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):
விவேக - discernment
வ்யாகோஶ: - open space; wide expanse
விவேகவ்யாகோஶே - in the wide expanse of discernment
வித³த⁴தி - it becomes; it takes on (a state)
ஸமே - calm; even
ஶாம்யதி - becomes quiet; subsides
த்ருஷா - thirst; craving
பரிஷ்வங்க:³ - embrace
துங்க:³ - lofty; intense
பரிஷ்வங்கே³ துங்கே³ - in a lofty/intense embrace
ப்ரஸரதிதராம் - spreads even more
ஸா - that (craving)
பரிணதா - transformed; grown
ஜரா - old age
ஜீர்ண - worn out
ஐஶ்வர்ய - power; wealth; lordship
க்³ரஸன - swallowing; devouring
க³ஹன - dense; hard to escape
ஆக்ஷேப: - distraction; disturbance
க்ருபண: - miserly; petty-minded
த்ருஷா - craving
பாத்ரம் - vessel; receptacle
யஸ்யாம் - in which case; for whom
ப⁴வதி - becomes
மருதாம் - of the gods ("Maruts" as a collective)
அபி - even
அதி⁴பதி: - lord (i.e., Indra)

Translation (பா⁴வார்த²):
In the wide expanse of discernment, craving becomes calm; but in an intense embrace it spreads even more. Ensnared in the dense distractions of old age and power, even the lord of the gods can become a mere vessel of thirst.

Commentary (அனுஸந்தா⁴ன):
This verse contrasts two environments for the mind. In the open sky of விவெக (discernment), craving quiets down because the mind sees clearly and is not pressed by stimulation. But in the intensity of close sensual contact, craving multiplies because imagination, memory, and anticipation all get fed. Then the poet adds a warning: power and wealth do not protect; they can actually amplify distraction, so even the "lord" can become a receptacle of thirst. Here த்ருஷ்ணா (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is விவெக (discernment) maturing into வைராக்³ய (dispassion).

In daily living, this is why discernment feels easy in calm moments and hard in high-arousal moments. Decisions made inside excitement often over-promise and under-deliver. Krishnamurti's point is relevant: desire gains strength through images and projections; when the mind stops feeding images, desire becomes simple and manageable. The verse is asking for that inner space even in the middle of life. This is the அனித்யதா (impermanence) reflection that Sa~gkarAcArya uses to awaken வைராக்³ய: seeing change clearly, we stop demanding permanent comfort from it.

Practice: decide your boundaries and values in a calm hour, not in the heat of attraction or anger. When you feel pulled, step back and create a little "sky": a walk, a breath, a delay, a honest conversation. Let closeness be guided by clarity and consent, not by compulsion. That is வைராக்³ய as maturity, not as denial.

நிவ்ருத்தா போ⁴கே³ச்சா² புருஷப³ஹுமானோபி க³லித:
ஸமானா: ஸ்வர்யாதா: ஸபதி³ ஸுஹ்ருதோ³ ஜீவிதஸமா: ।
ஶனைர்யஷ்ட்யுத்தா²னம் க⁴னதிமிரருத்³தே⁴ ச நயனே
அஹோ மூட:⁴ காயஸ்தத³பி மரணாபாயசகித: ॥ 3.9 ॥

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):
நிவ்ருத்தா - has ceased; has turned away
போ⁴க³ - pleasure
இச்சா² - desire
போ⁴கே³ச்சா² - desire for pleasure
புருஷ - person
ப³ஹுமான: - self-respect; pride; honor
அபி - even
க³லித: - slipped away; fallen
ஸமானா: - equal; alike
ஸ்வர்யாதா: - have gone to heaven; have passed away
ஸுஹ்ருத:³ - friends
ஜீவித - life
ஸமா: - equal to; like
ஶனஈ: - slowly
யஷ்டி - staff
உத்தா²னம் - getting up
கன⁴ - dense
திமிர - darkness
ருத்³தே⁴ - obstructed; blocked
நயனே - in the eyes
அஹோ - alas!
மூட:⁴ - foolish
காய: - body
தத³பி - even then
மரண - death
ஆபாய - danger; calamity
சகித: - frightened

Translation (பா⁴வார்த²):
Desire for pleasure has ceased, and even self-respect has slipped away; friends, equal to life itself, have departed. Rising now requires a staff, and the eyes are blocked by thick darkness - alas, the foolish body is still frightened of the danger of death.

Commentary (அனுஸந்தா⁴ன):
The verse is a sober inventory of old age: pleasures no longer attract, pride no longer stands, friends are gone, eyesight dims, the body needs support. Yet fear of death remains. The irony is sharp: the body is called மூட:⁴ (foolish) because it clings to life even when the usual reasons for clinging have already faded. Here த்ருஷ்ணா (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is விவெக (discernment) maturing into வைராக்³ய (dispassion).

In modern terms, this points to how fear can survive even after the "content" of life changes. People keep worrying about status after retirement, keep chasing validation after friendships thin out, keep fearing loss even when there is little left to lose. வைராக்³ய is not coldness; it is meeting reality early, so fear does not ambush you late.

Practice: do a small "death rehearsal" in a healthy way: imagine losing one attachment (a role, a possession, an image) and notice that awareness still remains. If this feels heavy, keep it gentle and short. The goal is not morbidity; it is courage - training the mind to rest in what is stable, so fear becomes smaller.

ஆஶா நாம நதீ³ மனோரதஜ²லா த்ருஷ்ணாதரங்கா³குலா
ராக³க்³ராஹவதீ விதர்கவிஹகா³ தை⁴ர்யத்³ருமத்⁴வம்ஸினீ ।
மோஹாவர்தஸுது³ஸ்தராதிக³ஹனா ப்ரோத்துங்க³சிந்தாதடீ
தஸ்யா: பரக³தா விஶுத்³த⁴ம் அலஸோ நந்த³ந்தி யோகீ³ஶ்வரா: ॥ 3.1௦ ॥

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):
ஆஶா - hope; expectation
நாம - called; indeed
நதீ³ - river
மனோரத² - imagination; wish
ஜலா - water (f.)
மனோரதஜ²லா - whose water is imagination/wish
த்ருஷ்ணா - craving
தரங்க³ - waves
ஆகுலா - turbulent; full of
ராக³ - attachment; passion
க்³ராஹ: - crocodile
வதீ - possessing
ராக³க்³ராஹவதீ - having crocodiles of attachment
விதர்க - thoughts; doubts; argumentation
விஹக:³ - bird
விதர்கவிஹகா³: - birds of restless thoughts
தை⁴ர்ய - steadiness; courage
த்³ரும: - tree
த்⁴வம்ஸனீ - destroying
தை⁴ர்யத்³ருமத்⁴வம்ஸினீ - destroyer of the tree of steadiness
மோஹ - delusion
ஆவர்த: - whirlpool
ஸு - very
து³ஸ்தர - hard to cross
அதி - extremely
க³ஹனா - deep; dense
மோஹாவர்தஸுது³ஸ்தராதிக³ஹனா - extremely deep and hard-to-cross whirlpool of delusion (compound)
ப்ரோத்துங்க³ - very lofty
சிந்தா - worry
தடீ - bank
ப்ரோத்துங்க³சிந்தாதடீ - with high banks of worry
தஸ்யா: - having crossed beyond it; for those who have gone beyond it
பரக³தா: - crossed over; gone beyond
விஶுத்³த⁴ம் - pure; clear
அலஸா: - effortless; relaxed; free from strain
நந்த³ந்தி - rejoice
யோகீ³ஶ்வரா: - great yogins

Translation (பா⁴வார்த²):
Hope is a river whose water is imagination, turbulent with waves of craving; it has crocodiles of attachment, birds of restless thoughts, and it destroys the tree of steadiness. It is a terribly deep whirlpool of delusion with high banks of worry. Those who have crossed beyond it - the great yogins - rejoice in effortless purity.

Commentary (அனுஸந்தா⁴ன):
This is one of the most vivid diagnoses of the inner life: ஆஶா (hope/expectation) looks innocent, but when mixed with த்ருஷ்ணா (craving) it becomes a dangerous river. Imagination becomes "water", attachment becomes "crocodiles", thoughts become "birds", and worry becomes the high banks that keep you trapped in the same channel. The yogin is defined simply as the one who has crossed this river and can rest without strain.

In daily life, this is the mind that lives in projections: "When I get that, I will finally be okay." Schopenhauer calls this the structure of suffering in desire; Krishnamurti points out that psychological time - the future as a promise - is a subtle escape from the present. The verse does not ask you to kill hope; it asks you to see when hope has become a cage. The GItA frames this steadiness as ஸமத்வ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: each time you notice anxious imagining, label it gently as "river-water" and return to one concrete present action. Do one small duty fully: one email, one call, one meal, one breath. Over time, this weakens சிந்தா (worry) and strengthens தை⁴ர்ய (steadiness). Crossing the river begins with coming back to "now" again and again.

ந ஸம்ஸாரோத்பன்னம் சரிதம் அனுபஶ்யாமி குஶலம்
விபாக: புண்யானாம் ஜனயதி ப⁴யம் மே விம்ருஶத: ।
மஹத்³பி⁴: புண்யௌகை⁴ஶ்சிரபரிக்³ருஹீதாஶ்ச விஷயா
மஹாந்தோ ஜாயந்தே வ்யஸனம் இவ தா³தும் விஷயிணாம் ॥ 3.11 ॥

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):
ந - not
ஸம்ஸார - worldly life; the cycle of becoming
உத்பன்னம் - arisen from; born of
ஸம்ஸாரோத்பன்னம் - born of worldly life
சரிதம் - conduct; way of living
அனுபஶ்யாமி - I observe; I see
குஶலம் - wholesome; auspicious; truly beneficial
விபாக: - ripening; fruit; result
புண்யானாம் - of merits; of good deeds
ஜனயதி - produces; gives rise to
ப⁴யம் - fear
மே - to me; in me
விம்ருஶத: - when reflecting; on careful consideration
மஹத்³பி⁴: - by great; by large
புண்யௌகை⁴: - by floods/masses of merit
சிர - long (time)
பரிக்³ருஹீதா: - acquired; obtained; held
ச - and
விஷயா: - sense objects; enjoyments
மஹாந்த: - great
ஜாயந்தே - arise; become
வ்யஸனம் - calamity; misfortune; addiction-like trouble
இவ - as if
தா³தும் - to give
விஷயிணாம் - for those who indulge in objects; for sense-enjoyers

Translation (பா⁴வார்த²):
I do not see any truly safe conduct that is born of worldly life; when I reflect, even the fruits of merit produce fear in me. Sense objects obtained through great accumulated merit often become great misfortunes for those who indulge in them.

Commentary (அனுஸந்தா⁴ன):
The verse says: there is no "safe" arrangement inside ஸம்ஸார (worldly becoming). Even புண்ய (merit) can mature into anxiety because it brings attractive objects, and attractive objects awaken attachment. What looks like a reward can become a trap: the more you have, the more you fear losing; the more you enjoy, the more you must maintain.

In contemporary terms, success often increases stress: larger responsibilities, a reputation to defend, lifestyle inflation, relationships colored by money, and the quiet fear of falling. This is why வைராக்³ய is not negativity; it is protection. It does not say "do not do good"; it says "do not bind your peace to outcomes".

Practice: keep doing good work, but regularly train non-attachment. Choose one "result" you are clinging to and loosen it: share credit, simplify a possession, or accept a smaller win without complaint. The mind learns that security does not come from holding more, but from needing less.

அவஶ்யம் யாதாரஶ்சிரதரம் உஷித்வாபி விஷயா
வியோகே³ கோ பே⁴த³ஸ்த்யஜதி ந ஜனோ யத்ஸ்வயம் அமூன் ।
வ்ரஜந்த: ஸ்வாதந்த்ர்யாத³துலபரிதாபாய மனஸ:
ஸ்வயம் த்யக்தா ஹ்யேதே ஶமஸுக²ம் அனந்தம் வித³த⁴தி ॥ 3.12 ॥

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):
அவஶ்யம் - inevitably; certainly
யாதார: - those that will go away; those that depart
சிரதரம் - for a long time
உஷித்வா - having stayed
அபி - even
விஷயா: - sense objects; enjoyments
வியோகே³ - in separation
க: - what?
பே⁴த:³ - difference
த்யஜதி - gives up; abandons
ந - not
ஜன: - a person
யத் - because
ஸ்வயம் - oneself
அமூன் - these (objects)
வ்ரஜந்த: - going away
ஸ்வாதந்த்ர்யாத் - by their own independence
அதுல - incomparable
பரிதாபாய - for torment; for burning distress
மனஸ: - for the mind
ஸ்வயம் - by oneself
த்யக்தா: - abandoned
ஹி - indeed
ஏதே - these (objects)
ஶம - calm; peace
ஸுக²ம் - happiness
அனந்தம் - endless
வித³த⁴தி - bestow; produce

Translation (பா⁴வார்த²):
Sense objects will inevitably depart, even if they stay a long time; in separation, what difference is there between a person giving them up and them giving up the person? When they depart of their own will they bring incomparable torment to the mind, but when one renounces them willingly they bestow endless peace.

Commentary (அனுஸந்தா⁴ன):
The verse makes a subtle distinction: loss and renunciation look similar externally, but they feel completely different internally. When the object leaves on its own terms, the mind burns with helplessness; when the mind releases the object by choice, the mind tastes freedom. The same event can be suffering or relief depending on who is holding whom. Here த்ருஷ்ணா (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is விவெக (discernment) maturing into வைராக்³ய (dispassion).

This is deeply practical today. Jobs, roles, people, and health eventually change; if identity is glued to them, change feels like injury. If attachment is loosened early, change becomes a transition. The ஈஶ உபனிஷத் captures this spirit in one line: த்யக்தென பு⁴ஞீதா²: - enjoy through renunciation; the joy is real when possession is not demanded.

Practice: pick one object of attachment and rehearse letting go in a small way. Give away one item, share one privilege, or accept one "no" without bargaining. Each deliberate release strengthens the mind's capacity for peace, so that inevitable change hurts less.

ப்³ரஹ்மஜ்ஞானவிவேகனிர்மலதி⁴ய: குர்வந்த்யஹோ து³ஷ்கரம்
யன்முஞ்சந்த்யுபபோ⁴க³பா⁴ஞ்ஜ்யபி த⁴னான்யேகாந்ததோ நி:ஸ்ப்ருஹா: ।
ஸம்ப்ராதான்ன புரா ந ஸம்ப்ரதி ந ச ப்ராப்தௌ த்³ருட⁴ப்ரத்யயான்
வாஞ்சா²மாத்ரபரிக்³ரஹானபி பரம் த்யக்தும் ந ஶக்தா வயம் ॥ 3.13 ॥

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):
ப்³ரஹ்ம - the Absolute; Brahman
ஜ்ஞான - knowledge
விவேக - discernment
நிர்மல - pure; spotless
தி⁴ய: - minds (gen. pl.)
ப்³ரஹ்மஜ்ஞானவிவேகனிர்மலதி⁴ய: - those whose minds are purified by Brahman-knowledge and discernment
குர்வந்தி - do; perform
அஹோ - ah! indeed (wonder/exclamation)
து³ஷ்கரம் - difficult (thing)
யத் - that which; because
முஞ்சந்தி - abandon; let go
உபபோ⁴க³ - enjoyment
பா⁴ஞ் - granting; bringing about (in verse compound)
த⁴னானி - wealth; possessions
ஏகாந்தத: - completely; entirely
நி:ஸ்ப்ருஹா: - without craving; without desire
ஸம்ப்ராத் - now; at present
ந - not
புரா - before; formerly
ந ஸம்ப்ரதி - not now
ந ச - nor
ப்ராப்தௌ - in attainment; in the (final) getting
த்³ருட⁴ - firm
ப்ரத்யயான் - convictions; settled faith (acc. pl.)
வாஞ்சா² - wish; longing
மாத்ர - mere; only
பரிக்³ரஹான் - graspings; acquisitions; possessions
அபி - even
பரம் - completely; at all
த்யக்தும் - to abandon
ந ஶக்தா: - are not able
வயம் - we

Translation (பா⁴வார்த²):
How difficult a thing those with minds purified by Brahman-knowledge and discernment accomplish: with complete dispassion they utterly abandon wealth that enables enjoyment. But we, lacking firm conviction in past, present, or final attainment, cannot give up even mere wish-driven grasping.

Commentary (அனுஸந்தா⁴ன):
The verse honors a high level of dispassion: letting go not because you lost, but because you are free. Such a person does not hate wealth; they simply do not need it for inner stability. Then the poet turns the mirror on us: our problem is not lack of possessions, but lack of conviction - we do not truly trust what we claim to value, so we keep clinging. Seen through விவெக (discernment), this is an invitation to let வைராக்³ய (dispassion) arise from understanding, not from bitterness.

In modern life, this is the gap between ideals and habits. We may say we want peace, but we still feed the same comparison and accumulation. Schopenhauer would say: the will keeps grasping because it has not seen its own futility clearly enough. The verse says: விவெக must become real, not rhetorical.

Practice: do not try to renounce everything at once. Choose one small "wish-based grasping" (an impulse buy, a status display, a compulsive check) and drop it for a month. Replace it with something that builds inner confidence: study, skill, service, meditation. Dispassion grows when the mind experiences a deeper satisfaction.

த⁴ன்யானாம் கி³ரிகந்த³ரேஷு வஸதாம் ஜ்யோதி: பரம் த்⁴யாயதாமானந்தா³ஶ்ரு
ஜலம் பிப³ந்தி ஶகுனா நி:ஶங்கம் அங்கேஶயா: ।
அஸ்மாகம் து மனோரதோ²பரசிதப்ராஸாத³வாபீதடக்ரீடா³
கானநகேலிகௌதுகஜுஷாம் ஆயு: பரம் க்ஷீயதே ॥ 3.14 ॥

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):
த⁴ன்யானாம் - of the blessed; of the fortunate
கி³ரி - mountain
கந்தர³ - cave
கி³ரிகந்த³ரேஷு - in mountain caves
வஸதாம் - living; dwelling
ஜ்யோதி: - light
பரம் - supreme
த்⁴யாயதாம் - of those meditating on
ஆனந்த³ - bliss
ஆஶ்ரு - tears
ஜலம் - water
பிப³ந்தி - drink
ஶகுனா: - birds
நி:ஶங்கம் - fearlessly; without suspicion
அங்கேஶயா: - sitting on the lap (those seated on the lap)
அஸ்மாகம் - of us
து - but
மனோரத² - imagination; wish
உபரசித - constructed; built
ப்ராஸாத³ - palace
வாபீ - pond; tank
தட - bank
க்ரீடா³ - play; sport
கானந - grove; pleasure-forest
கேலி - amusement; play
கௌதுக - delight; curiosity
ஜுஷாம் - of those who indulge in
ஆயு: - life
பரம் - greatly
க்ஷீயதே - is worn away; is wasted

Translation (பா⁴வார்த²):
Blessed are those who live in mountain caves meditating on the supreme light: birds perched on their laps drink the water of their tears of bliss without fear. But our lives are worn away in pleasures of imagination - playing at the banks of palace-ponds and in pleasure-groves built by wishful thoughts.

Commentary (அனுஸந்தா⁴ன):
The verse contrasts two kinds of "worlds". One is simple and real: a yogin in a cave, meditating on the பரம் ஜ்யோதி: (supreme light), so full of peace that even birds trust him and drink his tears of bliss. The other is elaborate but unreal: palaces and pleasure-groves built by imagination, where life gets consumed in fantasy and entertainment. Here த்ருஷ்ணா (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is விவெக (discernment) maturing into வைராக்³ய (dispassion).

This is strikingly modern. Many people do not live in caves, but live in mental palaces: endless scenarios, worries, and curated pleasures. The mind can spend more time "living" inside screens and projections than inside reality. Krishnamurti's warning about living in images applies directly: the image-world feels rich, but it drains life. The GItA frames this steadiness as ஸமத்வ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: reduce one stream of imagination-fuel this week (doom-scrolling, gossip, over-planning). Use that time for one direct, grounding act: sit quietly, walk, read a few pages of a scripture, or serve someone. The verse says: the supreme light is accessed through simplicity and attention, not through ever-more stimulation.

பி⁴க்ஷாஶதம் தத³பி நீரஸம் ஏகபா³ரம்
ஶய்யா ச பூ⁴: பரிஜனோ நிஜதே³ஹமாத்ரம் ।
வஸ்த்ரம் விஶீர்ணஶதக²ண்ட³மயீ ச கந்தா²
ஹா ஹா ததா²பி விஷயா ந பரித்யஜந்தி ॥ 3.15 ॥

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):
பி⁴க்ஷா - alms
ஶதம் - a hundred (i.e., many)
தத³பி - even that
நீரஸம் - tasteless; without relish
ஏகபா³ரம் - once (a day)
ஶய்யா - bed
ச - and
பூ⁴: - earth
பரிஜன: - attendants; companions
நிஜ - one's own
தே³ஹ - body
மாத்ரம் - only
நிஜதே³ஹமாத்ரம் - one's own body alone
வஸ்த்ரம் - clothing
விஶீர்ண - torn; worn out
ஶத - hundred
க²ண்ட³ - pieces
ஶதக²ண்ட³மயீ - made of a hundred pieces
கந்தா² - a rag; patched cloth
ஹா ஹா - alas! alas!
ததா²பி - even then
விஷயா: - sense objects; cravings
ந - not
பரித்யஜந்தி - abandon; give up

Translation (பா⁴வார்த²):
Even if one lives on tasteless alms once a day, sleeps on the earth with no companion but one's own body, and wears only a rag made of a hundred torn patches - alas, even then the cravings for sense objects do not leave.

Commentary (அனுஸந்தா⁴ன):
The verse points to a hard fact: desire is not only about external comfort. Even when life is reduced to bare minimum, the mind can continue to crave. This is why வைராக்³ய is not merely changing lifestyle; it is changing the inner relationship to wanting. Here த்ருஷ்ணா (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is விவெக (discernment) maturing into வைராக்³ய (dispassion).

In modern life, you can see this when people simplify externally but keep scrolling endlessly, or when a person leaves one addiction and immediately substitutes another. Krishnamurti's insight is relevant: desire is sustained by thought and image; if images keep running, desire keeps returning. The external change is helpful, but the root is inward. The GItA frames this steadiness as ஸமத்வ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: instead of fighting desire, observe it. When a craving arises, notice the image it brings and the promise it makes. Let the image be seen and pass without acting on it immediately. Repeated "seeing without obeying" is the beginning of inner freedom.

ஸ்தனௌ மாம்ஸக்³ரந்தீ² கனககலஶாவித்யுபமிதீ
முக²ம் ஶ்லேஷ்மாகா³ரம் தத³பி ச ஶஶாங்கேன துலிதம் ।
ஸ்ரவன்மூத்ரக்லின்னம் கரிவரஶிரஸ்பர்தி⁴ ஜக⁴னம்
முஹுர்னிந்த்³யம் ரூபம் கவிஜனவிஶேஷைர்கு³ருக்ருதம் ॥ 3.16 ॥

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):
ஸ்தனௌ - breasts (dual)
மாம்ஸ - flesh
க்³ரந்தீ² - knot; lump
மாம்ஸக்³ரந்தீ² - mere knots of flesh
கனக - gold
கலஶ: - pot; pitcher
இவ - like (in verse join)
உபமிதீ - compared
முக²ம் - face
ஶ்லேஷ்ம - phlegm
ஆகா³ரம் - house
ஶ்லேஷ்மாகா³ரம் - a house of phlegm
தத³பி - even that
ஶஶாங்கேன - with the moon
துலிதம் - compared
ஸ்ரவத் - flowing
மூத்ர - urine
க்லின்னம் - wet; soaked
கரிவர - great elephant
ஶிரஸ: - of the head
ஸ்பர்தி⁴ - rivaling
ஜக⁴னம் - hips/buttocks
முஹு: - again and again
நிந்த்³யம் - contemptible; blameworthy
ரூபம் - form; body
கவிஜன - poets
விஶேஷை: - by the prominent/expert ones
கு³ரு - heavy; great
க்ருதம் - made; fashioned (as in praise)

Translation (பா⁴வார்த²):
Breasts are mere knots of flesh, yet compared to golden pots; the face is a house of phlegm, yet compared to the moon; the hips are soaked with flowing urine, yet rival an elephant's brow. Again and again this contemptible body is made "great" by poets.

Commentary (அனுஸந்தா⁴ன):
This verse is a deliberate shock meant to puncture romantic illusion. ப⁴ர்த்ருஹரி is not denying beauty; he is exposing the mind's habit of covering a perishable body with poetic fantasy and then becoming enslaved by its own fantasy. By naming what the body actually is, he forces the reader to separate perception from projection. Here த்ருஷ்ணா (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is விவெக (discernment) maturing into வைராக்³ய (dispassion).

In daily life, this shows up when attraction blinds judgment: red flags get painted over, boundaries get crossed, and people confuse chemistry with character. ஆதி³ ஶங்கராசார்ய makes a similar wake-up call in பஜ⁴ கோ³விந்த³ம்: மா குரு த⁴ன ஜன யௌவன க³ர்வம் - do not be intoxicated by wealth, people, or youth. The point is not to hate, but to see clearly.

Practice: when attraction arises, add one question of discernment: "What is the person's character and conduct?" Let beauty be appreciated, but do not let it become hypnosis. If you cultivate this habit, love becomes wiser and less compulsive.

ஏகோ ராகி³ஷு ராஜதே ப்ரியதமாதே³ஹார்த⁴ஹாரீ ஹரோ
நீராகே³ஷு ஜனோ விமுக்தலலனாஸங்கோ³ ந யஸ்மாத்பர: ।
து³ர்வாரஸ்மரபா³ணபன்னக³விஷவ்யாபி³த்³த⁴முக்³தோ⁴ ஜன:
ஶேஷ: காமவிட³ம்பி³தான்ன விஷயான்போ⁴க்தும் ந மோக்தும் க்ஷம: ॥ 3.17 ॥

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):
ஏகோ - one alone; only one
ராகி³ஷு - among the passionate/attached
ராஜதே - shines; stands out
ப்ரியதமா - beloved (f.)
தே³ஹ - body
அர்த⁴ - half
ஹாரீ - taking/bearing
தே³ஹார்த⁴ஹாரீ - bearing half the body (allusion to ArdhanArISvara)
ஹர: - Shiva
நீராகே³ஷு - among the dispassionate
ஜன: - person
விமுக்த - freed
லலனா - woman
ஸங்க:³ - attachment
விமுக்தலலனாஸங்க:³ - one free from attachment to women
ந - not
யஸ்மாத் - than whom
பர: - higher; greater
து³ர்வார - irresistible; hard to restrain
ஸ்மர - Cupid; desire
பா³ண - arrow
பன்னக³ - serpent
விஷ - poison
வ்யாபி³த்³த⁴ - pierced; struck through
முக்³த:⁴ - deluded
ஶேஷ: - the rest
காம - desire
விட³ம்பி³த: - mocked; made ridiculous
ந - not
விஷயான் - sense objects
போ⁴க்தும் - to enjoy
ந - nor
மோக்தும் - to release; to renounce
க்ஷம: - capable

Translation (பா⁴வார்த²):
Among the passionate, only Shiva stands out - he who bears half of his beloved's body. Among the dispassionate, none is greater than the one free from attachment to women. The rest of humanity, deluded and pierced by the poison of Cupid's serpent-like arrows, can neither truly enjoy sense objects nor truly renounce them.

Commentary (அனுஸந்தா⁴ன):
The verse criticizes the "in-between" state: not wholehearted love, not wholehearted freedom. A person who is deeply attached is at least honest about attachment; a person who is truly dispassionate is free. But most people are mocked by desire because they oscillate - they chase, then feel guilty; they renounce, then crave; they enjoy, then fear consequences. Here த்ருஷ்ணா (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is விவெக (discernment) maturing into வைராக்³ய (dispassion).

This is a common modern pattern: half-commitment in relationships, half-commitment in spiritual life, half-commitment in work. The result is chronic inner friction. The verse invites clarity: either cultivate a mature, ethical love with responsibility, or cultivate inner freedom with discipline - but do not keep living in contradiction. The GItA frames this steadiness as ஸமத்வ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: choose one axis to become consistent. If you are in a relationship, bring honesty, boundaries, and commitment. If you are stepping back, do it without bitterness and with a clear practice (study, meditation, service). Consistency is what turns both love and renunciation into strength instead of confusion.

அஜானந்தா³ஹாத்ம்யம் பதது ஶலப⁴ஸ்தீவ்ரத³ஹனே
ஸ மீனோப்யஜ்ஞானாத்³ப³டி³ஶயுதம் அஶ்னாது பிஶிதம் ।
விஜானந்தோப்யேதே வயம் இஹ வியஜ்ஜாலஜடிலான்
ந முஞ்சாம: கானாம் அஹஹ க³ஹனோ மோஹமஹிமா ॥ 3.18 ॥

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):
அஜானந் - not knowing
ஆஹாத்ம்யம் - nature; real character
பதது - may fall
ஶலப:⁴ - moth
தீவ்ர - fierce
த³ஹன: - fire
தீவ்ரத³ஹனே - in fierce fire
ஸ - that
மீன: - fish
அபி - even
அஜ்ஞானாத் - from ignorance
ப³டி³ஶ - hook
யுதம் - attached; joined
பிஶிதம் - flesh; bait
அஶ்னாது - may eat
விஜானந்த: - knowing; understanding
அபி - even
ஏதே - these
வயம் - we
இஹ - here (in this life)
வியத் - sky
ஜால - net
ஜடிலான் - tangled; net-like entanglements
ந முஞ்சாம: - we do not release; we do not let go
கானாம் - (as written) of what is desired/attractive (often read as "of desires")
அஹஹ - alas!
க³ஹன: - deep; hard to escape
மோஹ - delusion
மஹிமா - power; greatness
மோஹமஹிமா - the power of delusion

Translation (பா⁴வார்த²):
Not knowing the fire's true nature, a moth falls into the fierce flame; and a fish, through ignorance, swallows bait with a hook attached. But we, even knowing, do not let go of these tangled nets of attraction - alas, deep is the power of delusion.

Commentary (அனுஸந்தா⁴ன):
The verse distinguishes ignorance from weakness of will. The moth and fish are trapped because they do not know; we are trapped even after knowing. That is why மோஹ (delusion) is called deep: it is not only lack of information, it is the mind's ability to override what it knows in the name of immediate relief or pleasure. Seen through விவெக (discernment), this is an invitation to let வைராக்³ய (dispassion) arise from understanding, not from bitterness.

In modern life, this is the core of addiction loops: "I know this harms me" and yet the hand reaches. It is also seen in toxic relationships and compulsive scrolling. Krishnamurti would say that mere analysis is not transformation; transformation begins when you see the mechanism in action, without excuses. The verse is asking for that honest observation. Sa~gkarAcArya's பஜ⁴ கோ³விந்த³ம் returns to this point often: do not postpone inner clarity for outer arrangements; convert insight into a small daily discipline.

Practice: reduce the distance between knowing and doing. Remove one easy trigger (an app shortcut, a late-night routine, a tempting environment) and replace it with one supportive cue (a book, a walk, a call). Make the right action easier than the wrong one. This is practical வைராக்³ய: designing life so delusion has less room to operate.

த்ருஷா ஶுஷ்யத்யாஸ்யே பிப³தி ஸலிலம் ஶீதமது⁴ரம்
க்ஷுதா⁴ர்த: ஶால்யன்னம் கவலயதி மாம்ஸாதி³கலிதம் ।
ப்ரதீ³ப்தே காமாக்³னௌ ஸுத்³ருட⁴தரம் ஆலிங்க³தி வதூ⁴ம்
ப்ரதீகாரம் வ்யாத:⁴ ஸுக²ம் இதி விபர்யஸ்யதி ஜன: ॥ 3.19 ॥

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):
த்ருஷா - thirst
ஶுஷ்யதி - dries up
ஆஸ்யே - in the mouth
பிப³தி - drinks
ஸலிலம் - water
ஶீத - cool
மது⁴ரம் - sweet
க்ஷுதா⁴ - hunger
அர்த: - afflicted
க்ஷுதா⁴ர்த: - one afflicted by hunger
ஶாலி - rice
அன்னம் - food
கவலயதி - eats; swallows
மாம்ஸ - meat
ஆதி³ - and so on
கலிதம் - mixed with; combined with
ப்ரதீ³ப்தே - when blazing
காம - desire
அக்³னி: - fire
காமாக்³னி: - the fire of desire
ஸுத்³ருட⁴தரம் - very tightly
ஆலிங்க³தி - embraces
வதூ⁴ம் - a woman; bride
ப்ரதீகாரம் - remedy; countermeasure
வ்யாத:⁴ - disease
ஸுக²ம் - pleasure; happiness
இதி - thus
விபர்யஸ்யதி - mistakes; reverses; misconstrues
ஜன: - people

Translation (பா⁴வார்த²):
When thirst dries the mouth one drinks cool sweet water; when hunger bites one eats rice and meat; when the fire of desire blazes one clings tightly to a woman - people mistake the "remedy" for a disease as pleasure.

Commentary (அனுஸந்தா⁴ன):
The verse says: hunger and thirst have true remedies that restore balance, but desire tricks the mind into treating indulgence itself as the cure. What is actually a disease-pattern is labeled as happiness. This is the difference between need and addiction: needs end when met; addictions grow when fed. Here த்ருஷ்ணா (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is விவெக (discernment) maturing into வைராக்³ய (dispassion).

In everyday life, this confusion is everywhere: retail therapy for emptiness, pornography for loneliness, overwork for insecurity, alcohol for stress. Schopenhauer's analysis of desire fits: the will seeks relief, but the relief is temporary and the dissatisfaction returns stronger. The verse invites விவெக to ask, "Is this a cure, or a cycle?"

Practice: when a desire spikes, do not immediately obey it. First try a true remedy for the underlying state: rest, food, water, movement, honest conversation, prayer. If desire remains after balance is restored, choose deliberately rather than compulsively. This one step breaks the confusion between relief and freedom.

துங்க³ம் வேஶ்ம ஸுதா: ஸதாம் அபி⁴மதா: ஸங்க்²யாதிகா³: ஸம்பத:³
கல்யாணீ த³யிதா வயஶ்ச நவம் இத்யஜ்ஞானமூடோ⁴ ஜன: ।
மத்வா விஶ்வம் அனஶ்வரம் நிவிஶதே ஸம்ஸாரகாராக்³ருஹே
ஸந்த்³ருஶ்ய க்ஷணப⁴ங்கு³ரம் தத³கி²லம் த⁴ன்யஸ்து ஸன்ன்யஸ்யதி ॥ 3.2௦ ॥

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):
துங்க³ம் - lofty; high
வேஶ்ம - house; mansion
ஸுதா: - children
ஸதாம் - of good people
அபி⁴மதா: - approved; esteemed
ஸங்க்²யாதிகா³: - beyond counting; countless
ஸம்பத:³ - wealth; prosperity
கல்யாணீ - virtuous; auspicious
த³யிதா - beloved; wife
வய: - age
ச - and
நவம் - new; youthful
இதி - thus
அஜ்ஞான - ignorance
மூட:⁴ - deluded person
ஜன: - person
மத்வா - thinking; believing
விஶ்வம் - the world
அனஶ்வரம் - permanent; not perishing
நிவிஶதே - enters; settles in
ஸம்ஸார - worldly life
காராக்³ருஹம் - prison-house
ஸந்த்³ருஶ்ய - having seen clearly
க்ஷண - moment
ப⁴ங்கு³ரம் - fragile; perishable
தத³கி²லம் - all that
த⁴ன்ய: - blessed
து - but
ஸன்ன்யஸ்யதி - renounces; lays down

Translation (பா⁴வார்த²):
Thinking, "I have a lofty house, children, esteem among the good, countless wealth, a virtuous beloved, and youth," the ignorant person believes the world permanent and settles into the prison-house of worldly life. The blessed one, seeing all this to be momentary, renounces.

Commentary (அனுஸந்தா⁴ன):
The verse diagnoses the root mistake: அனஶ்வர (thinking things are permanent) when they are actually க்ஷணப⁴ங்கு³ர (momentary). From that mistake comes the prison of ஸம்ஸார: clinging, fear, and endless maintenance. The "blessed" person is not someone who hates life; it is someone who sees impermanence clearly and therefore does not build identity on what will inevitably change.

In modern life, this shows up as assuming a role, a relationship, or youth will last and then collapsing when it changes. This is why வைராக்³ய is a kindness to yourself: it prepares you. Many Upanishadic teachings point to this shift from the transient to the real; the change begins when you stop expecting permanence from what is not designed to be permanent.

Practice: do a short daily contemplation of impermanence: "This too will pass." Let it not become depression; let it become gratitude and priority. Spend more time on what deepens you (character, love, knowledge, service) and less time on what only decorates you. When you live from that clarity, the prison-door opens.

தீ³னா தீ³னமுகை²: ஸதை³வ ஶிஶுகைராக்ருஷ்டஜீர்ணாம்ப³ரா
க்ரோஶத்³பி⁴: க்ஷுதி⁴தைர்னிரன்னவிது⁴ரா த்³ருஶ்யா ந சேத்³கே³ஹினீ ।
யாச்ஞாப⁴ங்க³ப⁴யேன க³த்³க³த³க³லத்ருட்யத்³விலீனாக்ஷரம்
கோ தே³ஹீதி வதே³த்ஸ்வத³க்³தஜ⁴ட²ரஸ்யார்தே² மனஸ்வீ புமான் ॥ 3.21 ॥

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):
தீ³னா - distressed; miserable; wretched (f.)
தீ³ன - poor; pitiable
முக² - face
தீ³னமுகை²: - with pitiable faces
ஸதை³வ - always
ஶிஶுகை: - by little children
ஆகர்ஶித - pulled; tugged (in verse: ஆக்ருஷ்ட)
ஜீர்ண - worn-out; old
அம்ப³ரம் - cloth; garment
ஆக்ருஷ்டஜீர்ணாம்ப³ரா - whose worn garments are tugged at (compound)
க்ரோஶத்³பி⁴: - by those crying aloud
க்ஷுதி⁴த - hungry (in verse: க்ஷுதி⁴தை:)
நிரன்ன - without food
விது⁴ரா - afflicted; distressed
த்³ருஶ்யா - seen; visible
ந செத் - if not / if (she is not) (i.e., if such a sight is not seen)
கே³ஹினீ - housewife; wife
யாச்ஞா - begging; petition (as in யாச்ஞா)
ப⁴ங்க:³ - breaking; refusal (of a request)
ப⁴யேன - out of fear
க³த்³க³த³ - choked; stammering
க³லத் - slipping; faltering
த்ருட்ய(த்) - breaking; cracking (in verse: த்ருட்யத்³)
விலீன - dissolved; lost
அக்ஷரம் - syllable/letter (here: speech)
க: - who?
தே³ஹீ - give!
இதி - thus
வதே³த் - would say
ஸ்வ - one's own
த³க்³த⁴ - burned; scorched
ஜட²ர: - belly; stomach (hunger)
அர்தே² - for the sake of
மனஸ்வீ - high-minded; self-respecting
புமான் - man; person

Translation (பா⁴வார்த²):
If one's wife must be seen in utter distress - her worn clothes tugged by hungry, crying children - then who with self-respect would, merely for his own burning hunger, beg "Give (me)" in a choking, faltering voice, afraid his request will be refused?

Commentary (அனுஸந்தா⁴ன):
The verse is not trying to glorify suffering; it is trying to expose the hidden cost of dependency. When a household is driven into begging, the shame is not confined to the one who asks; it spills onto the spouse and children - their hunger, their tears, their dignity. Bhartruhari calls a truly strong person மனஸ்வீ (high-minded, self-respecting) because he refuses to let his life's choices push his family into that state. Seen through விவெக (discernment), this is an invitation to let வைராக்³ய (dispassion) arise from understanding, not from bitterness.

In everyday situations, this shows up as living beyond means and then paying for it with small humiliations: borrowing repeatedly from friends, flattering a toxic boss because the budget has no slack, or staying stuck in a harmful situation because there is no cushion. The verse is not a condemnation of seeking help in genuine crisis; it is a warning against building a life where one's desires create helplessness. The deeper point is விவெக (discernment): reduce avoidable wants early, so you never have to trade dignity for survival later.

Practice: simplify one recurring expense and build a small buffer, even if it is slow. Pair that with one skill-building effort that increases your independence. If you ever must ask for help, do it honestly and with a plan for recovery - without melodrama, without manipulation. Cultivate ஸந்தொஷ (contentment) so hunger does not become a moral trap.

அபி⁴மதமஹாமானக்³ரந்தி²ப்ரபே⁴த³படீயஸீ
கு³ருதரகு³ணக்³ராமாபோ⁴ஜஸ்பு²டோஜ்ஜ்வலசந்த்³ரிகா ।
விபுலவிலல்லஜ்ஜாவல்லீவிதானகுடா²ரிகா
ஜட²ரபிட²ரீ து³ஸ்புரேயம் கரோதி விட³ம்ப³னம் ॥ 3.22 ॥

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 22 + 22 + 21 + 20 மாத்ரா: (total 85); 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):
அபி⁴மத - cherished; held dear
மஹாமான: - great pride/self-respect
க்³ரந்தி²: - knot
ப்ரபெ⁴த:³ - cutting; breaking open
படீயஸீ - very skilful; adept
அபி⁴மதமஹாமானக்³ரந்தி²ப்ரபே⁴த³படீயஸீ - highly skilled in cutting the knot of cherished pride (compound)
கு³ருதர - very great; weighty
கு³ண - virtue; good quality
க்³ராம: - group; collection
அம்பொ⁴ஜம் - lotus
ஸ்பு²ட - opened; blossomed
உஜ்ஜ்வல - bright
சந்த்³ரிகா - moonlight
கு³ருதரகு³ணக்³ராமாபோ⁴ஜஸ்பு²டோஜ்ஜ்வலசந்த்³ரிகா - like bright moonlight that opens the lotus of many great virtues (compound)
விபுல - abundant; luxuriant
விலஸத் - spreading; shining
லஜ்ஜா - modesty; shame
வல்லீ - creeper
விதானம் - canopy; lattice; spread
குடா²ரிகா - small axe; hatchet
விபுலவிலல்லஜ்ஜாவல்லீவிதானகுடா²ரிகா - like a hatchet that cuts down the luxuriant lattice of modesty (compound)
ஜட²ர: - belly; stomach
பிட²ரீ - pit; cavity
து³ஸ்புரா - hard to fill
இயம் - this
கரோதி - makes; causes
விட³ம்ப³னம் - mockery; humiliation; parody

Translation (பா⁴வார்த²):
This hard-to-fill pit of the stomach makes a mockery: it is expert at cutting the knot of cherished pride, it shines like moonlight that makes virtues bloom, and it acts like an axe that fells even luxuriant modesty.

Commentary (அனுஸந்தா⁴ன):
Hunger is described as a ruthless teacher. When the ஜடர² (belly) demands, the mind drops its social masks: pride loosens, shame fades, and even virtues can suddenly appear - not always because the heart became noble, but because survival forced simplicity. The verse is a warning about how quickly "principles" can change when we have not built inner strength. Seen through விவெக (discernment), this is an invitation to let வைராக்³ய (dispassion) arise from understanding, not from bitterness.

We can see this around financial stress and insecurity: people who were polished become harsh; people who were generous become calculating; people who were modest become desperate for attention. It is also why we should be cautious about judging others: many compromises are made under the pressure of scarcity. Bhartruhari's point is to cultivate a life where basic needs are steady, so your ethics and dignity are not held hostage by circumstance. Sa~gkarAcArya's பஜ⁴ கோ³விந்த³ம் returns to this point often: do not postpone inner clarity for outer arrangements; convert insight into a small daily discipline.

Practice: build one layer of steadiness - a small savings buffer, a simpler diet, or a lower-cost lifestyle - so that panic does not drive choices. At the same time, keep compassion alive: support அன்ன-தா³ன (food-giving) and speak respectfully to those who serve you. Let hunger teach humility, not bitterness.

புண்யே க்³ராமே வனே வா மஹதி ஸிதபடச்ச²ன்னபாலீ கபாலிம்
ஹ்யாதா³ய ந்யாயக³ர்ப⁴த்³விஜஹுதஹுதபு⁴க்³தூ⁴மதூ⁴ம்ரோபகண்டே² ।
த்³வாரம் த்³வாரம் ப்ரவிஷ்டோ வரம் உத³ரத³ரீபூரணாய க்ஷுதா⁴ர்தோ
மானீ ப்ராணை: ஸனாதோ² ந புனரனுதி³னம் துல்யகுல்யேஸு தீ³ன: ॥ 3.23 ॥

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):
புண்யே - in a holy place
க்³ராமே - in a village
வனே - in a forest
வா - or
மஹதி - vast; great
ஸித - white
பட: - cloth
ச்ச²ன்ன - covered
பாலீ - covering/wrapper (as written)
கபாலிம் - a beggar's bowl
ஆதா³ய - taking (in hand)
ந்யாய - proper rite; rule
க³ர்ப:⁴ - filled with; containing
த்³விஜ: - Brahmin
ஹுதம் - offering; sacrifice
ஹுதபு⁴க்³ - fire ("eater" of offerings)
தூ⁴ம - smoke
தூ⁴ம்ர - smoke-grey
உபகண்டே² - on the outskirts
த்³வாரம் த்³வாரம் - door to door
ப்ரவிஷ்ட: - having entered
வரம் - better
உத³ரம் - belly
த³ரீ - cave; hollow
பூரணாய - for filling
க்ஷுதா⁴ர்த: - afflicted by hunger
மானீ - self-respecting
ப்ராணை: - with (only) one's life-breath
ஸனாத:² - supported; having refuge
ந புனர் - not again
அனுதி³னம் - day after day
துல்ய - equal; peer
குல்யேஶு - among kinsmen/companions (as written)
தீ³ன: - wretched; humbled

Translation (பா⁴வார்த²):
Better, when hungry, to take the begging bowl covered with a white cloth and go door to door in a holy village or in a great forest whose outskirts are grey with sacrificial smoke, simply to fill the cave of the belly - than to be day after day a miserable dependent among one's peers and kinsmen.

Commentary (அனுஸந்தா⁴ன):
The verse draws a sharp line between simple need and corrosive dependence. A renunciant's alms are asked openly, with minimal expectation, and without entanglement; but dependence among peers often comes with silent bargaining, shame, and resentment. Bhartruhari is saying: do not live in a way that turns everyday relationships into a place of hidden begging. Seen through விவெக (discernment), this is an invitation to let வைராக்³ய (dispassion) arise from understanding, not from bitterness.

In contemporary life, this could mean refusing to build a lifestyle that requires constant favors: repeated borrowing, leaning on connections to escape consequences, or staying in unhealthy arrangements because "someone will handle it." Paradoxically, taking up humble honest work - even if it feels socially "lower" - often preserves more dignity than living on subtle manipulation. This is a practical face of வைராக்³ய (dispassion): choosing freedom over appearance.

Practice: identify one dependency that makes you lose self-respect - financial, emotional, or social. Replace it with one concrete step toward self-reliance: a new income skill, a boundary, or a simpler budget. Keep gratitude for anyone who helps you, but do not build your identity on being carried.

க³ங்கா³தரங்க³கணஶீகரஶீதலானி
வித்³யாத⁴ராத்⁴யுஷிதசாருஶிலாதலானி ।
ஸ்தா²னானி கிம் ஹிமவத: ப்ரலயம் க³தானி
யத்ஸாவமானபரபிண்ட³ரதா மனுஷ்யா: ॥ 3.24 ॥

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):
க³ங்கா³ - the river Ganga
தரங்க:³ - wave
கண: - drop; particle
ஶீகர: - spray; fine mist
ஶீதலானி - cool; soothing (n. pl.)
வித்³யாதர⁴ - celestial being (a class of beings)
அத்⁴யுஷித - inhabited by
சாரு - beautiful
ஶிலாதலானி - rocky plateaus
ஸ்தா²னானி - places; haunts
கிம் - whether?
ஹிமவத: - of the Himalaya
ப்ரலயம் - dissolution; destruction
க³தானி - gone; perished
யத் - because
ஸாவமான - with contempt; with insult
பர - another's
பிண்ட:³ - morsel; food
ரதா: - attached to; delighting in
மனுஷ்யா: - people

Translation (பா⁴வார்த²):
Have the cool Himalayan retreats - chilled by the Ganga's spray and graced by lovely rock-ledges - vanished into destruction, that people choose to live on others' morsels even while accepting insult?

Commentary (அனுஸந்தா⁴ன):
The verse uses exaggeration as a mirror: nature has not disappeared, but our imagination of "comfort" makes us forget simple sufficiency. Instead of seeking a clean, simple life, people accept humiliation for food - flattering the powerful, tolerating abuse, and surrendering freedom. Bhartruhari is asking: if the world offers even a little independence, why trade it for contempt? Seen through விவெக (discernment), this is an invitation to let வைராக்³ய (dispassion) arise from understanding, not from bitterness.

In current terms, this can look like enduring a degrading workplace only to fund status consumption, or staying trapped in a social circle where you must constantly perform for access. The verse is not prescribing that everyone must run to the Himalayas; it is pointing to an inner Himalaya: the ability to live with less so your dignity is not for sale. When desires are reduced, choices expand. Sa~gkarAcArya's பஜ⁴ கோ³விந்த³ம் returns to this point often: do not postpone inner clarity for outer arrangements; convert insight into a small daily discipline.

Practice: reduce one status-driven expense and redirect that energy to a life-giving alternative - health, learning, time in nature, or service. Notice how quickly self-respect returns when you stop buying approval. Cultivate அபரிக்³ரஹ (non-hoarding) as a practical way to protect your freedom.

கிம் கந்தா³: கந்த³ரேப்⁴ய: ப்ரலயம் உபக³தா நிர்ஜ²ரா வா கி³ரிப்⁴ய:
ப்ரத்⁴வஸ்தா வா தருப்⁴ய: ஸரஸக³லப்⁴ருதோ வல்கலின்யஶ்ச ஶாகா²: ।
வீக்ஷ்யந்தே யன்முகா²னி ப்ரஸப⁴ம் அபக³தப்ரஶ்ரயாணாம் க²லானாம்
து³:கா²ப்தஸ்வல்பவித்தஸ்மயபவனவஶானர்திதப்⁴ரூலதானி ॥ 3.25 ॥

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):
கிம் - have/has (it happened that...?)
கந்தா³: - roots; tubers
கந்த³ரேப்⁴ய: - from caves
ப்ரலயம் உபக³தா: - perished; gone to destruction
நிர்ஜ²ரா: - streams; waterfalls
கி³ரிப்⁴ய: - from mountains
ப்ரத்⁴வஸ்தா: - destroyed
தருப்⁴ய: - from trees
ஸரஸக³லப்⁴ருத: - bearing juicy fruits (compound as written)
வல்கலின்ய: - having bark (as clothing/cover)
ஶாகா²: - branches
வீக்ஷ்யந்தே - (they) look at; see
யத் - because; since
முகா²னி - faces
ப்ரஸப⁴ம் - forcibly; against one's will
அபகத³ - gone; lost
ப்ரஶ்ரய: - humility; courtesy
க²லா: - rogues; low people
து³:கா²ப்த - obtained with difficulty
ஸ்வல்ப - little
வித்தம் - wealth
ஸ்மய: - pride; arrogance
பவன: - wind
வஶ: - under the control (of)
நர்தித - made to dance
ப்⁴ரூ - eyebrow
லதானி - creepers (metaphor)

Translation (பா⁴வார்த²):
Have cave-roots vanished, have mountain streams dried up, or have trees with juicy fruits and bark-bearing branches been destroyed - that people must, against their will, look upon the faces of insolent rogues who have lost all courtesy, their eyebrow-creepers dancing under the wind of pride from hard-won little wealth?

Commentary (அனுஸந்தா⁴ன):
The verse mocks the arrogance of small success. A little money earned with difficulty can intoxicate the insecure mind, producing ஸ்மய (pride) and cruelty. Bhartruhari's sting is that such people are not powerful in any real sense; they are simply loud - and dependence forces others to endure their faces. Here த்ருஷ்ணா (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is விவெக (discernment) maturing into வைராக்³ய (dispassion).

We meet this "petty power" today in many forms: a minor promotion turning into harshness, a gatekeeper mentality in bureaucracy, or someone who finally gets a little leverage and uses it to humiliate others. The verse again points to the same remedy: reduce dependence and cultivate inner dignity. It also reminds us to watch our own behavior when we get small wins - do we become more humble, or more arrogant? This is the அனித்யதா (impermanence) reflection that Sa~gkarAcArya uses to awaken வைராக்³ய: seeing change clearly, we stop demanding permanent comfort from it.

Practice: choose one concrete step that reduces your need to appease arrogant people - diversify income, build savings, or set boundaries with a toxic authority. And in your own sphere, treat those with less power with respect. Let மான (self-respect) express itself as courtesy, not contempt.

புண்யைர்மூலப²லைஸ்ததா² ப்ரணயினீம் வ்ருத்திம் குருஷ்வாது⁴னா
பூ⁴ஶய்யாம் நவபல்லவைரக்ருபணைருத்திஷ்ட² யாவோ வனம் ।
க்ஷுத்³ராணாம் அவிவேகமூட⁴மனஸாம் யத்ரேஶ்வராணாம் ஸதா³
வித்தவ்யாதி⁴விகாரவிஹ்வலகி³ராம் நாமாபி ந ஶ்ரூயதே ॥ 3.26 ॥

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):
புண்யை: - with sacred; auspicious
மூல - roots
ப²லைர் - with fruits (in verse: பலைஸ்ததா²)
ததா² - and thus
ப்ரணயினீம் - loving; dear (f.)
வ்ருத்திம் - livelihood; mode of living
குருஷ்வ - do; adopt
அது⁴னா - now
பூ⁴ - earth
ஶய்யாம் - bed
நவ - fresh; new
பல்லவை: - with tender leaves
அக்ருபணை: - not miserly; not mean
உத்திஷ்ட² - rise up
யாவோ - let us go
வனம் - to the forest
க்ஷுத்³ராணாம் - of petty people
அவிவேக - lack of discernment
மூட⁴ - deluded
மனஸாம் - minds
யத்ர - where
ஈஶ்வராணாம் - of the powerful/wealthy
ஸதா³ - always
வித்த - wealth
வ்யாதி⁴ - disease
விகார - disturbance; disorder
விஹ்வல - agitated; distressed
கி³ராம் - speech; talk
நாம - name
அபி - even
ந ஶ்ரூயதே - is not heard

Translation (பா⁴வார்த²):
Now make your livelihood lovingly with sacred roots and fruits, make the earth your bed with fresh tender leaves, and rise - let us go to the forest, where the very names of petty people with deluded minds, who forever chatter anxiously about wealth and power, are not even heard.

Commentary (அனுஸந்தா⁴ன):
Here renunciation is described as a change of environment and a change of attention. The "forest" stands for a life where basic needs are simple and the mind is not constantly stirred by the gossip of acquisition. Bhartruhari calls the obsessions of the wealthy a வித்த-வ்யாதி⁴ (disease of wealth): even after gaining, the mind remains agitated by fear, comparison, and maintenance. Here த்ருஷ்ணா (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is விவெக (discernment) maturing into வைராக்³ய (dispassion).

Most people do not move to literal forests, but the same medicine is available: reduce exposure to endless financial noise and status talk. If your mind is fed all day with "who has what" and "what could go wrong", your inner peace will be permanently taxed. Advaita texts repeatedly point out that freedom is not produced by possessions; it is revealed when attachment loosens and attention returns inward. The GItA frames this steadiness as ஸமத்வ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: create a small daily "forest" window - no news, no social comparison, no shopping. Eat simply, walk, study, and sit quietly. If you cannot change your outer life immediately, change your inputs and your pace. Over time, you will see that fewer wants create more space for clarity.

ப²லம் ஸ்வேச்சா²லப்⁴யம் ப்ரதிவனம் அகே²த³ம் க்ஷிதிருஹாம்
பய: ஸ்தா²னே ஸ்தா²னே ஶிஶிரமது⁴ரம் புண்யஸரிதாம் ।
ம்ருது³ஸ்பர்ஶா ஶய்யா ஸுலலிதலதாபல்லவமயீ
ஸஹந்தே ஸந்தாபம் தத³பி த⁴னினாம் த்³வாரி க்ருபணா: ॥ 3.27 ॥

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):
ப²லம் - fruit
ஸ்வ - one's own
இச்சா² - wish; desire
ஸ்வேச்சா²லப்⁴யம் - obtainable at will
ப்ரதிவனம் - in every forest
அகே²த³ம் - without trouble; effortlessly
க்ஷிதிருஹாம் - of trees
பய: - water
ஸ்தா²னே ஸ்தா²னே - in every place
ஶிஶிர - cool
மது⁴ரம் - sweet
புண்ய - sacred; holy
ஸரிதாம் - of rivers
ம்ருது³ - soft
ஸ்பர்ஶா - to the touch
ஶய்யா - bed
ஸு - very; well
லலித - tender; delicate
லதா - creeper
பல்லவ - fresh leaves
மயீ - made of
ஸஹந்தே - endure
ஸந்தாபம் - heat; distress
தத்³ அபி - even then
த⁴னினாம் - of the wealthy
த்³வாரி - at the door
க்ருபணா: - wretched; miserly-minded

Translation (பா⁴வார்த²):
Fruits can be had at will in every forest, cool sweet water is found everywhere from holy rivers, and a soft bed can be made from tender leafy creepers - and yet these wretched people still endure suffering at the doors of the rich.

Commentary (அனுஸந்தா⁴ன):
The verse points out a strange tragedy: even when simple sustenance is available, the mind chases the glitter of wealth and ends up begging for access. The real poverty is not shortage of resources; it is shortage of contentment. When desire becomes comparison, the person forgets what is enough and accepts needless humiliation. Here த்ருஷ்ணா (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is விவெக (discernment) maturing into வைராக்³ய (dispassion).

This is visible in lifestyle inflation: basic needs are met, but standards keep rising because of social pressure. People then tolerate unreasonable conditions - at work, in relationships, in social circles - just to maintain a certain image. The verse is a reminder that freedom often begins by lowering the "required" level of comfort and recovering the joy of sufficiency. The GItA frames this steadiness as ஸமத்வ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: run a deliberate experiment in sufficiency. For one week, choose simple food, fewer purchases, and less social display, and notice what happens to your mood. Use the saved time for rest, learning, or service. Each time you choose "enough", you strengthen வைராக்³ய (dispassion) and reduce the need to knock on the rich person's door.

யே வர்தந்தே த⁴னபதிபுர: ப்ரார்த²னாது³:க²பா⁴ஜோ
யே சால்பத்வம் த³த⁴தி விஷயாக்ஷேபபர்யாப்தபு³த்³தே⁴: ।
தேஷாம் அந்த:ஸ்பு²ரிதஹஸிதம் வாஸராணி ஸ்மரேயம்
த்⁴யானச்சே²தே³ ஶிக²ரிகுஹரக்³ராவஶய்யானிஷண்ண: ॥ 3.28 ॥

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):
யே - those who
வர்தந்தே - live; exist
தன⁴ - wealth
பதி - lord; master
புர: - in front of
ப்ரார்த²னா - begging; request
து³:க² - sorrow
பா⁴ஜ: - partakers; those who suffer
யே - those who
ச - and
அல்பத்வம் - meanness; littleness
த³த⁴தி - assume; take on
விஷய - sense-objects
ஆக்ஷெப: - distraction; throwing about
பர்யாப்த - satisfied; content with
பு³த்³தே⁴: - minds/understanding
தேஷாம் - of them
அந்த: - within
ஸ்பு²ரித - arising; flashing
ஹஸிதம் - laughter; smile
வாஸராணி - days
ஸ்மரேயம் - may I remember
த்⁴யான - meditation
ச்சே²த:³ - break; pause
ஶிக²ரி - mountain peak
குஹர: - cave
க்³ராவ - stone
ஶய்யா - bed
நிஷண்ண: - seated; resting

Translation (பா⁴வார்த²):
May I remember, with an inward smile, the days of those who suffer begging before the wealthy, and of those who embrace meanness with minds content only with sensory distraction, while I lie on a stone-bed in a mountain cave during pauses in meditation.

Commentary (அனுஸந்தா⁴ன):
The verse captures a quiet joy that comes after stepping away from the race. When you are no longer chasing approval or distraction, the old compulsions look almost comic - not because others are "bad", but because you see how the mind once ran after things that never truly satisfied. That inward smile is a sign of freedom: you are no longer hypnotized by what hypnotizes the crowd. Here த்ருஷ்ணா (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is விவெக (discernment) maturing into வைராக்³ய (dispassion).

Many people experience a smaller version of this after a retreat, a period of solitude, or a serious life event: you look back at the anxiety over status, the endless bargaining with bosses or audiences, and you realize how much energy was spent to protect an image. Krishnamurti often points out that living in images is bondage; when the image drops, there is simplicity. This verse encourages that drop. The GItA frames this steadiness as ஸமத்வ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: take one deliberate pause each day that is free from performance - no posting, no checking, no proving. Sit quietly and observe the mind's urge to "be someone". Over weeks, you will naturally begin to smile at old patterns, and that gentle amusement becomes a stable form of வைராக்³ய.

யே ஸந்தோஷனிரந்தரப்ரமுதி³தஸ்தேஷாம் ந பி⁴ன்னா முதோ³
யே த்வன்யே த⁴னலுப்³த⁴ஸங்கலதி⁴யஸ்தேஸாம் ந த்ருஷ்ணாஹதா ।
இத்த²ம் கஸ்ய க்ருதே குத: ஸ விதி⁴னா கீத்³ருக்பத³ம் ஸம்பதா³ம்
ஸ்வாத்மன்யேவ ஸமாப்தஹேமமஹிமா மேருர்ன மே ரோசதே ॥ 3.29 ॥

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):
யே - those who
ஸந்தொஷ - contentment
நிரந்தர - uninterrupted; continual
ப்ரமுதி³த: - joyful
தேஷாம் - of them
ந - not
பி⁴ன்னா - broken; interrupted
முதா³ - joy
யே - those who
து - but
அன்யே - others
தன⁴ - wealth
லுப்³த:⁴ - greedy
ஸங்கல - confused; mixed up
தி⁴ய: - minds/understanding
தேஷாம் - of them
ந - not
த்ருஷ்ணா - craving
ஹதா - destroyed; killed
இத்த²ம் - thus
கஸ்ய - for whom?
க்ருதே - for the sake of
குத: - why? whence?
ஸ: - that
விதி⁴னா - by the Creator
கீத்³ருக் - what kind of?
பத³ம் - state; position
ஸம்பதா³ம் - of riches; wealth
ஸ்வாத்மனி - in itself
எவ - indeed
ஸமாப்த - complete; ending in
ஹேம - gold
மஹிமா - glory
மேரு: - Mount Meru
ந - not
மே - to me
ரோசதே - pleases; appeals

Translation (பா⁴வார்த²):
Those whose joy is continually rooted in contentment never have their happiness broken; but those greedy for wealth, with confused minds, never have their craving destroyed. So why did the Creator fashion the mountain Meru, whose golden glory is complete in itself? It does not attract me.

Commentary (அனுஸந்தா⁴ன):
The verse contrasts two inner states: ஸந்தொஷ (contentment) produces stable joy, while greed produces endless thirst. Even if a "Meru" of riches exists, it cannot help a mind trained to want more. Bhartruhari is not denying the usefulness of wealth; he is rejecting the fantasy that wealth can finish the heart's restlessness. Here த்ருஷ்ணா (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is விவெக (discernment) maturing into வைராக்³ய (dispassion).

This is the modern "hedonic treadmill": income rises, expenses rise, and satisfaction remains flat. Schopenhauer's critique of desire applies here: the will chases, briefly rests, and then suffers again. When the craving mechanism is not addressed, even a mountain of gold becomes a new source of anxiety and comparison. Contentment, by contrast, is a skill - a way of relating to life. This is the அனித்யதா (impermanence) reflection that Sa~gkarAcArya uses to awaken வைராக்³ய: seeing change clearly, we stop demanding permanent comfort from it.

Practice: define "enough" for one category (income, possessions, recognition) and set a cap. Each month, redirect one portion of surplus to தா³ன (generosity) or to experiences that deepen you rather than inflate you. Train the mind to enjoy simplicity; then even without Meru, you will feel rich.

பி⁴க்ஷாஹாரம் அதை³ன்யம் அப்ரதிஸுக²ம் பீ⁴திச்சி²த³ம் ஸர்வதோ
து³ர்மாத்ஸர்யமதா³பி⁴மானமத²னம் து³:கௌ²க⁴வித்⁴வம்ஸனம் ।
ஸர்வத்ரான்வஹம் அப்ரயத்னஸுலப⁴ம் ஸாது⁴ப்ரியம் பாவனம்
ஶம்போ⁴: ஸத்ரம் அவாயம் அக்ஷயனிதி⁴ம் ஶம்ஸந்தி யோகீ³ஶ்வரா: ॥ 3.3௦ ॥

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):
பி⁴க்ஷா - alms; begging (as a discipline)
ஆஹார: - food; sustenance
அதை³ன்யம் - without wretchedness; not degrading
அ - not
ப்ரதி - dependent (on)
ஸுக²ம் - joy
அப்ரதிஸுக²ம் - joy that is not dependent on others' favor
பீ⁴திச்சி²த்³ - fear-destroying
ஸர்வத: - from all sides; altogether
து³ர்மாத்ஸர்ய - wicked envy
மத:³ - intoxication; arrogance
அபி⁴மான: - pride; self-conceit
மத²னம் - churning; crushing; destroying
து³:க² - sorrow
ஓக:⁴ - flood; stream
வித்⁴வம்ஸனம் - destruction
ஸர்வத்ர - everywhere
அன்வஹம் - day by day; always
அப்ரயத்ன - without great effort
ஸுலப⁴ம் - easily obtainable
ஸாது⁴ - holy person; good person
ப்ரியம் - dear; beloved
பாவனம் - purifying
ஶம்போ⁴: - of Shiva
ஸத்ரம் - feeding hall; charity kitchen
அயம் - this (in verse: அவாயம்)
அக்ஷய - inexhaustible
நிதி⁴: - treasure
ஶம்ஸந்தி - praise; describe
யோகீ³ஶ்வரா: - great yogis

Translation (பா⁴வார்த²):
Food obtained as alms is not degrading; it gives a joy that does not depend on pleasing others, and it is free from fear. It crushes envy, arrogance, and pride, destroys the flood of suffering, is available everywhere day after day with little effort, dear to the holy and purifying. The perfected yogis praise it as Shiva's inexhaustible charity kitchen, always accessible.

Commentary (அனுஸந்தா⁴ன):
This verse re-frames alms as a discipline rather than a humiliation. When taken in the right spirit, பி⁴க்ஷா breaks ego - envy, pride, and the subtle belief that "I must control everything." It also removes fear, because the person learns to live with fewer demands. Calling it Shiva's ஸத்ர (feeding hall) suggests a sacred trust: the world provides enough for the one who is simple.

For householders, the inner lesson is larger than literal begging. Any time you reduce dependency on approval, you gain fearlessness: you can speak honestly, you can walk away from manipulative systems, and you can live within your means. The verse also quietly urges compassion: if alms are sacred, then feeding others and supporting those in transition is a form of worship. Sa~gkarAcArya's பஜ⁴ கோ³விந்த³ம் returns to this point often: do not postpone inner clarity for outer arrangements; convert insight into a small daily discipline.

Practice: keep one "simple day" each week: eat plain food, spend minimally, and reduce entertainment. Use the saved time or money for ஸெவ (service) - feeding someone, donating, or volunteering. This trains the mind to find joy in simplicity and gives you the confidence that life can be lived without constant bargaining.

போ⁴கே³ ரோக³ப⁴யம் குலே ச்யுதிப⁴யம் வித்தே ந்ருபாலாத்³ப⁴யம்
மானே தை³ன்யப⁴யம் ப³லே ரிபுப⁴யம் ரூபே ஜராயா ப⁴யம் ।
ஶாஸ்த்ரே வாதி³ப⁴யம் கு³ணே க²லப⁴யம் காயே க்ருதாந்தாத்³ப⁴யம்
ஸர்வம் வஸ்து ப⁴யான்விதம் பு⁴வி ந்ருணாம் வைராக்³யமேவாப⁴யம் ॥ 3.31 ॥

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):
போ⁴க:³ - enjoyment; sense-pleasure (in verse: போ⁴கே³ = "in enjoyment")
ரோக:³ - disease
ப⁴யம் - fear
குலம் - family; lineage (in verse: குலே)
ச்யுதி: - fall; loss of status
வித்தம் - wealth; money (in verse: வித்தே)
ந்ருபால: - ruler; king (in verse: ந்ருபாலாத்)
மான: - honor; esteem (in verse: மானே)
தை³ன்யம் - humiliation; wretchedness
ப³லம் - strength; power (in verse: ப³லே)
ரிபு: - enemy (in verse: ரிபு)
ரூபம் - beauty; appearance (in verse: ரூபே)
ஜரா - old age; decay
ஶாஸ்த்ரம் - learning; scripture (in verse: ஶாஸ்த்ரே)
வாதீ³ - disputant; challenger
கு³ண: - virtue; good quality (in verse: கு³ணே)
஖²ல: - wicked person; scoundrel
காய: - body (in verse: காயே)
க்ருதாந்த: - death; the "end" (in verse: க்ருதாந்தாத்)
ஸர்வம் - all; everything
வஸ்து - thing; object
ப⁴யான்விதம் - pervaded by fear
பு⁴வி - on earth
ந்ருணாம் - of humans
வைராக்³யம் - dispassion; non-clinging
ஏவ - alone
அப⁴யம் - fearlessness

Translation (பா⁴வார்த²):
In pleasure there is fear of illness; in family, fear of decline; in wealth, fear of rulers; in honor, fear of humiliation; in strength, fear of enemies; in beauty, fear of old age; in learning, fear of challengers; in virtue, fear of the wicked; in the body, fear of death. Everything people hold in the world is mixed with fear; only dispassion is without fear.

Commentary (அனுஸந்தா⁴ன):
The verse makes a blunt psychological claim: fear is woven into attachment. Whatever you "have" can be lost; whatever you identify with can be threatened. The list is not pessimism for its own sake - it is meant to show that the mind cannot reach lasting safety by rearranging externals. When வைராக்³ய (non-clinging) grows, fear reduces because there is less to defend and less to lose. Notice the chain Bhartruhari is pointing at: ராக³ (attachment) quietly breeds பய⁴ (fear), because whatever you cling to becomes something you must protect; வைராக்³ய breaks that chain.

This aligns neatly with an அத்³வைத insight: த்³விதீயாத்³வை ப⁴யம் ப⁴வதி - fear arises from "a second" (from duality, from seeing something as other-than-me). As long as we build our self on possessions, status, or roles, we must stay anxious. The movement toward inner freedom is the movement toward அபய⁴ (fearlessness), which the Upanishads praise as the nature of the Real.

Practice: list three recurring fears (health, money, reputation, relationships) and ask which attachment fuels each one. Reduce one attachment intentionally: simplify one possession, lower one status-demand, or loosen one compulsion to control outcomes. Pair that with a short daily meditation on what does not change - steady awareness itself. Fear loosens when the inner anchor becomes stronger than the outer circumstances.

ஆக்ராந்தம் மரணேன ஜன்ம ஜரஸா சாத்யுஜ்ஜ்வலம் யௌவனம்
ஸந்தோஷோ த⁴னலிப்ஸயா ஶமஸுக²ம் ப்ரௌடா⁴ங்க³னாவிப்⁴ரமை: ।
லோகைர்மத்ஸரிபி⁴ர்கு³ணா வனபு⁴வோ வ்யாலைர்ன்ருபா து³ர்ஜனைர்
அஸ்தை²ர்யேண விபூ⁴தயோப்யபஹதா க்³ரஸ்தம் ந கிம் கேன வா ॥ 3.32 ॥

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):
ஆக்ராந்தம் - overrun; seized
மரணம் - death (in verse: மரணேன = by death)
ஜன்ம - birth
ஜரா - old age
அதி - very
உஜ்ஜ்வலம் - bright; radiant
யௌவனம் - youth
ஸந்தொஷ: - contentment
தன⁴ - wealth
லிப்ஸா - greedy longing
ஶம - calmness; peace
ஸுக²ம் - happiness
ஶமஸுக²ம் - the happiness of peace
ப்ரௌடா⁴ - mature; full-grown
அங்க³னா - woman
விப்⁴ரமை: - by charms; by wiles
லோகை: - by people
மத்ஸரிபி⁴: - envious
கு³ணா: - virtues; good qualities
வன - forest
பு⁴வ: - tracts/lands
வ்யாலை: - wild beasts; dangerous creatures
ந்ருபா: - kings; rulers
து³ர்ஜனை: - wicked people
அஸ்தை²ர்யேண - by instability; by inconstancy
விபூ⁴தய: - fortunes; prosperities
அபி - even
அபஹதா: - struck down; destroyed
க்³ரஸ்தம் - swallowed; seized
ந கிம் - what is not?
கேன வா - by whom indeed?

Translation (பா⁴வார்த²):
Birth is seized by death, bright youth by old age; contentment by greed for wealth, and the happiness of peace by the charms of passion. Virtues are attacked by envy, forest-lands by beasts, kings by the wicked, and even prosperity by instability. What, then, is not afflicted by something or other?

Commentary (அனுஸந்தா⁴ன):
The verse dismantles the fantasy of a "safe" worldly arrangement. Every domain has its predator: health has illness, power has enemies, virtue has jealousy, wealth has calamity. The point is not to become paranoid; it is to stop building your identity on what is inherently vulnerable. When you see this clearly, dispassion becomes natural rather than forced. Here த்ருஷ்ணா (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is விவெக (discernment) maturing into வைராக்³ய (dispassion).

In daily life this shows up as the constant background hum of risk-management: protecting reputation, guarding assets, scanning for threats, keeping up appearances. None of this is wrong in moderation, but when it becomes the center of life it produces chronic tension. The verse is urging a shift from external security to inner stability - from constantly "fixing" life to understanding life. This is the அனித்யதா (impermanence) reflection that Sa~gkarAcArya uses to awaken வைராக்³ய: seeing change clearly, we stop demanding permanent comfort from it.

Practice: simplify one fragile dependency. Reduce what you must protect: fewer commitments, fewer unnecessary possessions, fewer ego-roles. Use the freed energy to build inner steadiness through study and meditation. The more your peace depends on your own mind, the less you are shaken by the inevitable "predators" of circumstance.

ஆதி⁴வ்யாதி⁴ஶதைர்ஜனஸ்ய விவிதை⁴ராரோக்³யம் உன்மூல்யதே
லக்ஷ்மீர்யத்ர பதந்தி தத்ர விவ்ருதத்³வாரா இவ வ்யாபத:³ ।
ஜாதம் ஜாதம் அவஶ்யம் ஆஶு விவஶம் ம்ருத்யு: கரோத்யாத்மஸாத்
தத்கிம் தேன நிரங்குஶேன விதி⁴னா யன்னிர்மிதம் ஸுஸ்தி²ரம் ॥ 3.33 ॥

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):
ஆதி⁴ - mental affliction; worry
வ்யாதி⁴ - physical disease
ஶதை: - by hundreds
ஜனஸ்ய - of people
விவிதை⁴: - of various kinds
ஆரோக்³யம் - health
உன்மூல்யதே - is uprooted; destroyed
லக்ஷ்மீ: - fortune; wealth
யத்ர - where
பதந்தி - falls; arrives
தத்ர - there
விவ்ருத - opened
த்³வாரா: - doors
இவ - like
வ்யாபத:³ - calamities; adversities
ஜாதம் ஜாதம் - whatever is born, again and again
அவஶ்யம் - certainly
ஆஶு - quickly
விவஶம் - helpless
ம்ருத்யு: - death
கரோதி - makes
ஆத்மஸாத் - its own; "absorbs" into itself
தத்கிம் - then what?
தேன - by that
நிரங்குஶேன - uncontrolled; without a goad
விதி⁴னா - by the Creator
யத் - what (that which)
நிர்மிதம் - made; created
ஸுஸ்தி²ரம் - truly stable

Translation (பா⁴வார்த²):
Hundreds of varied ailments uproot people's health. Wherever fortune settles, misfortunes arrive as if through doors flung wide open. Whatever is born, death quickly makes helpless and claims again and again. What, then, has this uncontrolled Creator made that can be called truly stable?

Commentary (அனுஸந்தா⁴ன):
The verse presses the same point with sharper images. Wealth is not only unstable; it attracts new anxieties - protection, comparison, loss, and conflict. Health is fragile. And death is not negotiable. Bhartruhari calls the Creator நிரங்குஶ (without a goad) to emphasize that the world is not designed to conform to our demand for permanence. Here த்ருஷ்ணா (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is விவெக (discernment) maturing into வைராக்³ய (dispassion).

This is why clinging hurts: we expect stability where the system offers change. Modern life adds new layers - insurance, forecasts, analytics - but the basic truth remains: nothing external is finally controllable. The verse does not ask you to become careless; it asks you to stop treating external management as the source of peace. That peace must come from a deeper ground. This is the அனித்யதா (impermanence) reflection that Sa~gkarAcArya uses to awaken வைராக்³ய: seeing change clearly, we stop demanding permanent comfort from it.

Practice: keep your responsibilities, but loosen inner expectation. Do one short daily reflection: "What I can control is my action and attitude, not outcomes." Then invest in the stable: character, learning, and inner practice. When your center shifts, even illness or loss becomes less psychologically catastrophic.

போ⁴கா³ஸ்துங்க³தரங்க³ப⁴ங்க³தரலா: ப்ராணா: க்ஷணத்⁴வம்ஸின:
ஸ்தோகான்யேவ தி³னானி யௌவனஸுக²ம் ஸ்பூ²ர்தி: ப்ரியாஸு ஸ்தி²தா ।
தத்ஸம்ஸாரம் அஸாரம் ஏவ நிகி²லம் பு³த்³த்⁴வா பு³தா⁴ போ³த⁴கா
லோகானுக்³ரஹபேஶலேன மனஸா யத்ன: ஸமாதீ⁴யதாம் ॥ 3.34 ॥

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):
போ⁴கா³: - pleasures; enjoyments
துங்க³ - high
தரங்க:³ - wave
ப⁴ங்க:³ - breaking; crash
தரலா: - fickle; unstable
ப்ராணா: - life-breaths; life
க்ஷண - moment
த்⁴வம்ஸின: - perishing; being destroyed
ஸ்தோகானி - a few; small in number
தி³னானி - days
யௌவன - youth
ஸுக²ம் - happiness/pleasure
ஸ்பூ²ர்தி: - thrill; zest
ப்ரியாஸு - in beloveds
ஸ்தி²தா - situated; resting
தத்ஸம்ஸாரம் - that worldly life
அஸாரம் - without essence
ஏவ - indeed
நிகி²லம் - entire; all
பு³த்³த்⁴வா - having understood
பு³தா⁴: - wise people
போ³த⁴கா: - teachers; awakeners
லோக - people/world
அனுக்³ரஹ: - welfare; compassion
பேஶல - tender; gentle
மனஸா - with the mind
யத்ன: - effort
ஸமாதீ⁴யதாம் - should be applied/placed (toward ஸமாதி⁴)

Translation (பா⁴வார்த²):
Pleasures are fickle like the crash of tall waves; life can be destroyed in a moment; the days of youthful happiness are few, and passion's thrill rests in the beloved. Knowing this whole cycle of worldly life to be without substance, let the wise teachers, with a mind softened by compassion for the world, strive for inner absorption.

Commentary (அனுஸந்தா⁴ன):
This verse is important because it refuses escapism. Bhartruhari sees impermanence clearly, but he does not turn it into cynicism; he turns it into ஸமாதி⁴ (inner steadiness) and லோகானுக்³ரஹ (care for others). When your own mind becomes stable, you naturally become more useful to the world: less reactive, less self-centered, more grounded.

In practical terms, the mind wastes enormous energy chasing waves: short-lived highs, short-lived relationships, short-lived thrills. That chase produces burnout and fragmentation. The verse suggests a better use of energy: invest in depth. Even a small daily contemplative practice produces a kind of stability that makes you kinder and more effective - at home, at work, and in service. This is the அனித்யதா (impermanence) reflection that Sa~gkarAcArya uses to awaken வைராக்³ய: seeing change clearly, we stop demanding permanent comfort from it.

Practice: keep one fixed daily time for inner work - meditation, prayer, or study - even if it is brief. Pair it with one act of அனுகம்பா (compassion): help someone quietly, without display. The combination of inner depth and outer kindness is the verse's prescription for living wisely in an impermanent world.

போ⁴கா³ மேக⁴விதானமத்⁴யவிலஸத்ஸௌதா³மினீசஞ்சலா
ஆயுர்வாயுவிக⁴ட்டிதாப்³ஜபடலீலீனாம்பு³வத்³ப⁴ங்கு³ரம் ।
லீலா யௌவனலாலஸாஸ்தனுப்⁴ருதாம் இத்யாகலய்ய த்³ருதம்
யோகே³ தை⁴ர்யஸமாதி⁴ஸித்³தி⁴ஸுலபே⁴ பு³த்³தி⁴ம் வித³த்⁴வம் பு³தா⁴: ॥ 3.35 ॥

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):
போ⁴கா³: - pleasures; enjoyments
மேக⁴ - cloud
விதானம் - canopy
மத்⁴யே - in the middle
விலஸத் - flashing; shining
ஸௌதா³மினீ - lightning
சஞ்சலா - fickle; unsteady
ஆயு: - lifespan
வாயு: - wind
விக⁴ட்டித - shaken; struck
அப்³ஜ - lotus
படலீ - cluster; mass
லீன - merged; settled
அம்பு³ - water-drop
ப⁴ங்கு³ரம் - fragile; perishable
லோலா - wavering; fickle
யௌவன - youth
லாலஸா - longing; craving
தனுப்⁴ருதாம் - of embodied beings
இதி - thus
ஆகலய்ய - having considered
த்³ருதம் - quickly
யோகே³ - in yoga; disciplined practice
தை⁴ர்ய - steadiness; courage
ஸமாதி⁴ - absorption
ஸித்³தி⁴ - attainment; success
ஸுலபே⁴ - easily obtainable
பு³த்³தி⁴ம் - mind; understanding
வித³த்⁴வம் - place; establish
பு³தா⁴: - wise ones

Translation (பா⁴வார்த²):
Pleasures are fickle like lightning flashing in cloud-canopies. Life is as fragile as a drop resting on a lotus petal, shaken by the wind. Youthful longings waver like a game. Seeing this clearly, wise people quickly steady the mind in disciplined practice that yields courage, inner absorption, and real attainment.

Commentary (அனுஸந்தா⁴ன):
The verse is a call to urgency without panic. The images are meant to break procrastination: if life can change in a moment, then postponing inner work is foolish. Bhartruhari is not anti-joy; he is anti-delusion. Enjoy what is appropriate, but do not expect it to be stable, and do not delay the cultivation of what actually stabilizes the mind. Here த்ருஷ்ணா (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is விவெக (discernment) maturing into வைராக்³ய (dispassion).

Today this applies to how quickly conditions shift - health scares, job changes, relationship turns, even global events. Many people respond by doubling down on distraction. The verse recommends the opposite: build தை⁴ர்ய (steadiness) and ஸமாதி⁴ (collected attention) so you can meet change without being shattered by it.

Practice: commit to a small, non-negotiable daily discipline: 10 minutes of meditation, or 30 minutes of focused study, or a fixed prayer routine. Let the practice be simple and repeatable; intensity is less important than continuity. Over time, your mind becomes less lightning-like and more lamp-like.

ஆயு: கல்லோலலோலம் கதிபயதி³வஸஸ்தா²யினீ யௌவனஶ்ரீ:
அர்தா²: ஸங்கல்பகல்பா க⁴னஸமயதடி³த்³விப்⁴ரமா போ⁴க³பூகா³: ।
கண்டா²ஶ்லேஷோபகூ³ட⁴ம் தத³பி ச ந சிரம் யத்ப்ரியாபி⁴: ப்ரணீதம்
ப்³ரஹ்மண்யாஸக்தசித்தா ப⁴வத ப⁴வப⁴யாம்போ⁴தி⁴பாரம் தரீதும் ॥ 3.36 ॥

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):
ஆயு: - lifespan; life
கல்லோல: - wave
லோலம் - wavering; restless
கதிபய - a few; some
தி³வஸா: - days
ஸ்தா²யினீ - lasting; staying
யௌவன - youth
ஶ்ரீ: - splendor; prosperity
அர்தா²: - wealth; possessions
ஸங்கல்ப: - thought; imagination
கல்பா: - like; comparable to
கன⁴ - dense; clouded
ஸமய: - time; season
தடி³த் - lightning
விப்⁴ரமா: - fleeting displays; illusions (in verse: விப்⁴ரமா)
போ⁴க³ - enjoyment
பூகா³: - heaps; clusters
கண்ட:² - neck
ஆஶ்லேஷ: - embrace
உபகூ³ட⁴ம் - closely hugged
தத்³ அபி - even that
ந சிரம் - not long
யத் - which
ப்ரியாபி⁴: - by beloveds
ப்ரணீதம் - bestowed; brought about
ப்³ரஹ்மணி - in the Absolute (in verse: ப்³ரஹ்மண்ய்)
ஆஸக்த - attached; devoted
சித்தா: - minds
ப⁴வத - become; be
பவ⁴ - worldly existence; becoming
பய⁴ - fear
அம்போ³தி⁴: - ocean
பாரம் - farther shore
தரீதும் - to cross

Translation (பா⁴வார்த²):
Life wavers like waves; the splendor of youth lasts only a few days. Wealth is as fleeting as a thought, and heaps of pleasures are like lightning in stormy seasons. Even a beloved's close embrace does not last long. So fix your mind on the Absolute, if you want to cross the ocean of fear that belongs to worldly existence.

Commentary (அனுஸந்தா⁴ன):
This verse is a complete argument in four lines: everything external is unstable, so place love and attention on what is stable. Bhartruhari is not saying "do not love"; he is saying "do not pretend the changing can give the unchanging." When affection, wealth, and pleasure are seen as temporary, the mind stops demanding eternity from them. Notice the chain Bhartruhari is pointing at: ராக³ (attachment) quietly breeds பய⁴ (fear), because whatever you cling to becomes something you must protect; வைராக்³ய breaks that chain.

Many modern anxieties come from the mismatch between expectation and reality: expecting permanent youth, permanent romance, permanent security. When life inevitably changes, the mind feels betrayed. The verse suggests a wiser strategy: let externals be enjoyed as gifts, and let the inner anchor be ப்⁴ரஹ்ம (the Absolute, pure consciousness). Then change is not a catastrophe; it is simply the nature of the world.

Practice: once a day, name one change you are resisting and consciously soften your grip. Replace one minute of worry with one minute of remembrance: "What is unchanging is awareness itself." If the mind keeps returning to demands, return it gently to steady practice. Dispassion is not dryness; it is the freedom to love without fear.

க்ருச்ச்²ரேணாமேத்⁴யமத்⁴யே நியமிததனுபி⁴: ஸ்தீ²யதே க³ர்ப⁴வாஸே
காந்தாவிஶ்லேஷது³:க²வ்யதிகரவிஷமோ யௌவனே சோபபோ⁴க:³ ।
வாமாக்ஷீணாம் அவஜ்ஞாவிஹஸிதவஸதிர்வ்ருத்³த⁴பா⁴வோன்யஸாது⁴:
ஸம்ஸாரே ரே மனுஷ்யா வத³த யதி³ ஸுக²ம் ஸ்வல்பம் அப்யஸ்தி கிஞ்சித்² ॥ 3.37 ॥

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):
க்ருச்ச்²ரேண - with difficulty; painfully
அமேத்⁴ய - impure; filthy
மத்⁴யே - in the midst
நியமித - restrained; confined
தனுபி⁴: - with the body/limbs
ஸ்தீ²யதே - one stays; one is made to remain
க³ர்ப⁴வாஸ: - dwelling in the womb
காந்தா - beloved
விஶ்லேஷ: - separation
து³:க²ம் - sorrow
வ்யதிகர: - mixture; interweaving
விஷம: - painful; harsh
யௌவனே - in youth
ச - and
உபபோ⁴க:³ - enjoyment
வாமாக்ஷீணாம் - of beautiful-eyed women
அவஜ்ஞா - contempt
விஹஸித - laughed at
வஸதி: - dwelling; state
வ்ருத்³த⁴ப⁴வ: - old age
அன்ய - otherwise; further
அஸாது⁴: - not good; unpleasant
ஸம்ஸாரே - in worldly life
ரே - O!
மனுஷ்யா: - people
வதத³ - tell (me)
யதி³ - whether/if
ஸுக²ம் - happiness
ஸ்வல்பம் அபி - even a little
அஸ்தி - exists
கிஞ்சித் - any

Translation (பா⁴வார்த²):
In the womb one stays confined in filth and discomfort; in youth even enjoyment is bitter, tangled with the pain of separation from the beloved; in old age one lives amid contempt and laughter. O people, tell me - in such worldly life, does even a little real happiness exist?

Commentary (அனுஸந்தா⁴ன):
The verse forces a question we usually avoid: if we look honestly, where is the stable happiness in this cycle? Every stage has its shadow. Bhartruhari is not denying that pleasant moments exist; he is denying that they can be relied upon as the foundation of life. The purpose of this stark inventory is to redirect the seeker toward a deeper joy that does not depend on conditions. Here த்ருஷ்ணா (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is விவெக (discernment) maturing into வைராக்³ய (dispassion).

In modern terms, we can translate the stages: early life has constraint and dependence; adulthood has anxiety, ambition, and relational turbulence; later life has decline and social invisibility. If the mind tries to extract lasting fulfillment from these changing frames, it will keep oscillating between hope and disappointment. The verse invites a more mature relationship with pleasure - appreciation without dependence. The GItA frames this steadiness as ஸமத்வ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: stop postponing inner depth to a "later" time. Begin now with small daily contemplations and one stabilizing habit (meditation, prayer, service). Let pleasures come and go, but let your identity shift toward what is steady: awareness, character, and truth. When the center changes, life stages lose their power to define your happiness.

வ்யாக்⁴ரீவ திஷ்ட²தி ஜரா பரிதர்ஜயந்தீ
ரோகா³ஶ்ச ஶத்ரவ இவ ப்ரஹரந்தி தே³ஹம் ।
ஆயு: பரிஸ்ரவந்தி பி⁴ன்னக⁴டாதி³வாம்போ⁴
லோகஸ்ததா²ப்யஹிதம் ஆசரதீதி சித்ரம் ॥ 3.38 ॥

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 + 17 + 18 + 18 மாத்ரா: (total 71); 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):
வ்யாக்⁴ரீ - tigress
இவ - like
திஷ்ட²தி - stands
ஜரா - old age
பரிதர்ஜயந்தீ - threatening; terrifying
ரோகா³: - diseases
ச - and
ஶத்ரவ: - enemies
இவ - like
ப்ரஹரந்தி - strike; attack
தே³ஹம் - the body
ஆயு: - life-span
பரிஸ்ரவந்தி - leaks away; flows out
பி⁴ன்ன - broken; cracked
க⁴டா - pot
அதி³ - like, etc. (in verse: க⁴டாதி³வ)
அம்போ⁴ - water
லோக: - the world/people
ததா²பி - even so
அஹிதம் - harmful; not beneficial
ஆசரதி - practices; does
இதி - thus
சித்ரம் - strange; wonder

Translation (பா⁴வார்த²):
Old age stands like a tigress, threatening; diseases attack the body like enemies; the life-span leaks away like water from a cracked pot. Yet people still act in ways that harm them - how strange.

Commentary (அனுஸந்தா⁴ன):
The verse is astonished at human self-sabotage. With decline and death so obvious, why do we keep choosing what increases suffering - greed, addiction, cruelty, and distraction? The images are meant to wake up ப்ரமாத³ (carelessness): old age and illness are not theoretical; they are already approaching, and life is already leaking. Seen through விவெக (discernment), this is an invitation to let வைராக்³ய (dispassion) arise from understanding, not from bitterness.

We see the same contradiction today: people know what harms them - lack of sleep, constant anger, compulsive consumption - and still repeat it. Krishnamurti would say that we live mechanically, driven by habit and image, not by understanding. Bhartruhari's "citraM" (how strange) is a nudge to break the spell of routine. This is the அனித்யதா (impermanence) reflection that Sa~gkarAcArya uses to awaken வைராக்³ய: seeing change clearly, we stop demanding permanent comfort from it.

Practice: pick one harmful pattern you already recognize and replace it with one nourishing pattern that is equally easy to do. If scrolling is easy, make reading easy. If late-night snacking is easy, make a walk easy. The mind changes when the alternative becomes practical. This is not moralism; it is intelligent self-care in the face of time.

போ⁴கா³ ப⁴ங்கு³ரவ்ருத்தயோ ப³ஹுவிதா⁴ஸ்தைரேவ சாயம் ப⁴வஸ்தத்
கஸ்யேஹ க்ருதே பரிப்⁴ரமத ரே லோகா: க்ருதம் சேஷ்டதை: ।
ஆஶாபாஶஶதாபஶாந்திவிஶத³ம் சேத:ஸமாதீ⁴யதாம்
காமோத்பத்திவஶாத்ஸ்வதா⁴மனி யதி³ ஶ்ரத்³தே³யம் அஸ்மத்³வச: ॥ 3.39 ॥

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):
போ⁴கா³: - pleasures; enjoyments
ப⁴ங்கு³ர - fragile; perishing
வ்ருத்தய: - forms; patterns; ways
ப³ஹுவிதா⁴: - of many kinds
தை: ஏவ - by them alone
ச - and
அயம் - this
ப⁴வ: - worldly existence; becoming
தத் - thus
கஸ்ய - for whose sake? for what purpose?
இஹ - here
க்ருதே - for the sake of
பரிப்⁴ரமத - do you wander about
ரே - O!
லோகா: - people
சேஷ்டிதை: - by efforts; by exertions
ஆஶா - hope
பாஶ: - noose; rope
ஶத - hundred
ஆபாஶ - (as in verse) nooses (compound)
ஶாந்தி - pacification; calming
விஶத³ம் - clear; bright
சேத: - mind
ஸமாதீ⁴யதாம் - let it be placed/collected (into ஸமாதி⁴)
காம - desire
உத்பத்தி: - arising
வஶாத் - by force of; due to
ஸ்வதா⁴மனி - in one's own true abode (the Supreme)
யதி³ - if
ஶ்ரத்³தே³யம் - worthy of trust
அஸ்மத் - our
வச: - words

Translation (பா⁴வார்த²):
This worldly life is made only of many kinds of fragile pleasures. For whose sake, and to what end, do you keep roaming here in constant exertion? Let the mind be gathered into clear absorption by quieting the hundred nooses of hope that arise from desire - if my words are worth trusting.

Commentary (அனுஸந்தா⁴ன):
The verse diagnoses the engine of restlessness: ஆஶா (hope/expectation) multiplied into hundreds of ropes, each tied to a desire. The mind runs not because life demands it, but because hope keeps promising a future completion. Bhartruhari's remedy is not pessimism; it is சித்த-ஸமாதி⁴ - the mind becoming collected, clear, and present.

This lands directly on modern overwork and over-stimulation. Many people are exhausted not by necessity but by mental roaming: one more goal, one more upgrade, one more recognition. When hope becomes addiction, life becomes a treadmill. The verse suggests a radical move: stop roaming and return to your "own abode" - the inner ground of awareness, where the mind can finally rest. The GItA frames this steadiness as ஸமத்வ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: write down the top five hopes driving your week (approval, money, control, pleasure, recognition). For one day, pause each time one of these hopes pulls you, and do one breath of awareness before acting. Then choose either a necessary action or a deliberate renunciation. Over time, those hundred ropes become thinner, and the mind becomes visibly clearer.

ஸகே² த⁴ன்யா: கேசித்த்ருடிதப⁴வப³ந்த⁴வ்யதிகரா
வனாந்தே சித்தாந்தர்விஷம் அவிஷயாஶீத்விஷக³தா: ।
ஶரச்சந்த்³ரஜ்யோத்ஸ்னாத⁴வலக³க³னாபோ⁴க³ஸுப⁴கா³ம்
நயந்தே யே ராத்ரிம் ஸுக்ருதசயசிந்தைகஶரணா: ॥ 3.391 ॥