respect for boundaries. When those are steady, even strong emotions become beautiful instead of chaotic.

நோ ஸத்யேன ம்ருகா³ங்க ஏஷ வத³னீபூ⁴தோ ந சேந்தீ³வரத்³வந்த்³வம்
லோசனதாம் க³த ந கனகைரப்யங்க³யஷ்டி: க்ருதா ।
கிந்த்வேவம் கவிபி⁴: ப்ரதாரிதமனாஸ்தத்த்வம் விஜானந்னபி
த்வங்மாம்ஸாஸ்தி²மயம் வபுர்ம்ருக³த்³ருஶாம் மந்தோ³ ஜன: ஸேவதே ॥ 2.46 ॥

Meaning (பதா³ர்த²):
நோ ஸத்யேன - not truly
ம்ருகா³ங்க: - the moon
ஏஷ: - this
வத³னீ - face (as in "having a face")
பூ⁴த: - has become
ந ச - nor
இந்தீ³வர - blue lotus
த்³வந்த்³வம் - pair
லோசன - eye
தாம் க³தம் - has become
ந - not
கனகை: அபி - even with gold
அங்க³யஷ்டி: - the body; the figure
க்ருதா - made
கிந்து - but
ஏவம் - thus
கவிபி⁴: - by poets
ப்ரதாரித - deceived; tricked
மனா: - mind
தத்த்வம் - reality
விஜானந் அபி - even knowing
த்வக் - skin
மாம்ஸ - flesh
அஸ்தி² - bone
மயம் - made of
வபு: - body
ம்ருக³த்³ருஶாம் - of deer-eyed women
மந்த:³ - dull; undiscerning
ஜன: - person
ஸேவதே - serves; clings to; worships

Translation (பா⁴வார்த²):
Truly, the moon has not become her face; nor have blue lotuses become her eyes; nor is her body made of gold. Yet the dull person, though knowing reality, still clings to the deer-eyed woman's body made of skin, flesh, and bone - his mind deceived by poets.

Commentary (அனுஸந்தா⁴ன):
The verse exposes poetic exaggeration as a mirror for our own self-deception. We know, at some level, that the body is த்வக்-மாம்ஸ-அஸ்தி² (skin-flesh-bone), yet we let language and imagery turn it into "moon", "lotus", and "gold". In everyday life, this is the same mechanism behind glamour and branding: a curated surface becomes "truth" in the mind. அத்³வைத texts call this kind of mis-seeing அத்⁴யாஸ (superimposition): we project and then get bound by what we projected. The practical அனுஸந்தா⁴ன is to enjoy poetry and beauty while staying anchored in reality - and to value character, kindness, and steadiness more than metaphor.

லீலாவதீனாம் ஸஹஜா விலாஸாஸ்த
ஏவ மூட⁴ஸ்ய ஹ்ருதி³ ஸ்பு²ரந்தி ।
ராகோ³ நலின்யா ஹி நிஸர்க³ஸித்³த⁴ஸ்தத்ர
ப்⁴ரம்த்யேவ வ்ருதா² ஷட்³அங்க்⁴ரி: ॥ 2.47 ॥

ச²ந்த:³ (மாத்ரா-சந்த³ஸ்): This is in a மாத்ரா-based Chandas/Meter (not a fixed அக்ஷர-count வ்ருத்த): in this verse, the written segments carry approximately 20 + 16 + 22 + 14 மாத்ரா: (total 72); treat லகு⁴=1 மாத்ரா and கு³ரு=2 மாத்ரா:, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse த³ண்ட³ with internal யதி).

Meaning (பதா³ர்த²):
லீலாவதீனாம் - of playful women
ஸஹஜா: - natural; inborn
விலாஸா: - graces; coquetries; playful gestures
த ஏவ - those alone
மூட⁴ஸ்ய - of the fool
ஹ்ருதி³ - in the heart
ஸ்பு²ரந்தி - flash forth; appear vividly
ராக:³ - redness; passion; attachment
நலின்யா: - of the lotus
ஹி - indeed
நிஸர்க³ - nature
ஸித்³த:⁴ - established; inherent
நிஸர்க³ஸித்³த:⁴ - naturally inherent
தத்ர - there; in that
ப்⁴ரம்த்யா - by delusion
இவ - as if
வ்ருதா² - in vain; futilely
ஷட்³அங்க்⁴ரி: - the bee (lit. "six-footed"; the verse uses for a join; read as ஷட³ங்க்⁴ரி:)

Translation (பா⁴வார்த²):
In a fool's heart, the inborn graces of playful women alone keep flashing. The lotus's redness is natural; still the six-footed bee, deluded, buzzes about it in vain.

Commentary (அனுஸந்தா⁴ன):
The analogy is subtle: the lotus does not become red because of the bee; the redness is நிஸர்க³ஸித்³த⁴ (inherent). Likewise, a charming person's gestures may be natural, not targeted - yet the infatuated mind reads them as special signals. In day-to-day living, this is the common misreading of friendliness as intimacy, or charisma as a private invitation. The practical அனுஸந்தா⁴ன is to check projections: observe behavior over time, seek clarity through respectful communication, and do not let ராக³ (attachment) write stories faster than reality.

ஸம்மோஹயந்தி மத³யந்தி விட³ம்ப³யந்தி
நிர்ப⁴ர்த்ஸ்யந்தி ரமயந்தி விஷாத³யந்தி ।
ஏதா: ப்ரவிஶ்ய ஸத³யம் ஹ்ருத³யம் நராணாம்
கிம் நாம வாமனயனா ந ஸமாசரந்தி ॥ 2.47.1 ॥

Meaning (பதா³ர்த²):
ஸம்மோஹயந்தி - they delude; they bewilder
மத³யந்தி - they intoxicate
விட³ம்ப³யந்தி - they mock; they deceive
நிர்ப⁴ர்த்ஸ்யந்தி - they scold; they rebuke
ரமயந்தி - they delight; they please
விஷாத³யந்தி - they sadden; they cause despondency
ஏதா: - these (women)
ப்ரவிஶ்ய - entering
ஸத³யம் - tender; compassionate; soft
ஹ்ருத³யம் - heart
நராணாம் - of men; of people
கிம் நாம - what indeed
வாம - beautiful; pleasing
நயனா: - eyes (f. pl.)
வாமனயனா: - beautiful-eyed women
ந - not
ஸமாசரந்தி - do; perform

Translation (பா⁴வார்த²):
They bewilder, intoxicate, deceive, scold, delight, and sadden - once these beautiful-eyed women enter a man's tender heart, what is it that they do not do?

Commentary (அனுஸந்தா⁴ன):
The verse captures the emotional range that intimate relationships can evoke: joy and hurt can alternate, sometimes within the same day. The poet is not listing "faults" so much as naming the power of closeness over the psyche. In lived experience, the lesson is not cynicism but maturity: if you let someone into the ஹ்ருதய³ (heart), you must also develop communication, patience, and க்ஷமா (forbearance), otherwise normal fluctuations feel like chaos. Love becomes stable not by eliminating emotion, but by learning to hold it wisely.

யதே³தத்பூர்ணேந்து³த்³யுதிஹரம் உதா³ராக்ருதி பரம்
முகா²ப்³ஜம் தன்வங்க்³யா: கில வஸதி யத்ராத⁴ரமது⁴ ।
இத³ம் தத்கிம் பாகத்³ருமப²லம் இதா³னீம் அதிரஸவ்யதீதேஸ்மின்
காலே விஷம் இவ ப⁴விஷ்ய்த்யஸுக²த³ம் ॥ 2.48 ॥

Meaning (பதா³ர்த²):
யத் - which
ஏதத் - this
பூர்ண - full
இந்து³ - moon
த்³யுதி - radiance
ஹரம் - stealing; taking away
பூர்ணேந்து³த்³யுதிஹரம் - stealing the radiance of the full moon
உதா³ர - expansive; noble
ஆக்ருதி - form; shape
பரம் - excellent
முக² - face
அப்³ஜம் - lotus
முகா²ப்³ஜம் - lotus-face
தன்வீ - slender woman
அங்கீ³ - the woman with limbs (a poetic term for the beloved)
தன்வங்கீ³ - the slender beloved
தன்வங்க்³யா: - of the slender beloved
கில - indeed
வஸதி - dwells
யத்ர - where
அதர⁴ - lip
மது⁴ - honey
அத⁴ரமது⁴ - the honey of the lips
இத³ம் - this
தத் - that
கிம் - what
பாக - ripe; cooked
த்³ரும - tree
ப²லம் - fruit
பாகத்³ருமப²லம் - a ripe fruit of a tree
இதா³னீம் - now
அதிரஸ - excessive sweetness; intense flavor
வ்யதீதே - when passed; after it has gone
அஸ்மின் - in this (verse: வ்யதீதேஸ்மின் = வ்யதீதே + அஸ்மின்)
காலே - in time
விஷம் இவ - like poison
ப⁴விஷ்யதி - will become
அஸுக-²த³ம் - causing unhappiness

Translation (பா⁴வார்த²):
This splendid lotus-face of the slender beloved, stealing the shine of the full moon, where the honey of her lips resides - is it not a ripe fruit? Yet when its excessive sweetness has passed with time, it will turn, as it were, into poison and bring pain.

Commentary (அனுஸந்தா⁴ன):
The verse is a meditation on impermanence inside pleasure. What is sweet now can become bitter later - not because beauty is "wrong", but because time changes everything, and clinging turns change into suffering. In our daily routines, the same is true of novelty: the first phase of attraction is intense, but if the relationship is built only on அதிரஸ (over-sweetness), the later phases can feel like poison when reality arrives. The practical அனுஸந்தா⁴ன is to deepen love beyond the first sweetness: build trust, shared values, and a capacity to face change together.

உன்மீலத்த்ரிவலீதரங்க³னிலயா ப்ரோத்துங்க³பீனஸ்தனத்³வந்த்³வேனோத்³க³த
சக்ரவாகயுக³லா வக்த்ராம்பு³ஜோத்³பா⁴ஸினீ ।
காந்தாகாரத⁴ரா நதீ³யம் அபி⁴த: க்ரூராத்ர நாபேக்ஷதே
ஸம்ஸாரார்ணவமஜ்ஜனம் யதி³ ததா³ தூ³ரேண ஸந்த்யஜ்யதாம் ॥ 2.49 ॥

Meaning (பதா³ர்த²):
உன்மீலத் - opening; blossoming
த்ரிவலீ - the three folds/lines on the belly
தரங்க³ - wave
நிலயா - abode; bed
உன்மீலத்த்ரிவலீதரங்க³னிலயா - whose bed is waves of blossoming த்ரிவலீ (poetic image)
ப்ரோத்துங்க³ - very lofty; very prominent
பீன - full; firm
ஸ்தன - breast
த்³வந்த்³வம் - pair
ஸ்தனத்³வந்த்³வம் - pair of breasts
உத்³கத³ - arisen; sprung forth
சக்ரவாக - the சக்ரவாக bird (a poetic emblem of lovers)
யுக³லம் - pair
சக்ரவாகயுக³லா - having a pair of சக்ரவாகs (poetic image)
வக்த்ர - face
அம்பு³ஜ - lotus
உத்³பா⁴ஸினீ - shining
வக்த்ராம்பு³ஜோத்³பா⁴ஸினீ - shining with a lotus-face
காந்தா - beloved
ஆகார - form; shape
த⁴ரா - bearing
நதீ³ - river
அயம் - this
காந்தாகாரத⁴ரா நதீ³ - this river bearing the form of a beloved
அபி⁴த: - on all sides; thoroughly
க்ரூரா - cruel
அத்ர - here (verse: க்ரூராத்ர = க்ரூரா + அத்ர)
ந அபேக்ஷதே - does not care; does not show regard
ஸம்ஸார - worldly life
அர்ணவ - ocean
மஜ்ஜனம் - drowning
யதி³ - if
ததா³ - then
தூ³ரேண - from far away
ஸந்த்யஜ்யதாம் - should be abandoned

Translation (பா⁴வார்த²):
This river shaped like a beloved - with waves like the soft lines of her waist, with a pair of love-birds rising from lofty, full breasts, shining with a lotus-like face - is cruel and shows no regard. If you wish to avoid drowning in the ocean of worldly life, abandon it from far away.

Commentary (அனுஸந்தா⁴ன):
The poet turns attraction into a warning-sign: what looks enchanting can also be a current that pulls you under. The imagery is not anti-beauty; it is anti-blindness. In today's relationships, a relationship can become a "river" that drains you if it is built on compulsion, secrecy, or constant turmoil. The practical அனுஸந்தா⁴ன is early discernment: if you see patterns that reliably lead to loss of integrity, peace, or purpose, step back while you still can - because later the pull of ராக³ (attachment) makes quitting far harder.

ஜல்பந்தி ஸார்த⁴ம் அன்யேன பஶ்யந்த்யன்யம் ஸவிப்⁴ரமா: ।
ஹ்ருத்³க³தம் சிந்தயந்த்யன்யம் ப்ரிய: கோ நாம யோஷிதாம் ॥ 2.5௦ ॥

Meaning (பதா³ர்த²):
ஜல்பந்தி - they chatter; they speak
ஸார்த⁴ம் - with
அன்யேன - with one (person)
பஶ்யந்தி - they look at
அன்யம் - another (person)
ஸவிப்⁴ரமா: - with coquetry; with playful charm
ஹ்ருத்³-க³தம் - gone into the heart; within the heart
சிந்தயந்தி - they think of
அன்யம் - another (person)
ப்ரிய: - dear; beloved
க: - who
நாம - indeed
யோஷிதாம் - of women

Translation (பா⁴வார்த²):
They chat with one, glance at another with playful charm, and think of yet another in the heart - who, indeed, is the beloved of women?

Commentary (அனுஸந்தா⁴ன):
Read as a social observation, the verse points to fickleness and divided attention - a pattern not limited to any gender. When desire is shallow, attention jumps: conversation here, fantasy there. In real-world settings, this is intensified by endless options and constant messaging, where people keep one foot in and one foot out. The practical அனுஸந்தா⁴ன is to look for ஏகசித்ததா (one-mindedness): if you want trust and stability, choose relationships where attention, intention, and commitment align.

மது⁴ திஷ்ட²தி வாசி யோஷிதாம் ஹ்ருதி³ ஹாலாஹலம் ஏவ கேவலம் ।
அதஏவ நிபீயதேத⁴ரோ ஹ்ருத³யம் முஷ்டிபி⁴ரேவ தாட்³யதே ॥ 2.51 ॥

ச²ந்த:³ (மாத்ரா-சந்த³ஸ்): This is in a மாத்ரா-based Chandas/Meter (not a fixed அக்ஷர-count வ்ருத்த): in this verse, the written segments carry approximately 32 + 30 மாத்ரா: (total 62); treat லகு⁴=1 மாத்ரா and கு³ரு=2 மாத்ரா:, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse த³ண்ட³ with internal யதி).

Meaning (பதா³ர்த²):
மது⁴ - honey
திஷ்ட²தி - stays; abides
வாசி - in speech; on the tongue
யோஷிதாம் - of women
ஹ்ருதி³ - in the heart
ஹாலாஹலம் - deadly poison (ஹாலாஹல, from the ocean-churning story)
ஏவ - indeed; only
கேவலம் - merely; solely
அதஏவ - therefore (the verse uses for a join; read as அதஏவ)
நிபீயதே - is drunk; is sipped (poetically: is kissed)
அத⁴ர: - lip (verse: நிபீயதேத⁴ரோ = நிபீயதே + அத⁴ர:)
ஹ்ருத³யம் - heart
முஷ்டிபி⁴: - with fists
தாட்³யதே - is struck; is beaten

Translation (பா⁴வார்த²):
Honey sits on women's tongues, but only poison in their hearts; therefore the lip is "drunk" (kissed), while the heart is, as it were, struck with fists.

Commentary (அனுஸந்தா⁴ன):
The verse is deliberately harsh to make a psychological point: sweetness in words is not proof of sweetness in intention. The image of ஹாலாஹல (the deadly poison that emerged during the churning of the ocean) is a warning against being intoxicated by flattery or surface charm. In lived experience, the same caution applies in romance and in business: love-bombing, empty promises, and performative kindness can hide manipulation. The practical அனுஸந்தா⁴ன is to measure people by consistency - speech aligned with action - and to keep boundaries so that attraction does not make you ignore red flags.

To carry this wisely: Let beauty become reverence rather than grasping. ஆதி³ ஶங்கராசார்ய opens ஸௌந்த³ர்ய லஹரீ with ஶிவ: ஶக்த்யா யுக்தோ யதி³ ப⁴வதி ஶக்த: ப்ரப⁴விதும், hinting that beauty and power are inseparable from awareness. Seen that way, admiration can refine the heart. When respect is present, beauty uplifts; when entitlement is present, beauty binds.

அபஸர ஸகே² தூ³ராத³ஸ்மாத்கடாக்ஷவிஷானலாத்
ப்ரக்ருதிவிஷமாத்³யோஷித்ஸர்பாத்³விலாஸப²ணாப்⁴ருத: ।
இதரப²ணினா த³ஷ்ட: ஶக்யஶ்சிகித்ஸிதும் ஔஷதை⁴ஶ்சதுர்
வனிதாபோ⁴கி³க்³ரஸ்தம் ஹி மந்த்ரிண: ॥ 2.52 ॥

ச²ந்த:³ (மாத்ரா-சந்த³ஸ்): This is in a மாத்ரா-based Chandas/Meter (not a fixed அக்ஷர-count வ்ருத்த): in this verse, the written segments carry approximately 25 + 25 + 30 + 18 மாத்ரா: (total 98); treat லகு⁴=1 மாத்ரா and கு³ரு=2 மாத்ரா:, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse த³ண்ட³ with internal யதி).

Meaning (பதா³ர்த²):
அபஸர - move away; withdraw
ஸகே² - O friend
தூ³ராத் - from far; far away
அஸ்மாத் - from this
கடாக்ஷ - side-glance
விஷ - poison
அனல - fire
கடாக்ஷவிஷானல - the poison-fire of a sidelong glance
ப்ரக்ருதி - nature
விஷம - venomous; harmful
யோஷித் - woman
ஸர்ப: - snake
யோஷித்ஸர்ப: - woman-snake (metaphor for dangerous fascination)
விலாஸ - coquettish play; graceful charm
ப²ணா - hood (of a snake)
ப்⁴ருத: - bearing; wearing
விலாஸப²ணாப்⁴ருத: - bearing the hood of charm
இதர - other
ப²ணீ - snake (lit. "hooded one"; verse: ப²ணினா)
த³ஷ்ட: - bitten
ஶக்ய: - possible
சிகித்ஸிதும் - to treat; to cure
ஔஷதை⁴: - with medicines
சதுர் - clever; skilled
வனிதா - woman
போ⁴கீ³ - snake (lit. "coiled one")
க்³ரஸ்தம் - seized; swallowed; overpowered
ஹி - indeed
மந்த்ரிண: - for the expert/healer; even for the skilled one

Translation (பா⁴வார்த²):
Move away, my friend, far from this poison-fire of a sidelong glance, from the naturally venomous woman-snake whose hood is coquettish charm. A bite from another snake can be treated with medicines, but one seized by the woman-snake cannot be cured even by the skilled.

Commentary (அனுஸந்தா⁴ன):
This is hyperbolic, but the practical warning is clear: know your vulnerabilities and keep distance from what predictably burns you. Some temptations are easier to treat after the fact; others are easier only to avoid at the beginning. In ordinary situations, this can mean setting boundaries with someone who repeatedly pulls you into drama, or keeping space from environments that trigger addiction. The point is not to demonize people; it is to take responsibility for your own mind and not walk willingly into a "poison-fire" you already recognize.

விஸ்தாரிதம் மகரகேதனதீ⁴வரேண
ஸ்த்ரீஸஞ்ஜ்ஞிதம் ப³டி³ஶம் அத்ர ப⁴வாம்பு³ராஶௌ ।
யேனாசிராத்தத்³அத⁴ராமிஷலோலமர்த்ய
மத்ஸ்யான்விக்ருஷ்ய விபசத்யனுராக³வஹ்னௌ ॥ 2.53 ॥

Meaning (பதா³ர்த²):
விஸ்தாரிதம் - spread out; cast
மகரகேதன - Cupid (மகர-bannered)
தீ⁴வர: - fisherman
தீ⁴வரேண - by the fisherman
ஸ்த்ரீ - woman
ஸஞ்ஜ்ஞிதம் - named; called
ப³டி³ஶம் - fishhook
அத்ர - here
பவ⁴ - becoming; worldly existence
அம்பு³-ராஶி: - ocean; mass of water
ப⁴வாம்பு³ராஶௌ - in the ocean of worldly existence
யேன - by which
அசிராத் - very soon
தத்³அதர⁴ - her lip (the verse uses for a join; read as தத³தர⁴)
ஆமிஷம் - bait (lit. "meat")
லோல - greedy; eager
மர்த்ய: - mortal
மத்ஸ்யான் - fish (pl.)
விக்ருஷ்ய - pulling out; drawing forth
விபசதி - cooks
அனுராக³ - passion; attachment
வஹ்னி: - fire
அனுராக³வஹ்னௌ - in the fire of passion

Translation (பா⁴வார்த²):
Cupid, the fisherman, casts into the ocean of worldly life a hook called "woman"; with it he soon drags out the mortal fish, greedy for the bait of her lips, and cooks him in the fire of passion.

Commentary (அனுஸந்தா⁴ன):
The metaphor is sharp: desire is a hook, and a small "bait" can pull a person out of balance. In practical terms, the same mechanics exist in many forms: ads designed to trigger craving, apps designed to keep you scrolling, or flirtation that pulls you into choices you later regret. The practical அனுஸந்தா⁴ன is to notice the bait early - the thought that says "just one more" - and to regain agency before the hook sets. Attraction can be joyful, but when it becomes அனுராக³ (binding attachment), it starts cooking peace itself.

காமினீகாயகாந்தாரே குசபர்வதது³ர்க³மே ।
மா ஸஞ்சர மன: பாந்த² தத்ராஸ்தே ஸ்மரதஸ்கர: ॥ 2.54 ॥

Meaning (பதா³ர்த²):
காமினீ - amorous woman; beloved
காய - body
காந்தார - wilderness; forest
காமினீகாயகாந்தாரே - in the wilderness of a woman's body (metaphor)
குச - breast
பர்வத - mountain
து³ர்க³மே - difficult to traverse
குசபர்வதது³ர்க³மே - difficult because of the mountains of breasts (metaphor)
மா - do not
ஸஞ்சர - wander; roam
மன: - O mind
பாந்த² - traveler
தத்ர - there
ஆஸ்தே - dwells
ஸ்மர - Cupid; desire
தஸ்கர: - thief; robber

Translation (பா⁴வார்த²):
O mind, traveler - do not wander in the wilderness of a woman's body, hard to cross with its "mountains" of breasts; for there the thief called desire lies in wait.

Commentary (அனுஸந்தா⁴ன):
The verse speaks to the mind as a restless traveler: the real danger is not the object, but the inner thief - ஸ்மர (desire) - that steals attention, energy, and clarity. In the way we live now, this can be seen in compulsive fantasizing that drains productivity and peace. The practical அனுஸந்தா⁴ன is simple: do not feed thoughts that you already know will spiral. Redirect early, keep healthy routines, and remember that self-control is not repression; it is choosing where the mind should live.

From a broader perspective: Separation teaches that the root of pain is clinging, not love itself. When you broaden your identity beyond one bond, you suffer less and you love better. Keep friendships, work, and inner practices alive. This does not reduce love; it stabilizes it.

வ்யாடீ³ர்கே⁴ண சலேன வக்த்ரக³தினா தேஜஸ்வினா போ⁴கி³னா
நீலாப்³ஜத்³யுதினாஹினா பரம் அஹம் த்³ருஷ்டோ ந தச்சக்ஷுஷா ।
த்³ருஷ்டே ஸந்தி சிகித்ஸகா தி³ஶி தி³ஶி ப்ராயேண த⁴னார்தி²னோ
முக்³தா⁴க்ஷக்ஷணவீக்ஷிதஸ்ய ந ஹி மே வைத்³யோ ந சாப்யௌஷத⁴ம் ॥ 2.55 ॥

Meaning (பதா³ர்த²):
வ்யாட³ - snake
ஈர்க⁴ - long
வ்யாடீ³ர்க⁴ - snake-long; very long
வ்யாடீ³ர்கே⁴ண - by the snake-long one (verse: வ்யாடீ³ர்கே⁴ண)
சலேன - moving; restless
வக்த்ர - face; head
க³தி - movement
வக்த்ரக³தினா - by the head-movement
தேஜஸ்வினா - radiant; shining
போ⁴கி³னா - by the serpent (lit. "coiled one")
நீல - blue
அப்³ஜ - lotus
த்³யுதி - luster
நீலாப்³ஜத்³யுதினா - with the luster of a blue lotus
அஹினா - by the snake
பரம் - indeed
அஹம் - I
த்³ருஷ்ட: - seen (verse: த்³ருஷ்டோ = த்³ருஷ்ட:)
ந - not
தத்-சக்ஷுஷா - by those eyes
த்³ருஷ்டே - when seen/affected; when the case happens
ஸந்தி - there are
சிகித்ஸகா: - physicians
தி³ஶி தி³ஶி - in every direction; everywhere
ப்ராயேண - generally
த⁴னார்தி²னா: - wealth-seeking; fee-seeking (verse: த⁴னார்தி²னோ = த⁴னார்தி²னா:)
முக்³த⁴ - innocent; simple
அக்ஷ - eye
முக்³தா⁴க்ஷ - innocent-eyed
க்ஷண - moment
வீக்ஷிதம் - a look; glance
முக்³தா⁴க்ஷக்ஷணவீக்ஷிதஸ்ய - of the momentary glance of the innocent-eyed (girl)
ந ஹி - indeed not
மே - for me
வைத்³ய: - physician
ந ச அபி - nor also
ஔஷத⁴ம் - medicine

Translation (பா⁴வார்த²):
I have never been looked at by a radiant serpent - long, restless in its head-movement, gleaming like a blue lotus. And even if I were, physicians are found everywhere, generally seeking fees; but for the momentary glance of an innocent-eyed girl, I have neither doctor nor medicine.

Commentary (அனுஸந்தா⁴ன):
The verse says a romantic wound can feel more incurable than a physical one. For bodily pain, we have systems - doctors, medicines, protocols. For the mind's agitation caused by a single glance, the cure is slower: time, self-restraint, and re-centering the mind. At home and at work, this is why "closure" is not a quick fix; emotional attachment is a habit-pattern. The practical அனுஸந்தா⁴ன is to treat lovesickness like any other mental loop: reduce triggers, avoid rehearsing the fantasy, and replace it with meaningful work, friendships, and inner practice.

இஹ ஹி மது⁴ரகீ³தம் ந்ருத்யம் ஏதத்³ரஸோயம்
ஸ்பு²ரதி பரிமலோஸௌ ஸ்பர்ஶ ஏஷ ஸ்தனானாம் ।
இதி ஹதபரமார்தை²ரிந்த்³ரியைர்ப்⁴ராம்யமாண:
ஸ்வஹிதகரணதூ⁴ர்தை: பஞ்சபி⁴ர்வஞ்சிதோஸ்மி ॥ 2.56 ॥

Meaning (பதா³ர்த²):
இஹ - here; in this (world)
ஹி - indeed
மது⁴ர - sweet
கீ³தம் - song
ந்ருத்யம் - dance
ரஸ: - aesthetic flavor; pleasure
அயம் - this
ரஸோயம் - this ரஸ (verse: ரஸோயம் = ரஸ: + அயம்)
ஸ்பு²ரதி - shines forth; appears vividly
பரிமல: - fragrance
அஸௌ - that
பரிமலோஸௌ - that fragrance (verse: பரிமலோஸௌ = பரிமல: + அஸௌ)
ஸ்பர்ஶ: - touch
ஏஷ: - this
ஸ்தனானாம் - of breasts
இதி - thus
ஹத - destroyed; ruined
பரமார்த² - highest purpose; true goal
பரமார்தை²: - with true goals (instrumental pl.)
இந்த்³ரியை: - by the senses
ப்⁴ராம்யமாண: - wandering; being deluded
ஸ்வ-ஹித - one's own welfare
கரண - doing; making
தூ⁴ர்தை: - by rogues; tricksters
ஸ்வஹிதகரணதூ⁴ர்தை: - by rogues pretending to work for my good
பஞ்சபி⁴: - by the five
வஞ்சித: - cheated
அஸ்மி - I am
வஞ்சிதோஸ்மி - I am cheated (verse: வஞ்சிதோஸ்மி = வஞ்சித: + அஸ்மி)

Translation (பா⁴வார்த²):
Here are sweet song and dance, all this delight; here is that fragrance, this touch of breasts - and so, my senses, having ruined my higher purpose, make me wander; I have been cheated by the five rogues that pretend to act for my welfare.

Commentary (அனுஸந்தா⁴ன):
This is an honest confession about the senses (இந்த்³ரிய): they promise happiness, but often steal time and clarity. The poet calls them தூ⁴ர்தs (rogues) because they pretend to be "for my good" while pulling the mind outward. These days, this is not only about romance; it is also about endless entertainment and distraction that feels sweet in the moment and empty afterward. The practical அனுஸந்தா⁴ன is இந்த்³ரிய-னிக்³ரஹ (training the senses): consciously choose what you consume, set limits, and keep a higher aim in view so that pleasure supports life rather than replacing it.

ந க³ம்யோ மந்த்ராணாம் ந ச ப⁴வதி பை⁴ஷஜ்யவிஷயோ
ந சாபி ப்ரத்⁴வம்ஸம் வ்ரஜதி விவிதை⁴: ஶாந்திகஶதை: ।
ப்⁴ரமாவேஶாத³ங்கே³ கம் அபி வித³த⁴த்³ப⁴ங்க³ம் அஸக்ருத்
ஸ்மராபஸ்மாரோயம் ப்⁴ரமயதி த்³ருஶம் கூ⁴ர்ணயதி ச ॥ 2.57 ॥

Meaning (பதா³ர்த²):
ந - not
க³ம்ய: - reachable; curable; amenable
மந்த்ராணாம் - by mantras
ந ச - nor
ப⁴வதி - becomes
பை⁴ஷஜ்ய - medicine
விஷய: - object; domain
பை⁴ஷஜ்யவிஷய: - a case for medicine
ந ச அபி - nor even
ப்ரத்⁴வம்ஸம் - destruction; ending
வ்ரஜதி - goes
விவித⁴ - various
ஶாந்திக - pacifying rite
ஶதை: - by hundreds
ப்⁴ரமா - delusion
ஆவேஶாத் - by possession/entry
அங்கே³ - in the body
கம் அபி - someone; something
வித³த⁴த் - producing; causing
ப⁴ங்க³ம் - disturbance; break
அஸக்ருத் - repeatedly
ஸ்மர - Cupid; desire
அபஸ்மார: - epilepsy (used here as a metaphor)
அயம் - this
ஸ்மராபஸ்மாரோயம் - this Cupid-epilepsy (verse: ஸ்மராபஸ்மாரோயம் = ஸ்மராபஸ்மார: + அயம்)
ப்⁴ரமயதி - makes wander; makes reel
த்³ருஶம் - the sight; the eyes
கூ⁴ர்ணயதி - makes whirl; makes spin
ச - and

Translation (பா⁴வார்த²):
It cannot be cured by mantras, it is not a case for medicine, and it does not go away even with hundreds of pacifying rites. Entering the body like delusion and repeatedly causing disturbance, this "Cupid-epilepsy" makes the eyes reel and whirl.

Commentary (அனுஸந்தா⁴ன):
ப⁴ர்த்ருஹரி uses அபஸ்மார (epilepsy) as a metaphor for lovesickness: the mind loses steadiness, and perception itself "spins". When you look around today, we sometimes try to treat emotional obsession with quick fixes - advice, rituals, distractions - but the deeper cure is inner work: reducing triggers, cultivating calm routines, and rebuilding self-respect and purpose. The practical அனுஸந்தா⁴ன is to recognize when desire has become a disturbance-pattern, and to respond with disciplined care rather than drama.

ஜாத்ய்அந்தா⁴ய ச து³ர்முகா²ய ச ஜராஜீர்ணா கி²லாங்கா³ய ச
க்³ராமீணாய ச து³ஷ்குலாய ச க³லத்குஷ்டா²பி⁴பூ⁴தாய ச ।
யச்ச²ந்தீஷு மனோஹரம் நிஜவபுலக்ஷ்மீலவஶ்ரத்³த⁴யா
பண்யஸ்த்ரீஷு விவேககல்பலதிகாஶஸ்த்ரீஷு ராஜ்யேத க: ॥ 2.58 ॥

Meaning (பதா³ர்த²):
ஜாத்ய்அந்த:⁴ - blind from birth (the verse uses for a join; read as ஜாத்யந்த:⁴)
ஜாத்ய்அந்தா⁴ய - to one blind from birth
ச - and
து³ர்முக:² - ugly-faced
து³ர்முகா²ய - to an ugly-faced one
ஜரா - old age
ஜீர்ண: - worn out
ஜராஜீர்ணாய - to one worn out by age
கி²லாங்க:³ - crippled; deformed
கி²லாங்கா³ய - to a crippled one
க்³ராமீண: - rustic; uncultured
க்³ராமீணாய - to a rustic one
து³ஷ்குல: - of bad/low family
து³ஷ்குலாய - to one of low family
க³லத் - falling; oozing
குஷ்ட² - leprosy
அபி⁴பூ⁴த: - afflicted; overcome
க³லத்குஷ்டா²பி⁴பூ⁴தாய - to one afflicted by leprosy
யச்ச²ந்தீஷு - when (they are) giving
மனோஹரம் - charming; attractive
நிஜ - their own
வபு: - body
லக்ஷ்மீ - beauty; splendor
லவ - a small portion
ஶ்ரத்³த⁴யா - with confidence; with faith
நிஜவபுலக்ஷ்மீலவஶ்ரத்³த⁴யா - trusting even a little in their body's beauty
பண்ய - for sale
ஸ்த்ரீஷு - among women
பண்யஸ்த்ரீஷு - among women for sale (courtesans)
விவேக - discrimination; discernment
கல்பலதிகா - wish-fulfilling creeper; here: a creeper-like metaphor
ஶஸ்த்ரம் - weapon; sword
ஶஸ்த்ரீஷு - among those who are like weapons
விவேககல்பலதிகாஶஸ்த்ரீஷு - among women who act like a weapon against the creeper of discernment
ராஜ்யேத - would rule; would remain sovereign
க: - who

Translation (பா⁴வார்த²):
When courtesans, trusting even a little in their bodily beauty, offer charms even to the born-blind, the ugly, the age-worn, the crippled, the rustic, the low-born, and the leprous - who could remain sovereign (in self-control) before such women, like weapons that cut down discernment?

Commentary (அனுஸந்தா⁴ன):
The verse is really about the market-power of desire and how it can erase விவேக (discernment). When attraction becomes transactional, it can become indifferent to dignity on both sides: the buyer is driven by craving, the seller by profit, and both are reduced. In daily interactions, the same dynamic exists anywhere desire is monetized - not only in sexuality, but in any industry that profits from addiction. The practical அனுஸந்தா⁴ன is to protect விவேக: notice manipulation, avoid feeding compulsions, and choose relationships that honor personhood rather than treat people as objects.

வேஶ்யாஸௌ மத³னஜ்வாலா
ரூபேந்த⁴னவிவர்தி⁴தா ।
காமிபி⁴ர்யத்ர ஹூயந்தே
யௌவனானி த⁴னானி ச ॥ 2.59 ॥

Meaning (பதா³ர்த²):
வேஶ்யா - courtesan; prostitute
அஸௌ - this
மதன³ - Cupid; desire
ஜ்வாலா - flame
மத³னஜ்வாலா - a flame of desire
ரூப - beauty; form
இந்த⁴னம் - fuel
ரூபேந்தன⁴ - fuel of beauty (verse: ரூபேந்தன⁴ = ரூபே + இந்தன⁴)
விவர்தி⁴தா - increased; fanned
காமிபி⁴: - by lovers; by the desirous
யத்ர - where
ஹூயந்தே - are offered into fire; are sacrificed
யௌவனானி - youth (pl.)
த⁴னானி - wealth (pl.)
ச - and

Translation (பா⁴வார்த²):
This courtesan is a flame of desire, fanned by the fuel of beauty; into her fire, lovers pour their youth and wealth.

Commentary (அனுஸந்தா⁴ன):
The verse is a moral metaphor: when pleasure becomes a paid addiction, it can burn both யௌவன (youth) and தன⁴ (wealth). In common experience, "flames" like this are not only courtesans; they can be any habit that consumes time, money, and health while promising relief. The practical அனுஸந்தா⁴ன is to track what your pleasures cost you over months and years, not over minutes - and to redirect resources toward what builds you rather than burns you.

கஶ்சும்ப³தி குலபுருஷோ வேஶ்யாத⁴ரபல்லவம் மனோஜ்ஞம் அபி ।
சாரப⁴டசோரசேடகனடவிடனிஷ்டீ²வனஶராவம் ॥ 2.6௦ ॥

ச²ந்த:³ (மாத்ரா-சந்த³ஸ்): This is in a மாத்ரா-based Chandas/Meter (not a fixed அக்ஷர-count வ்ருத்த): in this verse, the written segments carry approximately 31 + 27 மாத்ரா: (total 58); treat லகு⁴=1 மாத்ரா and கு³ரு=2 மாத்ரா:, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse த³ண்ட³ with internal யதி).

Meaning (பதா³ர்த²):
க: - who
சும்ப³தி - kisses
குல - noble family; respectable lineage
புருஷ: - man; person
குலபுருஷ: - a respectable person
வேஶ்யா - courtesan
அதர⁴ - lip
பல்லவம் - bud; tender shoot
வேஶ்யாத⁴ரபல்லவம் - the bud-like lip of a courtesan
மனோஜ்ஞம் - charming
அபி - even
சார - spy
பட⁴ - soldier
சோர - thief
சேடக - servant
நட - actor; performer
விட - rake; parasite
நிஷ்டீ²வனம் - spittle
ஶராவம் - bowl; dish
நிஷ்டீ²வனஶராவம் - a bowl of spittle (metaphor for promiscuity)

Translation (பா⁴வார்த²):
What respectable person would kiss even the charming, bud-like lip of a courtesan - a "spittle-bowl" for spies, soldiers, thieves, servants, actors, and rakes?

Commentary (அனுஸந்தா⁴ன):
The verse is intentionally shocking: it tries to break romantic glamour by forcing a thought of hygiene, promiscuity, and self-respect. In contemporary life, the underlying point can be read as a warning about casual intimacy without care: it carries health risks and also emotional consequences. The practical அனுஸந்தா⁴ன is to bring dignity and responsibility into desire: choose relationships where trust, exclusivity (if promised), and mutual respect exist - and do not let momentary craving override long-term wellbeing.

த⁴ன்யாஸ்த ஏவ த⁴வலாயதலோசனானாம்
தாருண்யத³ர்பக⁴னபீனபயோத⁴ராணாம் ।
க்ஷாமோத³ரோபரி லஸத்த்ரிவலீலதானாம்
த்³ருஷ்ட்வாக்ருதிம் விக்ருதிம் ஏதி மனோ ந யேஷாம் ॥ 2.61 ॥

Meaning (பதா³ர்த²):
த⁴ன்யா: - blessed; fortunate
த: - those (verse: த⁴ன்யாஸ்த = த⁴ன்யா: + த:)
ஏவ - indeed
த⁴வல - bright; white
ஆயத - long; wide
லோசனானாம் - of eyes
த⁴வலாயதலோசனானாம் - of women with bright, wide eyes
தாருண்ய - youth
த³ர்ப - pride; boldness
கன³ - abundance; mass
பீன - full; firm
பயோத⁴ராணாம் - of breasts
தாருண்யத³ர்பக⁴னபீனபயோத⁴ராணாம் - of women with full, firm breasts (swollen with youthful pride)
க்ஷாம - slender; thin
உதர³ - belly
உபரி - upon
லஸத் - shining; sporting
த்ரிவலீ - the three folds/lines (on the belly)
லதா - creeper; vine
த்ரிவலீலதானாம் - of vine-like triple folds
க்ஷாமோத³ரோபரி - upon a slender belly
க்ஷாமோத³ரோபரி லஸத்த்ரிவலீலதானாம் - of women whose slender bellies bear shining, vine-like triple folds
த்³ருஷ்ட்வா - having seen
ஆக்ருதிம் - form; shape
விக்ருதிம் - distortion; change; agitation
ஏதி - goes to; becomes
மன: - mind
ந - not
யேஷாம் - of whom

Translation (பா⁴வார்த²):
Blessed indeed are those whose minds do not become distorted even after seeing the captivating forms of such women - bright-eyed, full with youthful pride, and slender-waisted with the triple folds on the belly shining like vines.

Commentary (அனுஸந்தா⁴ன):
The verse praises an inner stability that is rare: the ability to see beauty without being pushed into compulsion. In everyday life, this is not only about romance - it is the same skill we need with anything that can hijack attention (social media, luxury, status, flattery). The practical அனுஸந்தா⁴ன is ஸம்யம (self-restraint): you can appreciate what is attractive while choosing your response deliberately. This protects both your dignity and the dignity of others.

பா³லே லீலாமுகுலிதம் அமீ மந்த²ரா த்³ருஷ்டிபாதா:
கிம் க்ஷிப்யந்தே விரமவிரம வ்யர்த² ஏஷ ஶ்ரமஸ்தே ।
ஸம்ப்ரத்யன்யே வயம் உபரதம் பா³ல்யம் ஆஸ்தா² வனாந்தே
க்ஷீணோ மோஹஸ்த்ருணம் இவ ஜகஜ³்ஜாலம் ஆலோகயாம: ॥ 2.62 ॥

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):
பா³லே - O young girl
லீலா - playfulness; sport
முகுலிதம் - half-closed like a bud
லீலாமுகுலிதம் - playfully half-closed (about the eyes/glance)
அமீ - these
மந்த²ரா: - slow; languid
த்³ருஷ்டி - sight; glance
பாதா: - falls; castings
த்³ருஷ்டிபாதா: - glances
கிம் - why
க்ஷிப்யந்தே - are thrown/cast
விரம - stop
விரம - stop (repeated for emphasis)
வ்யர்த:² - futile
ஏஷ: - this
ஶ்ரம: - effort
தே - your
ஸம்ப்ரதி - now
அன்யே - different; other
வயம் - we
உபரதம் - ended; ceased
பா³ல்யம் - childishness; immaturity
ஆஸ்தா² - taking up; abiding; residence
வனாந்தே - in the forest; at the forest's edge
க்ஷீண: - diminished; worn out
மோஹ: - delusion
த்ருணம் - grass; straw
இவ - like
ஜக³த் - world
ஜாலம் - net; web
ஜகஜ³்ஜாலம் - the world's net; worldly entanglement
ஆலோகயாம: - we look upon; we behold

Translation (பா⁴வார்த²):
O girl, why do you keep casting these slow, playfully half-closed glances? Stop, stop - your effort is futile. We have now left childishness behind and taken up life in the forest; delusion has faded, and we behold the world's net as mere straw.

Commentary (அனுஸந்தா⁴ன):
The verse describes a shift in priorities: when மோஹ (delusion - the mind's spell of "this alone will fulfill me") weakens, the same attractions lose their grip. In day-to-day living, this can happen when someone commits to a higher aim - disciplined study, service, or spiritual practice. The practical அனுஸந்தா⁴ன is honest boundaries: if you have chosen a path, do not keep one foot in flirtation and one foot in renunciation. Clarity is kinder than mixed signals.

இயம் பா³லா மாம் ப்ரத்யனவரதம் இந்தீ³வரத³லப்ரபா⁴
சீரம் சக்ஷு: க்ஷிபதி கிம் அபி⁴ப்ரேதம் அனயா ।
க³தோ மோஹோஸ்மாகம் ஸ்மரஶப³ரபா³ணவ்யதிகரஜ்வர
ஜ்வாலா ஶாந்தா தத³பி ந வராகீ விரமதி ॥ 2.63 ॥

Meaning (பதா³ர்த²):
இயம் - this
பா³லா - young girl
மாம் - me
ப்ரதி - toward (verse: மாம் ப்ரதி)
அனவரதம் - continually; without pause
இந்தீ³வர - blue lotus
தல³ - petal
ப்ரபா⁴ - radiance; luster
இந்தீ³வரத³லப்ரபா⁴ - radiance like a blue-lotus petal (about her glance/eyes)
சீரம் - for a long time
சக்ஷு: - eye; glance
க்ஷிபதி - throws; casts
கிம் - what
அபி⁴ப்ரேதம் - intended
அனயா - by her
க³த: - gone
மோஹ: - delusion
அஸ்மாகம் - of us (verse: மோஹோஸ்மாகம் = மோஹ: + அஸ்மாகம்)
ஸ்மர - Cupid; desire
ஶபர³ - hunter
பா³ண - arrow
வ்யதிகர - crowd; shower; barrage
ஜ்வர - fever
ஜ்வாலா - flame
ஸ்மரஶப³ரபா³ணவ்யதிகரஜ்வர - fever born of Cupid-the-hunter's shower of arrows
ஶாந்தா - cooled; quenched
தத³பி - even then
ந - not
வராகீ - the poor girl
விரமதி - stops; ceases

Translation (பா⁴வார்த²):
This young girl keeps casting, again and again, her blue-lotus-petal-like gaze toward me for a long time - what does she intend? Our delusion is gone; the fever-flame born of Cupid-the-hunter's shower of arrows is quenched, and yet the poor girl does not stop.

Commentary (அனுஸந்தா⁴ன):
The verse shows two different inner worlds meeting: one side still speaks through glances and longing, the other has moved on. In our daily routines, this mismatch happens when one person seeks attention and the other has clearly shifted priorities - or when someone continues to flirt after another person has stepped away. The practical அனுஸந்தா⁴ன is to respond with respect: do not exploit attention, and do not shame vulnerability. Where possible, give clarity; where not, keep distance without cruelty.

On a subtler level: Let romance be powered by values, not by secrecy. What feels thrilling in the moment can become harm if it breaks ஸத்ய (truthfulness) or trust. A practical step is to slow down the first surge: wait, reflect, and speak honestly. Love that respects truth becomes a blessing; love that hides becomes a burden.

கிம் கந்த³ர்ப கரம் கத³ர்த²யஸி ரே கோத³ண்ட³டங்காரிதம்
ரே ரே கோகில கோமலம் கலரவம் கிம் வா வ்ருதா² ஜல்பஸி ।
முக்³தே⁴ ஸ்னிக்³த⁴வித³க்³த⁴சாருமது⁴ரைர்லோலை: கடாக்ஷைரலம்
சேதஶ்சும்பி³தசந்த்³ரசூட³சரணத்⁴யானாம்ருதம் வர்ததே ॥ 2.64 ॥

Meaning (பதா³ர்த²):
கிம் - why
கந்த³ர்ப - Cupid; desire-personified
கரம் - hand; here: Cupid's grasp/assault (a force that "handles" the mind)
கத³ர்த²யஸி - trouble; torment; abuse
ரே - O! (interjection)
கோத³ண்ட³ - bow
டங்காரிதம் - made to twang/resound; ringing
ரே ரே - O! O!
கோகில - cuckoo
கோமலம் - soft; sweet
கலரவம் - gentle sound; cooing
கிம் - why
வா - or
வ்ருதா² - in vain
ஜல்பஸி - you sing/prattle
முக்³தே⁴ - O innocent one
ஸ்னிக்³த⁴ - affectionate; smooth
வித³க்³த⁴ - clever; artful
சாரு - lovely
மது⁴ரை: - sweet
லோலை: - playful; restless
கடாக்ஷை: - with sidelong glances
அலம் - enough!
சேத: - mind
சும்பி³த - kissed; touched
சந்த்³ரசூட³ - moon-crested Lord Shiva
சரண - feet
த்⁴யான - meditation
அம்ருதம் - nectar
சேதஶ்சும்பி³தசந்த்³ரசூட³சரணத்⁴யானாம்ருதம் - the nectar of meditation on Shiva's feet, "kissed" by the mind
வர்ததே - remains; abides; is engaged

Translation (பா⁴வார்த²):
Why, Cupid, do you still trouble me with your bow's twang? O cuckoo, why sing your sweet notes in vain? O innocent girl, enough with your affectionate, clever, lovely, sweet, playful side-glances - my mind abides in the nectar of meditation on the feet of moon-crested Shiva.

Commentary (அனுஸந்தா⁴ன):
The verse points to a principle found across ப⁴க்தி and யோக³: a lower pull weakens when a higher taste becomes real. When the mind is absorbed in த்⁴யான (steady contemplation), even springtime triggers - birdsong, flirtation, the climate of desire - lose their power. In today's relationships, this is the difference between willpower and purpose: sheer resistance is exhausting, but a clear inner anchor makes restraint natural. The practical அனுஸந்தா⁴ன is to build that anchor intentionally through daily practice.

A gentle practice is: From an inner standpoint, remember that the rush is a wave in the mind. ஆதி³ ஶங்கராசார்ய reminds us in ஆத்ம ஷடகம், மனோ பு³த்³த்⁴யஹங்கார சித்தானி நாஹம் (I am not the mind, intellect, ego, or mind-stuff). Returning to that witness does not kill love; it makes love workable, so you can act with dignity instead of being driven.

விரஹேபி ஸங்க³ம: க²லு
பரஸ்பரம் ஸங்க³தம் மனோ யேஷாம் ।
ஹ்ருத³யம் அபி விக⁴ட்டிதம் சேத்
ஸங்கீ³ விரஹம் விஶேஷயதி ॥ 2.65 ॥

ச²ந்த:³ (மாத்ரா-சந்த³ஸ்): This is in a மாத்ரா-based Chandas/Meter (not a fixed அக்ஷர-count வ்ருத்த): in this verse, the written segments carry approximately 13 + 18 + 14 + 15 மாத்ரா: (total 60); treat லகு⁴=1 மாத்ரா and கு³ரு=2 மாத்ரா:, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse த³ண்ட³ with internal யதி).

Meaning (பதா³ர்த²):
விரஹே - in separation
அபி - even (verse: விரஹேபி = விரஹே + அபி)
ஸங்க³ம: - union; meeting
க²லு - indeed
பரஸ்பரம் - mutually
ஸங்க³தம் - united; joined
மன: - mind
யேஷாம் - of whom
ஹ்ருத³யம் - heart
அபி - even
விக⁴ட்டிதம் - broken; shattered
சேத் - if
ஸங்கீ³ - one united; a companion (one whose mind is joined)
விரஹம் - separation
விஶேஷயதி - makes special; intensifies; heightens

Translation (பா⁴வார்த²):
Even in separation there is union for those whose minds are mutually united; and even if the heart is broken, that very union only heightens the poignancy of separation.

Commentary (அனுஸந்தா⁴ன):
The verse captures a paradox: emotional closeness can make absence feel more intense. In real-world settings, this is the psychology of long-distance love - the bond remains, but the distance amplifies longing. The practical அனுஸந்தா⁴ன is to support the bond with clear communication and shared routines (regular calls, mutual plans, trust), so that விரஹ (separation) does not become needless suffering.

One more layer is this: Longing magnifies: the mind replays memories and interprets everything through absence. Give longing a wholesome outlet - write, create, pray, or serve - so it becomes expression rather than rumination. If you are in relationship, turn longing into reliability and communication rather than suspicion.

கிம் க³தேன யதி³ ஸா ந ஜீவதி
ப்ராணிதி ப்ரியதமா ததா²பி கிம் ।
இத்யுதீ³க்ஷ்ய நவமேக⁴மாலிகாம்
ந ப்ரயாதி பதி²க: ஸ்வமந்தி³ரம் ॥ 2.66 ॥

Meaning (பதா³ர்த²):
கிம் - what (use) is
க³தேன - by going; by returning
யதி³ - if
ஸா - she
ந - not
ஜீவதி - lives
ப்ராணிதி - breathes; lives
ப்ரியதமா - the beloved
ததா²பி - even then
கிம் - what (use)
இதி - thus
உதீ³க்ஷ்ய - having looked at; having seen
நவ - new
மேக⁴ - cloud
மாலிகாம் - row; garland
ந - not
ப்ரயாதி - goes
பதி²க: - traveler
ஸ்வ - own
மந்தி³ரம் - home

Translation (பா⁴வார்த²):
Thinking, "What is the point of going back if she is not alive? And even if the beloved is alive, what then?" - on seeing a garland of fresh clouds, the traveler does not go to his home.

Commentary (அனுஸந்தா⁴ன):
The verse portrays how longing can paralyze action: the mind spins scenarios, and even a simple return home becomes impossible. In lived experience, this is the avoidance that comes from fear - fear of rejection, change, or what we will find when we return. The practical அனுஸந்தா⁴ன is to stop feeding hypothetical misery and take the next honest step: communicate, show up, and accept whatever truth is present rather than living inside anxious imagination.

A helpful way to apply this is: Separation teaches that the root of pain is clinging, not love itself. When you broaden your identity beyond one bond, you suffer less and you love better. Keep friendships, work, and inner practices alive. This does not reduce love; it stabilizes it.

விரமத பு³தா⁴ யோஷித்ஸங்கா³த்ஸுகா²த்க்ஷணப⁴ங்கு³ராத்
குருத கருணாமைத்ரீப்ரஜ்ஞாவதூ⁴ஜனஸங்க³மம் ।
ந க²லு நரகே ஹாராக்ராந்தம் க⁴னஸ்தனமண்ட³லம்
ஶரணம் அத²வா ஶ்ரோணீபி³ம்ப³ம் ரணன்மணிமேக²லம் ॥ 2.67 ॥

Meaning (பதா³ர்த²):
விரமத - desist; refrain
பு³தா⁴: - O wise ones
யோஷித் - woman
ஸங்கா³த் - from association; from company
ஸு஖ா²த் - from pleasure
க்ஷண - moment
ப⁴ங்கு³ர - fragile; quickly broken
க்ஷணப⁴ங்கு³ராத் - fleeting; lasting only a moment
குருத - do; cultivate
கருணா - compassion
மைத்ரீ - friendship; loving-kindness
ப்ரஜ்ஞா - wisdom; insight
வதூ⁴ - bride (metaphor here)
ஜன - people
ஸங்க³மம் - association; company
கருணாமைத்ரீப்ரஜ்ஞாவதூ⁴ஜனஸங்க³மம் - company of compassion, friendship, and the bride named wisdom
ந - not
க²லு - indeed
நரகே - in hell
ஹார - necklace
ஆக்ராந்தம் - encircled; covered
கன⁴ - dense; heavy
ஸ்தன - breast
மண்ட³லம் - orb; circle
க⁴னஸ்தனமண்ட³லம் - a heavy orb of breasts (poetic)
ஶரணம் - refuge
அத²வா - or
ஶ்ரோணீ - hips
பி³ம்ப³ம் - orb; round fruit (poetic for rounded hips)
ரணன் - jingling
மணி - jewel
மேக²லா - girdle
ரணன்மணிமேக²லம் - a jingling jeweled girdle

Translation (பா⁴வார்த²):
Wise ones, refrain from the fleeting pleasure found in women's company; cultivate instead the company of compassion, friendship, and wisdom. For in hell, neither necklace-clad heavy bosoms nor rounded hips with jingling jeweled girdles will be your refuge.

Commentary (அனுஸந்தா⁴ன):
The verse contrasts short-lived thrills with long-lived virtues. It uses sensual imagery as a symbol for க்ஷணிக (momentary) pleasure: when consequences arrive, beauty cannot protect you. In ordinary situations, the same pattern shows up when impulse overrides ethics - an affair, an addiction, or a dishonest shortcut. The practical அனுஸந்தா⁴ன is to actively invest in கருணா (compassion), மைத்ரீ (friendship), and ப்ரஜ்ஞா (wisdom): these are the supports that remain when circumstances become difficult.

To carry this wisely: Timing matters. Do not try to resolve everything at peak emotion. Pause, cool down, then speak. When you repair quickly and gently, love becomes a place of safety; when you turn small quarrels into ego battles, romance becomes exhaustion. Let the verse nudge you toward calmer repair.

யதா³ யோகா³ப்⁴யாஸவ்யஸனக்ருஶயோராத்மமனஸோரவிச்சி²ன்னா
மைத்ரீ ஸ்பு²ரதி க்ருதினஸ்தஸ்ய கிம் உ தை: ।
ப்ரியாணாம் ஆலாபைரத⁴ரமது⁴பி⁴ர்வக்த்ரவிது⁴பி⁴:
ஸனிஶ்வாஸாமோதை³: ஸகுசகலஶாஶ்லேஷஸுரதை: ॥ 2.68 ॥

Meaning (பதா³ர்த²):
யதா³ - when
யோக³ - yoga
அப்⁴யாஸ - practice
வ்யஸன - intense habit; absorbed pursuit
க்ருஶ - thin; lean (i.e., desires weakened; body/mind made light)
யோகா³ப்⁴யாஸவ்யஸனக்ருஶயோ: - of (one) made lean by intense yoga-practice
ஆத்ம - self
மனஸோ: - of the self and the mind (dual)
அவிச்சி²ன்னா - unbroken; uninterrupted
மைத்ரீ - friendship; harmony
ஸ்பு²ரதி - shines forth; appears
க்ருதின: - of the accomplished one
தஸ்ய - for him
கிம் உ - what indeed (need)
தை: - by those
ப்ரியாணாம் - of loved ones
ஆலாபை: - with conversations; talk
அதர⁴ - lip
மது⁴ - honey
அத⁴ரமது⁴பி⁴: - with honey of the lips
வக்த்ர - face
விது⁴ - moon
வக்த்ரவிது⁴பி⁴: - with moon-like faces
நிஶ்வாஸ - breath; exhalation
ஆமோத³ - fragrance
ஸனிஶ்வாஸாமோதை³: - with the fragrance of breath
குச - breast
கலஶ - pot (metaphor for rounded breasts)
ஆஶ்லேஷ - embrace
ஸுரத - lovemaking; intimacy
ஸகுசகலஶாஶ்லேஷஸுரதை: - with intimate embraces of the "pot-like" breasts

Translation (பா⁴வார்த²):
When, through intense meditative discipline, an unbroken harmony between the self and the mind shines in an accomplished person, what need has he of lovers' talk, honey-lips, moonlike faces, fragrant breaths, and intimate embraces?

Commentary (அனுஸந்தா⁴ன):
This verse describes a shift from outward sweetness to inward fullness. When the mind becomes a friend to the ஆத்ம (Self), it no longer begs the world for constant stimulation. In practical terms, this shows up when someone experiences deep contentment from meditation, meaningful work, or service: external pleasures are still seen, but they are no longer necessities. The practical அனுஸந்தா⁴ன is to build that inner friendship gradually through daily practice rather than expecting desire to disappear by mere moral effort.

A mature reading suggests: This is also an invitation to அனுஸந்தா⁴ன (contemplative linking): notice how the same object looks different when you are agitated versus when you are calm. That observation itself is freedom. As calm grows, the world is still beautiful, but it no longer owns you.

யதா³ஸீதஜ³்ஞானம் ஸ்மரதிமிரஸஞ்சாரஜனிதம்
ததா³ த்³ருஷ்டனாரீமயம் இத³ம் அஶேஷம் ஜக³தி³தி ।
இதா³னீம் அஸ்மாகம் படுதரவிவேகாஞ்ஜனஜுஷாம்
ஸமீபூ⁴தா த்³ருஷ்டிஸ்த்ரிபு⁴வனம் அபி ப்³ரஹ்ம மனுதே ॥ 2.69 ॥

Meaning (பதா³ர்த²):
யதா³ - when
ஆஸீத் - was
அஜ்ஞானம் - ignorance
யதா³ஸீதஜ³்ஞானம் - when there was ignorance (verse join)
ஸ்மர - Cupid; desire
திமிர - darkness
ஸஞ்சார - roaming; movement
ஜனிதம் - produced
ஸ்மரதிமிரஸஞ்சாரஜனிதம் - produced by the roaming darkness of desire
ததா³ - then
த்³ருஷ்ட - seen
நாரீ - woman
மயம் - made of; consisting of
த்³ருஷ்டனாரீமயம் - seen as "made of woman" (everything looked like her)
இத³ம் - this
அஶேஷம் - entire; without remainder
ஜக³த் - world
இதி - thus
இதா³னீம் - now
அஸ்மாகம் - of us
படுதரா - very sharp
விவேக - discernment
அஞ்ஜன - collyrium; eye-ointment (metaphor: clarifying medicine for the eye of understanding)
ஜுஷாம் - of those who use/possess
படுதரவிவேகாஞ்ஜனஜுஷாம் - of us who are anointed with sharp discernment
ஸமீபூ⁴தா - become even; steady; balanced
த்³ருஷ்டி: - vision; way of seeing
த்ரிபு⁴வனம் - the three worlds
அபி - even
ப்³ரஹ்ம - ப்³ரஹ்மன் (the Absolute)
மனுதே - considers; understands

Translation (பா⁴வார்த²):
When ignorance, produced by the roaming darkness of desire, prevailed, this entire world seemed nothing but the beloved - as if it were "made of woman". But now, with sharp discernment, our vision has become steady: we see even the three worlds as the one Absolute Reality.

Commentary (அனுஸந்தா⁴ன):
This verse is a direct bridge to அத்³வைத: obsession is not only an emotion, it is a filter that colors reality. When அஜ்ஞான (ignorance) and ஸ்மர (desire) dominate, everything is interpreted through one craving. When விவேக (discernment) arises, perception becomes balanced and begins to recognize the underlying whole. In the way we live now, this is the difference between "everything reminds me of one person" and "I can see life as it is". The practical அனுஸந்தா⁴ன is to notice when perception is being hijacked and to return to clarity through disciplined habits and self-inquiry.

If you want this verse to uplift you: Here ப⁴ர்த்ருஹரி hints that perception is colored by desire and clarified by விவேக. This is central to அத்³வைத: the mind projects, and freedom begins when projection is seen. A simple practice is to watch your own stories and ask, "What am I adding to what is happening?" That question loosens obsession.

தாவதே³வ க்ருதினாம் அபி ஸ்பு²ரத்யேஷ
நிர்மலவிவேகதீ³பக: ।
யாவதே³வ ந குரங்க³சக்ஷுஷாம்
தாட்³யதே சடுலலோசனாஞ்சலை: ॥ 2.7௦ ॥

Meaning (பதா³ர்த²):
தாவத் - so long
ஏவ - only
க்ருதினாம் - of the accomplished; the capable
அபி - even
ஸ்பு²ரதி - shines forth; appears
ஏஷ: - this
நிர்மல - pure; stainless
விவேக - discernment
தீ³பக: - lamp
நிர்மலவிவேகதீ³பக: - the lamp of pure discernment
யாவத் - as long as
ஏவ - only
ந - not
குரங்க³ - deer
சக்ஷுஷாம் - of the eyes; of the deer-eyed (women)
தாட்³யதே - is struck; is beaten
சடுல - fickle; playful
லோசன - eye
அஞ்சலை: - by the corners/ends (of the eyes); by glances
சடுலலோசனாஞ்சலை: - by playful, darting glances

Translation (பா⁴வார்த²):
Even in the accomplished, the lamp of pure discernment shines only so long as it is not struck by the playful, darting glances of doe-eyed women.

Commentary (அனுஸந்தா⁴ன):
The verse is a warning about overconfidence: talent and intelligence do not automatically protect us from temptation. At home and at work, the mind gets struck not only by a glance, but by carefully designed stimuli - flirtation, attention, curated images, and praise. The practical அனுஸந்தா⁴ன is humility and preventive discipline: reduce exposure to triggers, keep your schedule and values strong, and do not assume that being "smart" makes you immune.

From a broader perspective: ஆதி³ ஶங்கராசார்ய's refrain சிதா³னந்த³ரூப: ஶிவோஹம் ஶிவோஹம் points to the Self as awareness-bliss. When you rest even briefly in that, attraction and aversion stop being dictators. Love remains, but it is no longer desperate. Let the verse remind you to keep one foot in inner clarity.

வசஸி ப⁴வதி ஸங்க³த்யாக³ம் உத்³தி³ஶ்ய வார்தா
ஶ்ருதிமுக²ரமுகா²னாம் கேவலம் பண்டி³தானாம் ।
ஜக⁴னம் அருணரத்னக்³ரந்தி²காஞ்சீகலாபம்
குவலயனயனானாம் கோ விஹாதும் ஸமர்த:² ॥ 2.71 ॥

Meaning (பதா³ர்த²):
வசஸி - in speech; in words
ப⁴வதி - becomes; happens
ஸங்க³தி - association; attachment
த்யாக:³ - abandonment; renunciation
ஸங்க³த்யாக:³ - renunciation of attachment (in verse: ஸங்க³த்யாக³ம்)
உத்³தி³ஶ்ய - aiming at; with reference to; about
வார்தா - talk; discussion
ஶ்ருதி - ஶ்ருதி (Vedas)
முகர² - resounding; noisy
முகா²னாம் - of mouths
ஶ்ருதிமுக²ரமுகா²னாம் - of those whose mouths resound with ஶ்ருதி
கேவலம் - merely; only
பண்டி³தானாம் - of scholars
ஜக⁴னம் - hips; buttocks
அருண - red
ரத்ன - gem
க்³ரந்தி²கா - knot
அஞ்சீ - girdle; waist-chain
கலாப: - cluster; arrangement
அருணரத்னக்³ரந்தி²காஞ்சீகலாபம் - a waist-girdle arrangement knotted with red gems
குவலய - blue lotus
நயனானாம் - of eyes
குவலயனயனானாம் - of lotus-eyed women
க: - who
விஹாதும் - to abandon; to give up
ஸமர்த:² - capable; able

Translation (பா⁴வார்த²):
Scholars whose mouths resound with the Vedas may speak of "renouncing attachments" - but who is actually capable of giving up the lotus-eyed woman's hips adorned with a waist-girdle knotted with red gems?

Commentary (அனுஸந்தா⁴ன):
The verse points to the gap between talk and transformation. It is easy to recite lofty ideas about ஸங்க³ (attachment) and த்யாக³ (letting go) in a safe setting; it is harder when the senses are directly invited. These days, this looks like preaching minimalism while still craving status symbols, or speaking about boundaries while still chasing attention in subtle ways. The practical அனுஸந்தா⁴ன is honesty: admit what pulls you, reduce triggers, and choose small consistent disciplines so that your actions match your words.

ஸ்வபரப்ரதாரகோஸௌ
நிந்த³தி யோலீகபண்டி³தோ யுவதீ: ।
யஸ்மாத்தபஸோபி ப²லம்
ஸ்வர்க:³ ஸ்வர்கே³பி சாப்ஸரஸ: ॥ 2.72 ॥

ச²ந்த:³ (ஆர்யா): This is in ஆர்யா (மாத்ரா-சந்த³ஸ்) Chandas/Meter: 12+18 மாத்ரா: in the first half (30 total) and 12+15 மாத்ரா: in the second half (27 total); treat லகு⁴=1 மாத்ரா and கு³ரு=2 மாத்ரா:, and use the 12-மாத்ரா splits as the natural யதி (pauses).

Meaning (பதா³ர்த²):
ஸ்வ - self
பர - others
ப்ரதாரக: - deceiver; cheat
ஸ்வபரப்ரதாரக: - one who deceives both self and others
அஸௌ - that person (verse: ஸ்வபரப்ரதாரகோஸௌ = ஸ்வபரப்ரதாரக: + அஸௌ)
நிந்த³தி - criticizes; condemns
ய: - who (verse: யோ = ய:)
லீக - false; hypocritical
பண்டி³த: - scholar
லீகபண்டி³த: - a false scholar; hypocritical "pandit"
யுவதீ: - young women
யஸ்மாத் - because
தபஸ் - austerity
ப²லம் - fruit; result
தபஸ: - of austerity (verse: தபஸோ = தபஸ:)
அபி - even
ஸ்வர்க:³ - heaven
ஸ்வர்கே³ - in heaven
ச - and
அப்ஸரஸ: - அப்ஸரஸ் (heavenly nymphs)

Translation (பா⁴வார்த²):
That hypocritical "scholar" who condemns young women is a deceiver of both himself and others; for even austerity bears the fruit of heaven - and even in heaven there are celestial nymphs.

Commentary (அனுஸந்தா⁴ன):
The verse is not defending indulgence; it is attacking hypocrisy and scapegoating. Desire does not vanish just because we speak against it, and blaming women is an easy way to avoid owning one's own காம (desire). When you look around today, this appears as moralizing that hides private compulsions, or "virtue signaling" that collapses under pressure. The practical அனுஸந்தா⁴ன is self-responsibility: acknowledge attraction, set clear boundaries, and practice discipline without turning it into judgment of others.

A gentle practice is: Timing matters. Do not try to resolve everything at peak emotion. Pause, cool down, then speak. When you repair quickly and gently, love becomes a place of safety; when you turn small quarrels into ego battles, romance becomes exhaustion. Let the verse nudge you toward calmer repair.

மத்தேப⁴கும்ப⁴த³லனே பு⁴வி ஸந்தி தீ⁴ரா:
கேசித்ப்ரசண்ட³ம்ருக³ராஜவதே⁴பி த³க்ஷா: ।
கிந்து ப்³ரவீமி ப³லினாம் புரத: ப்ரஸஹ்ய
கந்த³ர்பத³ர்பத³லனே விரலா மனுஷ்யா: ॥ 2.73 ॥

Meaning (பதா³ர்த²):
மத்தேப³ - intoxicated/maddened elephant
கும்ப:⁴ - temple (forehead globes of an elephant)
த³லனம் - splitting; breaking
மத்தேப⁴கும்ப⁴த³லனே - in splitting the temples of a maddened elephant
பு⁴வி - on earth
ஸந்தி - are; exist
தீ⁴ரா: - brave; steady
கேசித் - some
ப்ரசண்ட³ - fierce
ம்ருக³ - beast
ராஜ: - king
ம்ருக³ராஜ: - lion (king of beasts)
வதே⁴ - in killing
அபி - even (verse: வதே⁴பி = வதே⁴ + அபி)
த³க்ஷா: - skilled; capable
கிந்து - but
ப்³ரவீமி - I say
ப³லினாம் - of the strong
புரத: - in front of; in the presence of
ப்ரஸஹ்ய - boldly; forcibly
கந்த³ர்ப - Cupid; desire-personified
த³ர்ப: - pride; arrogance
த³லனம் - crushing; breaking
கந்த³ர்பத³ர்பத³லனே - in crushing the pride of Cupid
விரலா: - rare
மனுஷ்யா: - humans; men

Translation (பா⁴வார்த²):
On earth there are heroes who can split the temples of a maddened elephant, and some who are skilled even at slaying a fierce lion; but I say boldly, even before the strong: rare indeed are those who can crush the pride of Cupid.

Commentary (அனுஸந்தா⁴ன):
Outer courage is visible, but inner mastery is harder. The "pride of Cupid" is the mind's insistence: "I must have this now." In daily interactions, we may win debates, close deals, or endure hardship, yet lose to impulses - compulsive scrolling, addiction, flirtation that becomes secrecy, anger that ruins relationships. The practical அனுஸந்தா⁴ன is to train இந்த்³ரியனிக்³ரஹ (sense-discipline) like any other skill: reduce triggers, build habits, and keep accountability so that desire does not quietly overthrow your values.

One more layer is this: Let romance be powered by values, not by secrecy. What feels thrilling in the moment can become harm if it breaks ஸத்ய (truthfulness) or trust. A practical step is to slow down the first surge: wait, reflect, and speak honestly. Love that respects truth becomes a blessing; love that hides becomes a burden.

ஸன்மார்கே³ தாவதா³ஸ்தே ப்ரப⁴வதி ச நரஸ்தாவதே³வேந்த்³ரியாணாம்
லஜ்ஜாம் தாவத்³வித⁴த்தே வினயம் அபி ஸமாலம்ப³தே தாவதே³வ ।
ப்⁴ரூசாபாக்ருஷ்டமுக்தா: ஶ்ரவணபத²க³தா நீலபக்ஷ்மாண ஏதே
யாவல்லீலாவதீனாம் ஹ்ருதி³ ந த்⁴ருதிமுஷோ த்³ருஷ்டிபா³ணா: பதந்தி ॥ 2.74 ॥

Meaning (பதா³ர்த²):
ஸத் - good; right
மார்க:³ - path
ஸன்மார்கே³ - on the good path
தாவத் - so long as
ஆஸ்தே - remains; stays
ப்ரப⁴வதி - prevails; is effective
ச - and
நர: - a man
ஏவ - only
இந்த்³ரியாணாம் - of the senses
லஜ்ஜாம் - modesty
வித⁴த்தே - maintains; establishes
வினயம் - humility
அபி - also
ஸமாலம்ப³தே - holds on to; sustains
ப்⁴ரூ - eyebrow
சாப: - bow
ப்⁴ரூசாப: - eyebrow-bow
ஆக்ருஷ்ட - drawn (as an arrow)
முக்தா: - released; shot
ஶ்ரவண - ear
பத:² - path
க³த: - gone to; reaching
ஶ்ரவணபத²க³தா: - reaching the path of the ear (coming into awareness)
நீல - dark/blue
பக்ஷ்மாண: - eyelashes
நீலபக்ஷ்மாண: - dark-lashed
ஏதே - these
யாவத் - as long as
லீலாவதீனாம் - of playful women
ஹ்ருதி³ - in the heart
ந - not
த்⁴ருதி - firmness; steadiness
முஷ: - stealing
த்³ருஷ்டி - glance
பா³ணா: - arrows
த்³ருஷ்டிபா³ணா: - arrows of glance
பதந்தி - fall; strike

Translation (பா⁴வார்த²):
A man stays on the right path, keeps mastery of the senses, and maintains modesty and humility - only so long as the dark-lashed glance-arrows of playful women, drawn from the eyebrow-bow and released, do not strike the heart and steal away steadiness.

Commentary (அனுஸந்தா⁴ன):
This is not "women are the enemy"; it is "temptation tests everyone." The poet uses the "glance-arrow" as a symbol for small stimuli that suddenly hijack attention. In common experience, the arrows can be a flirtatious message, curated images, or the thrill of being wanted - and once த்⁴ருதி (steadiness) is stolen, people rationalize actions they would otherwise reject. The practical அனுஸந்தா⁴ன is preventive: avoid situations that predictably weaken you, keep transparency and accountability, and let major decisions be made when the mind is calm, not when it is dazzled.

A helpful way to apply this is: Bhakti poetry often borrows romance to teach surrender. In ஆதி³ ஶங்கராசார்ய's ஶிவானந்த³ லஹரீ, intensity is redirected into devotion, showing a principle: love becomes peaceful when ego stops demanding and starts giving. Apply that here by practicing gratitude, not control.

உன்மத்தப்ரேமஸம்ரம்பா⁴த்³
ஆரப⁴ந்தே யத்³அங்க³னா: ।
தத்ர ப்ரத்யூஹம் ஆதா⁴தும்
ப்³ரஹ்மாபி க²லு காதர: ॥ 2.75 ॥

Meaning (பதா³ர்த²):
உன்மத்த - mad; intoxicated
ப்ரேம - love
ஸம்ரம்ப:⁴ - impetuous outburst; agitation
உன்மத்தப்ரேமஸம்ரம்பா⁴த் - from an impetuous surge of mad love
ஆரப⁴ந்தே - begin; undertake
யதா³ - when
அங்க³னா: - women
யத்³அங்க³னா: - when women (verse join: யதா³ + அங்க³னா:)
தத்ர - there
ப்ரத்யூஹம் - obstacle; hindrance
ஆதா⁴தும் - to place; to put
ப்³ரஹ்மா - Brahma
அபி - even
க²லு - indeed
காதர: - helpless; powerless

Translation (பா⁴வார்த²):
When women, driven by an impetuous surge of mad love, begin something, then even Brahma is indeed helpless to place an obstacle in their way.

Commentary (அனுஸந்தா⁴ன):
The verse praises the momentum of passion, and also warns about its force. When ஸம்ரம்ப⁴ (impetuous agitation) takes over, advice and consequences feel distant. In contemporary life, this is when someone rushes into secrecy, makes promises they cannot keep, or burns bridges because the emotion feels "destined". The practical அனுஸந்தா⁴ன is to slow the first surge: wait a day before major decisions, speak to a trusted friend, and check whether the action will still look wise when the intensity settles.

தாவன்மஹத்த்வம் பாண்டி³த்யம்
குலீனத்வம் விவேகிதா ।
யாவஜ்ஜ்வலதி நாங்கே³ஷு
ஹத: பஞ்சேஷுபாவக: ॥ 2.76 ॥

Meaning (பதா³ர்த²):
தாவத் - so long
மஹத்த்வம் - greatness; eminence
பாண்டி³த்யம் - scholarship; learning
குலீனத்வம் - noble lineage; good family
விவேகிதா - discernment; good judgment
யாவத் - as long as
ஜ்வலதி - burns; blazes
ந - not
அங்கே³ஷு - in the limbs; in the body
நாங்கே³ஷு - not in the limbs (sandhi: ந + அங்கே³ஷு)
ஹத: - struck; smitten
பஞ்ச - five
ஏஷு: - arrow
பஞ்சேஷு: - the five-arrowed one (Cupid)
பாவக: - fire
பஞ்சேஷுபாவக: - the fire of the five-arrowed Cupid

Translation (பா⁴வார்த²):
Greatness, scholarship, noble lineage, and discernment last only so long as the fire of the five-arrowed Cupid, once it strikes, does not blaze in one's limbs.

Commentary (அனுஸந்தா⁴ன):
The verse is a sober observation: under strong desire, we can temporarily lose what we take pride in - judgment, reputation, and even basic decency. In everyday life, this can look like an accomplished person risking a career for a short-lived affair, or someone intelligent making reckless financial and relational choices because they feel "consumed". The practical அனுஸந்தா⁴ன is to treat desire as fire: enjoy its warmth, but build guardrails - boundaries, transparency, and time to think - so it does not burn down what you value.

ஶாஸ்த்ரஜ்ஞோபி ப்ரதி²தவினயோப்யாத்மபோ³தோ⁴பி பா³ட⁴ம்
ஸம்ஸாரேஸ்மின்ப⁴வதி விரலோ பா⁴ஜனம் ஸத்³க³தீனாம் ।
யேனைதஸ்மின்னிரயனக³ரத்³வாரம் உத்³கா⁴டயந்தீ
வாமாக்ஷீணாம் ப⁴வதி குடிலா ப்⁴ரூலதா குஞ்சிகேவ ॥ 2.77 ॥

Meaning (பதா³ர்த²):
ஶாஸ்த்ர - scripture
ஜ்ஞ: - knower
ஶாஸ்த்ரஜ்ஞ: - knower of scripture
அபி - even (verse: ஶாஸ்த்ரஜ்ஞோபி = ஶாஸ்த்ரஜ்ஞ: + அபி)
ப்ரதி²த - renowned; well-known
வினய: - humility; good conduct
ப்ரதி²தவினய: - renowned for humility
அபி - even (verse: ப்ரதி²தவினயோபி = ப்ரதி²தவினய: + அபி)
ஆத்ம - Self
போ³த:⁴ - knowledge; awakening
ஆத்மபோ³த:⁴ - self-knowledge
அபி - even (verse: ஆத்மபோ³தோ⁴பி = ஆத்மபோ³த:⁴ + அபி)
பா³ட⁴ம் - indeed; certainly
ஸம்ஸாரே - in the world
அஸ்மின் - in this
ஸம்ஸாரேஸ்மின் - in this world (sandhi)
ப⁴வதி - becomes; is
விரல: - rare
பா⁴ஜனம் - vessel; fit receptacle
ஸத் - good
க³தி: - path; destiny
ஸத்³க³தீனாம் - of the good path / good destinies
யேன - by which; because of which
ஏதஸ்மின் - in this
நிரய - hell
நகர³ - city
த்³வாரம் - gate
நிரயனக³ரத்³வாரம் - the gate of the city of hell
உத்³கா⁴டயந்தீ - opening; unbolting
வாமா - lovely; charming (also: "woman")
அக்ஷீ - eye
வாமாக்ஷீணாம் - of lovely-eyed women
குடிலா - crooked
ப்⁴ரூ - eyebrow
லதா - creeper; vine
ப்⁴ரூலதா - eyebrow-vine
குஞ்சிகா - key
இவ - like

Translation (பா⁴வார்த²):
Even a knower of scripture, even one famed for humility, and even one established in self-knowledge is, in this world, rarely a vessel fit for the good path - because the crooked eyebrow-vine of lovely-eyed women becomes like a key that opens the gate to the city of hell.

Commentary (அனுஸந்தா⁴ன):
The verse is hyperbole, but its point is practical: knowledge has to be assimilated, not merely collected. In அத்³வைத, this is why ஜ்ஞான (knowledge) is paired with வாஸனா-kShaya (wearing down latent impressions) and steady அப்⁴யாஸ (practice). In day-to-day living, you can be educated, respected, and even spiritually informed, yet still be undone by a small trigger - a flirtation, a private chat, a "harmless" secret. The practical அனுஸந்தா⁴ன is humility and structure: treat your weak points seriously, avoid feeding them, and make your life transparent enough that your better intentions can actually win.

க்ருஶ: காண: க²ஞ்ஜ: ஶ்ரவணரஹித: புச்ச²விகலோ
வ்ரணீ பூயக்லின்ன: க்ருமிகுலஶதைராவ்ருததனு: ।
க்ஷுதா⁴ க்ஷாமோ ஜீர்ண: பிட²ரககபாலார்பிதக³ல:
ஶுனீம் அன்வேதி ஶ்வா ஹதம் அபி ச ஹந்த்யேவ மத³ன: ॥ 2.78 ॥

Meaning (பதா³ர்த²):
க்ருஶ: - thin; emaciated
காண: - one-eyed
க²ஞ்ஜ: - lame
ஶ்ரவண - ear
ரஹித: - deprived of; without
ஶ்ரவணரஹித: - without ears
புச்ச² - tail
விகல: - deficient; missing
புச்ச²விகல: - without a tail
வ்ரணீ - wounded
பூய - pus
க்லின்ன: - soaked; wet
பூயக்லின்ன: - soaked with pus
க்ருமி - worm
குலம் - group; multitude
ஶதை: - with hundreds
க்ருமிகுலஶதை: - with hundreds of worms
ஆவ்ருத - covered
தனு: - body
ஆவ்ருததனு: - body covered
க்ஷுதா⁴ - by hunger
க்ஷாம: - withered; emaciated
ஜீர்ண: - worn; old
பிட²ரக - broken pot-shard; potsherd
கபாலம் - shard; bowl; skull-piece
அர்பித - placed; fastened
க³ல: - neck
பிட²ரககபாலார்பிதக³ல: - whose neck is trapped/fastened in broken pot-shards
ஶுனீம் - a female dog
அன்வேதி - follows
ஶ்வா - a dog
ஹதம் - struck; destroyed
அபி - even
ச - and
ஹந்தி - strikes; destroys
ஏவ - indeed
மத³ன: - மதன³ (Cupid); desire

Translation (பா⁴வார்த²):
Thin, one-eyed, lame, earless, tailless, wounded, oozing pus, his body covered with hundreds of worms, withered by hunger and worn with age, his neck trapped in broken pot-shards - even such a dog still follows a female dog. Thus does desire indeed destroy even one who is already destroyed.

Commentary (அனுஸந்தா⁴ன):
This verse is intentionally shocking to show how blind compulsion can be. மதன³ here stands for craving itself, not romance: the mind runs toward a stimulus even when it is clearly painful and degrading. In our daily routines, this is any addiction-loop - pornography, gambling, substances, doom-scrolling - or any toxic relationship pattern where the same harm repeats. The practical அனுஸந்தா⁴ன is to treat compulsion as a real problem, not as "destiny": name it, reduce access to triggers, seek support, and rebuild the mind through healthier routines.

From a broader perspective: Let romance be powered by values, not by secrecy. What feels thrilling in the moment can become harm if it breaks ஸத்ய (truthfulness) or trust. A practical step is to slow down the first surge: wait, reflect, and speak honestly. Love that respects truth becomes a blessing; love that hides becomes a burden.

ஸ்த்ரீமுத்³ராம் குஸுமாயுத⁴ஸ்ய ஜயினீம் ஸர்வார்த²ஸம்பத்கரீம்
யே மூடா⁴: ப்ரவிஹாய யாந்தி குதி⁴யோ மித்²யாப²லான்வேஷிண: ।
தே தேனைவ நிஹத்ய நிர்த³யதரம் நக்³னீக்ருதா முண்டி³தா:
கேசித்பஞ்சஶிகீ²க்ருதாஶ்ச ஜடிலா: காபாலிகாஶ்சாபரே ॥ 2.79 ॥

Meaning (பதா³ர்த²):
ஸ்த்ரீ - woman
முத்³ரா - seal; sign; stamp
ஸ்த்ரீமுத்³ராம் - the "seal/sign" of womanhood (metaphor for love/pleasure)
குஸும - flower
ஆயுத:⁴ - weapon
குஸுமாயுத:⁴ - the flower-weaponed one (Cupid)
குஸுமாயுத⁴ஸ்ய - of Cupid
ஜயினீம் - victorious; conquering
ஸர்வ - all
அர்த² - aims; purposes
ஸம்பத் - prosperity
கரீம் - making; producing (f.)
ஸர்வார்த²ஸம்பத்கரீம் - producing prosperity for all aims
யே - those who
மூடா⁴: - fools
ப்ரவிஹாய - abandoning; giving up
யாந்தி - go
கு - bad
தி⁴ய: - of intellects
குதி⁴யா: - of dull/bad understanding
மித்²யா - false
ப²லம் - fruit; result
அன்வேஷிண: - seekers
மித்²யாப²லான்வேஷிண: - seeking false "fruits"
தே - they
தேன - by that (Cupid/desire) itself
ஏவ - indeed
நிஹத்ய - striking down; destroying
நிர்த³யதரம் - most mercilessly
நக்³னீ - naked (f.)
க்ருத: - made
நக்³னீக்ருதா: - made naked
முண்டி³தா: - shaved
கேசித் - some
பஞ்ச - five
ஶிகீ² - tuft of hair
க்ருத: - made
பஞ்சஶிகீ²க்ருதா: - made into (ascetics) with five tufts
ச - and
ஜடிலா: - matted-haired ascetics
காபாலிகா: - skull-bearing ascetics
ச - and
அபரே - others

Translation (பா⁴வார்த²):
Fools of dull understanding abandon the conquering "seal" of Cupid - womanhood, which seems to bring prosperity to all aims - and go seeking false fruits. That very force strikes them down mercilessly: some are made naked and shaved, some turned into five-tufted ascetics, others into matted-haired wanderers, and some into skull-bearing ascetics.

Commentary (அனுஸந்தா⁴ன):
The target is confused renunciation: running away from desire without understanding the mind. When craving is only suppressed, it often returns as obsession, bitterness, or spiritual show. In today's relationships, this can look like someone publicly declaring detachment while privately being consumed by the same longing - or swinging between indulgence and harsh self-punishment. The practical அனுஸந்தா⁴ன is integration: treat desire with clarity and ethics, not denial; channel it into commitment and responsibility, or consciously step back with honest self-work.

On a subtler level: From an inner standpoint, remember that the rush is a wave in the mind. ஆதி³ ஶங்கராசார்ய reminds us in ஆத்ம ஷடகம், மனோ பு³த்³த்⁴யஹங்கார சித்தானி நாஹம் (I am not the mind, intellect, ego, or mind-stuff). Returning to that witness does not kill love; it makes love workable, so you can act with dignity instead of being driven.

விஶ்வாமித்ரபராஶரப்ரப்⁴ருதயோ வாதாம்பு³பர்ணாஶனாஸ்தேபி
ஸ்த்ரீமுக²பங்கஜம் ஸுலலிதம் த்³ருஷ்ட்வைவ மோஹம் க³தா: ।
ஶால்யன்னம் ஸக்⁴ருதம் பயோத³தி⁴யுதம் யே பு⁴ஞ்ஜதே மானவாஸ்தேஷாம்
இந்த்³ரியனிக்³ரஹோ யதி³ ப⁴வேத்³விந்த்⁴ய: ப்லவேத்ஸாக³ரே ॥ 2.8௦ ॥

Meaning (பதா³ர்த²):
விஶ்வாமித்ர - விஶ்வாமித்ர
பராஶர - பராஶர
ப்ரப்⁴ருதய: - and others like them
விஶ்வாமித்ரபராஶரப்ரப்⁴ருதய: - விஶ்வாமித்ர, பராஶர, and the like
வாத - air
அம்பு³ - water
பர்ண - leaf
ஆஶனா: - eating; subsisting on
வாதாம்பு³பர்ணாஶனா: - subsisting on air, water, and leaves
தே - they
அபி - even (verse: தேபி = தே + அபி)
ஸ்த்ரீ - woman
முக²ம் - face
பங்கஜம் - lotus
ஸ்த்ரீமுக²பங்கஜம் - a woman's lotus-face
ஸு - very
லலிதம் - charming; graceful
த்³ருஷ்ட்வா - having seen
ஏவ - merely; just (verse: த்³ருஷ்ட்வைவ = த்³ருஷ்ட்வா + ஏவ)
மோஹம் - delusion
க³தா: - gone into; fallen into
ஶாலி - rice
அன்னம் - food
ஶால்யன்னம் - rice-food
ஸ - with
க்⁴ருதம் - ghee
ஸக்⁴ருதம் - with ghee
பயஸ் - milk
த³தி⁴ - curd
யுதம் - joined with; accompanied by
பயோத³தி⁴யுதம் - accompanied by milk and curd
யே - those who
பு⁴ஞ்ஜதே - eat
மானவா: - humans
தேஷாம் - of them (verse: மானவாஸ்தேஷாம் = மானவா: + தேஷாம்)
இந்த்³ரிய - senses
நிக்³ரஹ: - restraint; control
இந்த்³ரியனிக்³ரஹ: - sense-control
யதி³ - if
ப⁴வேத் - would be (verse: ப⁴வேத்³விந்த்⁴ய: = ப⁴வேத் + விந்த்⁴ய:)
விந்த்⁴ய: - the Vindhya mountain
ப்லவேத் - would float
ஸாக³ரே - in the ocean (verse: ப்லவேத்ஸாக³ரே = ப்லவேத் + ஸாக³ரே)

Translation (பா⁴வார்த²):
Even sages like Vishvamitra and Parashara, who subsist on air, water, and leaves, fell into delusion merely by seeing a woman's graceful lotus-face. If humans who eat rice with ghee and milk/curd could truly restrain the senses, then the Vindhya mountain would float in the ocean.

Commentary (அனுஸந்தா⁴ன):
The verse argues for humility about self-control. If even disciplined ascetics can stumble, ordinary people should neither be smug nor despairing. In real-world settings, willpower alone is often not enough; environment and habits matter. The practical அனுஸந்தா⁴ன is to train இந்த்³ரியனிக்³ரஹ (sense-discipline) gradually: choose what you consume (media, company, impulses), create distance from predictable triggers, and build supportive routines rather than relying on momentary resolve.

A gentle practice is: A simple daily practice is to check intention: am I trying to connect, or am I trying to win? The verse reminds us that relationship is built by small choices - listening, truthfulness, and respect for boundaries. When those are steady, even strong emotions become beautiful instead of chaotic.

பரிமலப்⁴ருதோ வாதா: ஶாகா² நவாங்குரகோடயோ
மது⁴ரவிருதோத்கண்டா² வாச: ப்ரியா: பிகபக்ஷிணாம் ।
விரலஸுரதஸ்வேதோ³த்³கா³ரா வதூ⁴வத³னேந்த³வ:
ப்ரஸரதி மதௌ⁴ ராத்ர்யாம் ஜாதோ ந கஸ்ய கு³ணோத³ய: ॥ 2.81 ॥

Meaning (பதா³ர்த²):
பரிமல - fragrance
ப்⁴ருத: - bearing; carrying
பரிமலப்⁴ருத: - fragrance-bearing
வாதா: - winds
ஶாகா² - branches
நவ - new
அங்குர - sprout
கோடய: - tips; points
நவாங்குரகோடய: - tips of new sprouts
மது⁴ர - sweet
விருதம் - sound; cooing; song
உத்கண்டா² - longing; yearning
மது⁴ரவிருதோத்கண்டா² - longing stirred by sweet calls
வாச: - voices; calls
ப்ரியா: - dear; beloved
பிக - cuckoo
பக்ஷிணாம் - of birds
பிகபக்ஷிணாம் - of cuckoo birds
விரல - sparse; slight
ஸுரத - lovemaking; intimacy
ஸ்வேத³ - sweat
உத்³கா³ர: - exudation; emission
விரலஸுரதஸ்வேதோ³த்³கா³ரா: - (having) only slight sweat due to lovemaking
வதூ⁴ - bride; young woman
வத³னம் - face
இந்து³: - moon
வதூ⁴வத³னேந்த³வ: - moonlike faces of women
ப்ரஸரதி - spreads; unfolds
மதௌ⁴ - in spring (மது⁴ season/month)
ராத்ர்யாம் - in the night
ஜாத: - arisen; produced
ந - not
கஸ்ய - of whom
கு³ண: - quality; excellence
உத³ய: - rise; awakening
கு³ணோத³ய: - awakening/rising of qualities

Translation (பா⁴வார்த²):
Fragrance-bearing winds blow; branches show tips of fresh sprouts; the cuckoo's sweet calls kindle yearning; and women's moonlike faces show only faint beads of sweat from intimacy. When spring spreads into the nights, whose good qualities do not bloom?

Commentary (அனுஸந்தா⁴ன):
The verse captures how ருது (season) changes the mind: the same world feels freshly alive, and even ordinary people become more affectionate, poetic, and expressive. In lived experience too, weather and atmosphere affect mood - spring can increase sociability and romance, and small sights/sounds become emotional triggers. The practical அனுஸந்தா⁴ன is to enjoy this uplift consciously: let the season inspire creativity and warmth, while keeping விவேக (discernment) so excitement does not turn into impulsiveness.

One more layer is this: These seasonal images show how mood is shaped by climate. When you feel more restless or nostalgic, treat it as a natural rhythm, not as a command. Use it to deepen appreciation: be kinder, write more, reach out more. But do not let mood drive reckless choices; let it become beauty with discipline.

மது⁴ரயம் மது⁴ரைரபி கோகிலா
கலரவைர்மலயஸ்ய ச வாயுபி⁴: ।
விரஹிண: ப்ரஹிணஸ்தி ஶரீரிணோ
விபதி³ ஹந்த ஸுதா⁴பி விஷாயதே ॥ 2.82 ॥

ச²ந்த:³ (த்³ருதவிலம்பி³த): This is in த்³ருதவிலம்பி³த (ஸம-வ்ருத்த) Chandas/Meter: 4 பாதா³:, 12 அக்ஷரா: per பாத³; லகு⁴/கு³ரு pattern (per பாத³) is `LLLGLLGLLGLG`.

Meaning (பதா³ர்த²):
மது⁴ரயம் - sweetening; making sweet
மது⁴ரை: - by sweet things; with sweetness
அபி - even
கோகிலா - the cuckoo (here: cuckoo birds)
கல - soft; melodious
ரவை: - with sounds
கலரவை: - with melodious calls
மலயஸ்ய - of the Malaya mountain (source of fragrant breeze)
ச - and
வாயுபி⁴: - by winds
விரஹிண: - of the separated; of love-lorn people
ப்ரஹிணஸ்தி - strikes; torments
ஶரீரிண: - embodied beings
விபதி³ - in misfortune; in adversity
ஹந்த - alas
ஸுதா⁴ - nectar
அபி - even
விஷம் - poison
ஆயதே - becomes
விஷாயதே - becomes poison

Translation (பா⁴வார்த²):
With its melodious calls - and with the Malaya winds - the cuckoo makes even sweet things sweeter; but it torments the love-lorn. Alas, in adversity, even nectar turns into poison.

Commentary (அனுஸந்தா⁴ன):
The verse is about context: the same stimulus can feel like medicine or like torture depending on the heart's condition. A song, a fragrance, or a festival can be joy for one person and pain for another who is in விரஹ (separation). In ordinary situations, this is why after a breakup even "happy places" can feel heavy. The practical அனுஸந்தா⁴ன is compassion and patience: reduce triggers while healing, do not force yourself to "be fine", and gradually create new associations through supportive routines and friendships.

A helpful way to apply this is: A season changes the outer world and the inner weather. Pay attention to that inner weather. If you are lonely, a rainy night can push you into old loops; if you are content, it can become poetry. Build small practices that keep you grounded - sleep, movement, and a little silence.

ஆவாஸ: கிலகிஞ்சிதஸ்ய த³யிதாபார்ஶ்வே விலாஸாலஸா:
கர்ணே கோகிலகாமினீகலரவ: ஸ்மேரோ லதாமண்ட³ப: ।
கோ³ஷ்டீ² ஸத்கவிபி⁴: ஸமம் கதிபயைர்முக்³தா⁴: ஸுதா⁴ம்ஶோ: கரா:
கேஷாஞ்சித்ஸுக²யந்தி சாத்ர ஹ்ருத³யம் சைத்ரே விசித்ரா: க்ஷபா: ॥ 2.83 ॥

Meaning (பதா³ர்த²):
ஆவாஸ: - dwelling; staying
கிலகிஞ்சிதஸ்ய - of playful soft sounds/gestures (கிலகிஞ்சித)
த³யிதா - beloved
பார்ஶ்வே - by the side
த³யிதாபார்ஶ்வே - by the beloved's side
விலாஸ - play; amorous sport
அலஸா: - languid; relaxed
விலாஸாலஸா: - languid with play
கர்ணே - in the ear
கோகிலா - cuckoo
காமினீ - female; beloved
கலரவ: - melodious call
கோகிலகாமினீகலரவ: - the melodious call of the female cuckoo
ஸ்மேர: - smiling
லதா - vine
மண்ட³ப: - pavilion
லதாமண்ட³ப: - vine-pavilion
கோ³ஷ்டீ² - gathering; conversation circle
ஸத் - good
கவிபி⁴: - with poets
ஸத்கவிபி⁴: - with good poets
ஸமம் - together
கதிபயை: - with a few
முக்³தா⁴: - gentle; soft; charming
ஸுதா⁴ - nectar
அம்ஶு: - ray
ஸுதா⁴ம்ஶு: - the nectar-rayed one (the moon)
ஸுதா⁴ம்ஶோ: - of the moon
கரா: - rays
கேஷாஞ்சித் - for some
ஸுக²யந்தி - make happy; gladden
ச - and
அத்ர - here
ஹ்ற்த³யம் - heart
சைத்ரே - in the month of Chaitra (spring)
விசித்ரா: - varied; charming
க்ஷபா: - nights

Translation (பா⁴வார்த²):
For some, these charming Chaitra nights gladden the heart: staying by the beloved's side amid playful murmurs, languid in love's play; the female cuckoo's call in the ear; a smiling vine-pavilion; a gathering with good poets and a few friends; and the soft rays of the nectar-moon.

Commentary (அனுஸந்தா⁴ன):
The verse shows that happiness is often a crafted atmosphere: companionship, beauty, art, and unhurried time. In practical terms, the same elements appear as a quiet evening with someone you love, music that feels intimate, or a circle of friends where conversation is nourishing. The practical அனுஸந்தா⁴ன is to create such spaces deliberately and ethically: choose relationships that deepen trust, avoid distractions that fragment attention, and let pleasure be connected to presence rather than to excess.

To carry this wisely: Such verses also teach that pleasure is relational: fragrance, sound, and moonlight become delightful when the heart is open. If the heart is closed, the same stimuli irritate. So care for the heart: reduce resentment, practice forgiveness, and keep gratitude alive.

பாந்த² ஸ்த்ரீவிரஹானலாஹுதிகலாம் ஆதன்வதீ மஞ்ஜரீமாகந்தே³ஷு
பிகாங்க³னாபி⁴ரது⁴னா ஸோத்கண்ட²ம் ஆலோக்யதே ।
அப்யேதே நவபாடலாபரிமலப்ராக்³பா⁴ரபாடச்சரா
வாந்திக்லாந்திவிதானதானவக்ருத: ஶ்ரீக²ண்ட³ஶைலானிலா: ॥ 2.84 ॥

Meaning (பதா³ர்த²):
பாந்த² - traveler
ஸ்த்ரீ - wife; beloved woman
விரஹ: - separation
அனல: - fire
ஸ்த்ரீவிரஹானல: - the fire of separation from the beloved
ஆஹுதி - oblation
கலா - art; skill
ஆஹுதிகலாம் - the art of offering oblations
ஸ்த்ரீவிரஹானலாஹுதிகலாம் - the art of offering oblations into the fire of separation
ஆதன்வதீ - spreading; performing; extending
மஞ்ஜரீ - blossom cluster
மாகந்த:³ - mango tree
மாகந்தே³ஷு - in mango trees
பிக - cuckoo
அங்க³னா - woman
பிகாங்க³னா: - female cuckoos
பிகாங்க³னாபி⁴: - by female cuckoos
அது⁴னா - now
ஸோத்கண்ட²ம் - with longing
ஆலோக்யதே - is looked at; is seen
அபி - even
ஏதே - these
நவ - new
பாடலா - the பாடலா flower
பரிமல: - fragrance
ப்ராக்³பா⁴ர: - heavy load; excess
பாடச்சரா: - roaming about; moving around
நவபாடலாபரிமல்ப்ராக்³பா⁴ரபாடச்சரா: - roaming about bearing the heavy load of fresh பாடலா fragrance
வாந்தி - blow
க்லாந்தி: - fatigue; weariness
விதான: - canopy; spread
தான: - stretching; extension
வக்ருத: - cutting off; removing
க்லாந்திவிதானதானவக்ருத: - removing the stretched canopy of fatigue (relieving weariness)
ஶ்ரீக²ண்ட³ - sandalwood
ஸைல: - mountain
அனில: - wind
ஶ்ரீக²ண்ட³ஶைலானிலா: - the winds from the sandalwood hill

Translation (பா⁴வார்த²):
O traveler, now the mango blossom-clusters are seen with longing by the female cuckoos, as if they were an offering into the fire of separation. And these sandalwood-mountain winds, roaming about laden with the heavy fragrance of fresh spring blossoms, blow and relieve the spread of weariness.

Commentary (அனுஸந்தா⁴ன):
This verse mixes beauty with pain: spring comforts the body and simultaneously sharpens longing. In the way we live now, travel or distance can do the same - a beautiful place can still feel empty when someone important is missing. The practical அனுஸந்தா⁴ன is to recognize the mind's double movement: allow the ache of விரஹ (separation) without dramatizing it, and also let nature and rest genuinely restore you, so you return to your responsibilities and relationships with steadier energy.

A mature reading suggests: Let nature's beauty remind you of balance. Seasons come and go; moods also come and go. When you learn to enjoy without clinging, you gain both joy and freedom. That is the quiet wisdom hidden inside these descriptions.

ப்ரதி²த: ப்ரணயவதீனாம்
தாவத்பத³ம் ஆதனோது ஹ்ருதி³ மான: ।
ப⁴வதி ந யாவச்சந்த³னதரு
ஸுரபி⁴ர்மலயபவமான: ॥ 2.85 ॥

ச²ந்த:³ (மாத்ரா-சந்த³ஸ்): This is in a மாத்ரா-based Chandas/Meter (not a fixed அக்ஷர-count வ்ருத்த): in this verse, the written segments carry approximately 13 + 19 + 15 + 13 மாத்ரா: (total 60); treat லகு⁴=1 மாத்ரா and கு³ரு=2 மாத்ரா:, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse த³ண்ட³ with internal யதி).

Meaning (பதா³ர்த²):
ப்ரதி²த: - well-known; established
ப்ரணய: - love; affection
ப்ரணயவதீனாம் - of loving women
தாவத் - so long
பத³ம் - place; foothold
ஆதனோது - may take; may assume
ஹ்ருதி³ - in the heart
மான: - pride; sulkiness (lover's offended pride)
ப⁴வதி - becomes; is
ந - not
யாவத் - until
சந்தன³ - sandalwood
தரு: - tree
சந்த³னதரு - sandalwood tree
ஸுரபி⁴: - fragrant
மலய - Malaya mountain
பவமான: - wind
மலயபவமான: - the Malaya breeze

Translation (பா⁴வார்த²):
The pride/sulking of loving women holds its place in the heart only until the Malaya breeze becomes fragrant with sandalwood trees.

Commentary (அனுஸந்தா⁴ன):
In ஶ்ருங்கா³ர, மான (the lover's proud "sulk") is not hatred; it is part of intimacy's rhythm. The verse says even that pride melts when the atmosphere turns soft and fragrant. At home and at work, timing matters similarly: a difficult conversation goes better when both people are rested and the environment is calm. The practical அனுஸந்தா⁴ன is to de-escalate first - lower stress, speak gently, and let warmth return - then resolve the issue without turning it into a power struggle.

ஸஹகாரகுஸுமகேஸரனிகர
ப⁴ராமோத³மூர்ச்சி²ததி³க்³அந்தே ।
மது⁴ரமது⁴ரவிது⁴ரமது⁴பே
மதௌ⁴ ப⁴வேத்கஸ்ய நோத்கண்டா² ॥ 2.86 ॥

ச²ந்த:³ (மாத்ரா-சந்த³ஸ்): This is in a மாத்ரா-based Chandas/Meter (not a fixed அக்ஷர-count வ்ருத்த): in this verse, the written segments carry approximately 16 + 15 + 17 + 16 மாத்ரா: (total 64); treat லகு⁴=1 மாத்ரா and கு³ரு=2 மாத்ரா:, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse த³ண்ட³ with internal யதி).

Meaning (பதா³ர்த²):
ஸஹகார - mango tree
குஸுமம் - flower
கேஸர: - pollen; stamen
நிகர: - heap; cluster
ஸஹகாரகுஸுமகேஸரனிகர: - clusters of mango blossoms and pollen
ப⁴ரா - load; weight
ஆமோத:³ - fragrance
ப⁴ராமோத:³ - heavy fragrance
மூர்ச்சி²த - swooned; intoxicated
தி³க்³ - direction
அந்த: - end; quarter
தி³க³ந்தே - in the directions/quarters
தி³க்³அந்தே - in the directions (verse join)
ப⁴ராமோத³மூர்ச்சி²ததி³க³ந்தே - when the quarters are intoxicated by heavy fragrance
மது⁴ரம் - sweetly
மது⁴ர - sweet
விது⁴ரம் - plaintively; piteously
மது⁴ப: - bee
மது⁴பே - O bee
மது⁴ரமது⁴ரவிது⁴ரமது⁴பே - O bee, sweetly-sweetly and plaintively (your humming)
மதௌ⁴ - in spring (மது⁴ season)
ப⁴வேத் - would be
கஸ்ய - of whom
ந - not
உத்கண்டா² - longing; yearning

Translation (பா⁴வார்த²):
When the quarters are intoxicated by the heavy fragrance of clusters of mango blossoms and pollen, and when the bee hums sweetly and plaintively, who would not feel yearning in spring?

Commentary (அனுஸந்தா⁴ன):
The verse describes how the senses are "tuned" by the environment: spring fragrances and sounds naturally intensify உத்கண்டா² (yearning). These days, the same is true of certain places, music, or memories - they can amplify longing instantly. The practical அனுஸந்தா⁴ன is to use this wisely: choose environments that support wholesome love and creativity, and be cautious of settings that predictably push you toward impulsive choices.

From a broader perspective: A season changes the outer world and the inner weather. Pay attention to that inner weather. If you are lonely, a rainy night can push you into old loops; if you are content, it can become poetry. Build small practices that keep you grounded - sleep, movement, and a little silence.

அச்சா²ச்ச²சந்த³னரஸார்த்³ரதரா ம்ருகா³க்ஷ்யோ
தா⁴ராக்³ருஹாணி குஸுமானி ச கௌமுதீ³ ச ।
மந்தோ³ மருத்ஸுமனஸ: ஶுசி ஹர்ம்யப்ருஷ்ட²ம்
க்³ரீஷ்மே மத³ம் ச மத³னம் ச விவர்த⁴யந்தி ॥ 2.87 ॥

Meaning (பதா³ர்த²):
அச்சா²ச்ச² - very clear; very clean
சந்தன³ - sandalwood
ரஸ: - juice; paste
ஆர்த்³ர - moist
தரா - more (comparative)
சந்தன³ - sandalwood
ரஸார்த்³ரதரா: - more moist with sandalwood paste
ம்ருகா³க்ஷ்ய: - doe-eyed women
தா⁴ரா - stream; jet
க்³ருஹம் - house; pavilion
தா⁴ராக்³ருஹாணி - water-pavilions; shower-houses
குஸுமானி - flowers
ச - and
கௌமுதீ³ - moonlight; moonlit night
ச - and
மந்த:³ - gentle
மருத் - wind
ஸுமனஸ: - flowers
மருத்ஸுமனஸ: - winds and flowers
ஶுசி - clean
ஹர்ம்ய - palace; mansion
ப்ருஷ்ட²ம் - terrace; roof
ஹர்ம்யப்ருஷ்ட²ம் - the mansion-terrace
க்³ரீஷ்மே - in summer
மத³ம் - intoxication
ச - and
மத³னம் - desire; Cupid
ச - and
விவர்த⁴யந்தி - increase; intensify

Translation (பா⁴வார்த²):
In summer, doe-eyed women made even more moist with clear sandalwood paste, water-pavilions, flowers and moonlight, gentle winds, and clean mansion-terraces - all intensify intoxication and desire.

Commentary (அனுஸந்தா⁴ன):
Bhartruhari notes a simple truth: comfort and sensuous atmosphere can intensify craving. When you look around today, the same happens when we are relaxed, surrounded by beauty, and feeling physically good - desire feels stronger and self-control can weaken. The practical அனுஸந்தா⁴ன is balance: enjoy pleasures without letting them dictate decisions; keep your commitments and boundaries steady, especially in settings where the senses are strongly stimulated.

On a subtler level: Such verses also teach that pleasure is relational: fragrance, sound, and moonlight become delightful when the heart is open. If the heart is closed, the same stimuli irritate. So care for the heart: reduce resentment, practice forgiveness, and keep gratitude alive.

ஸ்ரஜோ ஹ்ருத்³யாமோதா³ வ்யஜனபவனஶ்சந்த்³ரகிரணா:
பராக:³ காஸாரோ மலயஜரஜ: ஶீது⁴ விஶத³ம் ।
ஶுசி: ஸௌதோ⁴த்ஸங்க:³ ப்ரதனு வஸனம் பங்கஜத்³ருஶோ
நிதா³க⁴ருதாவேதத்³விலஸதி லப⁴ந்தே ஸுக்ருதின: ॥ 2.88 ॥

Meaning (பதா³ர்த²):
ஸ்ரஜா: - garlands
ஹ்ற்தி³ - in the heart
ஆமோத:³ - fragrance
ஹ்ற்த்³யாமோதா³: - pleasing fragrance
வ்யஜனம் - fan
பவன: - breeze
வ்யஜனபவன: - fan-breeze
சந்த்³ர - moon
கிரணா: - rays
சந்த்³ரகிரணா: - moon-rays
பராக:³ - pollen
காஸார: - lake; lotus-pond
மலய - Malaya mountain
ஜ - born from
ரஜ: - dust; powder
மலயஜரஜ: - sandalwood-dust (from Malaya)
ஸீது⁴ - wine; fermented drink
விஶத³ம் - clear; pure
ஶுசி: - clean; pure
ஸௌத:⁴ - mansion
உத்ஸங்க:³ - lap; ledge; terrace-seat
ஸௌதோ⁴த்ஸங்க:³ - the clean ledge/terrace of a mansion
ப்ரதனு - thin; delicate
வஸனம் - garment
பங்கஜ - lotus
த்³ருஶ் - eye; sight
பங்கஜத்³ருஶ: - of the lotus-eyed woman
நிதா³க⁴ - summer
ருதௌ - in the season
ஏதத்³ - this
விலஸதி - sport; delight
லப⁴ந்தே - obtain; enjoy
ஸுக்ருதின: - the meritorious; the fortunate

Translation (பா⁴வார்த²):
In the summer season, the fortunate enjoy these delights: garlands with pleasing fragrance, fan-breezes, moon-rays, pollen, lotus-ponds, sandalwood dust from Malaya, clear wine, the clean ledge of a mansion, and the thin garment of a lotus-eyed beloved.

Commentary (அனுஸந்தா⁴ன):
The verse is a catalogue of "cooling" pleasures - things that soothe the body and, by that very soothing, make sensual enjoyment easier. In daily interactions, comfort and luxury can either become healthy rest or become a slippery slope into excess. The practical அனுஸந்தா⁴ன is to enjoy comfort with awareness: let it restore you, not numb you; and remember that the mind can become dependent on external arrangements unless it also learns inner contentment.

A gentle practice is: Let nature's beauty remind you of balance. Seasons come and go; moods also come and go. When you learn to enjoy without clinging, you gain both joy and freedom. That is the quiet wisdom hidden inside these descriptions.

ஸுதா⁴ஶுப்⁴ரம் தா⁴ம ஸ்பு²ரத்³அமலரஶ்மி: ஶஶத⁴ர:
ப்ரியாவக்த்ராம்போ⁴ஜம் மலயஜரஜஶ்சாதிஸுரபி⁴: ।
ஸ்ரஜோ ஹ்ருத்³யாமோதா³ஸ்ததி³த³ம் அகி²லம் ராகி³ணி ஜனே
கரோத்யந்த: க்ஷோப⁴ம் ந து விஷயஸம்ஸர்க³விமுகே² ॥ 2.89 ॥

Meaning (பதா³ர்த²):
ஸுதா⁴ - nectar
ஶுப்⁴ரம் - white; bright
தா⁴ம - radiance; light
ஸுதா⁴ஶுப்⁴ரம் தா⁴ம - nectar-white radiance
ஸ்பு²ரத்³ - shining
அமல - spotless; pure
ரஶ்மி: - ray
ஸ்பு²ரத்³அமலரஶ்மி: - shining with pure rays (verse join)
ஶஶத⁴ர: - the moon
ப்ரியா - beloved
வக்த்ரம் - face
அம்பு³ஜம் - lotus
ப்ரியாவக்த்ராம்போ⁴ஜம் - the beloved's lotus-face
மலயஜ - sandalwood
ரஜ: - dust
அதி - very
ஸுரபி⁴: - fragrant
மலயஜரஜ: - sandalwood dust
சாதிஸுரபி⁴: - very fragrant
ஸ்ரஜா: - garlands
ஹ்ற்த்³யாமோதா³: - pleasing fragrance
தத்³ - that
இத³ம் - this
அகி²லம் - all; entire
ராகி³ணி - in one full of passion
ஜனே - in a person
கரோதி - makes
அந்த: - within
க்ஷோப⁴ம் - agitation; disturbance
ந - not
து - but
விஷய - sense-objects
ஸம்ஸர்க:³ - contact; association
விமுகே² - in one turned away; detached

Translation (பா⁴வார்த²):
The moon's nectar-bright radiance, the beloved's lotus-face, the very fragrant sandalwood dust, and garlands with pleasing scent - all this creates intense inner agitation in a passionate person, but not in one who has turned away from sense-objects.

Commentary (அனுஸந்தா⁴ன):
The verse makes a subtle psychological point: the world does not "do" the same thing to everyone. The same moonlight that stirs longing in one mind can be simply beautiful and quiet for another mind that is விமுக² (turned away) from craving. In common experience, this is why the best change is internal: when attachment loosens, triggers lose power. From an அத்³வைத (non-duality) angle, reducing ராக³ (clinging) and த்³வேஷ (aversion) makes perception clearer and less agitated.

One more layer is this: Here ப⁴ர்த்ருஹரி hints that perception is colored by desire and clarified by விவேக. This is central to அத்³வைத: the mind projects, and freedom begins when projection is seen. A simple practice is to watch your own stories and ask, "What am I adding to what is happening?" That question loosens obsession.

தருணீவேஷோத்³தீ³பிதகாமா
விகஸஜ்ஜாதீபுஷ்பஸுக³ந்தி⁴: ।
உன்னதபீனபயோத⁴ரபா⁴ரா
ப்ராவ்ருட்தனுதே கஸ்ய ந ஹர்ஷம் ॥ 2.9௦ ॥

ச²ந்த:³ (மாத்ரா-சந்த³ஸ்): This is in a மாத்ரா-based Chandas/Meter (not a fixed அக்ஷர-count வ்ருத்த): in this verse, the written segments carry approximately 16 + 16 + 16 + 16 மாத்ரா: (total 64); treat லகு⁴=1 மாத்ரா and கு³ரு=2 மாத்ரா:, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse த³ண்ட³ with internal யதி).

Meaning (பதா³ர்த²):
தருணீ - young woman
வேஷ: - attire; dress
உத்³தீ³பித - kindled; intensified
காம: - desire
தருணீவேஷோத்³தீ³பிதகாமா - desire kindled by young women's attire
விகஸத் - blooming
ஜாதீ - jasmine
புஷ்பம் - flower
ஸுக³ந்தி⁴: - fragrant
விகஸஜ்ஜாதீபுஷ்பஸுக³ந்தி⁴: - fragrant with blooming jasmine flowers
உன்னத - high
பீன - full
பயோத⁴ர: - breast
பா⁴ர: - weight; burden
உன்னதபீனபயோத⁴ரபா⁴ரா - with the burden of high, full breasts
ப்ராவ்ருட் - the rainy season
தனுதே - produces; spreads
கஸ்ய - for whom
ந - not
ஹர்ஷம் - joy

Translation (பா⁴வார்த²):
The rainy season - with desire kindled by young women's attire, fragrant with blooming jasmine, and heavy with the fullness of their breasts - produces joy for whom does it not?

Commentary (அனுஸந்தா⁴ன):
Bhartruhari links ப்ராவ்ருட் (monsoon) with romance: clouds, fragrance, and closeness make desire feel natural and widespread. In contemporary life, seasons and settings still shape behavior - rainy evenings can make people nostalgic, intimate, and more impulsive. The practical அனுஸந்தா⁴ன is to let the mood deepen connection, not lower ethics: enjoy romance with clarity, consent, and responsibility, so that seasonal emotion becomes sweetness rather than regret.

வியத்³உபசிதமேக⁴ம் பூ⁴மய: கந்த³லின்யோ
நவகுடஜகத³ம்பா³மோதி³னோ க³ந்த⁴வாஹா: ।
ஶிகி²குலகலகேகாராவரம்யா வனாந்தா:
ஸுகி²னம் அஸுகி²னம் வா ஸர்வம் உத்கண்ட²யந்தி ॥ 2.91 ॥

Meaning (பதா³ர்த²):
வியத் - sky
உபசித - filled; accumulated
மேக⁴ம் - cloud(s)
வியத்³உபசிதமேக⁴ம் - the sky filled with clouds (verse join)
பூ⁴மய: - the earth; grounds
கந்தல³ - fresh shoot; sprout
கந்த³லின்யா: - full of shoots/sprouts
நவ - new
குடஜ - the குடஜ tree
கத³ம்ப³ - the கத³ம்ப³ tree
ஆமோதி³ன: - fragrant; perfuming
நவகுடஜகத³ம்பா³மோதி³னா: - fragrant with new குடஜ and கத³ம்ப³
க³ந்த⁴வாஹா: - winds (bearers of fragrance)
ஶிகி² - peacock
குலம் - group
ஶிகி²குலம் - flocks of peacocks
கலகல: - chattering sound; noisy calls
ஏகாராவ: - a single cry/call
ரம்யா: - charming
ஶிகி²குலகலகேகாராவரம்யா: - charming with peacocks' calls and chatter
வனாந்தா: - forest-groves
ஸுகி²னம் - the happy one
அஸுகி²னம் - the unhappy one
வா - or
ஸர்வம் - everyone
உத்கண்ட²யந்தி - stir longing; make eager

Translation (பா⁴வார்த²):
Cloud-filled skies, earth thick with new shoots, winds perfumed by fresh blossoms, and forests made lovely by peacocks' calls - all these stir yearning in everyone, happy or unhappy.

Commentary (அனுஸந்தா⁴ன):
This verse says some moods are "in the air". In monsoon, nature becomes dramatic and sensual, and even people who feel fine can suddenly feel உத்கண்டா² (yearning). In everyday life, weather and music can work similarly: a rainy evening can make you nostalgic, romantic, or restless without any clear reason. The practical அனுஸந்தா⁴ன is to notice the mood as a wave, not as a command - enjoy it, express it creatively, but do not let it push you into choices that you will regret.

உபரி க⁴னம் க⁴னபடலம்
திர்யக்³கி³ரயோபி நர்திதமயூரா: ।
க்ஷிதிரபி கந்த³லத⁴வலா
த்³ருஷ்டிம் பதி²க: க்வ பாதயதி ॥ 2.92 ॥

ச²ந்த:³ (மாத்ரா-சந்த³ஸ்): This is in a மாத்ரா-based Chandas/Meter (not a fixed அக்ஷர-count வ்ருத்த): in this verse, the written segments carry approximately 12 + 18 + 13 + 16 மாத்ரா: (total 59); treat லகு⁴=1 மாத்ரா and கு³ரு=2 மாத்ரா:, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse த³ண்ட³ with internal யதி).

Meaning (பதா³ர்த²):
உபரி - above
க⁴னம் - dense; massed
கன⁴ - cloud
படலம் - layer; mass
க⁴னபடலம் - mass of clouds
திர்யக் - sideways
கி³ரய: - mountains
அபி - even; also (verse: கி³ரயோபி = கி³ரய: + அபி)
நர்தித - dancing
மயூரா: - peacocks
க்ஷிதி: - the earth
அபி - also
கந்தல³ - sprouts; shoots
த⁴வலா - white; pale
கந்த³லத⁴வலா - pale with fresh shoots
த்³ருஷ்டிம் - gaze
பதி²க: - traveler
க்வ - where
பாதயதி - casts; drops

Translation (பா⁴வார்த²):
Above is a dense mass of clouds; sideways, even the mountains have dancing peacocks; the earth too is pale with fresh shoots - where does the traveler cast his gaze?

Commentary (அனுஸந்தா⁴ன):
The verse is about being surrounded by beauty: attention wants to jump everywhere. In day-to-day living, we can feel the same in a new city, a festival, or even a "feed" full of stimuli - the eyes do not know where to rest. The practical அனுஸந்தா⁴ன is to slow down and savor one thing at a time. Pleasure becomes deeper when attention is steady, not scattered.

இதோ வித்³யுத்³வல்லீவிலஸிதம் இத: கேதகிதரோ:
ஸ்பு²ரன்க³ந்த:⁴ ப்ரோத்³யஜ்ஜலத³னினத³ஸ்பூ²ர்ஜிதம் இத: ।
இத: கேகிக்ரீடா³கலகலரவ: பக்ஷ்மலத்³ருஶாம்
கத²ம் யாஸ்யந்த்யேதே விரஹதி³வஸா: ஸம்ப்⁴ருதரஸா: ॥ 2.93 ॥

Meaning (பதா³ர்த²):
இத: - here; from this side
வித்³யுத் - lightning
வல்லீ - creeper; vine
விலஸிதம் - flashing play
வித்³யுத்³வல்லீவிலஸிதம் - the play of lightning-vines
இத: - here
கேதகீ - the கேதகீ plant
தரு: - tree
கேதகிதரோ: - of the கேதகீ tree
ஸ்பு²ரத் - throbbing; spreading
க³ந்த:⁴ - fragrance
ஸ்பு²ரன்க³ந்த:⁴ - spreading fragrance
ப்ரோத்³யத் - rising; swelling
ஜலத:³ - cloud
நினத:³ - sound; roar
ஸ்பூ²ர்ஜிதம் - thunderous roar
ஜலத³னினத³ஸ்பூ²ர்ஜிதம் - the thunder-roar of clouds
இத: - here
கேகி - peacock
க்ரீடா³ - play
கலகல: - noisy chatter
ரவ: - sound
கேகிக்ரீடா³கலகலரவ: - the noisy calls of peacocks at play
பக்ஷ்மல - long-lashed
த்³ருஶாம் - of the eyes; of the doe-eyed women
பக்ஷ்மலத்³ருஶாம் - of the long-lashed (women)
கத²ம் - how
யாஸ்யந்தி - will pass; will go
ஏதே - these
விரஹ - separation
தி³னஸா: - days
விரஹதி³னஸா: - days of separation
ஸம்ப்⁴ருத - full; heaped up
ரஸ: - feeling; emotion
ஸம்ப்⁴ருதரஸா: - full of intense feeling

Translation (பா⁴வார்த²):
Here the lightning-vine flashes; here fragrant blossoms spread their scent; here the swelling thunder of clouds; here the noisy calls of peacocks at play - how will these days of separation pass for the long-lashed ones, full of longing?

Commentary (அனுஸந்தா⁴ன):
The verse explains why certain seasons make loneliness feel sharper: they are full of sensory reminders. In our daily routines, this is why a rainy playlist, a smell, or a place can suddenly reopen longing - the mind links stimuli with memory. The practical அனுஸந்தா⁴ன is to work with triggers: if you are healing, reduce exposure; if you are in a long-distance bond, use the same triggers intentionally (a shared song, a planned call) to convert longing into connection rather than rumination.

If you want this verse to uplift you: These seasonal images show how mood is shaped by climate. When you feel more restless or nostalgic, treat it as a natural rhythm, not as a command. Use it to deepen appreciation: be kinder, write more, reach out more. But do not let mood drive reckless choices; let it become beauty with discipline.

அஸூசிஸஞ்சாரே தமஸி நப⁴ஸி ப்ரௌடஜ⁴லத³த்⁴வனிப்ரயே
தஸ்மின் பததி த்³ருஶதா³ம் நீரனிசயே ।
இத³ம் ஸௌதா³மின்யா: கனககமனீயம் விலஸிதம்
முத³ம் ச க்³லானிம் ச ப்ரத²யதி பதி²ஷ்வேவ ஸுத்³ருஶாம் ॥ 2.94 ॥

Meaning (பதா³ர்த²):
அஸூசி - needle(-like)
ஸஞ்சார: - movement; roaming
அஸூசிஸஞ்சாரே - where needle-like streaks move (rain-streaks)
தமஸி - in darkness
நப⁴ஸி - in the sky
ப்ரௌட⁴ - dense; intense
ஜலத:³ - cloud
த்⁴வனி: - sound; thunder
ப்ராய: - mostly; filled with
த்⁴வனிப்ரயே - filled with thunder
தஸ்மின் - in that
பததி - falls
த்³ருஶத்³ - stone; hail
த்³ருஶதா³ம் - of hailstones
நீர - water
நிசய: - heap; collection
நீரனிசயே - in the collection/pool of water
இத³ம் - this
ஸௌதா³மினீ - lightning
ஸௌதா³மின்யா: - of lightning
கனக - gold
கமனீயம் - charming; beautiful
விலஸிதம் - flash; play; shining
முத³ம் - joy
ச - and
க்³லானிம் - fatigue; weariness
ச - and
ப்ரத²யதி - spreads; produces
பதி²ஷு - on the roads
ஏவ - indeed
ஸுத்³ருஶாம் - of beautiful-eyed women

Translation (பா⁴வார்த²):
In the dark sky where needle-like streaks move, filled with the thunder of dense clouds, and where hail and water fall into pools, this golden-beautiful flash of lightning produces both joy and weariness in the beautiful-eyed women on the road.

Commentary (அனுஸந்தா⁴ன):
The verse captures mixed emotion: a storm can be thrilling and also tiring. In today's relationships, intense experiences often produce both - excitement and exhaustion, joy and a kind of க்³லானி (weariness). The practical அனுஸந்தா⁴ன is to respect that blend: after high stimulation, rest and ground yourself, so that beauty does not turn into burnout.

ஆஸாரேண ந ஹர்ம்யத: ப்ரியதமைர்யாதும் ப³ஹி: ஶக்யதே
ஶீதோத்கம்பனிமித்தம் ஆயதத்³ருஶா கா³ட⁴ம் ஸமாலிங்க்³யதே ।
ஜாதா: ஶீகரஶீதலாஶ்ச மருதோரத்யந்தகே²த³ச்சி²தோ³
த⁴ன்யானாம் ப³த து³ர்தி³னம் ஸுதி³னதாம் யாதி ப்ரியாஸங்க³மே ॥ 2.95 ॥

Meaning (பதா³ர்த²):
ஆஸார: - rain; shower
ஆஸாரேண - because of rain
ந - not
ஹர்ம்யத: - from the mansion
ப்ரியதமை: - by/with beloved ones
யாதும் - to go
ப³ஹி: - outside
ஶக்யதே - is possible
ஶீத - cold
உத்கம்ப: - shivering
நிமித்தம் - cause
ஶீதோத்கம்பனிமித்தம் - because of shivering from cold
ஆயத - long
த்³ருஶா - by the long-eyed woman
கா³ட⁴ம் - tightly
ஸமாலிங்க்³யதே - is embraced
ஜாதா: - become
ஶீகர: - spray; mist
ஶீதலா: - cool
ச - and
மருத: - winds
அத்யந்த - extremely
கே²த:³ - fatigue; distress
ச்சி²த:³ - cutting; removing
அத்யந்தகே²த³ச்சி²த:³ - removing great fatigue
த⁴ன்யானாம் - of the fortunate
பத³ - indeed; alas
து³ர்தி³னம் - a gloomy/bad day
ஸுதி³னதாம் - becomes a good day
யாதி - goes; becomes
ப்ரியா - beloved
ஸங்க³ம: - union; meeting
ப்ரியாஸங்க³மே - in union with the beloved

Translation (பா⁴வார்த²):
Because of rain, the beloveds cannot go outside from the mansion. Shivering from cold, the long-eyed beloved is held in a tight embrace; the winds, cooled by spray, cut away fatigue. For the fortunate, a gloomy rainy day becomes a good day in the union of lovers.

Commentary (அனுஸந்தா⁴ன):
This verse is about turning constraint into closeness. When the world forces a pause, lovers can use it to be present with one another. In real-world settings, a storm that cancels plans can become an evening of warmth, conversation, and repair - if we choose it. The practical அனுஸந்தா⁴ன is to create "good days" not only by external events, but by how we meet the moment: attention, kindness, and shared time.

அர்த⁴ம் ஸுப்த்வா நிஶாயா: ஸரப⁴ஸஸுரதாயாஸஸன்னஶ்லதா²ங்க³ப்ரோத்³பூ⁴தாஸஹ்ய
த்ருஷ்ணோ மது⁴மத³னிரதோ ஹர்ம்யப்ருஷ்டே² விவிக்தே ।
ஸம்போ⁴க³க்லாந்தகாந்தாஶிதி²லபு⁴ஜலதாவர்ஜிதம் கர்கரீதோ
ஜ்யோத்ஸ்னாபி⁴ன்னாச்ச²தா⁴ரம் பிப³தி ந ஸலிலம் ஶாரத³ம் மந்த³புண்ய: ॥ 2.96 ॥

Meaning (பதா³ர்த²):
அர்த⁴ம் - half
ஸுப்த்வா - having slept
நிஶாயா: - of the night
ஸரபஸ⁴ - hurried; impetuous
ஸுரதம் - lovemaking; intimacy
ஆயாஸ: - exertion; fatigue
ஆயாஸஸன்ன: - exhausted by exertion
ஶ்லத² - slack
அங்க:³ - limbs
ஸன்னஶ்லதா²ங்க:³ - limbs grown slack from exhaustion
ப்ரோத்³பூ⁴த - arisen
அஸஹ்ய - unbearable
த்ருஷ்ணா - thirst
ப்ரோத்³பூ⁴தாஸஹ்ய த்ருஷ்ணா - unbearable thirst that has arisen
மது⁴ - wine; intoxicant
மத³ன: - Cupid; desire
மது⁴ மதன³ - wine and desire
மது⁴மத³னிரத: - given to wine and desire
ஹர்ம்ய - mansion
ப்ருஷ்ட²ம் - terrace; roof
ஹர்ம்யப்ருஷ்டே² - on the mansion-terrace
விவிக்தே - in solitude
ஸம்போ⁴க:³ - union; enjoyment
க்லாந்தா - tired
காந்தா - beloved woman
ஶிதி²ல - slack
பு⁴ஜ: - arm
லதா - creeper; vine
பு³ஜலதா - arm-vines
ஆவர்ஜிதம் - drawn around; encircling
ஸம்போ⁴க³க்லாந்தகாந்தாஶிதி²லபு⁴ஜலதாவர்ஜிதம் - embraced by the beloved's slack arms after union
கர்கரீ - a water-vessel/pitcher
இத: - from
கர்கரீதோ - from the கர்கரீ
ஜ்யோத்ஸ்னா - moonlight
பி⁴ன்ன - split; broken by
அச்ச² - clear
தா⁴ரா - stream
ஜ்யோத்ஸ்னாபி⁴ன்னாச்ச²தா⁴ரம் - a clear stream broken by moonlight
பிப³தி - drinks
ந - not
ஸலிலம் - water
ஶாரத³ம் - autumnal
மந்த³ - little
புண்ய: - merit; good fortune
மந்த³புண்ய: - of little fortune; unfortunate

Translation (பா⁴வார்த²):
After sleeping half the night, limbs slack from the fatigue of hurried lovemaking, unbearable thirst arises. Given to wine and desire, alone on the mansion-terrace, the "unfortunate" man does not drink the autumn water - a clear stream split by moonlight, poured from a water-pitcher - because he is held in an embrace by the beloved's tired, slack arms.

Commentary (அனுஸந்தா⁴ன):
This verse is playful irony: he has water in front of him and still cannot drink, because love has "captured" him. In lived experience, we also miss simple, nourishing things because we are caught in an absorbing experience - sometimes beautiful, sometimes addictive. The practical அனுஸந்தா⁴ன is to keep balance: let intimacy be deep, but also take care of basic needs (sleep, health, clarity) so pleasure does not become depletion.

ஹேமந்தே த³தி⁴து³க்³த⁴ஸர்பிரஶனா மாஞ்ஜிஷ்ட²வாஸோப்⁴ருத:
காஶ்மீரத்³ரவஸாந்த்³ரதி³க்³த⁴வபுஷஶ்சி²ன்னா விசித்ரை ரதை: ।
வ்ருத்தோருஸ்தனகாமினோஜனக்ருதாஶ்லேஷா க்³ருஹாப்⁴யந்தரே
தாம்பூ³லீத³லபூக³பூரிதமுகா² த⁴ன்யா: ஸுக²ம் ஶேரதே ॥ 2.97 ॥

Meaning (பதா³ர்த²):
ஹேமந்தே - in winter
த³தி⁴ - curd
து³க்³த⁴ - milk
ஸர்பி: - ghee
அஶனா - eating
த³தி⁴து³க்³த⁴ஸர்பிரஶனா - eating curd, milk, and ghee
மாஞ்ஜிஷ்ட² - red dye (மாஞ்ஜிஷ்ட²)
வாஸ: - garments
ப்⁴ருத: - wearing
மாஞ்ஜிஷ்ட²வாஸோப்⁴ருத: - wearing மாஞ்ஜிஷ்ட²-colored garments
காஶ்மீர - saffron/Kashmir
த்³ரவ: - liquid; paste
ஸாந்த்³ர - thick
தி³க்³த⁴ - smeared
வபுஷ: - bodies
காஶ்மீரத்³ரவஸாந்த்³ரதி³க்³த⁴வபுஷ: - bodies smeared with thick saffron paste
சின்னா: - ended; spent
விசித்ரை: - with various
ரதை: - acts of love; pleasures
வ்ருத்த - round
ஊரு: - thigh
ஸ்தன: - breast
காமினீ - woman
ஜன: - person
க்ருத: - made; done
ஆஶ்லேஷ: - embrace
வ்ருத்தோருஸ்தனகாமினோஜனக்ருதாஶ்லேஷா: - those who have embraced women with round thighs and breasts
க்³ருஹ - house
அப்⁴யந்தர: - inside
க்³ருஹாப்⁴யந்தரே - inside the house
தாம்பூ³லீ - betel leaf
த³லம் - leaf
பூக:³ - areca nut
பூரித - filled
முகா² - mouths
தாம்பூ³லீத³லபூக³பூரிதமுகா²: - mouths filled with betel leaves and areca
த⁴ன்யா: - the fortunate
ஸுக²ம் - happily
ஶேரதே - lie down; sleep

Translation (பா⁴வார்த²):
In winter, the fortunate - eating curd, milk, and ghee; wearing deep red garments; bodies smeared with thick saffron paste; their pleasures spent in varied lovemaking and embraces of women with round thighs and breasts; mouths filled with betel leaf and areca - sleep happily inside the house.

Commentary (அனுஸந்தா⁴ன):
The verse describes warmth, luxury, and intimacy as a seasonal rhythm: when it is cold outside, people seek heat and closeness within. In ordinary situations, winter often increases "nesting" - home, comfort food, and private connection. The practical அனுஸந்தா⁴ன is moderation: enjoy warmth and intimacy, but keep health in mind and avoid turning comfort into excess that leaves the body and mind dull.

ப்ரது³யத்ப்ரௌட⁴ப்ரியங்கு³த்³யுதிப்⁴ருதி விகஸத்குந்த³மாத்³யத்³த்³விரேபே²
காலே ப்ராலேயவாதப்ரசலவிலஸிதோதா³ரமந்தா³ரதா⁴ம்னி ।
யேஷாம் நோ கண்ட²லக்³னா க்ஷணம் அபி துஹினக்ஷோத³த³க்ஷா ம்ருகா³க்ஷீ
தேஸாம் ஆயாமயாமா யமஸத³னஸமா யாமினீ யாதி யூனாம் ॥ 2.98 ॥

Meaning (பதா³ர்த²):
ப்ரது³யத் - shining
ப்ரௌட⁴ - full; intense
ப்ரியங்கு³ - the ப்ரியங்கு³ plant/flower
த்³யுதி: - radiance
ப்⁴ருதி: - bearing
ப்ரியங்கு³த்³யுதிப்⁴ருதி - bearing the radiance of ப்ரியங்கு³
விகஸத் - blooming
குந்த³ - குந்த³ flower
மாத்³யத் - intoxicating; maddening
த்³விரேப: - bee ("two-drinker")
மாத்³யத்³த்³விரேபே - where bees are intoxicated
காலே - in the season/time
ப்ராலேய - frost; snow
வாத: - wind
ப்ரசல - moving; shaking
விலஸிதம் - play; swaying
ஓதா³ர - splendid
மந்தா³ர - the மந்தா³ர tree
தா⁴மன் - abode; region
மந்தா³ரதா⁴ம்னி - in the region of மந்தா³ர
ப்ராலேயவாதப்ரசலவிலஸிதோதா³ரமந்தா³ரதா⁴ம்னி - in the splendid மந்தா³ர groves swaying in the frosty wind
யேஷாம் - of those (for whom)
ந - not
உ - indeed; even
நோ - not indeed (poetic)
கண்ட:² - neck
லக்³னா - clinging
க்ஷணம் - a moment
அபி - even
துஹின - frost; snow
க்ஷோத:³ - rubbing; crushing
த³க்ஷா - skilled
துஹினக்ஷோத³த³க்ஷா - skilled at rubbing away the cold
ம்ருகா³க்ஷீ - doe-eyed woman
தேஸாம் - for those
ஆயாம: - long
யாமா - night (watch)
ஆயாமயாமா - the long night
யம - Yama (lord of death)
ஸத³னம் - abode; house
ஸமா - like
யமஸத³னஸமா - like Yama's abode
யாமினீ - night
யாதி - goes; passes
யூனாம் - for youths

Translation (பா⁴வார்த²):
In the season when blossoms glow, bees grow intoxicated, and splendid groves sway in the frosty wind - for those youths whose doe-eyed beloved, skilled at rubbing away the cold, does not cling to their neck even for a moment, the long night passes like death's abode.

Commentary (அனுஸந்தா⁴ன):
The verse says absence is not abstract; it is felt in the body. Cold makes the need for warmth immediate, so separation feels harsher. In practical terms, loneliness often intensifies at night, in winter, or during quiet moments when there is no distraction. The practical அனுஸந்தா⁴ன is to not romanticize suffering: build support, routines, and honest connection, so that longing does not turn into despair.

சும்ப³ந்தோ க³ண்ட³பி⁴த்தீரலகவதி முகே² ஸீத்க்ருதான்யாத³தா⁴னா
வக்ஷ:ஸூத்கஞ்சுகேஷு ஸ்தனப⁴ரபுலகோத்³பே⁴த³ம் ஆபாத³யந்த: ।
ஊரூனாகம்பயந்த: ப்ருது²ஜக⁴னதடாத்ஸ்ரம்ஸயந்தோம்ஶுகானி
வ்யக்தம் காந்தாஜனானாம் விடசரிதப்⁴ருத: ஶைஶிரா வாந்தி வாதா: ॥ 2.99 ॥

Meaning (பதா³ர்த²):
சும்ப³ந்த: - kissing
க³ண்ட:³ - cheek
பி⁴த்தி: - wall
க³ண்ட³பி⁴த்தீ - cheek-walls
அலக: - curl; lock of hair
வதி - possessing
அலகவதீ - curly-haired
முகே² - on the face/mouth
ஸீத்க்ருதானி - hissing sounds (made in passion)
ஆத³தா⁴னா: - producing; adopting
வக்ஷ: - chest
உத்கஞ்சுக: - tight bodice
ஸூத்கஞ்சுகேஷு - in tight bodices
ஸ்தன: - breast
ப⁴ர: - weight
புலக: - goosebumps
உத்³பே⁴த:³ - rising; manifestation
ஸ்தனப⁴ரபுலகோத்³பே⁴த³ம் - making goosebumps rise on the breasts
ஆபாத³யந்த: - causing; producing
ஊரூன் - thighs
ஆகம்பயந்த: - making tremble
ப்ருது² - broad
ஜக³னம் - hips
தடா - slope/bank
ப்ருது²ஜக⁴னதடா - the slope of broad hips
த்ஸ்ரம்ஸயந்த: - loosening; making slip down
அம்ஶுகானி - garments
த்ஸ்ரம்ஸயந்தோம்ஶுகானி - loosening garments (sandhi)
வ்யக்தம் - clearly
காந்தாஜனானாம் - of beloved women
விட: - libertine; gallant
சரிதம் - behavior
ப்⁴ருத: - bearing
விடசரிதப்⁴ருத: - bearing the behavior of a libertine
ஶைஶிர - winter
ஶைஶிரா: - the winter (winds)
வாந்தி - blow
வாதா: - winds

Translation (பா⁴வார்த²):
Surely the winter winds, bearing the behavior of a libertine among beloved women, blow: kissing the cheek-walls of their curly-haired faces and making them hiss; causing goosebumps to rise on breasts within tight bodices; making thighs tremble; and loosening garments from broad hips.

Commentary (அனுஸந்தா⁴ன):
Bhartruhari uses playful personification: cold wind "flirts" by forcing closeness. In the way we live now, weather can change relationship dynamics too - winter makes people seek warmth, sit closer, and become more affectionate. The practical அனுஸந்தா⁴ன is to let such natural moods deepen tenderness, while keeping respect and consent central; intimacy grows when it is mutual, not forced.

கேஶானாகுலயந்த்³ருஶோ முகுலயன்வாஸோ ப³லாதா³க்ஷிபன்னாதன்வன்
புலகோத்³க³மம் ப்ரகடயன்னாவேக³கம்பம் ஶனை: ।
பா³ரம் பா³ரம் உதா³ரஸீத்க்ருதக்ருதோ த³ந்தச்ச²தா³ன்பீட³யன்
ப்ராய: ஶைஶிர ஏஷ ஸம்ப்ரதி மருத்காந்தாஸு காந்தாயதே ॥ 2.1௦௦ ॥

Meaning (பதா³ர்த²):
கேஶான் - hair
ஆகுலயன் - making disordered
த்³ருஶ: - the eyes
முகுலயன் - closing (like a bud)
வாஸ: - garment
ப³லாத் - forcibly
ஆக்ஷிபன் - pulling away
ஆதன்வன் - producing
புலக - goosebumps
உத்³க³ம: - arising
புலகோத்³க³மம் - arising of goosebumps
ப்ரகடயன் - manifesting
ஆவேக:³ - sudden impulse; rush
கம்ப: - trembling
ஆவேக³கம்பம் - trembling from a sudden rush
ஶனை: - slowly
பா³ரம் பா³ரம் - again and again
உதா³ர - strong; loud
ஸீத்க்ருத - hissing sound
க்ருத: - making
உதா³ரஸீத்க்ருதக்ருத: - making loud hissing sounds
த³ந்த - teeth
ச்ச²த:³ - covering (lip)
த³ந்தச்ச²தா³ன் - the lips
பீட³யன் - pressing; biting
ப்ராய: - as if; almost
ஶைஶிர - winter (cold season)
ஏஷ: - this
ஸம்ப்ரதி - now
மருத் - wind
காந்தாஸு - among beloved women
காந்தாயதே - behaves like a lover; becomes "beloved-like"

Translation (பா⁴வார்த²):
Now this winter wind behaves like a lover among women: it dishevels hair, closes eyes, snatches clothes by force, brings out goosebumps and tremors; again and again it makes loud hissing sounds and makes them bite their lips.

Commentary (அனுஸந்தா⁴ன):
The verse shows Bhartruhari's eye for embodied detail: emotion is not only in the mind, it is in skin, breath, and reflex. At home and at work, we can notice how environment shapes behavior - cold makes people hold one another tighter, heat makes people restless, music changes posture and mood. The practical அனுஸந்தா⁴ன is to be mindful of these forces so you can respond consciously instead of being pushed unconsciously.

யத்³யஸ்ய நாஸ்தி ருசிரம் தஸ்மிம்ஸ்தஸ்ய ஸ்ப்ருஹா மனோஜ்ஞேபி ।
ரமணீயேபி ஸுதா⁴ம்ஶௌ ந மன:காம: ஸரோஜின்யா: ॥ 2.1௦1 ॥

ச²ந்த:³ (மாத்ரா-சந்த³ஸ்): This is in a மாத்ரா-based Chandas/Meter (not a fixed அக்ஷர-count வ்ருத்த): in this verse, the written segments carry approximately 30 + 28 மாத்ரா: (total 58); treat லகு⁴=1 மாத்ரா and கு³ரு=2 மாத்ரா:, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse த³ண்ட³ with internal யதி).

Meaning (பதா³ர்த²):
யதி³ - if
அஸ்ய - of him; of a person
ந - not
அஸ்தி - is
ருசிரம் - liking; taste; attraction
தஸ்மின் - in that
தஸ்ய - of him
ஸ்ப்ருஹா - longing; desire
மனோஜ்ஞே - in what is pleasing/beautiful
அபி - even (verse: மனோஜ்ஞேபி = மனோஜ்ஞே + அபி)
ரமணீயே - in what is delightful
அபி - even (verse: ரமணீயேபி = ரமணீயே + அபி)
ஸுதா⁴ - nectar
அம்ஶு: - ray
ஸுதா⁴ம்ஶு: - the nectar-rayed one (the moon)
ஸுதா⁴ம்ஶௌ - in the moon
ந - not
மன: - mind
காம: - desire
மன:காம: - desire of the mind
ஸரோஜினி - lotus (water-lily)
ஸரோஜின்யா: - of the lotus

Translation (பா⁴வார்த²):
If a person has no liking for something, then there is no longing for it, even if it is beautiful. Even though the moon is lovely, the lotus has no desire for it.

Commentary (அனுஸந்தா⁴ன):
The verse is a reminder that attraction depends on ருசி (inner taste), not only on objective beauty. These days, we see this when a job, a lifestyle, or even a relationship that looks "perfect" from the outside does not pull us inwardly - and forcing ourselves usually creates resentment. The practical அனுஸந்தா⁴ன is to respect genuine inclination: choose environments and commitments that align with your nature, and allow others to have different tastes without judging them.

If you want this verse to uplift you: Treat desire as a signal, not a verdict. Attraction shows what the mind likes, but it does not decide what is right. Pause and ask: will this increase trust or reduce it; will it make tomorrow lighter or heavier? That small pause is விவேக (discernment). When you choose transparency and boundaries early, love stays dignified and does not turn into compulsion.

வைராக்³யே ஸஞ்சரத்யேகோ நீதௌ ப்⁴ரமதி சாபர: ।
ஶ்ருங்கா³ரே ரமதே கஶ்சித்³பு⁴வி பே⁴தா³: பரஸ்பரம் ॥ 2.1௦2 ॥

Meaning (பதா³ர்த²):
வைராக்³யே - in dispassion; renunciation
ஸஞ்சரதி - moves about; lives
ஏக: - one person
நீதௌ - in நீதி (ethics/practical wisdom)
ப்⁴ரமதி - wanders
ச - and
அபர: - another
ஶ்ருங்கா³ரே - in love/romance (ஶ்ருங்கா³ர)
ரமதே - delights
கஶ்சித் - someone
பு⁴வி - on earth
பே⁴தா³: - differences
பரஸ்பரம் - among one another

Translation (பா⁴வார்த²):
One lives in renunciation, another wanders in practical ethics, and someone else delights in romance; on earth, people differ from one another.

Commentary (அனுஸந்தா⁴ன):
This is a calm closing: human minds are not uniform. When you look around today, this means we should not force one template on everyone - some value solitude and simplicity, some value duty and strategy, and some value relationship and beauty. The practical அனுஸந்தா⁴ன is to discern your own stage and temperament, and to relate to others with respect rather than comparison. When we stop demanding sameness, we cooperate better and suffer less.

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