Bhartruhari Sataka Trisati - Srungaara Satakam - Malayalam

ഭര്തൃഹരി is celebrated for the ശതക-ത്രിശതി - three collections of roughly a hundred verses each: നീതി ശതകമ്, ശൃംഗാര ശതകമ്, and വൈരാഗ്യ ശതകമ്. These are among the most quoted സുഭാഷിതാനി in Sanskrit literature because each ശ്ലോക is compact, memorable, and psychologically sharp.

ശൃംഗാര ശതകമ് explores ശൃംഗാര (love/beauty/romance) in many shades: the first spark of attraction, playful conversation, the language of glances, union (സംഭോഗ), separation (വിരഹ), 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 സമസ്തഭാവൈഃ ഖലു ബംധനം സ്ത്രിയഃ, സ്മൃതാ ഭവതി താപായ, and താവദേവാമൃതമയീ are remembered and quoted because they capture these patterns with precision.

A good way to read ശൃംഗാര ശതകമ് is as a mirror for ചിത്ത (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 വിവേക (discernment) - seeing how attachment forms and how it can be handled with maturity.

ശംഭുസ്വയംഭുഹരയോ ഹരിണേക്ഷണാനാം
യേനാക്രിയംത സതതം ഗൃഹകുംഭദാസാഃ ।
വാചാം അഗോചരചരിത്രവിചിത്രിതായ
തസ്മൈ നമോ ഭഗവതേ മകരധ്വജായ ॥ 2.1 ॥

ഛംദഃ (വസംതതിലകാ): This is in വസംതതിലകാ (സമ-വൃത്ത) Chandas/Meter: 4 പാദാഃ, 14 അക്ഷരാഃ per പാദ; ലഘു/ഗുരു pattern (per പാദ) is `GGLGLLLGLLGLGG`.

Meaning (പദാര്ഥ):
ശംഭുഃ - Shiva
സ്വയംഭുഃ - Brahma (self-born)
ഹരിഃ - Vishnu
ശംഭുസ്വയംഭുഹരയോ - Shiva, Brahma, and Vishnu (sandhi: ശംഭുഃ + സ്വയംഭുഃ + ഹരിഃ)
ഹരിണ - deer; doe
ഈക്ഷണ - eye; glance
ഹരിണേക്ഷണാഃ - doe-eyed women (in verse: ഹരിണേക്ഷണാനാം)
യേന - by whom
ആക്രിയംത - were made; were compelled to become
യേനാക്രിയംത - were made by whom (sandhi: യേന + ആക്രിയംത)
സതതം - always; constantly
ഗൃഹ - house; household
കുംഭ - (water-)pot
ദാസഃ - servant; one made to do errands
ഗൃഹകുംഭദാസാഃ - household pot-servants; domestic errand-runners
വാചാം - of speech; of words
അഗോചരഃ - beyond reach; not accessible
ചരിത്രം - conduct; deeds; "play" of action
വിചിത്രിതാ - wondrous; astonishing; variegated
അഗോചരചരിത്രവിചിത്രിതായ - to him whose wondrous deeds are beyond speech (compound)
തസ്മൈ - to him
നമഃ - salutations
ഭഗവതേ - to the Lord; the glorious one
മകര - the മകര (sea-creature motif)
ധ്വജഃ - banner; sign
മകരധ്വജഃ - Cupid ("whose banner is the മകര"); in verse: മകരധ്വജായ

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
ഭര്തൃഹരി opens with a deliberate exaggeration to set the theme: കാമ (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 അനുസംധാന is not to fear love, but to add വിവേക (discernment) and സംയമ (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. ആദി ശംകരാചാര്യ opens സൌംദര്യ ലഹരീ with ശിവഃ ശക്ത്യാ യുക്തോ യദി ഭവതി ശക്തഃ പ്രഭവിതുമ്, 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.

സ്മിതേന ഭാവേന ച ലജ്ജയാ ഭിയാ
പരാണ്മുഖൈരര്ധകടാക്ഷവീക്ഷണൈഃ ।
വചോഭിരീര്ഷ്യാകലഹേന ലീലയാ
സമസ്തഭാവൈഃ ഖലു ബംധനം സ്ത്രിയഃ ॥ 2.2 ॥

ഛംദഃ (വംശസ്ഥ): This is in വംശസ്ഥ (സമ-വൃത്ത) Chandas/Meter: 4 പാദാഃ, 12 അക്ഷരാഃ per പാദ; ലഘു/ഗുരു pattern (per പാദ) is `LGLGGLLGLGLG`.

Meaning (പദാര്ഥ):
സ്മിതേന - by a smile
ഭാവേന - by an emotion; by an expressive mood
ച - and
ലജ്ജയാ - by modesty; by bashfulness
ഭിയാ - by fear; by coy apprehension
പരാണ്മുഖൈഃ - with faces turned away; with an averted look
അര്ധ - half
കടാക്ഷ - sidelong glance
വീക്ഷണ - seeing; look
അര്ധകടാക്ഷവീക്ഷണൈഃ - with half-sidelong glances
വചോഭിഃ - by words; by speech
ഈര്ഷ്യാ - jealousy
കലഹേന - by quarrel; by playful dispute
ലീലയാ - by play; by teasing sport
സമസ്ത - all; entire
ഭാവൈഃ - by moods; by emotional states
ഖലു - indeed; surely
ബംധനം - bondage; a binding snare; an entanglement
സ്ത്രിയഃ - women

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 വിവേക (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.

ഭ്രൂചാതുര്യാത്കുഷ്ചിതാക്ഷാഃ കടാക്ഷാഃ
സ്നിഗ്ധാ വാചോ ലജ്ജിതാംതാശ്ച ഹാസാഃ ।
ലീലാമംദം പ്രസ്ഥിതം ച സ്ഥിതം ച
സ്ത്രീണാം ഏതദ്ഭൂഷണം ചായുധം ച ॥ 2.3 ॥

ഛംദഃ (ശാലിനീ): This is in ശാലിനീ (ത്രിഷ്ടുഭ് class) Chandas/Meter: 4 പാദാഃ, 11 അക്ഷരാഃ per പാദ; ലഘു/ഗുരു pattern (per പാദ) is `GGGG GLGGLGG`; യതി (pause) is after the 4th syllable in each പാദ (and sometimes also after 7).

Meaning (പദാര്ഥ):
ഭ്രൂ - eyebrow
ചാതുര്യ - cleverness; skill; dexterity
ഭ്രൂചാതുര്യാത് - from/through clever eyebrow-play
കുചിത - bent; slightly contracted
അക്ഷ - eye
കുഷ്ചിതാക്ഷാഃ - with slightly contracted eyes
കടാക്ഷാഃ - sidelong glances
സ്നിഗ്ധാഃ - tender; affectionate; warm
വാചഃ - words; speech (in verse: വാചോ)
ലജ്ജിത - bashful; modest
അംതഃ - ending; concluded
ലജ്ജിതാംതാഃ - ending in bashfulness (as of a smile or laugh)
ഹാസാഃ - laughter; smiles
ലീലാ - play; graceful sport
മംദം - slowly; gently
പ്രസ്ഥിതം - (their) going forth; gait; walking
സ്ഥിതം - (their) standing; posture
സ്ത്രീണാം - of women
ഏതത് - this
ഭൂഷണം - ornament; adornment
ച - and
ആയുധം - weapon

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 ദയാ (kindness) and സത്യ (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 അഹിമ്സാ (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.

ക്വചിത്സഭ്രൂഭംഗൈഃ ക്വചിദപി ച ലജ്ജാപരിഗതൈഃ
ക്വചിദ്ഭൂരിത്രസ്തൈഃ ക്വചിദപി ച ലീലാവിലലിതൈഃ ।
കുമാരീണാം ഏതൈര്മദനസുഭഗൈര്നേത്രവലിതൈഃ
സ്ഫുരന്നീലാബ്ജാനാം പ്രകരപരികീര്ണാ ഇവ ദിശഃ ॥ 2.4 ॥

ഛംദഃ (ശിഖ്ഹരിനീ): This is in ശിഖ്ഹരിനീ (സമ-വൃത്ത) Chandas/Meter: 4 പാദാഃ, 17 അക്ഷരാഃ per പാദ; ലഘു/ഗുരു pattern (per പാദ) is `LGGGGG LLLLL GGLLLG`; യതി (pause) is after the 6th and 11th syllables in each പാദ.

Meaning (പദാര്ഥ):
ക്വചിത് - somewhere; at times
സ - with
ഭ്രൂ - eyebrow
ഭംഗ - bend; arch; movement
സഭ്രൂഭംഗൈഃ - with eyebrow-bends
ക്വചിദപി - somewhere/at times also (sandhi: ക്വചിദപി = ക്വചിത് + അപി)
അപി - also
ലജ്ജാ - modesty; shyness
പരിഗത - surrounded by; accompanied by
ലജ്ജാപരിഗതൈഃ - accompanied by modesty
ഭൂരി - much; greatly
ത്രസ്ത - frightened; startled
ഭൂരിത്രസ്തൈഃ - greatly frightened (looks)
ലീലാ - play; grace
വിലലിത - sportive; playfully moving
ലീലാവിലലിതൈഃ - with playful movements
കുമാരീണാം - of young maidens
ഏതൈഃ - by these
മദന - Cupid; love
സുഭഗ - auspicious; pleasing; attractive
മദനസുഭഗൈഃ - pleasing to Cupid; love-stirring
നേത്ര - eye
വലിത - rolling; moving; turning
നേത്രവലിതൈഃ - with rolling eyes; with eye-movements
സ്ഫുരത് - flashing; shining
നീല - blue
അബ്ജ - lotus
നീലാബ്ജ - blue lotus
നീലാബ്ജാനാം - of blue lotuses
പ്രകരപരികീര്ണാഃ - scattered with clusters
ഇവ - as if; like
ദിശഃ - the directions; quarters

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 സംസ്കാര (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. ആദി ശംകരാചാര്യ reminds us in ആത്മ ഷടകമ്, മനോ ബുദ്ധ്യഹംകാര ചിത്താനി നാഹമ് (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.

വക്ത്രം ചംദ്രവികാസി പംകജപരീഹാസക്ഷമേ ലോചനേ
വര്ണഃ സ്വര്ണം അപാകരിഷ്ണുരലിനീജിഷ്ണുഃ കചാനാം ചയഃ ।
ബക്ഷോജാവിഭകുംഭവിഭ്രമഹരൌ ഗുർവീ നിതംബസ്ഥലീ
വാചാം ഹാരി ച മാര്ദവം യുവതീഷു സ്വാഭാവികം മംഡനമ് ॥ 2.5 ॥

ഛംദഃ (ശാര്ദൂലവിക്രീഡിതമ്): This is in ശാര്ദൂലവിക്രീഡിതമ് (സമ-വൃത്ത) Chandas/Meter: 4 പാദാഃ, 19 അക്ഷരാഃ per പാദ; ലഘു/ഗുരു pattern (per പാദ) is `GGGLLGL GLLLG GGLGGLG`; യതി (pause) is after the 7th and 12th syllables in each പാദ.

Meaning (പദാര്ഥ):
വക്ത്രം - face
ചംദ്ര - moon
വികാസി - blooming; expanding; shining forth
ചംദ്രവികാസി - moon-blooming; blooming like the moon
പംകജ - lotus
പരീഹാസ - mockery; playful superiority
ക്ഷമേ - capable of; able to
ലോചനേ - eyes
പംകജപരീഹാസക്ഷമേ - capable of "mocking" the lotus (outshining it)
വര്ണഃ - complexion; color
സ്വര്ണം - gold
അപാകരിഷ്ണുഃ - stealing away; removing; eclipsing
അലിനീ - a swarm of bees; black bees
ജിഷ്ണുഃ - conquering; surpassing
കചാനാം - of the hair
ചയഃ - mass; collection
അലിനീജിഷ്ണുഃ കചാനാം ചയഃ - a mass of hair that surpasses the bees (in blackness and beauty)
വക്ഷോജ - breast
അവിഭക്ത - unseparated; paired
കുംഭ - jar; pot
വിഭ്രമ - bewilderment; delusion; astonishment
ഹരൌ - removing; taking away
ബക്ഷോജാവിഭകുംഭവിഭ്രമഹരൌ - (her) paired breasts like jars that steal away the mind's composure
ഗുർവീ - heavy; weighty
നിതംബ - hips; buttocks
സ്ഥലീ - region; place
നിതംബസ്ഥലീ - the hip-region
വാചാം - of speech
ഹാരി - captivating; charming
ച - and
മാര്ദവം - softness; gentleness
യുവതീഷു - in young women
സ്വാഭാവികം - natural; innate
മംഡനം - ornament; adornment

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
The verse is classic ശൃംഗാര: 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 മര്യാദാ (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 സത്യ (truthfulness) and അഹിമ്സാ (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.

സ്മിതകിംചിന്മുഗ്ധം സരലതരലോ ദൃഷ്ടിവിഭവഃ
പരിസ്പംദോ വാചാം അഭിനവവിലാസോക്തിസരസഃ ।
ഗതാനാം ആരംഭഃ കിസലയിതലീലാപരികരഃ
സ്പൃശംത്യാസ്താരുണ്യം കിം ഇവ ന ഹി രമ്യം മൃഗദൃശഃ ॥ 2.6 ॥

Meaning (പദാര്ഥ):
സ്മിത - smile
കിംചിത് - a little; slight
മുഗ്ധം - innocent; charmingly naive
സ്മിതകിംചിന്മുഗ്ധം - a slightly innocent smile
സരല - simple; straight; uncontrived
തരലഃ - trembling; restless; moving
സരലതരലഃ - simple and restless
ദൃഷ്ടി - gaze; sight
വിഭവഃ - wealth; splendor; richness
ദൃഷ്ടിവിഭവഃ - richness of the gaze
പരിസ്പംദഃ - quiver; tremor; subtle vibration
വാചാം - of speech
അഭിനവ - new; fresh
വിലാസ - graceful play; charm
ഉക്തി - utterance; phrase
സരസഃ - juicy; delightful
അഭിനവവിലാസോക്തിസരസഃ - delightful with fresh playful speech
ഗതാനാം - of movements; of gait
ആരംഭഃ - beginning; start
കിസലയിത - tender like a sprout; budding
ലീലാ - play; grace
പരികരഃ - paraphernalia; set of gestures/expressions
കിസലയിതലീലാപരികരഃ - a budding set of playful gestures
സ്പൃശംത്യാഃ - of one who is touching; approaching (in verse: സ്പൃശംത്യാസ്താരുണ്യം)
താരുണ്യം - youth
കിം ഇവ ന ഹി രമ്യം - what indeed is not lovely?
മൃഗദൃശഃ - of the doe-eyed girl

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 രക്ഷണ (protection) and സൌശീലയ (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. ആദി ശംകരാചാര്യ opens സൌംദര്യ ലഹരീ with ശിവഃ ശക്ത്യാ യുക്തോ യദി ഭവതി ശക്തഃ പ്രഭവിതുമ്, 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.

ദ്രഷ്ടവ്യേഷു കിം ഉത്തമം മൃഗദൃശഃ പ്രേമപ്രസന്നം മുഖം
ഘ്രാതവേഷ്വപി കിം തദ്ആസ്യപവനഃ ശ്രവ്യേഷു കിം തദ്വചഃ ।
കിം സ്വാദ്യേഷു തദ്ഓഷ്ഠപല്ലവരസഃ സ്പൃശ്യേഷു കിം തദ്വപുര്ധ്യേയം
കിം നവയൌവനേ സഹൃദയൈഃ സർവത്ര തദ്വിഭ്രമാഃ ॥ 2.7 ॥

Meaning (പദാര്ഥ):
ദ്രഷ്ടവ്യേഷു - among things to be seen
കിം - what?
ഉത്തമം - best; highest
മൃഗദൃശഃ - of the doe-eyed maiden
പ്രേമ - love
പ്രസന്നം - clear; bright; serene; pleased
മുഖം - face
ഘ്രാതവേഷു - among things to be smelled
അപി - also
തത് - that; her
ആസ്യ - mouth
പവനഃ - breath; breeze
തദ്ആസ്യപവനഃ - her mouth-breath (the verse uses for a join; read as തദ്ആസ്യപവനഃ)
ശ്രവ്യേഷു - among things to be heard
തദ്വചഃ - her words; her speech
സ്വാദ്യേഷു - among things to be tasted
തദ്ഓഷ്ഠ - her lips (read as തദോഷ്ഠ)
പല്ലവ - fresh sprout; tender bud
രസഃ - taste; juice; essence
ഓഷ്ഠപല്ലവരസഃ - the "sprout-juice" of her lips (tender sweetness)
സ്പൃശ്യേഷു - among things to be touched
തദ്വപുഃ - her body
ധ്യേയം - to be meditated on; contemplated
നവയൌവനേ - in fresh/new youth
സഹൃദയൈഃ - by the tender-hearted; sensitive people
സർവത്ര - everywhere
തദ്വിഭ്രമാഃ - her graces; her charming gestures

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 മധ്യമതാ (the middle way): cherish the relationship, but keep your self-respect, friendships, work, and inner stability intact. When you notice compulsive thinking, bring in വിവേക (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.

ഏതാശ്ചലദ്വലയസംഹതിമേഖലോത്ഥഝംകാര
നൂപുരപരാജിതരാജഹംസ്യഃ ।
കുർവംതി കസ്യ ന മനോ വിവശം തരുണ്യോ
വിത്രസ്തമുഗ്ധഹരിണീസദൃശൈഃ കടാക്ഷൈഃ ॥ 2.8 ॥

Meaning (പദാര്ഥ):
ഏതാഃ - these
ചലത് - moving; trembling; swaying
വലയ - bangle; bracelet
സംഹതി - collection; cluster
മേഖലാ - girdle; waist-belt
ഉത്ഥ - arising from
ഝംകാര - jingling sound
ചലദ്വലയസംഹതിമേഖലോത്ഥഝംകാര - jingling arising from swaying bangles and girdle
നൂപുര - anklet
പരാജിത - surpassed; defeated
രാജ - royal; noble
ഹംസ - swan
നൂപുരപരാജിതരാജഹംസ്യഃ - whose (gait/sound) surpasses the royal swan because of anklets
കുർവംതി - make; render
കസ്യ ന - whose (mind) not?; whom do they not?
മനഃ - mind
വിവശം - helpless; overpowered
തരുണ്യഃ - young women
വിത്രസ്ത - frightened
മുഗ്ധ - innocent; artless
ഹരിണീ - doe
സദൃശൈഃ - resembling; like
കടാക്ഷൈഃ - with sidelong glances

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
ഭര്തൃഹരി 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.

കുംകുമപംകകലംകിതദേഹാ
ഗൌരപയോധരകംപിതഹാരാ ।
നൂപുരഹംസരണത്പദ്മാ
കം ന വശീകുരുതേ ഭുവി രാമാ ॥ 2.9 ॥

ഛംദഃ (മാത്രാ-ചംദസ്): This is in a മാത്രാ-based Chandas/Meter (not a fixed അക്ഷര-count വൃത്ത): in this verse, the written segments carry approximately 16 + 16 + 14 + 16 മാത്രാഃ (total 62); treat ലഘു=1 മാത്രാ and ഗുരു=2 മാത്രാഃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ദംഡ with internal യതി).

Meaning (പദാര്ഥ):
കുംകുമ - saffron; vermilion
പംക - paste; clay; smear
കലംകിത - marked; stained; adorned (lit. "spotted")
ദേഹാ - body; having a body (fem.)
കുംകുമപംകകലംകിതദേഹാ - whose body is streaked/marked with saffron paste
ഗൌര - fair; white
പയോധര - breast (lit. "water-bearer")
കംപിത - trembling; shaken
ഹാരാ - necklace
ഗൌരപയോധരകംപിതഹാരാ - whose necklace trembles on her fair breasts
നൂപുര - anklet
ഹംസ - swan
രണത് - ringing; tinkling
പദ്മാ - lotus(-like); having lotus(-feet) (fem.)
നൂപുരഹംസരണത്പദ്മാ - whose lotus-feet ring with anklets like swans
കം - whom?
ന - not
വശീകുരുതേ - brings under control; enchants; subdues
ഭുവി - on earth
രാമാ - a lovely woman; beloved

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 ശൃംഗാര 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.

നൂനം ഹി തേ കവിവരാ വിപരീതവാചോ
യേ നിത്യം ആഹുരബലാ ഇതി കാമിനീസ്താഃ ।
യാഭിർവിലോലിതരതാരകദൃഷ്ടിപാതൈഃ
ശക്രാദയോഽപി വിജിതാസ്ത്വബലാഃ കഥം താഃ ॥ 2.10 ॥

Meaning (പദാര്ഥ):
നൂനം - surely; indeed
ഹി - indeed
തേ - those
കവി - poet
വരാഃ - excellent ones; "great" ones (often ironic here)
വിപരീത - contrary; reversed
വാചാഃ - words; speech (in verse: വിപരീതവാചോ)
യേ - who
നിത്യം - always
ആഹുര് - say (sandhi: ആഹുഃ is base; ആഹുര് before a consonant)
അബലാഃ - weak (fem. pl.)
ഇതി - thus
കാമിന്യഃ - women; beloveds (in verse: കാമിനീസ്താഃ)
താഃ - those (women)
യാഭിഃ - by whom; with which (fem. inst. pl.)
വിലോലിത - rolling; wandering
രതാരക - stars (lit. "night-lights"; in the pupils/eyes)
ദൃഷ്ടി - sight; gaze
പാത - fall; casting (as of a glance)
വിലോലിതരതാരകദൃഷ്ടിപാതൈഃ - with glances whose star-like pupils are playfully rolling
ശക്രാദയഃ - ശക്ര (Indra) and others
അപി - even (verse: ശക്രാദയോഽപി = ശക്രാദയഃ + അപി)
വിജിതാഃ - conquered; defeated
തു - but; indeed
അബലാഃ - weak?
കഥം - how?
താഃ - those (women)

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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.

നൂനം ആജ്ഞാകരസ്തസ്യാഃ സുഭ്രുവോ മകരധ്വജഃ ।
യതസ്തന്നേത്രസംചാരസൂചിതേഷു പ്രവര്തതേ ॥ 2.11 ॥

ഛംദഃ (അനുഷ്ടുഭ്): This is in അനുഷ്ടുഭ് (ശ്ലോക) Chandas/Meter: 4 പാദാഃ, 8 അക്ഷരാഃ per പാദ (32 total; commonly written/recited as two 16-syllable half-verses separated by `।`); പഥ്യാ 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 യതി (pause) is after the 4th or 5th syllable in each പാദ (separate from the natural pauses at `।` and `॥`). ലക്ഷണ ശ്ലോക: ശ്ലോകേ ഷഷ്ഠം ഗുരു ജ്ഞേയം സർവത്ര ലഘുപംചമമ് । ദ്വിചതുഷ്പാദയോഃ ഹ്രസ്വം സപ്തമം ദീര്ഘമന്യയോഃ ॥ - this mnemonic says the 6th syllable is ഗുരു and the 5th is ലഘു in all പാദാഃ; the 7th is ലഘു in pAda 2/4 and ഗുരു in pAda 1/3.

Meaning (പദാര്ഥ):
നൂനം - surely; indeed
ആജ്ഞാ - command; order
കരഃ - doer; maker; agent (here: one who executes orders)
ആജ്ഞാകരഃ - command-executor; obedient servant
തസ്യാഃ - of her
സു - good; beautiful
ഭ്രൂ - eyebrow
സുഭ്രുവഃ - of the fair-browed woman
മകരധ്വജഃ - മകരധ്വജ (Cupid)
യതഃ - because; for
തത് - her; that
നേത്ര - eye
സംചാര - movement; roaming
സൂചിത - indicated; signaled
ഏഷു - in these (matters)
പ്രവര്തതേ - proceeds; acts; sets about

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 സംയമ (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 വിവേക (discernment). When you choose transparency and boundaries early, love stays dignified and does not turn into compulsion.

കേശാഃ സംയമിനഃ ശ്രുതേരപി പരം പാരം ഗതേ ലോചനേ
അംതർവക്ത്രം അപി സ്വഭാവശുചിഭീഃ കീര്ണം ദ്വിജാനാം ഗണൈഃ ।
മുക്താനാം സതതാധിവാസരുചിരൌ വക്ഷോജകുംഭാവിമാവിത്ഥം
തന്വി വപുഃ പ്രശാംതം അപി തേരാഗം കരോത്യേവ നഃ ॥ 2.12 ॥

Meaning (പദാര്ഥ):
കേശാഃ - hair
സംയമിനഃ - of self-controlled ones; of ascetics (also: "restrained/controlled")
ശ്രുതേരപി - even beyond the ear (here ശ്രുതി = ear; sandhi: ശ്രുതേഃ അപി)
പരം - beyond; further
പാരം - far shore; limit; end
ഗതേ - having reached (dual sense with ലോചനേ)
ലോചനേ - the two eyes
അംതർവക്ത്രം - the inside of the mouth
അപി - even
സ്വഭാവ - natural; innate
ശുചി - pure; clean; bright
സ്വഭാവശുചിഭീഃ - naturally pure/bright
കീര്ണം - filled; crowded
ദ്വിജ - "twice-born"; in poetry: a tooth
ദ്വിജാനാം ഗണൈഃ - with rows/groups of teeth
മുക്താനാം - of pearls
സതത - always
അധിവാസ - residence; dwelling
രുചിരൌ - beautiful (dual)
വക്ഷോജ - breast
കുംഭൌ - the two jars (dual)
വക്ഷോജകുംഭൌ - the two "jar-like" breasts
ഇമൌ - these two
ഇത്ഥം - thus; in this way
തന്വി - O slender one
വപുഃ - body; form
പ്രശാംതം - calm; composed
അപി - even
തേ - your
രാഗം - passion; attachment
കരോതി - creates; produces
ഏവ - indeed
നഃ - in us; for us

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
This verse is packed with poetic shorthand: long eyes "reach the ear", teeth are called ദ്വിജ (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 രാഗ (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.

മുഗ്ധേ ധാനുഷ്കതാ കേയം അപൂർവാ ത്വയി ദൃശ്യതേ ।
യയാ വിധ്യസി ചേതാംസി ഗുണൈരേവ ന സായകൈഃ ॥ 2.13 ॥

Meaning (പദാര്ഥ):
മുഗ്ധേ - O innocent one; O charming naive girl
ധാനുഷ്കതാ - archery; the skill of a bowman
കാ - what?
ഇയം - this
കേയം - what is this?
അപൂർവാ - unprecedented; new; rare
ത്വയി - in you
ദൃശ്യതേ - is seen
യയാ - by which
വിധ്യസി - you pierce; you strike
ചേതാംസി - minds; hearts
ഗുണൈഃ - by qualities; by virtues
ഏവ - alone; indeed
ന - not
സായകൈഃ - by arrows

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
Here ഭര്തൃഹരി praises attraction that comes from ഗുണ (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 ഗുണ, 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.

സതി പ്രദീപേ സത്യഗ്നൌ സത്സു താരാരവീംദുഷു ।
വിനാ മേ മൃഗശാവാക്ഷ്യാ തമോഭൂതം ഇദം ജഗഥ് ॥ 2.14 ॥

Meaning (പദാര്ഥ):
സതി - when present; while existing
പ്രദീപേ - in a lamp; in the lamp-light
സത്യ - true; real; blazing
അഗ്നൌ - in fire; with fire
സത്സു - when present; among existing things
താരാ - stars
രവി - sun
ഇംദു - moon
താരാരവീംദുഷു - among stars, sun, and moon
വിനാ - without
മേ - my
മൃഗ - deer
ശാവാ - fawn
അക്ഷി - eye
മൃഗശാവാക്ഷ്യാ - (my beloved) with fawn-like eyes
തമോഭൂതം - become darkness; turned dark
ഇദം - this
ജഗഥ് - world

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

Commentary (അനുസംധാന):
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 അനുസംധാന is to cultivate an inner lamp - routines, friendships, meaning, and (when relevant) contemplation of ആത്മന് (the inner light) so that external love enriches life without becoming the only source of light.

From a broader perspective: A deeper use of ശൃംഗാര 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.

ഉദ്വൃത്തഃ സ്തനഭാര ഏഷ തരലേ നേത്രേ ചലേ ഭ്രൂലതേ
രാഗാധിഷ്ഠിതം ഓഷ്ഠപല്ലവം ഇദം കുർവംതു നാമ വ്യഥാമ് ।
സൌഭാഗ്യാക്ഷരമാലികേവ ലിഖിതാ പുഷ്പായുധേന സ്വയം
മധ്യസ്ഥാപി കരോതി താപം അധികം രോമാവലിഃ കേന സാ ॥ 2.15 ॥

Meaning (പദാര്ഥ):
ഉദ്വൃത്തഃ - raised; lifted; prominent
സ്തന - breast
ഭാരഃ - burden; weight
സ്തനഭാരഃ - the weight of the breasts
ഏഷ - this
തരലേ - unsteady; tremulous (dual sense with നേത്രേ)
നേത്രേ - the two eyes
ചലേ - moving; dancing (plural/dual sense with brows)
ഭ്രൂലതേ - eyebrows (lit. "brow-creepers")
രാഗ - redness; passion; color
അധിഷ്ഠിതം - seated on; established on
ഓഷ്ഠ - lip
പല്ലവം - tender bud; sprout
ഓഷ്ഠപല്ലവം - lip-bud
ഇദം - this
കുർവംതു - let (them) do; let (them) cause
നാമ - indeed; surely
വ്യഥാം - pain; disturbance
സൌഭാഗ്യ - good fortune; auspiciousness
അക്ഷര - letter; syllable
മാലികാ - garland; string
അക്ഷരമാലികാ - a garland/string of letters (as in a written line)
ഇവ - as if; like
ലിഖിതാ - written
പുഷ്പ - flower
ആയുധ - weapon
പുഷ്പായുധേന - by the flower-weaponed one (കാമ/Cupid)
സ്വയം - himself
മധ്യസ്ഥാ - situated in the middle
അപി - even though
കരോതി - causes; does
താപം - heat; torment; burning longing
അധികം - more; excessive
രോമാവലിഃ - the line of fine hair (on the abdomen)
കേന - why? by what?
സാ - that (line)

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 താപ (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.

മുഖേന ചംദ്രകാംതേന മഹാനീലൈഃ ശിരോരുഹൈഃ ।
കരാഭ്യാം പദ്മരാഗാഭ്യാം രേജേ രത്നമയീവ സാ ॥ 2.16 ॥

Meaning (പദാര്ഥ):
മുഖേന - by the face
ചംദ്ര - moon
കാംത - beloved; shining; also the moonstone gem (ചംദ്രകാംത)
ചംദ്രകാംതേന - with moonstone-like radiance (lit. "moon-beloved")
മഹാ - great; deep; intense
നീല - blue; dark
മഹാനീലൈഃ - with deep blue (in verse: describing hair)
ശിരഃ - head
രുഹ - growing
ശിരോരുഹൈഃ - with hair (lit. "head-grown")
കരാഭ്യാം - with the two hands
പദ്മരാഗ - ruby (lit. "lotus-color gem")
പദ്മരാഗാഭ്യാം - with ruby-like (hands)
രേജേ - shone; appeared splendid
രത്നമയീ - made of jewels
ഇവ - like
സാ - she

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

Commentary (അനുസംധാന):
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. ആദി ശംകരാചാര്യ opens സൌംദര്യ ലഹരീ with ശിവഃ ശക്ത്യാ യുക്തോ യദി ഭവതി ശക്തഃ പ്രഭവിതുമ്, 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.

ഗുരുണാ സ്തനഭാരേണ മുഖചംദ്രേണ ഭാസ്വതാ ।
ശനൈശ്ചരാഭ്യാം പാദാഭ്യാം രേജേ ഗ്രഹമയീവ സാ ॥ 2.17 ॥

Meaning (പദാര്ഥ):
ഗുരുണാ - by something heavy; also a pun on ഗുരു (Jupiter)
സ്തന - breast
ഭാര - burden; weight
സ്തനഭാരേണ - by the weight of the breasts
മുഖ - face
ചംദ്ര - moon
മുഖചംദ്രേണ - by the moon-like face
ഭാസ്വതാ - shining; radiant
ശനൈശ്ചരഃ - ശനൈശ്ചര (Saturn; "the slow-mover")
ശനൈശ്ചരാഭ്യാം - with the two (things like) Saturn; here: with the two Saturn-like feet
പാദാഭ്യാം - with the two feet
രേജേ - shone; appeared splendid
ഗ്രഹ - planet
മയീ - made of; consisting of
ഗ്രഹമയീ - made of planets
ഇവ - like
സാ - she

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
This is a playful example of ശ്ലേഷ (double-meaning): words like ഗുരു, ചംദ്ര, and ശനൈശ്ചര 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.

തസ്യാഃ സ്തനൌ യദി ഘനൌ ജഘനം ച ഹാരി
വക്ത്രം ച ചാരു തവ ചിത്ത കിം ആകുലത്വമ് ।
പുണ്യം കുരുഷ്വ യദി തേഷു തവാസ്തി വാംഛാ
പുണ്യൈർവിനാ ന ഹി ഭവംതി സമീഹിതാര്ഥാഃ ॥ 2.18 ॥

Meaning (പദാര്ഥ):
തസ്യാഃ - of her
സ്തനൌ - the two breasts
യദി - if
ഘനൌ - compact; firm; full
ജഘനം - hips; buttocks
ച - and
ഹാരി - charming; captivating
വക്ത്രം - face
ച - and
ചാരു - beautiful; lovely
തവ - your
ചിത്ത - O mind
കിം - why?
ആകുലത്വം - agitation; restlessness
പുണ്യം - merit; good fortune earned by right action
കുരുഷ്വ - do; perform; cultivate
യദി - if
തേഷു - toward those; in those (objects)
തവ - your
അസ്തി - there is
വാംഛാ - desire; longing
പുണ്യൈഃ - by merits (instrumental pl.)
വിനാ - without
ന ഹി - indeed not
ഭവംതി - happen; become
സമീഹിത - desired
അര്ഥാഃ - objects; aims; outcomes
സമീഹിതാര്ഥാഃ - desired outcomes

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 പുണ്യ (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.

ഇമേ താരുണ്യശ്രീനവപരിമലാഃ പ്രൌഢസുരതപ്രതാപ
പ്രാരംഭാഃ സ്മരവിജയദാനപ്രതിഭുവഃ ।
ചിരം ചേതശ്ചോരാ അഭിനവവികാരൈകഗുരവോ
വിലാസവ്യാപാരാഃ കിം അപി വിജയംതേ മൃഗദൃശാമ് ॥ 2.19 ॥

Meaning (പദാര്ഥ):
ഇമേ - these
താരുണ്യ - youth
ശ്രീ - beauty; splendor
താരുണ്യശ്രീ - the splendor of youth
നവ - new; fresh
പരിമലാഃ - fragrance; charm (lit. perfume)
താരുണ്യശ്രീനവപരിമലാഃ - bearing the fresh fragrance of youthful beauty
പ്രൌഢ - mature; fully developed
സുരത - love-play; amorous union
പ്രതാപ - intensity; heat
പ്രാരംഭാഃ - beginnings; onsets
പ്രൌഢസുരതപ്രതാപപ്രാരംഭാഃ - onsets of the intensity of mature love-play
സ്മര - Cupid; love
വിജയ - victory
ദാന - giving; grant
പ്രതിഭുവഃ - sources; creators; causes
സ്മരവിജയദാനപ്രതിഭുവഃ - sources that grant victory to Cupid
ചിരം - for a long time
ചേതഃ - mind
ചോരഃ - thief
ചേതശ്ചോരാഃ - thieves of the mind
അഭിനവ - new
വികാര - transformation; emotion; change
ഏക - unique
ഗുരവഃ - teachers; masters
അഭിനവവികാരൈകഗുരവഃ - unique teachers of new emotions/transformations
വിലാസ - graceful play; charm
വ്യാപാരാഃ - activities; dealings
വിലാസവ്യാപാരാഃ - activities of charm and play
കിം അപി - something indescribable; somehow; wondrously
വിജയംതേ - triumph; prevail
മൃഗദൃശാം - of doe-eyed women

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 ചേതശ്ചോര (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. ആദി ശംകരാചാര്യ reminds us in ആത്മ ഷടകമ്, മനോ ബുദ്ധ്യഹംകാര ചിത്താനി നാഹമ് (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.

പ്രണയമധുരാഃ പ്രേമോദ്ഗാരാ രസാശ്രയതാം ഗതാഃ
ഫണിതിമധുരാ മുഗ്ധപ്രായാഃ പ്രകാശിതസമ്മദാഃ ।
പ്രകൃതിസുഭഗാ വിസ്രംഭാര്ദ്രാഃ സ്മരോദയദായിനീ
രഹസി കിം അപി സ്വൈരാലാപാ ഹരംതി മൃഗീദൃശാമ് ॥ 2.20 ॥

ഛംദഃ (ഹരിണീ): This is in ഹരിണീ (സമ-വൃത്ത) Chandas/Meter: 4 പാദാഃ, 17 അക്ഷരാഃ per പാദ; ലഘു/ഗുരു pattern (per പാദ) is `LLLLLG GGGG LGLLGLG`; യതി (pause) is after the 6th and 10th syllables in each പാദ.

Meaning (പദാര്ഥ):
പ്രണയ - affection; intimate love
മധുരാഃ - sweet
പ്രണയമധുരാഃ - sweet with affection
പ്രേമ - love
ഉദ്ഗാരാഃ - outpourings; expressions
പ്രേമോദ്ഗാരാഃ - expressions of love
രസ - taste; aesthetic flavor; emotional essence
ആശ്രയതാം - having taken refuge in; resting upon
ഗതാഃ - gone; become
രസാശ്രയതാം ഗതാഃ - having become full of രസ
ഫണിതി - speech; utterance
മധുരാഃ - sweet
ഫണിതിമധുരാഃ - sweet in speech
മുഗ്ധ - innocent; naive
പ്രായാഃ - mostly; for the most part
മുഗ്ധപ്രായാഃ - mostly innocent
പ്രകാശിത - displayed; revealed
സമ്മദഃ - delight; joyful excitement
പ്രകാശിതസമ്മദാഃ - showing delight
പ്രകൃതി - nature; innate disposition
സുഭഗാഃ - charming; pleasing
പ്രകൃതിസുഭഗാഃ - naturally charming
വിസ്രംഭ - trust; confidential ease
ആര്ദ്രാഃ - moist; tender; softened
വിസ്രംഭാര്ദ്രാഃ - softened by trust
സ്മര - Cupid; love
ഉദയ - arising
ദായിനീ - giving; producing
സ്മരോദയദായിനീ - producing the rise of love
രഹസി - in private; in secrecy
കിം അപി - something indescribable
സ്വൈര - free; unrestrained
ആലാപാഃ - conversation; talk
സ്വൈരാലാപാഃ - free private talk
ഹരംതി - steal away; captivate
മൃഗീദൃശാം - of doe-eyed women

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 വിസ്രംഭ (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.

വിശ്രമ്യ വിശ്രമ്യ വനദ്രുമാണാം
ഛായാസു തന്വീ വിചചാര കാചിത് ।
സ്തനോത്തരീയേണ കരോദ്ധൃതേന
നിവാരയംതീ ശശിനോ മയൂഖാന് ॥ 2.21 ॥

ഛംദഃ (ഉപജാതി): This is in ഉപജാതി Chandas/Meter: 4 പാദാഃ, 11 അക്ഷരാഃ per പാദ; this meter commonly mixes ഇംദ്രവജ്രാ (`GGLGGLLGLGG`) and ഉപേംദ്രവജ്രാ (`LGLGGLLGLGG`) patterns across പാദാഃ.

Meaning (പദാര്ഥ):
വിശ്രമ്യ - having rested; resting
വിശ്രമ്യ വിശ്രമ്യ - resting again and again
വന - forest
ദ്രുമ - tree
വനദ്രുമാണാം - of forest trees
ഛായാസു - in the shades
തന്വീ - a slender woman
വിചചാര - wandered; moved about
കാചിത് - a certain (woman)
സ്തന - breast
ഉത്തരീയ - upper cloth; shawl
സ്തനോത്തരീയേണ - with the upper cloth (at the bosom)
കര - hand
ഉദ്ധൃത - lifted; raised
കരോദ്ധൃതേന - raised by the hand
നിവാരയംതീ - warding off; shielding
ശശിനോ - of the moon (ശശിന്)
മയൂഖാന് - rays

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
In ശൃംഗാര 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. ആദി ശംകരാചാര്യ opens സൌംദര്യ ലഹരീ with ശിവഃ ശക്ത്യാ യുക്തോ യദി ഭവതി ശക്തഃ പ്രഭവിതുമ്, 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.

അദര്ശനേ ദര്ശനമാത്രകാമാ
ദൃഷ്ട്വാ പരിഷ്വംഗസുഖൈകലോലാ ।
ആലിംഗിതായാം പുനരായതാക്ഷ്യാമാശാസ്മഹേ
വിഗ്രഹയോരഭേദമ് ॥ 2.22 ॥

Meaning (പദാര്ഥ):
അദര്ശനേ - in not-seeing; in absence
ദര്ശന - seeing; sight
മാത്ര - merely; only
കാമാ - desiring (fem.)
ദര്ശനമാത്രകാമാ - desiring only a sight
ദൃഷ്ട്വാ - having seen
പരിഷ്വംഗ - embrace
സുഖ - happiness; pleasure
ഏക - only
ലോലാ - eager; restless for
പരിഷ്വംഗസുഖൈകലോലാ - eager only for the pleasure of an embrace
ആലിംഗിതായാം - when (she is) embraced
പുനര് - again
ആയതാക്ഷീ - the long-eyed woman (in verse: ആയതാക്ഷ്യാമ്)
ആശാസ്മഹേ - we hope for; we long for
വിഗ്രഹയോഃ - of the two bodies
അഭേദം - non-separation; non-difference; complete union

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 വിവേക (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 അദ്വൈത (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.

മാലതീ ശിരസി ജൃംഭണം മുഖേ
ചംദനം വപുഷി കുംകുമാവിലമ് ।
വക്ഷസി പ്രിയതമാ മദാലസാ
സ്വര്ഗ ഏഷ പരിശിഷ്ട ആഗമഃ ॥ 2.23 ॥

ഛംദഃ (രഥോദ്ധതാ): This is in രഥോദ്ധതാ (ത്രിഷ്ടുഭ് class) Chandas/Meter: 4 പാദാഃ, 11 അക്ഷരാഃ per പാദ; ലഘു/ഗുരു pattern (per പാദ) is `GLGLLLGLGLG`.

Meaning (പദാര്ഥ):
മാലതീ - jasmine (a fragrant flower)
ശിരസി - on the head
ജൃംഭണം - blooming; opening (also: a blossoming smile)
മുഖേ - on the face
ചംദനം - sandal paste
വപുഷി - on the body
കുംകുമ - saffron; vermilion
ആവിലം - mixed with; tinged; smeared
കുംകുമാവിലം - tinged with saffron
വക്ഷസി - on the chest
പ്രിയതമാ - the beloved woman
മദാലസാ - intoxicated and languid; pleasantly drowsy
സ്വര്ഗഃ - heaven
ഏഷ - this
പരിശിഷ്ടഃ - remaining; leftover
ആഗമഃ - arrival; attainment; what is to come

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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.

പ്രാങ്മാം ഏതി മനാഗനാഗതരസം ജാതാഭിലാഷാം തതഃ
സവ്രീഡം തദനു ശ്ലഥോദ്യമം അഥ പ്രധ്വസ്തധൈര്യം പുനഃ ।
പ്രേമാര്ദ്രം സ്പൃഹണീയനിര്ഭരരഹഃ ക്രീഡാപ്രഗല്ഭം തതോ
നിഃസംഗാംഗവികര്ഷണാധികസുഖരമ്യം കുലസ്ത്രീരതമ് ॥ 2.24 ॥

Meaning (പദാര്ഥ):
പ്രാങ്മാം - forward; toward the front
ഏതി - goes; moves
മനാഗ - a little; slightly
നാഗത - attained; arrived at (here: "just reached")
രസം - taste; emotional flavor
മനാഗനാഗതരസം - having just begun to taste രസ
ജാതാ - arisen; born
അഭിലാഷാ - desire; longing
ജാതാഭിലാഷാം - with desire awakened
തതഃ - then
സ - with
വ്രീഡാ - bashfulness; modesty
സവ്രീഡം - with bashfulness
തദനു - after that
ശ്ലഥ - slack; loosened
ഉദ്യമം - effort; attempt
ശ്ലഥോദ്യമം - effort slackened
അഥ - then
പ്രധ്വസ്ത - destroyed; shaken down
ധൈര്യം - courage; steadiness
പ്രധ്വസ്തധൈര്യം - courage collapsed
പുനഃ - again
പ്രേമ - love
ആര്ദ്രം - softened; tender
പ്രേമാര്ദ്രം - tender with love
സ്പൃഹണീയ - desirable; worth longing for
നിര്ഭര - intense; overflowing; abundant
രഹഃ - secrecy; private moment
സ്പൃഹണീയനിര്ഭരരഹഃ - a deeply desirable, intense private moment
ക്രീഡാ - play; sport
പ്രഗല്ഭം - bold; confident
ക്രീഡാപ്രഗല്ഭം - bold in playful sport
തതഃ - then
നിഃസംഗ - without attachment; detached
അംഗ - limb
വികര്ഷണ - drawing back; pulling away
നിഃസംഗാംഗവികര്ഷണ - detached teasing withdrawal of limbs
അധിക - greater
സുഖ - pleasure; ease
രമ്യം - delightful
അധികസുഖരമ്യം - delightful with increased pleasure
കുല - noble family; respectable household
സ്ത്രീ - woman; wife
രതം - love-play; intimacy
കുലസ്ത്രീരതം - the love-play of a respectable woman

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 ശൃംഗാര 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.

ഉരസി നിപതിതാനാം സ്രസ്തധമ്മില്ലകാനാം
മുകുലിതനയനാനാം കിംചിദ്ഉന്മീലിതാനാമ് ।
ഉപരി സുരതഖേദസ്വിന്നഗംഡസ്ഥലാനാമധര
മധു വധൂനാം ഭാഗ്യവംതഃ പിബംതി ॥ 2.25 ॥

ഛംദഃ (മാലിനീ): This is in മാലിനീ (സമ-വൃത്ത) Chandas/Meter: 4 പാദാഃ, 15 അക്ഷരാഃ per പാദ; ലഘു/ഗുരു pattern (per പാദ) is `LLLLLLGG GLGGLGG`; യതി (pause) is after the 8th syllable in each പാദ.

Meaning (പദാര്ഥ):
ഉരസി - on the chest
നിപതിത - fallen; lying down upon
ഉരസി നിപതിതാനാം - of those who have fallen on the chest
സ്രസ്ത - loosened; fallen apart
ധമ്മില്ല - a braided/bound hair-knot; hair arrangement
സ്രസ്തധമ്മില്ലകാനാം - of those whose hair-knots are loosened/disheveled
മുകുലിത - closed like a bud; shut
നയന - eye
മുകുലിതനയനാനാം - of those with closed eyes
കിംചിത് - slightly
ഉന്മീലിത - opened
കിംചിദ്ഉന്മീലിതാനാം - of those with eyes slightly opened (read as കിംചിദ്ഉന്മീലിതാനാം)
ഉപരി - above; on top
സുരത - love-play; amorous union
ഖേദ - fatigue; weariness
സ്വിന്ന - sweating; perspiring
ഗംഡസ്ഥല - cheek-region
സുരതഖേദസ്വിന്നഗംഡസ്ഥലാനാം - of those whose cheeks are moist with the fatigue of love-play
അധര - lower lip
മധു - honey; nectar
അധര് മധു - the honey of the lips
വധൂനാം - of young women; brides
ഭാഗ്യവംതഃ - fortunate ones
പിബംതി - drink

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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.

ആമീലിതനയനാനാം യഃ
സുരതരസോഽനു സംവിദം ഭാതി ।
മിഥുരൈര്മിഥോഽവധാരിതമവിതഥമ്
ഇദം ഏവ കാമനിര്ബര്ഹണമ് ॥ 2.26 ॥

ഛംദഃ (മാത്രാ-ചംദസ്): This is in a മാത്രാ-based Chandas/Meter (not a fixed അക്ഷര-count വൃത്ത): in this verse, the written segments carry approximately 14 + 16 + 21 + 16 മാത്രാഃ (total 67); treat ലഘു=1 മാത്രാ and ഗുരു=2 മാത്രാഃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ദംഡ with internal യതി).

Meaning (പദാര്ഥ):
ആമീലിത - half-closed; shut (as the eyes)
നയന - eye
ആമീലിതനയനാനാം - of those whose eyes are half-closed
യഃ - which; that (thing)
സുരത - love-play; amorous union
രസഃ - taste; രസ (aesthetic flavor)
സുരതരസഃ - the flavor of love-play
അനു - along with; in accordance with; after (verse: സുരതരസോഽനു = സുരതരസഃ + അനു)
സംവിദം - mutual understanding; shared inner communication
ഭാതി - shines; appears; becomes evident
മിഥുനൈഃ - by couples; by pairs
മിഥോ - mutually; between each other (verse: മിഥോഽവധാരിതം = മിഥോ + അവധാരിതം)
അവധാരിതം - determined; ascertained
അവിതഥം - true; not false
ഇദം - this
ഏവ - alone; indeed
കാമ - desire; love
നിര്ബര്ഹണം - completion; fulfilment; bringing to full measure
കാമനിര്ബര്ഹണം - fulfilment of desire/love

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
The verse points to a subtle dimension of intimacy: beyond words, there is സംവിദ് (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 വിവേക (discernment). When you choose transparency and boundaries early, love stays dignified and does not turn into compulsion.

ഇദം അനുചിതം അക്രമശ്ച പുംസാം
യദിഹ ജരാസ്വപി മന്മഥാ വികാരാഃ ।
തദപി ച ന കൃതം നിതംബിനീനാം
സ്തനപതനാവധി ജീവിതം രതം വാ ॥ 2.27 ॥

ഛംദഃ (മാത്രാ-ചംദസ്): This is in a മാത്രാ-based Chandas/Meter (not a fixed അക്ഷര-count വൃത്ത): in this verse, the written segments carry approximately 18 + 19 + 16 + 19 മാത്രാഃ (total 72); treat ലഘു=1 മാത്രാ and ഗുരു=2 മാത്രാഃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ദംഡ with internal യതി).

Meaning (പദാര്ഥ):
ഇദം - this
അനുചിതം - improper; not fitting
അക്രമഃ - out of order; not appropriate to the stage
ച - and
പുംസാം - for men; of men
യദി - if
ഇഹ - here; in this world
ജരാസു - in old age; in aging (loc. pl.)
അപി - even
മന്മഥാ - of മന്മഥ (Cupid); of desire
വികാരാഃ - changes; stirrings; transformations
തദപി - even so; nevertheless
ച - and
ന - not
കൃതം - done; applied; (here) "not so"
നിതംബിനീനാം - of women with shapely hips
സ്തന - breast
പതന - falling; drooping
അവധി - limit; until
സ്തനപതനാവധി - until the breasts droop (a sign of age)
ജീവിതം - life
രതം - love-play; delight; attachment
വാ - or; indeed

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 മര്യാദാ (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 വിവേക (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.

രാജസ്തൃഷ്ണാംബുരാശേര്ന ഹി ജഗതി ഗതഃ കശ്ചിദേവാവസാനം
കോ വാര്ഥോഽര്ഥൈഃ പ്രഭൂതൈഃ സ്വവപുഷി ഗലിതേ യൌവനേ സാനുരാഗേ ।
ഗച്ഛാമഃ സദ്മ യാവദ്വികസിതനയനേംദീവരാലോകിനീനാമാക്രമ്യാക്രമ്യ
രൂപം ഝടിതി ന ജരയാ ലുപ്യതേ പ്രേയസീനാമ് ॥ 2.28 ॥

ഛംദഃ (സ്രഗ്ധരാ): This is in സ്രഗ്ധരാ (സമ-വൃത്ത) Chandas/Meter: 4 പാദാഃ, 21 അക്ഷരാഃ per പാദ; ലഘു/ഗുരു pattern (per പാദ) is `GGGGLGG LLLLLLG GLGGLGG`; യതി (pause) is after the 7th and 14th syllables in each പാദ.

Meaning (പദാര്ഥ):
രജഃ - royal splendor; power; worldly glory
തൃഷ്ണാ - thirst; craving
അംബു - water
രാശിഃ - heap; mass; ocean-like expanse
രാജസ്തൃഷ്ണാംബുരാശിഃ - the ocean of craving for royal/worldly splendor
ന ഹി - indeed not
ജഗതി - in the world
ഗതഃ - gone; reached
കശ്ചിത് - anyone
ഏവ - ever
അവസാനം - end; limit
കഃ - what?
അര്ഥഃ - meaning; use
അര്ഥൈഃ - with wealth; with riches
പ്രഭൂതൈഃ - abundant; plentiful
സ്വ - one's own
വപുഷി - in the body
ഗലിതേ - slipping away; decaying; melting down
യൌവനേ - when youth is present (or: when youth is passing)
സാനുരാഗേ - with passion; with love present
ഗച്ഛാമഃ - let us go
സദ്മ - house; home
യാവത് - while; as long as
വികസിത - opened; blossomed
നയന - eye
ഏംദീവര - blue lotus
ആലോകിനീനാം - of those who look; the lotus-eyed women
ആക്രാമ്യ - approaching; stepping into; going to
ആക്രാമ്യ ആക്രാമ്യ - again and again; repeatedly
രൂപം - beauty; form
ഝടിതി - quickly
ന - not
ജരയാ - by old age
ലുപ്യതേ - is destroyed; is lost
പ്രേയസീനാം - of beloved women

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
This is "carpe diem" ശൃംഗാര: 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 വിവേക 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.

രാഗസ്യാഗാരം ഏകം നരകശതമഹാദുഃഖസംപ്രാപ്തിഹേതുര്മോഹസ്യോത്പത്തി
ബീജം ജലധരപടലം ജ്ഞാനതാരാധിപസ്യ ।
കംദര്പസ്യൈകമിത്രം പ്രകടിതവിവിധസ്പഷ്ടദോഷപ്രബംധം
ലോകേഽസ്മിന്ന ഹ്യര്ഥവ്രജകുലഭവനയൌവനാദന്യദസ്തി ॥ 2.29 ॥

Meaning (പദാര്ഥ):
രാഗസ്യ - of passion; of attachment
ആഗാരം - house; abode
ഏകം - one; only
നരക - hell
ശത - hundred
മഹാ - great
ദുഃഖ - suffering; sorrow
സംപ്രാപ്തി - attainment; coming upon
ഹേതുഃ - cause
നരകശതമഹാദുഃഖസംപ്രാപ്തിഹേതുഃ - cause of many hell-like great sufferings
മോഹസ്യ - of delusion
ഉത്പത്തി - origin; birth
ബീജം - seed
മോഹസ്യോത്പത്തിബീജം - the seed of delusion's birth
ജലധര - cloud
പടലം - mass; layer
ജലധരപടലം - a mass of clouds
ജ്ഞാന - knowledge
താരാധിപ - lord of stars (moon)
ജ്ഞാനതാരാധിപസ്യ - of the "moon" of knowledge (poetic image)
കംദര്പസ്യ - of Cupid; of desire
ഏക - one; sole
മിത്രം - friend
കംദര്പസ്യൈകമിത്രം - Cupid's sole friend
പ്രകടിത - manifest; revealed
വിവിധ - various
സ്പഷ്ട - clear; evident
ദോഷാ - faults; defects
പ്രബംധം - chain; connected series
പ്രകടിതവിവിധസ്പഷ്ടദോഷപ്രബംധം - a connected chain of clearly evident faults
ലോകേ - in the world
അസ്മിന് - in this
ഹി - indeed
അര്ഥ - wealth
വ്രജ - crowd; retinue; multitude
കുല - family; clan
ഭവന - house; home
യൌവന - youth
അന്യത് - other
അസ്തി - exists
അര്ഥവ്രജകുലഭവനയൌവനാദ് അന്യദ് അസ്തി - there is something other than wealth, retinue, family, home, and youth (used in the verse to say: there is nothing else)

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
This verse flips the romantic lens and shows youth as a double-edged power: it fuels joy and also fuels മോഹ (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 വിവേക: use youth for what lasts - learning, skill, health, and relationships grounded in respect - rather than being swept away by രാഗ (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. ആദി ശംകരാചാര്യ reminds us in ആത്മ ഷടകമ്, മനോ ബുദ്ധ്യഹംകാര ചിത്താനി നാഹമ് (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.

ശൃംഗാരദ്രുമനീരദേ പ്രസൃമരക്രീഡാരസസ്രോതസി
പ്രദ്യുമ്നപ്രിയബാംധവേ ചതുരവാങ്മുക്താഫലോദന്വതി ।
തന്വീനേത്രചകോരപാവനവിധൌ സൌഭാഗ്യലക്ഷ്മീനിധൌ
ധന്യഃ കോഽപി ന വിക്രിയാം കലയതി പ്രാപ്തേ നവേ യൌവനേ ॥ 2.30 ॥

Meaning (പദാര്ഥ):
ശൃംഗാര - romance; love; beauty
ദ്രുമ - tree
നീരദ - cloud (lit. "water-giver")
ശൃംഗാരദ്രുമനീരദേ - in the raincloud of the love-tree (poetic image for youth)
പ്രസൃമര - spreading; flowing forth
ക്രീഡാ - play; sport
രസ - flavor; emotional essence
സ്രോതസി - in the stream
പ്രസൃമരക്രീഡാരസസ്രോതസി - in the stream of flowing playful രസ
പ്രദ്യുമ്ന - പ്രദ്യുമ്ന (associated with Cupid in tradition)
പ്രിയ - dear
ബാംധവ - relative; friend; ally
പ്രദ്യുമ്നപ്രിയബാംധവേ - dear friend/kinsman of പ്രദ്യുമ്ന (i.e., of Cupid; love)
ചതുര - clever; skillful
വാക് - speech
മുക്താ - pearl
ഫല - fruit
ഉദന്വതി - abounding; like an ocean (lit. "watery")
ചതുരവാങ്മുക്താഫലോദന്വതി - an ocean abounding in the pearl-fruits of clever speech
തന്വീ - slender woman
നേത്ര - eye
ചകോര - the ചകോര bird (mythically drinks moonlight)
പാവന - purifying
വിധി - rite; method
തന്വീനേത്രചകോരപാവനവിധൌ - as if the rite that refreshes/purifies the ചകോര of a slender woman's eyes (poetic image)
സൌഭാഗ്യ - fortune; good luck
ലക്ഷ്മീ - prosperity; beauty
നിധൌ - in the treasure
സൌഭാഗ്യലക്ഷ്മീനിധൌ - in the treasure-house of fortune and beauty
ധന്യഃ - blessed; fortunate
കഃ അപി - anyone at all
ന - not
വിക്രിയാം - change; transformation; agitation
കലയതി - experiences; produces
പ്രാപ്തേ - when attained; when it arrives
നവേ - new; fresh
യൌവനേ - in youth

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 വിവേക (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.

സംസാരേഽസ്മിന്നസാരേ കുനൃപതിഭവനദ്വാരസേവാകലംകവ്യാസംഗ
വ്യസ്തധൈര്യം കഥം അമലധിയോ മാനസം സംവിദധ്യുഃ ।
യദ്യേതാഃ പ്രോദ്യദ്ഇംദുദ്യുതിനിചയഭൃതോ ന സ്യുരംഭോജനേത്രാഃ
പ്രേംഖത്കാംചീകലാപാഃ സ്തനഭരവിനമന്മധ്യഭാജസ്തരുണ്യഃ ॥ 2.31 ॥

Meaning (പദാര്ഥ):
സംസാരേ - in worldly life; in സംസാര (the cycle of becoming)
അസ്മിന് - in this (verse: സംസാരേഽസ്മിന് = സംസാരേ + അസ്മിന്)
അസാരേ - without essence; tasteless
കു - bad; base
നൃപതി - king; ruler
കുനൃപതി - a petty/bad ruler (lit. കു + നൃപതി)
ഭവന - house; palace
ദ്വാര - door; gate
സേവാ - service; attendance
കുനൃപതിഭവനദ്വാരസേവാ - humiliating service at the gate of a petty ruler's palace
കലംക - stain; disgrace
വ്യാസംഗ - strong attachment; clinging
കലംകവ്യാസംഗ - disgraceful clinging (to such service)
വ്യസ്ത - scattered; disordered
ധൈര്യം - courage; steadiness
വ്യസ്തധൈര്യം - with courage scattered
കഥം - how
അമല - pure; stainless
ധിയാഃ - minds/intellects; the discerning (verse: ധിയോ = ധിയാഃ)
അമലധിയാഃ - the pure-minded; the discerning (verse: അമലധിയോ = അമലധിയാഃ)
മാനസം - mind
സംവിദധ്യുഃ - would compose; would set in order
യദി - if
ഏതാഃ - these (women)
പ്രോദ്യദ്ഇംദു - rising moon (the verse uses for a join; read as പ്രോദ്യദിംദു)
ദ്യുതി - radiance
നിചയ - heap; multitude
ഭൃതഃ - bearing; possessing (verse: ഭൃതോ = ഭൃതഃ)
പ്രോദ്യദ്ഇംദുദ്യുതിനിചയഭൃതഃ - bearing a heap of radiance like a newly risen moon
അംഭോജ - lotus
നേത്രാഃ - eyes
അംഭോജനേത്രാഃ - lotus-eyed
പ്രേങഃഅത് - swaying; moving about
കാംചീ - girdle (often with bells)
കലാപഃ - cluster; collection
പ്രേങഃഅത്കാംചീകലാപാഃ - with swaying, tinkling girdles
സ്തന - breast
ബര - burden; weight
വിനമത് - bent down
മധ്യ - waist; middle
ഭാജഃ - possessing; having
സ്തനഭരവിനമന്മധ്യഭാജഃ - having waists gently bent by the weight of the breasts
തരുണ്യഃ - young women
ന സ്യുഃ - were not; did not exist

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
The poet calls സംസാര (worldly life) അസാര (without lasting essence) because it can demand compromise, flattery, and the slow scattering of ധൈര്യ (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 കലംക (loss of integrity) - staying in environments that erode self-respect just to please someone. The practical അനുസംധാന is to let love inspire effort while letting വിവേക (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.

സിദ്ധാധ്യാസിതകംദരേ ഹരവൃഷസ്കംധാവരുഗ്ണദ്രുമേ
ഗംഗാധൌതശിലാതലേ ഹിമവതഃ സ്ഥാനേ സ്ഥിതേ ശ്രേയസി ।
കഃ കുർവീത ശിരഃ പ്രണാമമലിനം മ്ലാനം മനസ്വീ ജനോ
യദ്വിത്രസ്തകുരംഗശാവനയനാ ന സ്യുഃ സ്മരാസ്ത്രം സ്ത്രിയഃ ॥ 2.32 ॥

Meaning (പദാര്ഥ):
സിദ്ധ - the accomplished; perfected beings
അധ്യാസിത - inhabited; occupied
കംദരേ - in the cave
സിദ്ധാധ്യാസിതകംദരേ - in a cave inhabited by സിദ്ധs
ഹര - ശിവ
വൃഷ - bull
സ്കംധ - shoulder
അവരുഗ്ണ - broken; rubbed down; battered
ദ്രുമേ - on the tree
ഹരവൃഷസ്കംധാവരുഗ്ണദ്രുമേ - on trees battered by the shoulders of Shiva's bull
ഗംഗാ - the river ഗംഗാ
ധൌത - washed; cleansed
ശിലാ - rock; stone
തലം - surface; ground
ഗംഗാധൌതശിലാതലേ - on rock-surfaces washed by the ഗംഗാ
ഹിമവതഃ - of the Himalaya
സ്ഥാനേ - in the place
സ്ഥിതേ - situated
ശ്രേയസി - auspicious; excellent
കഃ - who
കുർവീത - would do; would make
ശിരഃ - head
പ്രണാമ - bowing; salutation; prostration
മലിനം - soiled; dirty
പ്രണാമമലിനം - soiled by prostrations
മ്ലാനം - wilted; drooping
മനസ്വീ - spirited; high-minded
ജനഃ - person
വിത്രസ്ത - frightened
കുരംഗ - deer
ശാവ - fawn
നയനാ - eyes (f.)
കുരംഗശാവനയനാ - having eyes like a frightened fawn
സ്മരാസ്ത്രം - Cupid's weapon; love's arrow
സ്ത്രിയഃ - women
ന സ്യുഃ - were not

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 (വാസനാ, latent habits) travel with us. The antidote is inner training: സംയമ (self-restraint) and ധ്യാന (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.

സംസാര തവ പര്യംതപദവീ ന ദവീയസീ ।
അംതരാ ദുസ്തരാ ന സ്യുര്യദി തേ മദിരേക്ഷണാമ് ॥ 2.33 ॥

Meaning (പദാര്ഥ):
സംസാര - worldly life; the cycle of becoming
തവ - your; for you
പര്യംത - end; limit
പദവീ - path; road
ദവീയസീ - far; distant
ന - not
അംതരാ - in between; the interval
ദുസ്തരാ - hard to cross; difficult to pass through
ന സ്യുഃ - would not be
യദി - if
തേ - your
മദിരാ - wine; intoxication
ഈക്ഷണം - look; glance; eyes
മദിരേക്ഷണാ - wine-eyed (voc.); one whose glance intoxicates

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 അനുസംധാന 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.

ദിശ വനഹരിണീഭ്യോ വംശകാംഡച്ഛവീനാം
കവലം ഉപലകോടിച്ഛിന്നമൂലം കുശാനാമ് ।
ശകയുവതികപോലാപാംഡുതാംബൂലവല്ലീദലമ്
അരുണനഖാഗ്രൈഃ പാടിതം വാ വധൂഭ്യഃ ॥ 2.34 ॥

Meaning (പദാര്ഥ):
ദിശ - give; offer; grant
വന - forest
ഹരിണീ - doe (female deer)
വന-ഹരിണീഭ്യഃ - to the forest does
വംശ - bamboo
കാംഡ - stalk; stem
ച്ചവി - color; appearance
വംശകാംഡച്ഛവി - having the color of a bamboo-stalk
കവലം - a mouthful; morsel
ഉപല - stone
കോടി - edge; tip
ച്ഛിന്ന - cut
മൂലം - root
കുശാനാം - of കുശ grass
ഉപലകോടിച്ഛിന്നമൂലം - with roots cut by the edge of a stone
ശക - ശക (name of a people, used poetically)
യുവതി - young woman
കപോല - cheek
പാംഡു - pale
താംബൂല - betel; betel-leaf
വല്ലീ - creeper
ദലം - leaf
ശകയുവതികപോലാപാംഡുതാംബൂലവല്ലീദലമ് - a betel-leaf pale like the cheeks of ശക maidens
അരുണ - reddish
നഖാഗ്ര - nail-tip
അരുണനഖാഗ്രൈഃ - with reddish nail-tips
പാടിതം - torn; split
വാ - or
വധൂഭ്യഃ - to brides; to young women

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
ഭര്തൃഹരി's ശൃംഗാര 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 ശൃംഗാര 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.

അസാരാഃ സർവേ തേ വിരതിവിരസാഃ പാപവിഷയാ
ജുഗുപ്സ്യംതാം യദ്വാ നനു സകലദോഷാസ്പദം ഇതി ।
തഥാപ്യേതദ്ഭൂമൌ നഹി പരഹിതാത്പുണ്യം അധികം
ന ചാസ്മിന്സംസാരേ കുവലയദൃശോ രമ്യം അപരമ് ॥ 2.35 ॥

Meaning (പദാര്ഥ):
അസാരാഃ - without essence; worthless
സർവേ - all
തേ - those; these
വിരതി - dispassion; turning away
വിരസാഃ - tasteless; devoid of രസ
പാപ - sinful; harmful
വിഷയാഃ - objects (of sense); pursuits
ജുഗുപ്സ്യംതാം - let them be detested
യദ്വാ - or else; even if
നനു - indeed
സകല - all
ദോഷാസ്പദം - a seat/abode of faults
ഇതി - thus
തഥാപി - even so; nevertheless
ഏതദ് - on this
ഭൂമൌ - on earth
നഹി - there is not
പരഹിത - welfare of others
പുണ്യം - merit; virtue
അധികം - greater
ന ച - nor
അസ്മിന് - in this
സംസാരേ - world; worldly life
കുവലയ - blue lotus
ദൃശഃ - eyes; the one with such eyes
കുവലയദൃശഃ - the lotus-eyed (woman)
രമ്യം - delightful; beautiful
അപരം - other; different

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
This verse offers a surprisingly balanced take: even if worldly pursuits can be പാപവിഷയ (harmful when misused) and empty to someone with വിരതി (dispassion), life still has two undeniable lights. One is പരഹിത - acting for others' good - which becomes the highest പുണ്യ (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 അദ്വൈത lens, പരഹിത 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.

ഏതത്കാമഫലോ ലോകേ യദ്ദ്വയോരേകചിത്തതാ ।
അന്യചിത്തകൃതേ കാമേ ശവയോരിവ സംഗമഃ ॥ 2.35.1 ॥

Meaning (പദാര്ഥ):
ഏതത് - this
കാമ - love; desire
ഫലം - fruit; result
ലോകേ - in the world
യദ് - which; that
ദ്വയോഃ - of two (people)
ഏക - one
ചിത്തതാ - one-pointedness; being of one mind
ഏകചിത്തതാ - being of one mind; mutual attunement
അന്യ - other
ചിത്ത - mind
കൃതേ - when done; when made (i.e., directed elsewhere)
അന്യചിത്തകൃതേ - when one's mind is elsewhere
കാമേ - in love
ശവയോഃ - of two corpses
ഇവ - like
സംഗമഃ - union; meeting

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
ശൃംഗാര is not just about physical closeness; it insists on ഏകചിത്തതാ - 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.

മാത്സര്യം ഉത്സാര്യ വിചാര്യ കാര്യമാര്യാഃ
സമര്യാദം ഇദം വദംതു ।
സേവ്യാ നിതംബാഃ കിം ഉ ഭൂധരാണാമത
സ്മരസ്മേരവിലാസിനീനാമ് ॥ 2.36 ॥

Meaning (പദാര്ഥ):
മാത്സര്യമ് - envy; jealousy
ഉത്സാര്യ - casting away; removing
വിചാര്യ - reflecting upon; considering
കാര്യം - what is to be done; what is worthwhile
ആര്യാഃ - the noble; cultured people
സമര്യാദം - with propriety; within bounds
ഇദം - this
വദംതു - may they say
സേവ്യാഃ - to be served; worthy of pursuit
നിതംബാഃ - hips; buttocks
കിം ഉ - whether indeed
ഭൂധരാണാം - of mountains
അത - or rather
സ്മര - Cupid; love
സ്മേര - smiling
വിലാസിനീനാം - of playful, graceful women
സ്മരസ്മേരവിലാസിനീനാം - of women whose play is smiling with love

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
The verse is playful, but it begins with a serious prescription: drop മാത്സര്യ (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 മര്യാദാ (healthy limits). The humor also reminds us to keep desire civilized: ശൃംഗാര 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 വിവേക (discernment). When you choose transparency and boundaries early, love stays dignified and does not turn into compulsion.

സംസാരേ സ്വപ്നസാരേ പരിണതിതരലേ ദ്വേ ഗതീ പംഡിതാനാം
തത്ത്വജ്ഞാനാമൃതാംഭഃപ്ലവലലിതധിയാം യാതു കാലഃ കഥംചിത് ।
നോ ചേന്മുഗ്ധാംഗനാനാം സ്തനജഘനഘനാഭോഗസംഭോഗിനീനാം
സ്ഥൂലോപസ്ഥസ്ഥലീഷു സ്ഥഗിതകരതലസ്പര്ശലീലോദ്യമാനാമ് ॥ 2.37 ॥

Meaning (പദാര്ഥ):
സംസാരേ - in worldly life; in സംസാര
സ്വപ്ന - dream
സാരേ - having as its essence; resembling (verse: സ്വപ്നസാരേ = dream-like)
പരിണതി - change; outcome; ripening
തരലേ - unstable; fickle
ദ്വേ - two
ഗതീ - paths; ways
പംഡിതാനാം - of the learned
തത്ത്വ - reality; principle
ജ്ഞാന - knowledge
അമൃത - nectar; immortal
അംഭഃ - water
പ്ലവ - boat; raft
ലലിത - delighting in; playing in
ധിയാം - of minds/intellects
തത്ത്വജ്ഞാനാമൃതാംഭഃപ്ലവലലിതധിയാം - whose minds delight in the raft-like nectar-water of truth-knowledge
യാതു - let it pass/go
കാലഃ - time
കഥംചിത് - somehow; in some way
നോ ചേത് - otherwise; if not
മുഗ്ധ - innocent; naive
അംഗനാനാം - of women
സ്തന - breast
ജഘന - hip; buttocks
ഗന - mass; heaviness
ഭോഗ - enjoyment; fullness
സംഭോഗിനീനാം - of those who are enjoyed/embraced
സ്ഥൂല - broad
ഉപസ്ഥ - lap; loins
സ്ഥലീഷു - in places/regions
സ്ഥഗിത - hidden; placed
കര-തല - palm of the hand
സ്പര്ശ - touch
ലീലാ - play
ഉദ്യമാനാം - striving; engaged in

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
ഭര്തൃഹരി draws a sharp line: in a world that is സ്വപ്നസാര (dream-like) and തരല (unstable), do not waste your limited കാല (time) on trivialities. Choose depth - either the depth of തത്ത്വജ്ഞാന (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.

ആവാസഃ ക്രിയതാം ഗംഗേ പാപഹാരിണി വാരിണി ।
സ്തനദ്വയേ തരുണ്യാ വാ മനോഹാരിണി ഹാരിണി ॥ 2.38 ॥

Meaning (പദാര്ഥ):
ആവാസഃ - dwelling; residence
ക്രിയതാം - let it be made
ഗംഗേ - in the ഗംഗാ
പാപ - sin; impurity
ഹാരിണി - removing; stealing away
പാപഹാരിണി - that which removes sin
വാരിണി - in water; in the waters
സ്തനദ്വയേ - in the pair of breasts
തരുണ്യാഃ - of a young woman
വാ - or
മനസ് - mind
ഹാരിണി - stealing; captivating
മനോഹാരിണി - stealing the mind; captivating

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 അനുസംധാന is to choose refuges that actually cleanse rather than agitate: affection that increases kindness and steadiness is closer to പാപഹാരിണി (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.

കിം ഇഹ ബഹുഭിരുക്തൈര്യുക്തിശൂന്യൈഃ പ്രലാപൈര്ദ്വയമ്
ഇഹ പുരുഷാണാം സർവദാ സേവനീയമ് ।
അഭിനവമദലീലാലാലസം സുംദരീണാം
സ്തനഭരപരിഖിന്നം യൌവനം വാ വനം വാ ॥ 2.39 ॥

Meaning (പദാര്ഥ):
കിം - what (use) is
ഇഹ - here; in this world
ബഹുഭിഃ - with many
ഉക്തൈഃ - words; sayings
യുക്തി - reasoning; good sense
ശൂന്യൈഃ - empty of; devoid of
യുക്തിശൂന്യൈഃ പ്രലാപൈഃ - pointless chatter devoid of reason
ദ്വയമ് - two things
പുരുഷാണാം - for men; of people
സർവദാ - always
സേവനീയം - worthy of pursuit; to be embraced
അഭിനവ - fresh; new
മദ - intoxication; passion
ലീലാ - play
ലാലസം - eager; craving
സുംദരീണാം - of beautiful women
സ്തന - breast
ബര - burden; weight
പരിഖിന്നം - wearied; bent
യൌവനം - youth
വനം - forest (life of seclusion)
വാ ... വാ - either ... or

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
This is another "two-paths" verse: stop justifying and pick a direction. Some choose ഭോഗ (worldly enjoyment); some choose വന (simplicity, restraint, inner work). The problem is not which path you choose; the problem is drifting in പ്രലാപ (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 ശൃംഗാര 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.

സത്യം ജനാ വച്മി ന പക്ഷപാതാല്
ലോകേഷു സപ്തസ്വപി തഥ്യം ഏതത് ।
നാന്യന്മനോഹാരി നിതംബിനീഭ്യോ
ദുഃഖൈകഹേതുര്ന ച കശ്ചിദന്യഃ ॥ 2.40 ॥

ഛംദഃ (ഇംദ്രവജ്രാ): This is in ഇംദ്രവജ്രാ (ത്രിഷ്ടുഭ് class) Chandas/Meter: 4 പാദാഃ, 11 അക്ഷരാഃ per പാദ; ലഘു/ഗുരു pattern (per പാദ) is `GGLGGLLGLGG`.

Meaning (പദാര്ഥ):
സത്യം - truly
ജനാഃ - people
വച്മി - I say
ന - not
പക്ഷപാതാത് - out of bias; partiality
ലോകേഷു - in worlds
സപ്ത - seven
അപി - even
തഥ്യം - true
ഏതത് - this
ന അന്യത് - nothing else
മനോഹാരി - mind-stealing; captivating
നിതംബിനീഭ്യഃ - from women with shapely hips (lit. "hip-possessors")
ദുഃഖ - sorrow; pain
ഏക - single; only
ഹേതുഃ - cause
ന ച - and not
കശ്ചിത് അന്യഃ - any other

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
Taken literally, the verse sounds like blame; read more carefully, it is really about രാഗ (attachment) and how it manufactures ദുഃഖ (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. ഭര്തൃഹരി's hyperbole is a nudge toward വിവേക: enjoy ശൃംഗാര 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.

കാംതേത്യുത്പലലോചനേതി വിപുലശ്രോണീഭരേത്യുന്നമത്പീനോത്തുംഗ
പയോധരേതി സമുഖാംഭോജേതി സുഭ്രൂരിതി ।
ദൃഷ്ട്വാ മാദ്യതി മോദതേഽഭിരമതേ പ്രസ്തൌതി വിദ്വാനപി
പ്രത്യക്ഷാശുചിഭസ്ത്രികാം സ്ത്രിയം അഹോ മോഹസ്യ ദുശ്ചേഷ്ടിതമ് ॥ 2.41 ॥

Meaning (പദാര്ഥ):
കാംതാ - beloved
ഇതി - thus (as a form of address)
ഉത്പല - blue lotus
ലോചന - eyes
ഉത്പലലോചന - lotus-eyed (address)
വിപുല - broad; large
ശ്രോണീ - hips; waist
ഭരഃ - load; heaviness
വിപുലശ്രോണീഭരാ - broad-hipped (address; verse: വിപുലശ്രോണീഭരേതി)
ഉന്നമത് - raised; uplifted
പീന - full; firm
ഉത്തുംഗ - lofty; high
പയോധരാ - breasts (lit. "milk-holders")
ഉന്നമത്പീനോത്തുംഗപയോധരാ - with high, full, lofty breasts
സമുഖ - well-faced; charming
അംഭോജ - lotus
സമുഖാംഭോജ - lotus-like face (address; verse: സമുഖാംഭോജേതി)
സുഭ്രൂ - beautiful-browed
ദൃഷ്ട്വാ - seeing
മാദ്യതി - becomes intoxicated; loses sobriety
മോദതേ - rejoices
അഭിരമതേ - delights (verse: മോദതേഽഭിരമതേ = മോദതേ + അഭിരമതേ)
പ്രസ്തൌതി - praises
വിദ്വാന് - learned man; scholar
അപി - even
പ്രത്യക്ഷ - directly visible
അശുചി - impure
ബസ്ത്രികാ - bag; skin-bag
പ്രത്യക്ഷാശുചിഭസ്ത്രികാ - a plainly visible bag of impurities
സ്ത്രിയം - the woman
അഹോ - alas!
മോഹ - delusion
ദുശ്ചേഷ്ടിതം - bad conduct; distorted action

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
This verse is not a denial of beauty; it is a diagnosis of മോഹ (delusion) - the mind's habit of projecting permanence, purity, and "ultimate value" onto what is visibly a changing body. ആദി ശംകരാചാര്യ often points to the same mechanism as അധ്യാസ (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 അനുസംധാന is to enjoy ശൃംഗാര with വിവേക - appreciate the form without letting the mind forget impermanence, boundaries, and the deeper qualities that sustain love.

സ്മൃതാ ഭവതി താപായ ദൃഷ്ടാ ചോന്മാദകാരിണീ ।
സ്പൃഷ്ടാ ഭവതി മോഹായ സാ നാമ ദയിതാ കഥമ് ॥ 2.42 ॥

Meaning (പദാര്ഥ):
സ്മൃതാ - remembered
ഭവതി - becomes
താപ - heat; burning; torment
താപായ - for torment
ദൃഷ്ടാ - seen
ച - and
ഉന്മാദ - madness; frenzy
കാരിണീ - causing (f.)
ഉന്മാദകാരിണീ - causing frenzy
സ്പൃഷ്ടാ - touched
മോഹ - delusion; bewilderment
മോഹായ - for delusion
സാ - she
നാമ - indeed; by name
ദയിതാ - beloved
കഥം - how

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

Commentary (അനുസംധാന):
The verse describes how obsession works: memory becomes താപ (inner heat), sight becomes agitation, and touch becomes മോഹ (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 അനുസംധാന 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.

താവദേവാമൃതമയീ യാവല്ലോചനഗോചരാ ।
ചക്ഷുഷ്പഥാദതീതാ തു വിഷാദപ്യതിരിച്യതേ ॥ 2.43 ॥

Meaning (പദാര്ഥ):
താവത് - so long; until then
ഏവ - only
അമൃതമയീ - full of nectar; like nectar
യാവത് - as long as
ലോചന - eye
ഗോചരാ - within range; accessible
ലോചനഗോചരാ - within the range of sight
ചക്ഷുഃ - eye
പഥഃ - path
അതീതാ - gone beyond
ചക്ഷുഷ്പഥാതീതാ - gone beyond the path of the eyes (out of sight)
തു - but
വിഷ - poison
അപി - even than
വിഷാദ് അപി - even than poison
അതിരിച്യതേ - exceeds; becomes greater

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 അനുസംധാന 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.

നാമൃതം ന വിഷം കിംചിദേതാം മുക്ത്വാ നിതംബിനീമ് ।
സൈവാമൃതലതാ രക്താ വിരക്താ വിഷവല്ലരീ ॥ 2.44 ॥

Meaning (പദാര്ഥ):
ന - not
അമൃതം - nectar
ന - not
വിഷം - poison
കിംചിത് - anything at all
ഏതാം - this
മുക്ത്വാ - leaving aside; except
നിതംബിനീം - the hip-bearing woman; the beloved
സാ - she
ഏവ - indeed
അമൃത-ലതാ - a creeper of nectar
രക്താ - attached; affectionate (also "red")
വിരക്താ - detached; indifferent
വിഷ-വല്ലരീ - a creeper of poison

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
The verse points to how relationship "weather" is experienced: affection tastes like അമൃത (nectar), coldness feels like വിഷ (poison). In common experience, this can become a trap if we outsource our emotional stability to someone else's mood. A mature അനുസംധാന 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 ശൃംഗാര 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.

ആവര്തഃ സംശയാനാം അവിനയഭുവനം പട്ടണം സാഹസാനാം
ദോഷാണാം സന്നിധാനം കപടശതമയം ക്ഷേത്രം അപ്രത്യയാനാമ് ।
സ്വര്ഗദ്വാരസ്യ വിഘ്നോ നരകപുരമുഖ സർവമായാകരംഡം
സ്ത്രീയംത്രം കേന സൃഷ്ടം വിഷം അമൃതമയം പ്രാണിലോകസ്യ പാശഃ ॥ 2.45 ॥

Meaning (പദാര്ഥ):
ആവര്തഃ - whirlpool; vortex
സംശയാനാം - of doubts; of indecision
അവിനയ - lack of discipline; impropriety
ഭുവനം - world; realm
പട്ടണം - city
സാഹസാനാം - of rash acts; ventures
ദോഷാണാം - of faults
സന്നിധാനം - storehouse; constant presence
കപട - deceit
ശതം - a hundred
മയം - full of; made of
ക്ഷേത്രം - field
അപ്രത്യയാനാം - of distrust; of unreliability
സ്വര്ഗ - heaven; higher state
ദ്വാരസ്യ - of the gate
വിഘ്നഃ - obstacle
നരക - hell; suffering
പുര - city
മുഖം - mouth; entrance
സർവ - all
മായാ - illusion; the power of appearance
കരംഡം - basket; container; hive-like store
സർവമായാകരംഡം - a container of every illusion
സ്ത്രീയംത്രം - the "woman-device" (a metaphor for overwhelming fascination)
കേന - by whom
സൃഷ്ടം - created
വിഷം - poison
അമൃതമയം - appearing like nectar; made of nectar
പ്രാണിലോകസ്യ - of the world of living beings
പാശഃ - noose; snare

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
This is one of ഭര്തൃഹരി'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 മായാ (the power of appearance) deliberately: what seems like അമൃത (nectar) can behave like വിഷ (poison) when pursued without വിവേക. 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 അനുസംധാന 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.

നോ സത്യേന മൃഗാംക ഏഷ വദനീഭൂതോ ന ചേംദീവരദ്വംദ്വം
ലോചനതാം ഗത ന കനകൈരപ്യംഗയഷ്ടിഃ കൃതാ ।
കിംത്വേവം കവിഭിഃ പ്രതാരിതമനാസ്തത്ത്വം വിജാനന്നപി
ത്വങ്മാംസാസ്ഥിമയം വപുര്മൃഗദൃശാം മംദോ ജനഃ സേവതേ ॥ 2.46 ॥

Meaning (പദാര്ഥ):
നോ സത്യേന - not truly
മൃഗാംകഃ - the moon
ഏഷഃ - this
വദനീ - face (as in "having a face")
ഭൂതഃ - has become
ന ച - nor
ഇംദീവര - blue lotus
ദ്വംദ്വം - pair
ലോചന - eye
താം ഗതം - has become
ന - not
കനകൈഃ അപി - even with gold
അംഗയഷ്ടിഃ - the body; the figure
കൃതാ - made
കിംതു - but
ഏവം - thus
കവിഭിഃ - by poets
പ്രതാരിത - deceived; tricked
മനാഃ - mind
തത്ത്വം - reality
വിജാനന് അപി - even knowing
ത്വക് - skin
മാംസ - flesh
അസ്ഥി - bone
മയം - made of
വപുഃ - body
മൃഗദൃശാം - of deer-eyed women
മംദഃ - dull; undiscerning
ജനഃ - person
സേവതേ - serves; clings to; worships

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
The verse exposes poetic exaggeration as a mirror for our own self-deception. We know, at some level, that the body is ത്വക്-മാംസ-അസ്ഥി (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. അദ്വൈത texts call this kind of mis-seeing അധ്യാസ (superimposition): we project and then get bound by what we projected. The practical അനുസംധാന is to enjoy poetry and beauty while staying anchored in reality - and to value character, kindness, and steadiness more than metaphor.

ലീലാവതീനാം സഹജാ വിലാസാസ്ത
ഏവ മൂഢസ്യ ഹൃദി സ്ഫുരംതി ।
രാഗോ നലിന്യാ ഹി നിസര്ഗസിദ്ധസ്തത്ര
ഭ്രമ്ത്യേവ വൃഥാ ഷഡ്അംഘ്രിഃ ॥ 2.47 ॥

ഛംദഃ (മാത്രാ-ചംദസ്): This is in a മാത്രാ-based Chandas/Meter (not a fixed അക്ഷര-count വൃത്ത): in this verse, the written segments carry approximately 20 + 16 + 22 + 14 മാത്രാഃ (total 72); treat ലഘു=1 മാത്രാ and ഗുരു=2 മാത്രാഃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ദംഡ with internal യതി).

Meaning (പദാര്ഥ):
ലീലാവതീനാം - of playful women
സഹജാഃ - natural; inborn
വിലാസാഃ - graces; coquetries; playful gestures
ത ഏവ - those alone
മൂഢസ്യ - of the fool
ഹൃദി - in the heart
സ്ഫുരംതി - flash forth; appear vividly
രാഗഃ - redness; passion; attachment
നലിന്യാഃ - of the lotus
ഹി - indeed
നിസര്ഗ - nature
സിദ്ധഃ - established; inherent
നിസര്ഗസിദ്ധഃ - naturally inherent
തത്ര - there; in that
ഭ്രമ്ത്യാ - by delusion
ഇവ - as if
വൃഥാ - in vain; futilely
ഷഡ്അംഘ്രിഃ - the bee (lit. "six-footed"; the verse uses for a join; read as ഷഡ്അംഘ്രിഃ)

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
The analogy is subtle: the lotus does not become red because of the bee; the redness is നിസര്ഗസിദ്ധ (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 അനുസംധാന is to check projections: observe behavior over time, seek clarity through respectful communication, and do not let രാഗ (attachment) write stories faster than reality.

സംമോഹയംതി മദയംതി വിഡംബയംതി
നിര്ഭര്ത്സ്യംതി രമയംതി വിഷാദയംതി ।
ഏതാഃ പ്രവിശ്യ സദയം ഹൃദയം നരാണാം
കിം നാമ വാമനയനാ ന സമാചരംതി ॥ 2.47.1 ॥

Meaning (പദാര്ഥ):
സംമോഹയംതി - they delude; they bewilder
മദയംതി - they intoxicate
വിഡംബയംതി - they mock; they deceive
നിര്ഭര്ത്സ്യംതി - they scold; they rebuke
രമയംതി - they delight; they please
വിഷാദയംതി - they sadden; they cause despondency
ഏതാഃ - these (women)
പ്രവിശ്യ - entering
സദയം - tender; compassionate; soft
ഹൃദയം - heart
നരാണാം - of men; of people
കിം നാമ - what indeed
വാമ - beautiful; pleasing
നയനാഃ - eyes (f. pl.)
വാമനയനാഃ - beautiful-eyed women
ന - not
സമാചരംതി - do; perform

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 ഹൃദയ (heart), you must also develop communication, patience, and ക്ഷമാ (forbearance), otherwise normal fluctuations feel like chaos. Love becomes stable not by eliminating emotion, but by learning to hold it wisely.

യദേതത്പൂര്ണേംദുദ്യുതിഹരം ഉദാരാകൃതി പരം
മുഖാബ്ജം തന്വംഗ്യാഃ കില വസതി യത്രാധരമധു ।
ഇദം തത്കിം പാകദ്രുമഫലം ഇദാനീം അതിരസവ്യതീതേഽസ്മിന്
കാലേ വിഷം ഇവ ഭവിഷ്യ്ത്യസുഖദമ് ॥ 2.48 ॥

Meaning (പദാര്ഥ):
യത് - which
ഏതത് - this
പൂര്ണ - full
ഇംദു - moon
ദ്യുതി - radiance
ഹരം - stealing; taking away
പൂര്ണേംദുദ്യുതിഹരം - stealing the radiance of the full moon
ഉദാര - expansive; noble
ആകൃതി - form; shape
പരം - excellent
മുഖ - face
അബ്ജം - lotus
മുഖാബ്ജം - lotus-face
തന്വീ - slender woman
അംഗീ - the woman with limbs (a poetic term for the beloved)
തന്വംഗീ - the slender beloved
തന്വംഗ്യാഃ - of the slender beloved
കില - indeed
വസതി - dwells
യത്ര - where
അധര - lip
മധു - honey
അധരമധു - the honey of the lips
ഇദം - this
തത് - that
കിം - what
പാക - ripe; cooked
ദ്രുമ - tree
ഫലം - fruit
പാകദ്രുമഫലം - a ripe fruit of a tree
ഇദാനീം - now
അതിരസ - excessive sweetness; intense flavor
വ്യതീതേ - when passed; after it has gone
അസ്മിന് - in this (verse: വ്യതീതേഽസ്മിന് = വ്യതീതേ + അസ്മിന്)
കാലേ - in time
വിഷം ഇവ - like poison
ഭവിഷ്യതി - will become
അസുഖ-ദം - causing unhappiness

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 അതിരസ (over-sweetness), the later phases can feel like poison when reality arrives. The practical അനുസംധാന is to deepen love beyond the first sweetness: build trust, shared values, and a capacity to face change together.

ഉന്മീലത്ത്രിവലീതരംഗനിലയാ പ്രോത്തുംഗപീനസ്തനദ്വംദ്വേനോദ്ഗത
ചക്രവാകയുഗലാ വക്ത്രാംബുജോദ്ഭാസിനീ ।
കാംതാകാരധരാ നദീയം അഭിതഃ ക്രൂരാത്ര നാപേക്ഷതേ
സംസാരാര്ണവമജ്ജനം യദി തദാ ദൂരേണ സംത്യജ്യതാമ് ॥ 2.49 ॥

Meaning (പദാര്ഥ):
ഉന്മീലത് - opening; blossoming
ത്രിവലീ - the three folds/lines on the belly
തരംഗ - wave
നിലയാ - abode; bed
ഉന്മീലത്ത്രിവലീതരംഗനിലയാ - whose bed is waves of blossoming ത്രിവലീ (poetic image)
പ്രോത്തുംഗ - very lofty; very prominent
പീന - full; firm
സ്തന - breast
ദ്വംദ്വം - pair
സ്തനദ്വംദ്വം - pair of breasts
ഉദ്ഗത - arisen; sprung forth
ചക്രവാക - the ചക്രവാക bird (a poetic emblem of lovers)
യുഗലം - pair
ചക്രവാകയുഗലാ - having a pair of ചക്രവാകs (poetic image)
വക്ത്ര - face
അംബുജ - lotus
ഉദ്ഭാസിനീ - shining
വക്ത്രാംബുജോദ്ഭാസിനീ - shining with a lotus-face
കാംതാ - beloved
ആകാര - form; shape
ധരാ - bearing
നദീ - river
അയമ് - this
കാംതാകാരധരാ നദീ - this river bearing the form of a beloved
അഭിതഃ - on all sides; thoroughly
ക്രൂരാ - cruel
അത്ര - here (verse: ക്രൂരാത്ര = ക്രൂരാ + അത്ര)
ന അപേക്ഷതേ - does not care; does not show regard
സംസാര - worldly life
അര്ണവ - ocean
മജ്ജനമ് - drowning
യദി - if
തദാ - then
ദൂരേണ - from far away
സംത്യജ്യതാം - should be abandoned

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 അനുസംധാന 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 രാഗ (attachment) makes quitting far harder.

ജല്പംതി സാര്ധം അന്യേന പശ്യംത്യന്യം സവിഭ്രമാഃ ।
ഹൃദ്ഗതം ചിംതയംത്യന്യം പ്രിയഃ കോ നാമ യോഷിതാമ് ॥ 2.50 ॥

Meaning (പദാര്ഥ):
ജല്പംതി - they chatter; they speak
സാര്ധം - with
അന്യേന - with one (person)
പശ്യംതി - they look at
അന്യം - another (person)
സവിഭ്രമാഃ - with coquetry; with playful charm
ഹൃദ്-ഗതം - gone into the heart; within the heart
ചിംതയംതി - they think of
അന്യം - another (person)
പ്രിയഃ - dear; beloved
കഃ - who
നാമ - indeed
യോഷിതാം - of women

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 അനുസംധാന is to look for ഏകചിത്തതാ (one-mindedness): if you want trust and stability, choose relationships where attention, intention, and commitment align.

മധു തിഷ്ഠതി വാചി യോഷിതാം ഹൃദി ഹാലാഹലം ഏവ കേവലമ് ।
അതഏവ നിപീയതേഽധരോ ഹൃദയം മുഷ്ടിഭിരേവ താഡ്യതേ ॥ 2.51 ॥

ഛംദഃ (മാത്രാ-ചംദസ്): This is in a മാത്രാ-based Chandas/Meter (not a fixed അക്ഷര-count വൃത്ത): in this verse, the written segments carry approximately 32 + 30 മാത്രാഃ (total 62); treat ലഘു=1 മാത്രാ and ഗുരു=2 മാത്രാഃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ദംഡ with internal യതി).

Meaning (പദാര്ഥ):
മധു - honey
തിഷ്ഠതി - stays; abides
വാചി - in speech; on the tongue
യോഷിതാം - of women
ഹൃദി - in the heart
ഹാലാഹലം - deadly poison (ഹാലാഹല, from the ocean-churning story)
ഏവ - indeed; only
കേവലം - merely; solely
അതഏവ - therefore (the verse uses for a join; read as അതഏവ)
നിപീയതേ - is drunk; is sipped (poetically: is kissed)
അധരഃ - lip (verse: നിപീയതേഽധരോ = നിപീയതേ + അധരഃ)
ഹൃദയം - heart
മുഷ്ടിഭിഃ - with fists
താഡ്യതേ - is struck; is beaten

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
The verse is deliberately harsh to make a psychological point: sweetness in words is not proof of sweetness in intention. The image of ഹാലാഹല (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 അനുസംധാന 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. ആദി ശംകരാചാര്യ opens സൌംദര്യ ലഹരീ with ശിവഃ ശക്ത്യാ യുക്തോ യദി ഭവതി ശക്തഃ പ്രഭവിതുമ്, 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.

അപസര സഖേ ദൂരാദസ്മാത്കടാക്ഷവിഷാനലാത്
പ്രകൃതിവിഷമാദ്യോഷിത്സര്പാദ്വിലാസഫണാഭൃതഃ ।
ഇതരഫണിനാ ദഷ്ടഃ ശക്യശ്ചികിത്സിതും ഔഷധൈശ്ചതുര്
വനിതാഭോഗിഗ്രസ്തം ഹി മംത്രിണഃ ॥ 2.52 ॥

ഛംദഃ (മാത്രാ-ചംദസ്): This is in a മാത്രാ-based Chandas/Meter (not a fixed അക്ഷര-count വൃത്ത): in this verse, the written segments carry approximately 25 + 25 + 30 + 18 മാത്രാഃ (total 98); treat ലഘു=1 മാത്രാ and ഗുരു=2 മാത്രാഃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ദംഡ with internal യതി).

Meaning (പദാര്ഥ):
അപസര - move away; withdraw
സഖേ - O friend
ദൂരാത് - from far; far away
അസ്മാത് - from this
കടാക്ഷ - side-glance
വിഷ - poison
അനല - fire
കടാക്ഷവിഷാനല - the poison-fire of a sidelong glance
പ്രകൃതി - nature
വിഷമ - venomous; harmful
യോഷിത് - woman
സര്പഃ - snake
യോഷിത്സര്പഃ - woman-snake (metaphor for dangerous fascination)
വിലാസ - coquettish play; graceful charm
ഫണാ - hood (of a snake)
ഭൃതഃ - bearing; wearing
വിലാസഫണാഭൃതഃ - bearing the hood of charm
ഇതര - other
ഫണീ - snake (lit. "hooded one"; verse: ഫണിനാ)
ദഷ്ടഃ - bitten
ശക്യഃ - possible
ചികിത്സിതും - to treat; to cure
ഔഷധൈഃ - with medicines
ചതുര് - clever; skilled
വനിതാ - woman
ഭോഗീ - snake (lit. "coiled one")
ഗ്രസ്തം - seized; swallowed; overpowered
ഹി - indeed
മംത്രിണഃ - for the expert/healer; even for the skilled one

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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.

വിസ്താരിതം മകരകേതനധീവരേണ
സ്ത്രീസംജ്ഞിതം ബഡിശം അത്ര ഭവാംബുരാശൌ ।
യേനാചിരാത്തദ്അധരാമിഷലോലമര്ത്യ
മത്സ്യാന്വികൃഷ്യ വിപചത്യനുരാഗവഹ്നൌ ॥ 2.53 ॥

Meaning (പദാര്ഥ):
വിസ്താരിതം - spread out; cast
മകരകേതന - Cupid (മകര-bannered)
ധീവരഃ - fisherman
ധീവരേണ - by the fisherman
സ്ത്രീ - woman
സംജ്ഞിതം - named; called
ബഡിശം - fishhook
അത്ര - here
ഭവ - becoming; worldly existence
അംബു-രാശിഃ - ocean; mass of water
ഭവാംബുരാശൌ - in the ocean of worldly existence
യേന - by which
അചിരാത് - very soon
തദ്അധര - her lip (the verse uses for a join; read as തദധര)
ആമിഷം - bait (lit. "meat")
ലോല - greedy; eager
മര്ത്യഃ - mortal
മത്സ്യാന് - fish (pl.)
വികൃഷ്യ - pulling out; drawing forth
വിപചതി - cooks
അനുരാഗ - passion; attachment
വഹ്നിഃ - fire
അനുരാഗവഹ്നൌ - in the fire of passion

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 അനുസംധാന 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 അനുരാഗ (binding attachment), it starts cooking peace itself.

കാമിനീകായകാംതാരേ കുചപർവതദുര്ഗമേ ।
മാ സംചര മനഃ പാംഥ തത്രാസ്തേ സ്മരതസ്കരഃ ॥ 2.54 ॥

Meaning (പദാര്ഥ):
കാമിനീ - amorous woman; beloved
കായ - body
കാംതാര - wilderness; forest
കാമിനീകായകാംതാരേ - in the wilderness of a woman's body (metaphor)
കുച - breast
പർവത - mountain
ദുര്ഗമേ - difficult to traverse
കുചപർവതദുര്ഗമേ - difficult because of the mountains of breasts (metaphor)
മാ - do not
സംചര - wander; roam
മനഃ - O mind
പാംഥ - traveler
തത്ര - there
ആസ്തേ - dwells
സ്മര - Cupid; desire
തസ്കരഃ - thief; robber

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
The verse speaks to the mind as a restless traveler: the real danger is not the object, but the inner thief - സ്മര (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 അനുസംധാന 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.

വ്യാഡീര്ഘേണ ചലേന വക്ത്രഗതിനാ തേജസ്വിനാ ഭോഗിനാ
നീലാബ്ജദ്യുതിനാഹിനാ പരം അഹം ദൃഷ്ടോ ന തച്ചക്ഷുഷാ ।
ദൃഷ്ടേ സംതി ചികിത്സകാ ദിശി ദിശി പ്രായേണ ധനാര്ഥിനോ
മുഗ്ധാക്ഷക്ഷണവീക്ഷിതസ്യ ന ഹി മേ വൈദ്യോ ന ചാപ്യൌഷധമ് ॥ 2.55 ॥

Meaning (പദാര്ഥ):
വ്യാഡ - snake
ഈര്ഘ - long
വ്യാഡീര്ഘ - snake-long; very long
വ്യാഡീര്ഘേണ - by the snake-long one (verse: വ്യാഡീര്ഘേണ)
ചലേന - moving; restless
വക്ത്ര - face; head
ഗതി - movement
വക്ത്രഗതിനാ - by the head-movement
തേജസ്വിനാ - radiant; shining
ഭോഗിനാ - by the serpent (lit. "coiled one")
നീല - blue
അബ്ജ - lotus
ദ്യുതി - luster
നീലാബ്ജദ്യുതിനാ - with the luster of a blue lotus
അഹിനാ - by the snake
പരം - indeed
അഹം - I
ദൃഷ്ടഃ - seen (verse: ദൃഷ്ടോ = ദൃഷ്ടഃ)
ന - not
തത്-ചക്ഷുഷാ - by those eyes
ദൃഷ്ടേ - when seen/affected; when the case happens
സംതി - there are
ചികിത്സകാഃ - physicians
ദിശി ദിശി - in every direction; everywhere
പ്രായേണ - generally
ധനാര്ഥിനാഃ - wealth-seeking; fee-seeking (verse: ധനാര്ഥിനോ = ധനാര്ഥിനാഃ)
മുഗ്ധ - innocent; simple
അക്ഷ - eye
മുഗ്ധാക്ഷ - innocent-eyed
ക്ഷണ - moment
വീക്ഷിതം - a look; glance
മുഗ്ധാക്ഷക്ഷണവീക്ഷിതസ്യ - of the momentary glance of the innocent-eyed (girl)
ന ഹി - indeed not
മേ - for me
വൈദ്യഃ - physician
ന ച അപി - nor also
ഔഷധം - medicine

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 അനുസംധാന 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.

ഇഹ ഹി മധുരഗീതം നൃത്യം ഏതദ്രസോഽയം
സ്ഫുരതി പരിമലോഽസൌ സ്പര്ശ ഏഷ സ്തനാനാമ് ।
ഇതി ഹതപരമാര്ഥൈരിംദ്രിയൈര്ഭ്രാമ്യമാണഃ
സ്വഹിതകരണധൂര്തൈഃ പംചഭിർവംചിതോഽസ്മി ॥ 2.56 ॥

Meaning (പദാര്ഥ):
ഇഹ - here; in this (world)
ഹി - indeed
മധുര - sweet
ഗീതം - song
നൃത്യം - dance
രസഃ - aesthetic flavor; pleasure
അയമ് - this
രസോഽയം - this രസ (verse: രസോഽയം = രസഃ + അയമ്)
സ്ഫുരതി - shines forth; appears vividly
പരിമലഃ - fragrance
അസൌ - that
പരിമലോഽസൌ - that fragrance (verse: പരിമലോഽസൌ = പരിമലഃ + അസൌ)
സ്പര്ശഃ - touch
ഏഷഃ - this
സ്തനാനാം - of breasts
ഇതി - thus
ഹത - destroyed; ruined
പരമാര്ഥ - highest purpose; true goal
പരമാര്ഥൈഃ - with true goals (instrumental pl.)
ഇംദ്രിയൈഃ - by the senses
ഭ്രാമ്യമാണഃ - wandering; being deluded
സ്വ-ഹിത - one's own welfare
കരണ - doing; making
ധൂര്തൈഃ - by rogues; tricksters
സ്വഹിതകരണധൂര്തൈഃ - by rogues pretending to work for my good
പംചഭിഃ - by the five
വംചിതഃ - cheated
അസ്മി - I am
വംചിതോഽസ്മി - I am cheated (verse: വംചിതോഽസ്മി = വംചിതഃ + അസ്മി)

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
This is an honest confession about the senses (ഇംദ്രിയ): they promise happiness, but often steal time and clarity. The poet calls them ധൂര്തs (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 അനുസംധാന is ഇംദ്രിയ-നിഗ്രഹ (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.

ന ഗമ്യോ മംത്രാണാം ന ച ഭവതി ഭൈഷജ്യവിഷയോ
ന ചാപി പ്രധ്വംസം വ്രജതി വിവിധൈഃ ശാംതികശതൈഃ ।
ഭ്രമാവേശാദംഗേ കം അപി വിദധദ്ഭംഗം അസകൃത്
സ്മരാപസ്മാരോഽയം ഭ്രമയതി ദൃശം ഘൂര്ണയതി ച ॥ 2.57 ॥

Meaning (പദാര്ഥ):
ന - not
ഗമ്യഃ - reachable; curable; amenable
മംത്രാണാം - by mantras
ന ച - nor
ഭവതി - becomes
ഭൈഷജ്യ - medicine
വിഷയഃ - object; domain
ഭൈഷജ്യവിഷയഃ - a case for medicine
ന ച അപി - nor even
പ്രധ്വംസം - destruction; ending
വ്രജതി - goes
വിവിധ - various
ശാംതിക - pacifying rite
ശതൈഃ - by hundreds
ഭ്രമാ - delusion
ആവേശാത് - by possession/entry
അംഗേ - in the body
കം അപി - someone; something
വിദധത് - producing; causing
ഭംഗം - disturbance; break
അസകൃത് - repeatedly
സ്മര - Cupid; desire
അപസ്മാരഃ - epilepsy (used here as a metaphor)
അയമ് - this
സ്മരാപസ്മാരോഽയം - this Cupid-epilepsy (verse: സ്മരാപസ്മാരോഽയം = സ്മരാപസ്മാരഃ + അയമ്)
ഭ്രമയതി - makes wander; makes reel
ദൃശം - the sight; the eyes
ഘൂര്ണയതി - makes whirl; makes spin
ച - and

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
ഭര്തൃഹരി uses അപസ്മാര (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 അനുസംധാന is to recognize when desire has become a disturbance-pattern, and to respond with disciplined care rather than drama.

ജാത്യ്അംധായ ച ദുര്മുഖായ ച ജരാജീര്ണാ ഖിലാംഗായ ച
ഗ്രാമീണായ ച ദുഷ്കുലായ ച ഗലത്കുഷ്ഠാഭിഭൂതായ ച ।
യച്ഛംതീഷു മനോഹരം നിജവപുലക്ഷ്മീലവശ്രദ്ധയാ
പണ്യസ്ത്രീഷു വിവേകകല്പലതികാശസ്ത്രീഷു രാജ്യേത കഃ ॥ 2.58 ॥

Meaning (പദാര്ഥ):
ജാത്യ്അംധഃ - blind from birth (the verse uses for a join; read as ജാത്യംധഃ)
ജാത്യ്അംധായ - to one blind from birth
ച - and
ദുര്മുഖഃ - ugly-faced
ദുര്മുഖായ - to an ugly-faced one
ജരാ - old age
ജീര്ണഃ - worn out
ജരാജീര്ണായ - to one worn out by age
ഖിലാംഗഃ - crippled; deformed
ഖിലാംഗായ - to a crippled one
ഗ്രാമീണഃ - rustic; uncultured
ഗ്രാമീണായ - to a rustic one
ദുഷ്കുലഃ - of bad/low family
ദുഷ്കുലായ - to one of low family
ഗലത് - falling; oozing
കുഷ്ഠ - leprosy
അഭിഭൂതഃ - afflicted; overcome
ഗലത്കുഷ്ഠാഭിഭൂതായ - to one afflicted by leprosy
യച്ഛംതീഷു - when (they are) giving
മനോഹരം - charming; attractive
നിജ - their own
വപുഃ - body
ലക്ഷ്മീ - beauty; splendor
ലവ - a small portion
ശ്രദ്ധയാ - with confidence; with faith
നിജവപുലക്ഷ്മീലവശ്രദ്ധയാ - trusting even a little in their body's beauty
പണ്യ - for sale
സ്ത്രീഷു - among women
പണ്യസ്ത്രീഷു - among women for sale (courtesans)
വിവേക - discrimination; discernment
കല്പലതികാ - wish-fulfilling creeper; here: a creeper-like metaphor
ശസ്ത്രം - weapon; sword
ശസ്ത്രീഷു - among those who are like weapons
വിവേകകല്പലതികാശസ്ത്രീഷു - among women who act like a weapon against the creeper of discernment
രാജ്യേത - would rule; would remain sovereign
കഃ - who

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
The verse is really about the market-power of desire and how it can erase വിവേക (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 അനുസംധാന is to protect വിവേക: notice manipulation, avoid feeding compulsions, and choose relationships that honor personhood rather than treat people as objects.

വേശ്യാസൌ മദനജ്വാലാ
രൂപേഽംധനവിവര്ധിതാ ।
കാമിഭിര്യത്ര ഹൂയംതേ
യൌവനാനി ധനാനി ച ॥ 2.59 ॥

Meaning (പദാര്ഥ):
വേശ്യാ - courtesan; prostitute
അസൌ - this
മദന - Cupid; desire
ജ്വാലാ - flame
മദനജ്വാലാ - a flame of desire
രൂപ - beauty; form
ഇംധനം - fuel
രൂപേഽംധന - fuel of beauty (verse: രൂപേഽംധന = രൂപേ + ഇംധന)
വിവര്ധിതാ - increased; fanned
കാമിഭിഃ - by lovers; by the desirous
യത്ര - where
ഹൂയംതേ - are offered into fire; are sacrificed
യൌവനാനി - youth (pl.)
ധനാനി - wealth (pl.)
ച - and

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

Commentary (അനുസംധാന):
The verse is a moral metaphor: when pleasure becomes a paid addiction, it can burn both യൌവന (youth) and ധന (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 അനുസംധാന 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.

കശ്ചുംബതി കുലപുരുഷോ വേശ്യാധരപല്ലവം മനോജ്ഞം അപി ।
ചാരഭടചോരചേടകനടവിടനിഷ്ഠീവനശരാവമ് ॥ 2.60 ॥

ഛംദഃ (മാത്രാ-ചംദസ്): This is in a മാത്രാ-based Chandas/Meter (not a fixed അക്ഷര-count വൃത്ത): in this verse, the written segments carry approximately 31 + 27 മാത്രാഃ (total 58); treat ലഘു=1 മാത്രാ and ഗുരു=2 മാത്രാഃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ദംഡ with internal യതി).

Meaning (പദാര്ഥ):
കഃ - who
ചുംബതി - kisses
കുല - noble family; respectable lineage
പുരുഷഃ - man; person
കുലപുരുഷഃ - a respectable person
വേശ്യാ - courtesan
അധര - lip
പല്ലവം - bud; tender shoot
വേശ്യാധരപല്ലവം - the bud-like lip of a courtesan
മനോജ്ഞം - charming
അപി - even
ചാര - spy
ഭ്ഹട - soldier
ചോര - thief
ചേടക - servant
നട - actor; performer
വിട - rake; parasite
നിഷ്ഠീവനം - spittle
ശരാവം - bowl; dish
നിഷ്ഠീവനശരാവം - a bowl of spittle (metaphor for promiscuity)

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 അനുസംധാന 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.

ധന്യാസ്ത ഏവ ധവലായതലോചനാനാം
താരുണ്യദര്പഘനപീനപയോധരാണാമ് ।
ക്ഷാമോദരോപരി ലസത്ത്രിവലീലതാനാം
ദൃഷ്ട്വാകൃതിം വികൃതിം ഏതി മനോ ന യേഷാമ് ॥ 2.61 ॥

Meaning (പദാര്ഥ):
ധന്യാഃ - blessed; fortunate
തഃ - those (verse: ധന്യാസ്ത = ധന്യാഃ + തഃ)
ഏവ - indeed
ധവല - bright; white
ആയത - long; wide
ലോചനാനാം - of eyes
ധവലായതലോചനാനാം - of women with bright, wide eyes
താരുണ്യ - youth
ദര്പ - pride; boldness
ഗന - abundance; mass
പീന - full; firm
പയോധരാണാം - of breasts
താരുണ്യദര്പഘനപീനപയോധരാണാം - of women with full, firm breasts (swollen with youthful pride)
ക്ഷാമ - slender; thin
ഉദര - belly
ഉപരി - upon
ലസത് - shining; sporting
ത്രിവലീ - the three folds/lines (on the belly)
ലതാ - creeper; vine
ത്രിവലീലതാനാം - of vine-like triple folds
ക്ഷാമോദരോപരി - upon a slender belly
ക്ഷാമോദരോപരി ലസത്ത്രിവലീലതാനാം - of women whose slender bellies bear shining, vine-like triple folds
ദൃഷ്ട്വാ - having seen
ആകൃതിം - form; shape
വികൃതിം - distortion; change; agitation
ഏതി - goes to; becomes
മനഃ - mind
ന - not
യേഷാം - of whom

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 അനുസംധാന is സംയമ (self-restraint): you can appreciate what is attractive while choosing your response deliberately. This protects both your dignity and the dignity of others.

ബാലേ ലീലാമുകുലിതം അമീ മംഥരാ ദൃഷ്ടിപാതാഃ
കിം ക്ഷിപ്യംതേ വിരമവിരമ വ്യര്ഥ ഏഷ ശ്രമസ്തേ ।
സംപ്രത്യന്യേ വയം ഉപരതം ബാല്യം ആസ്ഥാ വനാംതേ
ക്ഷീണോ മോഹസ്തൃണം ഇവ ജഗജ്ജാലം ആലോകയാമഃ ॥ 2.62 ॥

ഛംദഃ (മംദാക്രാംതാ): This is in മംദാക്രാംതാ (സമ-വൃത്ത) Chandas/Meter: 4 പാദാഃ, 17 അക്ഷരാഃ per പാദ; ലഘു/ഗുരു pattern (per പാദ) is `GGGG LLLLLG GLGGLGG`; യതി (pause) is after the 4th and 10th syllables in each പാദ.

Meaning (പദാര്ഥ):
ബാലേ - O young girl
ലീലാ - playfulness; sport
മുകുലിതം - half-closed like a bud
ലീലാമുകുലിതം - playfully half-closed (about the eyes/glance)
അമീ - these
മംഥരാഃ - slow; languid
ദൃഷ്ടി - sight; glance
പാതാഃ - falls; castings
ദൃഷ്ടിപാതാഃ - glances
കിം - why
ക്ഷിപ്യംതേ - are thrown/cast
വിരമ - stop
വിരമ - stop (repeated for emphasis)
വ്യര്ഥഃ - futile
ഏഷഃ - this
ശ്രമഃ - effort
തേ - your
സംപ്രതി - now
അന്യേ - different; other
വയം - we
ഉപരതം - ended; ceased
ബാല്യം - childishness; immaturity
ആസ്ഥാ - taking up; abiding; residence
വനാംതേ - in the forest; at the forest's edge
ക്ഷീണഃ - diminished; worn out
മോഹഃ - delusion
തൃണം - grass; straw
ഇവ - like
ജഗത് - world
ജാലം - net; web
ജഗജ്ജാലം - the world's net; worldly entanglement
ആലോകയാമഃ - we look upon; we behold

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
The verse describes a shift in priorities: when മോഹ (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 അനുസംധാന 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.

ഇയം ബാലാ മാം പ്രത്യനവരതം ഇംദീവരദലപ്രഭാ
ചീരം ചക്ഷുഃ ക്ഷിപതി കിം അഭിപ്രേതം അനയാ ।
ഗതോ മോഹോഽസ്മാകം സ്മരശബരബാണവ്യതികരജ്വര
ജ്വാലാ ശാംതാ തദപി ന വരാകീ വിരമതി ॥ 2.63 ॥

Meaning (പദാര്ഥ):
ഇയം - this
ബാലാ - young girl
മാം - me
പ്രതി - toward (verse: മാം പ്രതി)
അനവരതം - continually; without pause
ഇംദീവര - blue lotus
ദല - petal
പ്രഭാ - radiance; luster
ഇംദീവരദലപ്രഭാ - radiance like a blue-lotus petal (about her glance/eyes)
ചീരം - for a long time
ചക്ഷുഃ - eye; glance
ക്ഷിപതി - throws; casts
കിം - what
അഭിപ്രേതം - intended
അനയാ - by her
ഗതഃ - gone
മോഹഃ - delusion
അസ്മാകം - of us (verse: മോഹോഽസ്മാകം = മോഹഃ + അസ്മാകം)
സ്മര - Cupid; desire
ശബര - hunter
ബാണ - arrow
വ്യതികര - crowd; shower; barrage
ജ്വര - fever
ജ്വാലാ - flame
സ്മരശബരബാണവ്യതികരജ്വര - fever born of Cupid-the-hunter's shower of arrows
ശാംതാ - cooled; quenched
തദപി - even then
ന - not
വരാകീ - the poor girl
വിരമതി - stops; ceases

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 അനുസംധാന 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 സത്യ (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.

കിം കംദര്പ കരം കദര്ഥയസി രേ കോദംഡടംകാരിതം
രേ രേ കോകില കോമലം കലരവം കിം വാ വൃഥാ ജല്പസി ।
മുഗ്ധേ സ്നിഗ്ധവിദഗ്ധചാരുമധുരൈര്ലോലൈഃ കടാക്ഷൈരലം
ചേതശ്ചുംബിതചംദ്രചൂഡചരണധ്യാനാമൃതം വര്തതേ ॥ 2.64 ॥

Meaning (പദാര്ഥ):
കിം - why
കംദര്പ - Cupid; desire-personified
കരം - hand; here: Cupid's grasp/assault (a force that "handles" the mind)
കദര്ഥയസി - trouble; torment; abuse
രേ - O! (interjection)
കോദംഡ - bow
ടംകാരിതം - made to twang/resound; ringing
രേ രേ - O! O!
കോകില - cuckoo
കോമലം - soft; sweet
കലരവം - gentle sound; cooing
കിം - why
വാ - or
വൃഥാ - in vain
ജല്പസി - you sing/prattle
മുഗ്ധേ - O innocent one
സ്നിഗ്ധ - affectionate; smooth
വിദഗ്ധ - clever; artful
ചാരു - lovely
മധുരൈഃ - sweet
ലോലൈഃ - playful; restless
കടാക്ഷൈഃ - with sidelong glances
അലം - enough!
ചേതഃ - mind
ചുംബിത - kissed; touched
ചംദ്രചൂഡ - moon-crested Lord Shiva
ചരണ - feet
ധ്യാന - meditation
അമൃതം - nectar
ചേതശ്ചുംബിതചംദ്രചൂഡചരണധ്യാനാമൃതം - the nectar of meditation on Shiva's feet, "kissed" by the mind
വര്തതേ - remains; abides; is engaged

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
The verse points to a principle found across ഭക്തി and യോഗ: a lower pull weakens when a higher taste becomes real. When the mind is absorbed in ധ്യാന (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 അനുസംധാന 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. ആദി ശംകരാചാര്യ reminds us in ആത്മ ഷടകമ്, മനോ ബുദ്ധ്യഹംകാര ചിത്താനി നാഹമ് (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.

വിരഹേഽപി സംഗമഃ ഖലു
പരസ്പരം സംഗതം മനോ യേഷാമ് ।
ഹൃദയം അപി വിഘട്ടിതം ചേത്
സംഗീ വിരഹം വിശേഷയതി ॥ 2.65 ॥

ഛംദഃ (മാത്രാ-ചംദസ്): This is in a മാത്രാ-based Chandas/Meter (not a fixed അക്ഷര-count വൃത്ത): in this verse, the written segments carry approximately 13 + 18 + 14 + 15 മാത്രാഃ (total 60); treat ലഘു=1 മാത്രാ and ഗുരു=2 മാത്രാഃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ദംഡ with internal യതി).

Meaning (പദാര്ഥ):
വിരഹേ - in separation
അപി - even (verse: വിരഹേഽപി = വിരഹേ + അപി)
സംഗമഃ - union; meeting
ഖലു - indeed
പരസ്പരം - mutually
സംഗതം - united; joined
മനഃ - mind
യേഷാം - of whom
ഹൃദയം - heart
അപി - even
വിഘട്ടിതം - broken; shattered
ചേത് - if
സംഗീ - one united; a companion (one whose mind is joined)
വിരഹം - separation
വിശേഷയതി - makes special; intensifies; heightens

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 അനുസംധാന is to support the bond with clear communication and shared routines (regular calls, mutual plans, trust), so that വിരഹ (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.

കിം ഗതേന യദി സാ ന ജീവതി
പ്രാണിതി പ്രിയതമാ തഥാപി കിമ് ।
ഇത്യുദീക്ഷ്യ നവമേഘമാലികാം
ന പ്രയാതി പഥികഃ സ്വമംദിരമ് ॥ 2.66 ॥

Meaning (പദാര്ഥ):
കിം - what (use) is
ഗതേന - by going; by returning
യദി - if
സാ - she
ന - not
ജീവതി - lives
പ്രാണിതി - breathes; lives
പ്രിയതമാ - the beloved
തഥാപി - even then
കിം - what (use)
ഇതി - thus
ഉദീക്ഷ്യ - having looked at; having seen
നവ - new
മേഘ - cloud
മാലികാം - row; garland
ന - not
പ്രയാതി - goes
പഥികഃ - traveler
സ്വ - own
മംദിരം - home

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 അനുസംധാന 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.

വിരമത ബുധാ യോഷിത്സംഗാത്സുഖാത്ക്ഷണഭംഗുരാത്
കുരുത കരുണാമൈത്രീപ്രജ്ഞാവധൂജനസംഗമമ് ।
ന ഖലു നരകേ ഹാരാക്രാംതം ഘനസ്തനമംഡലം
ശരണം അഥവാ ശ്രോണീബിംബം രണന്മണിമേഖലമ് ॥ 2.67 ॥

Meaning (പദാര്ഥ):
വിരമത - desist; refrain
ബുധാഃ - O wise ones
യോഷിത് - woman
സംഗാത് - from association; from company
സുഖ്ഹാത് - from pleasure
ക്ഷണ - moment
ഭംഗുര - fragile; quickly broken
ക്ഷണഭംഗുരാത് - fleeting; lasting only a moment
കുരുത - do; cultivate
കരുണാ - compassion
മൈത്രീ - friendship; loving-kindness
പ്രജ്ഞാ - wisdom; insight
വധൂ - bride (metaphor here)
ജന - people
സംഗമം - association; company
കരുണാമൈത്രീപ്രജ്ഞാവധൂജനസംഗമം - company of compassion, friendship, and the bride named wisdom
ന - not
ഖലു - indeed
നരകേ - in hell
ഹാര - necklace
ആക്രാംതം - encircled; covered
ഘന - dense; heavy
സ്തന - breast
മംഡലം - orb; circle
ഘനസ്തനമംഡലം - a heavy orb of breasts (poetic)
ശരണം - refuge
അഥവാ - or
ശ്രോണീ - hips
ബിംബം - orb; round fruit (poetic for rounded hips)
രണന് - jingling
മണി - jewel
മേഖലാ - girdle
രണന്മണിമേഖലം - a jingling jeweled girdle

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
The verse contrasts short-lived thrills with long-lived virtues. It uses sensual imagery as a symbol for ക്ഷണിക (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 അനുസംധാന is to actively invest in കരുണാ (compassion), മൈത്രീ (friendship), and പ്രജ്ഞാ (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.

യദാ യോഗാഭ്യാസവ്യസനകൃശയോരാത്മമനസോരവിച്ഛിന്നാ
മൈത്രീ സ്ഫുരതി കൃതിനസ്തസ്യ കിം ഉ തൈഃ ।
പ്രിയാണാം ആലാപൈരധരമധുഭിർവക്ത്രവിധുഭിഃ
സനിശ്വാസാമോദൈഃ സകുചകലശാശ്ലേഷസുരതൈഃ ॥ 2.68 ॥

Meaning (പദാര്ഥ):
യദാ - when
യോഗ - യോഗ
അഭ്യാസ - practice
വ്യസന - intense habit; absorbed pursuit
കൃശ - thin; lean (i.e., desires weakened; body/mind made light)
യോഗാഭ്യാസവ്യസനകൃശയോഃ - of (one) made lean by intense യോഗ-practice
ആത്മ - self
മനസോഃ - of the self and the mind (dual)
അവിച്ഛിന്നാ - unbroken; uninterrupted
മൈത്രീ - friendship; harmony
സ്ഫുരതി - shines forth; appears
കൃതിനഃ - of the accomplished one
തസ്യ - for him
കിം ഉ - what indeed (need)
തൈഃ - by those
പ്രിയാണാം - of loved ones
ആലാപൈഃ - with conversations; talk
അധര - lip
മധു - honey
അധരമധുഭിഃ - with honey of the lips
വക്ത്ര - face
വിധു - moon
വക്ത്രവിധുഭിഃ - with moon-like faces
നിശ്വാസ - breath; exhalation
ആമോദ - fragrance
സനിശ്വാസാമോദൈഃ - with the fragrance of breath
കുച - breast
കലശ - pot (metaphor for rounded breasts)
ആശ്ലേഷ - embrace
സുരത - lovemaking; intimacy
സകുചകലശാശ്ലേഷസുരതൈഃ - with intimate embraces of the "pot-like" breasts

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
This verse describes a shift from outward sweetness to inward fullness. When the mind becomes a friend to the ആത്മ (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 അനുസംധാന 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 അനുസംധാന (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.

യദാസീദജ്ഞാനം സ്മരതിമിരസംചാരജനിതം
തദാ ദൃഷ്ടനാരീമയം ഇദം അശേഷം ജഗദിതി ।
ഇദാനീം അസ്മാകം പടുതരവിവേകാംജനജുഷാം
സമീഭൂതാ ദൃഷ്ടിസ്ത്രിഭുവനം അപി ബ്രഹ്മ മനുതേ ॥ 2.69 ॥

Meaning (പദാര്ഥ):
യദാ - when
ആസീത് - was
അജ്ഞാനം - ignorance
യദാസീദജ്ഞാനം - when there was ignorance (verse join)
സ്മര - Cupid; desire
തിമിര - darkness
സംചാര - roaming; movement
ജനിതം - produced
സ്മരതിമിരസംചാരജനിതം - produced by the roaming darkness of desire
തദാ - then
ദൃഷ്ട - seen
നാരീ - woman
മയം - made of; consisting of
ദൃഷ്ടനാരീമയം - seen as "made of woman" (everything looked like her)
ഇദം - this
അശേഷം - entire; without remainder
ജഗത് - world
ഇതി - thus
ഇദാനീം - now
അസ്മാകം - of us
പടുതരാ - very sharp
വിവേക - discernment
അംജന - collyrium; eye-ointment (metaphor: clarifying medicine for the eye of understanding)
ജുഷാം - of those who use/possess
പടുതരവിവേകാംജനജുഷാം - of us who are anointed with sharp discernment
സമീഭൂതാ - become even; steady; balanced
ദൃഷ്ടിഃ - vision; way of seeing
ത്രിഭുവനം - the three worlds
അപി - even
ബ്രഹ്മ - ബ്രഹ്മന് (the Absolute)
മനുതേ - considers; understands

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
This verse is a direct bridge to അദ്വൈത: obsession is not only an emotion, it is a filter that colors reality. When അജ്ഞാന (ignorance) and സ്മര (desire) dominate, everything is interpreted through one craving. When വിവേക (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 അനുസംധാന 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 ഭര്തൃഹരി hints that perception is colored by desire and clarified by വിവേക. This is central to അദ്വൈത: 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.

താവദേവ കൃതിനാം അപി സ്ഫുരത്യേഷ
നിര്മലവിവേകദീപകഃ ।
യാവദേവ ന കുരംഗചക്ഷുഷാം
താഡ്യതേ ചടുലലോചനാംചലൈഃ ॥ 2.70 ॥

Meaning (പദാര്ഥ):
താവത് - so long
ഏവ - only
കൃതിനാം - of the accomplished; the capable
അപി - even
സ്ഫുരതി - shines forth; appears
ഏഷഃ - this
നിര്മല - pure; stainless
വിവേക - discernment
ദീപകഃ - lamp
നിര്മലവിവേകദീപകഃ - the lamp of pure discernment
യാവത് - as long as
ഏവ - only
ന - not
കുരംഗ - deer
ചക്ഷുഷാം - of the eyes; of the deer-eyed (women)
താഡ്യതേ - is struck; is beaten
ചടുല - fickle; playful
ലോചന - eye
അംചലൈഃ - by the corners/ends (of the eyes); by glances
ചടുലലോചനാംചലൈഃ - by playful, darting glances

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 അനുസംധാന 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: ആദി ശംകരാചാര്യ's refrain ചിദാനംദരൂപഃ ശിവോഽഹം ശിവോഽഹമ് 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.

വചസി ഭവതി സംഗത്യാഗം ഉദ്ദിശ്യ വാര്താ
ശ്രുതിമുഖരമുഖാനാം കേവലം പംഡിതാനാമ് ।
ജഘനം അരുണരത്നഗ്രംഥികാംചീകലാപം
കുവലയനയനാനാം കോ വിഹാതും സമര്ഥഃ ॥ 2.71 ॥

Meaning (പദാര്ഥ):
വചസി - in speech; in words
ഭവതി - becomes; happens
സംഗതി - association; attachment
ത്യാഗഃ - abandonment; renunciation
സംഗത്യാഗഃ - renunciation of attachment (in verse: സംഗത്യാഗം)
ഉദ്ദിശ്യ - aiming at; with reference to; about
വാര്താ - talk; discussion
ശ്രുതി - ശ്രുതി (Vedas)
മുഖര - resounding; noisy
മുഖാനാം - of mouths
ശ്രുതിമുഖരമുഖാനാം - of those whose mouths resound with ശ്രുതി
കേവലം - merely; only
പംഡിതാനാം - of scholars
ജഘനം - hips; buttocks
അരുണ - red
രത്ന - gem
ഗ്രംഥികാ - knot
അംചീ - girdle; waist-chain
കലാപഃ - cluster; arrangement
അരുണരത്നഗ്രംഥികാംചീകലാപം - a waist-girdle arrangement knotted with red gems
കുവലയ - blue lotus
നയനാനാം - of eyes
കുവലയനയനാനാം - of lotus-eyed women
കഃ - who
വിഹാതും - to abandon; to give up
സമര്ഥഃ - capable; able

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
The verse points to the gap between talk and transformation. It is easy to recite lofty ideas about സംഗ (attachment) and ത്യാഗ (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 അനുസംധാന is honesty: admit what pulls you, reduce triggers, and choose small consistent disciplines so that your actions match your words.

സ്വപരപ്രതാരകോഽസൌ
നിംദതി യോഽലീകപംഡിതോ യുവതീഃ ।
യസ്മാത്തപസോഽപി ഫലം
സ്വര്ഗഃ സ്വര്ഗേഽപി ചാപ്സരസഃ ॥ 2.72 ॥

ഛംദഃ (ആര്യാ): This is in ആര്യാ (മാത്രാ-ചംദസ്) Chandas/Meter: 12+18 മാത്രാഃ in the first half (30 total) and 12+15 മാത്രാഃ in the second half (27 total); treat ലഘു=1 മാത്രാ and ഗുരു=2 മാത്രാഃ, and use the 12-മാത്രാ splits as the natural യതി (pauses).

Meaning (പദാര്ഥ):
സ്വ - self
പര - others
പ്രതാരകഃ - deceiver; cheat
സ്വപരപ്രതാരകഃ - one who deceives both self and others
അസൌ - that person (verse: സ്വപരപ്രതാരകോഽസൌ = സ്വപരപ്രതാരകഃ + അസൌ)
നിംദതി - criticizes; condemns
യഃ - who (verse: യോ = യഃ)
ലീക - false; hypocritical
പംഡിതഃ - scholar
ലീകപംഡിതഃ - a false scholar; hypocritical "pandit"
യുവതീഃ - young women
യസ്മാത് - because
തപസ് - austerity
ഫലം - fruit; result
തപസഃ - of austerity (verse: തപസോ = തപസഃ)
അപി - even
സ്വര്ഗഃ - heaven
സ്വര്ഗേ - in heaven
ച - and
അപ്സരസഃ - അപ്സരസ് (heavenly nymphs)

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 കാമ (desire). When you look around today, this appears as moralizing that hides private compulsions, or "virtue signaling" that collapses under pressure. The practical അനുസംധാന 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.

മത്തേഭകുംഭദലനേ ഭുവി സംതി ധീരാഃ
കേചിത്പ്രചംഡമൃഗരാജവധേഽപി ദക്ഷാഃ ।
കിംതു ബ്രവീമി ബലിനാം പുരതഃ പ്രസഹ്യ
കംദര്പദര്പദലനേ വിരലാ മനുഷ്യാഃ ॥ 2.73 ॥

Meaning (പദാര്ഥ):
മത്തേബ - intoxicated/maddened elephant
കുംഭഃ - temple (forehead globes of an elephant)
ദലനം - splitting; breaking
മത്തേഭകുംഭദലനേ - in splitting the temples of a maddened elephant
ഭുവി - on earth
സംതി - are; exist
ധീരാഃ - brave; steady
കേചിത് - some
പ്രചംഡ - fierce
മൃഗ - beast
രജഃ - king
മൃഗരാജഃ - lion (king of beasts)
വധേ - in killing
അപി - even (verse: വധേഽപി = വധേ + അപി)
ദക്ഷാഃ - skilled; capable
കിംതു - but
ബ്രവീമി - I say
ബലിനാം - of the strong
പുരതഃ - in front of; in the presence of
പ്രസഹ്യ - boldly; forcibly
കംദര്പ - Cupid; desire-personified
ദര്പഃ - pride; arrogance
ദലനം - crushing; breaking
കംദര്പദര്പദലനേ - in crushing the pride of Cupid
വിരലാഃ - rare
മനുഷ്യാഃ - humans; men

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 അനുസംധാന is to train ഇംദ്രിയനിഗ്രഹ (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 സത്യ (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.

സന്മാര്ഗേ താവദാസ്തേ പ്രഭവതി ച നരസ്താവദേവേംദ്രിയാണാം
ലജ്ജാം താവദ്വിധത്തേ വിനയം അപി സമാലംബതേ താവദേവ ।
ഭ്രൂചാപാകൃഷ്ടമുക്താഃ ശ്രവണപഥഗതാ നീലപക്ഷ്മാണ ഏതേ
യാവല്ലീലാവതീനാം ഹൃദി ന ധൃതിമുഷോ ദൃഷ്ടിബാണാഃ പതംതി ॥ 2.74 ॥

Meaning (പദാര്ഥ):
സത് - good; right
മാര്ഗഃ - path
സന്മാര്ഗേ - on the good path
താവത് - so long as
ആസ്തേ - remains; stays
പ്രഭവതി - prevails; is effective
ച - and
നരഃ - a man
ഏവ - only
ഇംദ്രിയാണാം - of the senses
ലജ്ജാം - modesty
വിധത്തേ - maintains; establishes
വിനയം - humility
അപി - also
സമാലംബതേ - holds on to; sustains
ഭ്രൂ - eyebrow
ചാപഃ - bow
ഭ്രൂചാപഃ - eyebrow-bow
ആകൃഷ്ട - drawn (as an arrow)
മുക്താഃ - released; shot
ശ്രവണ - ear
പഥഃ - path
ഗതഃ - gone to; reaching
ശ്രവണപഥഗതാഃ - reaching the path of the ear (coming into awareness)
നീല - dark/blue
പക്ഷ്മാണഃ - eyelashes
നീലപക്ഷ്മാണഃ - dark-lashed
ഏതേ - these
യാവത് - as long as
ലീലാവതീനാം - of playful women
ഹൃദി - in the heart
ന - not
ധൃതി - firmness; steadiness
മുഷഃ - stealing
ദൃഷ്ടി - glance
ബാണാഃ - arrows
ദൃഷ്ടിബാണാഃ - arrows of glance
പതംതി - fall; strike

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 ധൃതി (steadiness) is stolen, people rationalize actions they would otherwise reject. The practical അനുസംധാന 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: ഭക്തി poetry often borrows romance to teach surrender. In ആദി ശംകരാചാര്യ's ശിവാനംദ ലഹരീ, 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.

ഉന്മത്തപ്രേമസംരംഭാദ്
ആരഭംതേ യദ്അംഗനാഃ ।
തത്ര പ്രത്യൂഹം ആധാതും
ബ്രഹ്മാപി ഖലു കാതരഃ ॥ 2.75 ॥

Meaning (പദാര്ഥ):
ഉന്മത്ത - mad; intoxicated
പ്രേമ - love
സംരംഭഃ - impetuous outburst; agitation
ഉന്മത്തപ്രേമസംരംഭാത് - from an impetuous surge of mad love
ആരഭംതേ - begin; undertake
യദാ - when
അംഗനാഃ - women
യദ്അംഗനാഃ - when women (verse join: യദാ + അംഗനാഃ)
തത്ര - there
പ്രത്യൂഹം - obstacle; hindrance
ആധാതും - to place; to put
ബ്രഹ്മാ - Brahma
അപി - even
ഖലു - indeed
കാതരഃ - helpless; powerless

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
The verse praises the momentum of passion, and also warns about its force. When സംരംഭ (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 അനുസംധാന 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.

താവന്മഹത്ത്വം പാംഡിത്യം
കുലീനത്വം വിവേകിതാ ।
യാവജ്ജ്വലതി നാംഗേഷു
ഹതഃ പംചേഷുപാവകഃ ॥ 2.76 ॥

Meaning (പദാര്ഥ):
താവത് - so long
മഹത്ത്വം - greatness; eminence
പാംഡിത്യം - scholarship; learning
കുലീനത്വം - noble lineage; good family
വിവേകിതാ - discernment; good judgment
യാവത് - as long as
ജ്വലതി - burns; blazes
ന - not
അംഗേഷു - in the limbs; in the body
നാംഗേഷു - not in the limbs (sandhi: ന + അംഗേഷു)
ഹതഃ - struck; smitten
പംച - five
ഏഷുഃ - arrow
പംചേഷുഃ - the five-arrowed one (Cupid)
പാവകഃ - fire
പംചേഷുപാവകഃ - the fire of the five-arrowed Cupid

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 അനുസംധാന 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.

ശാസ്ത്രജ്ഞോഽപി പ്രഥിതവിനയോഽപ്യാത്മബോധോഽപി ബാഢം
സംസാരേഽസ്മിന്ഭവതി വിരലോ ഭാജനം സദ്ഗതീനാമ് ।
യേനൈതസ്മിന്നിരയനഗരദ്വാരം ഉദ്ഘാടയംതീ
വാമാക്ഷീണാം ഭവതി കുടിലാ ഭ്രൂലതാ കുംചികേവ ॥ 2.77 ॥

Meaning (പദാര്ഥ):
ശാസ്ത്ര - scripture
ജ്ഞഃ - knower
ശാസ്ത്രജ്ഞഃ - knower of scripture
അപി - even (verse: ശാസ്ത്രജ്ഞോഽപി = ശാസ്ത്രജ്ഞഃ + അപി)
പ്രഥിത - renowned; well-known
വിനയഃ - humility; good conduct
പ്രഥിതവിനയഃ - renowned for humility
അപി - even (verse: പ്രഥിതവിനയോഽപി = പ്രഥിതവിനയഃ + അപി)
ആത്മ - Self
ബോധഃ - knowledge; awakening
ആത്മബോധഃ - self-knowledge
അപി - even (verse: ആത്മബോധോഽപി = ആത്മബോധഃ + അപി)
ബാഢം - indeed; certainly
സംസാരേ - in the world
അസ്മിന് - in this
സംസാരേഽസ്മിന് - in this world (sandhi)
ഭവതി - becomes; is
വിരലഃ - rare
ഭാജനം - vessel; fit receptacle
സത് - good
ഗതിഃ - path; destiny
സദ്ഗതീനാം - of the good path / good destinies
യേന - by which; because of which
ഏതസ്മിന് - in this
നിരയ - hell
നഗര - city
ദ്വാരം - gate
നിരയനഗരദ്വാരം - the gate of the city of hell
ഉദ്ഘാടയംതീ - opening; unbolting
വാമാ - lovely; charming (also: "woman")
അക്ഷീ - eye
വാമാക്ഷീണാം - of lovely-eyed women
കുടിലാ - crooked
ഭ്രൂ - eyebrow
ലതാ - creeper; vine
ഭ്രൂലതാ - eyebrow-vine
കുംചികാ - key
ഇവ - like

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
The verse is hyperbole, but its point is practical: knowledge has to be assimilated, not merely collected. In അദ്വൈത, this is why ജ്ഞാന (knowledge) is paired with വാസനാ-kShaya (wearing down latent impressions) and steady അഭ്യാസ (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 അനുസംധാന 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.

കൃശഃ കാണഃ ഖംജഃ ശ്രവണരഹിതഃ പുച്ഛവികലോ
വ്രണീ പൂയക്ലിന്നഃ കൃമികുലശതൈരാവൃതതനുഃ ।
ക്ഷുധാ ക്ഷാമോ ജീര്ണഃ പിഠരകകപാലാര്പിതഗലഃ
ശുനീം അന്വേതി ശ്വാ ഹതം അപി ച ഹംത്യേവ മദനഃ ॥ 2.78 ॥

Meaning (പദാര്ഥ):
കൃശഃ - thin; emaciated
കാണഃ - one-eyed
ഖംജഃ - lame
ശ്രവണ - ear
രഹിതഃ - deprived of; without
ശ്രവണരഹിതഃ - without ears
പുച്ഛ - tail
വികലഃ - deficient; missing
പുച്ഛവികലഃ - without a tail
വ്രണീ - wounded
പൂയ - pus
ക്ലിന്നഃ - soaked; wet
പൂയക്ലിന്നഃ - soaked with pus
കൃമി - worm
കുലം - group; multitude
ശതൈഃ - with hundreds
കൃമികുലശതൈഃ - with hundreds of worms
ആവൃത - covered
തനുഃ - body
ആവൃതതനുഃ - body covered
ക്ഷുധാ - by hunger
ക്ഷാമഃ - withered; emaciated
ജീര്ണഃ - worn; old
പിഠരക - broken pot-shard; potsherd
കപാലം - shard; bowl; skull-piece
അര്പിത - placed; fastened
ഗലഃ - neck
പിഠരകകപാലാര്പിതഗലഃ - whose neck is trapped/fastened in broken pot-shards
ശുനീം - a female dog
അന്വേതി - follows
ശ്വാ - a dog
ഹതം - struck; destroyed
അപി - even
ച - and
ഹംതി - strikes; destroys
ഏവ - indeed
മദനഃ - മദന (Cupid); desire

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
This verse is intentionally shocking to show how blind compulsion can be. മദന 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 അനുസംധാന 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 സത്യ (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.

സ്ത്രീമുദ്രാം കുസുമായുധസ്യ ജയിനീം സർവാര്ഥസംപത്കരീം
യേ മൂഢാഃ പ്രവിഹായ യാംതി കുധിയോ മിഥ്യാഫലാന്വേഷിണഃ ।
തേ തേനൈവ നിഹത്യ നിര്ദയതരം നഗ്നീകൃതാ മുംഡിതാഃ
കേചിത്പംചശിഖീകൃതാശ്ച ജടിലാഃ കാപാലികാശ്ചാപരേ ॥ 2.79 ॥

Meaning (പദാര്ഥ):
സ്ത്രീ - woman
മുദ്രാ - seal; sign; stamp
സ്ത്രീമുദ്രാം - the "seal/sign" of womanhood (metaphor for love/pleasure)
കുസുമ - flower
ആയുധഃ - weapon
കുസുമായുധഃ - the flower-weaponed one (Cupid)
കുസുമായുധസ്യ - of Cupid
ജയിനീം - victorious; conquering
സർവ - all
അര്ഥ - aims; purposes
സംപത് - prosperity
കരീം - making; producing (f.)
സർവാര്ഥസംപത്കരീം - producing prosperity for all aims
യേ - those who
മൂഢാഃ - fools
പ്രവിഹായ - abandoning; giving up
യാംതി - go
കു - bad
ധിയഃ - of intellects
കുധിയാഃ - of dull/bad understanding
മിഥ്യാ - false
ഫലം - fruit; result
അന്വേഷിണഃ - seekers
മിഥ്യാഫലാന്വേഷിണഃ - seeking false "fruits"
തേ - they
തേന - by that (Cupid/desire) itself
ഏവ - indeed
നിഹത്യ - striking down; destroying
നിര്ദയതരം - most mercilessly
നഗ്നീ - naked (f.)
കൃതഃ - made
നഗ്നീകൃതാഃ - made naked
മുംഡിതാഃ - shaved
കേചിത് - some
പംച - five
ശിഖീ - tuft of hair
കൃതഃ - made
പംചശിഖീകൃതാഃ - made into (ascetics) with five tufts
ച - and
ജടിലാഃ - matted-haired ascetics
കാപാലികാഃ - skull-bearing ascetics
ച - and
അപരേ - others

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 അനുസംധാന 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. ആദി ശംകരാചാര്യ reminds us in ആത്മ ഷടകമ്, മനോ ബുദ്ധ്യഹംകാര ചിത്താനി നാഹമ് (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.

വിശ്വാമിത്രപരാശരപ്രഭൃതയോ വാതാംബുപര്ണാശനാസ്തേഽപി
സ്ത്രീമുഖപംകജം സുലലിതം ദൃഷ്ട്വൈവ മോഹം ഗതാഃ ।
ശാല്യന്നം സഘൃതം പയോദധിയുതം യേ ഭുംജതേ മാനവാസ്തേഷാമ്
ഇംദ്രിയനിഗ്രഹോ യദി ഭവേദ്വിംധ്യഃ പ്ലവേത്സാഗരേ ॥ 2.80 ॥

Meaning (പദാര്ഥ):
വിശ്വാമിത്ര - വിശ്വാമിത്ര
പരാശര - പരാശര
പ്രഭൃതയഃ - and others like them
വിശ്വാമിത്രപരാശരപ്രഭൃതയഃ - വിശ്വാമിത്ര, പരാശര, and the like
വാത - air
അംബു - water
പര്ണ - leaf
ആശനാഃ - eating; subsisting on
വാതാംബുപര്ണാശനാഃ - subsisting on air, water, and leaves
തേ - they
അപി - even (verse: തേഽപി = തേ + അപി)
സ്ത്രീ - woman
മുഖം - face
പംകജം - lotus
സ്ത്രീമുഖപംകജം - a woman's lotus-face
സു - very
ലലിതം - charming; graceful
ദൃഷ്ട്വാ - having seen
ഏവ - merely; just (verse: ദൃഷ്ട്വൈവ = ദൃഷ്ട്വാ + ഏവ)
മോഹം - delusion
ഗതാഃ - gone into; fallen into
ശാലി - rice
അന്നം - food
ശാല്യന്നം - rice-food
സ - with
ഘൃതം - ghee
സഘൃതം - with ghee
പയസ് - milk
ദധി - curd
യുതം - joined with; accompanied by
പയോദധിയുതം - accompanied by milk and curd
യേ - those who
ഭുംജതേ - eat
മാനവാഃ - humans
തേഷാം - of them (verse: മാനവാസ്തേഷാമ് = മാനവാഃ + തേഷാം)
ഇംദ്രിയ - senses
നിഗ്രഹഃ - restraint; control
ഇംദ്രിയനിഗ്രഹഃ - sense-control
യദി - if
ഭവേത് - would be (verse: ഭവേദ്വിംധ്യഃ = ഭവേത് + വിംധ്യഃ)
വിംധ്യഃ - the Vindhya mountain
പ്ലവേത് - would float
സാഗരേ - in the ocean (verse: പ്ലവേത്സാഗരേ = പ്ലവേത് + സാഗരേ)

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 അനുസംധാന is to train ഇംദ്രിയനിഗ്രഹ (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.

പരിമലഭൃതോ വാതാഃ ശാഖാ നവാംകുരകോടയോ
മധുരവിരുതോത്കംഠാ വാചഃ പ്രിയാഃ പികപക്ഷിണാമ് ।
വിരലസുരതസ്വേദോദ്ഗാരാ വധൂവദനേംദവഃ
പ്രസരതി മധൌ രാത്ര്യാം ജാതോ ന കസ്യ ഗുണോദയഃ ॥ 2.81 ॥

Meaning (പദാര്ഥ):
പരിമല - fragrance
ഭൃതഃ - bearing; carrying
പരിമലഭൃതഃ - fragrance-bearing
വാതാഃ - winds
ശാഖാ - branches
നവ - new
അംകുര - sprout
കോടയഃ - tips; points
നവാംകുരകോടയഃ - tips of new sprouts
മധുര - sweet
വിരുതം - sound; cooing; song
ഉത്കംഠാ - longing; yearning
മധുരവിരുതോത്കംഠാ - longing stirred by sweet calls
വാചഃ - voices; calls
പ്രിയാഃ - dear; beloved
പിക - cuckoo
പക്ഷിണാം - of birds
പികപക്ഷിണാം - of cuckoo birds
വിരല - sparse; slight
സുരത - lovemaking; intimacy
സ്വേദ - sweat
ഉദ്ഗാരഃ - exudation; emission
വിരലസുരതസ്വേദോദ്ഗാരാഃ - (having) only slight sweat due to lovemaking
വധൂ - bride; young woman
വദനം - face
ഇംദുഃ - moon
വധൂവദനേംദവഃ - moonlike faces of women
പ്രസരതി - spreads; unfolds
മധൌ - in spring (മധു season/month)
രാത്ര്യാം - in the night
ജാതഃ - arisen; produced
ന - not
കസ്യ - of whom
ഗുണഃ - quality; excellence
ഉദയഃ - rise; awakening
ഗുണോദയഃ - awakening/rising of qualities

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
The verse captures how ഋതു (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 അനുസംധാന is to enjoy this uplift consciously: let the season inspire creativity and warmth, while keeping വിവേക (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.

മധുരയം മധുരൈരപി കോകിലാ
കലരവൈര്മലയസ്യ ച വായുഭിഃ ।
വിരഹിണഃ പ്രഹിണസ്തി ശരീരിണോ
വിപദി ഹംത സുധാപി വിഷായതേ ॥ 2.82 ॥

ഛംദഃ (ദ്രുതവിലംബിത): This is in ദ്രുതവിലംബിത (സമ-വൃത്ത) Chandas/Meter: 4 പാദാഃ, 12 അക്ഷരാഃ per പാദ; ലഘു/ഗുരു pattern (per പാദ) is `LLLGLLGLLGLG`.

Meaning (പദാര്ഥ):
മധുരയം - sweetening; making sweet
മധുരൈഃ - by sweet things; with sweetness
അപി - even
കോകിലാ - the cuckoo (here: cuckoo birds)
കല - soft; melodious
രവൈഃ - with sounds
കലരവൈഃ - with melodious calls
മലയസ്യ - of the Malaya mountain (source of fragrant breeze)
ച - and
വായുഭിഃ - by winds
വിരഹിണഃ - of the separated; of love-lorn people
പ്രഹിണസ്തി - strikes; torments
ശരീരിണഃ - embodied beings
വിപദി - in misfortune; in adversity
ഹംത - alas
സുധാ - nectar
അപി - even
വിഷം - poison
ആയതേ - becomes
വിഷായതേ - becomes poison

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 വിരഹ (separation). In ordinary situations, this is why after a breakup even "happy places" can feel heavy. The practical അനുസംധാന 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.

ആവാസഃ കിലകിംചിതസ്യ ദയിതാപാര്ശ്വേ വിലാസാലസാഃ
കര്ണേ കോകിലകാമിനീകലരവഃ സ്മേരോ ലതാമംഡപഃ ।
ഗോഷ്ഠീ സത്കവിഭിഃ സമം കതിപയൈര്മുഗ്ധാഃ സുധാംശോഃ കരാഃ
കേഷാംചിത്സുഖയംതി ചാത്ര ഹൃദയം ചൈത്രേ വിചിത്രാഃ ക്ഷപാഃ ॥ 2.83 ॥

Meaning (പദാര്ഥ):
ആവാസഃ - dwelling; staying
കിലകിംചിതസ്യ - of playful soft sounds/gestures (കിലകിംചിത)
ദയിതാ - beloved
പാര്ശ്വേ - by the side
ദയിതാപാര്ശ്വേ - by the beloved's side
വിലാസ - play; amorous sport
അലസാഃ - languid; relaxed
വിലാസാലസാഃ - languid with play
കര്ണേ - in the ear
കോകിലാ - cuckoo
കാമിനീ - female; beloved
കലരവഃ - melodious call
കോകിലകാമിനീകലരവഃ - the melodious call of the female cuckoo
സ്മേരഃ - smiling
ലതാ - vine
മംഡപഃ - pavilion
ലതാമംഡപഃ - vine-pavilion
ഗോഷ്ഠീ - gathering; conversation circle
സത് - good
കവിഭിഃ - with poets
സത്കവിഭിഃ - with good poets
സമം - together
കതിപയൈഃ - with a few
മുഗ്ധാഃ - gentle; soft; charming
സുധാ - nectar
അംശുഃ - ray
സുധാംശുഃ - the nectar-rayed one (the moon)
സുധാംശോഃ - of the moon
കരാഃ - rays
കേഷാംചിത് - for some
സുഖയംതി - make happy; gladden
ച - and
അത്ര - here
ഹൃദയം - heart
ചൈത്രേ - in the month of Chaitra (spring)
വിചിത്രാഃ - varied; charming
ക്ഷപാഃ - nights

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 അനുസംധാന 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.

പാംഥ സ്ത്രീവിരഹാനലാഹുതികലാം ആതന്വതീ മംജരീമാകംദേഷു
പികാംഗനാഭിരധുനാ സോത്കംഠം ആലോക്യതേ ।
അപ്യേതേ നവപാടലാപരിമലപ്രാഗ്ഭാരപാടച്ചരാ
വാംതിക്ലാംതിവിതാനതാനവകൃതഃ ശ്രീഖംഡശൈലാനിലാഃ ॥ 2.84 ॥

Meaning (പദാര്ഥ):
പാംഥ - traveler
സ്ത്രീ - wife; beloved woman
വിരഹഃ - separation
അനലഃ - fire
സ്ത്രീവിരഹാനലഃ - the fire of separation from the beloved
ആഹുതി - oblation
കലാ - art; skill
ആഹുതികലാം - the art of offering oblations
സ്ത്രീവിരഹാനലാഹുതികലാം - the art of offering oblations into the fire of separation
ആതന്വതീ - spreading; performing; extending
മംജരീ - blossom cluster
മാകംദഃ - mango tree
മാകംദേഷു - in mango trees
പിക - cuckoo
അംഗനാ - woman
പികാംഗനാഃ - female cuckoos
പികാംഗനാഭിഃ - by female cuckoos
അധുനാ - now
സോത്കംഠം - with longing
ആലോക്യതേ - is looked at; is seen
അപി - even
ഏതേ - these
നവ - new
പാടലാ - the പാടലാ flower
പരിമലഃ - fragrance
പ്രാഗ്ഭാരഃ - heavy load; excess
പാടച്ചരാഃ - roaming about; moving around
നവപാടലാപരിമല്പ്രാഗ്ഭാരപാടച്ചരാഃ - roaming about bearing the heavy load of fresh പാടലാ fragrance
വാംതി - blow
ക്ലാംതിഃ - fatigue; weariness
വിതാനഃ - canopy; spread
താനഃ - stretching; extension
വകൃതഃ - cutting off; removing
ക്ലാംതിവിതാനതാനവകൃതഃ - removing the stretched canopy of fatigue (relieving weariness)
ശ്രീഖംഡ - sandalwood
സൈലഃ - mountain
അനിലഃ - wind
ശ്രീഖംഡശൈലാനിലാഃ - the winds from the sandalwood hill

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 അനുസംധാന is to recognize the mind's double movement: allow the ache of വിരഹ (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.

പ്രഥിതഃ പ്രണയവതീനാം
താവത്പദം ആതനോതു ഹൃദി മാനഃ ।
ഭവതി ന യാവച്ചംദനതരു
സുരഭിര്മലയപവമാനഃ ॥ 2.85 ॥

ഛംദഃ (മാത്രാ-ചംദസ്): This is in a മാത്രാ-based Chandas/Meter (not a fixed അക്ഷര-count വൃത്ത): in this verse, the written segments carry approximately 13 + 19 + 15 + 13 മാത്രാഃ (total 60); treat ലഘു=1 മാത്രാ and ഗുരു=2 മാത്രാഃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ദംഡ with internal യതി).

Meaning (പദാര്ഥ):
പ്രഥിതഃ - well-known; established
പ്രണയഃ - love; affection
പ്രണയവതീനാം - of loving women
താവത് - so long
പദം - place; foothold
ആതനോതു - may take; may assume
ഹൃദി - in the heart
മാനഃ - pride; sulkiness (lover's offended pride)
ഭവതി - becomes; is
ന - not
യാവത് - until
ചംദന - sandalwood
തരുഃ - tree
ചംദനതരു - sandalwood tree
സുരഭിഃ - fragrant
മലയ - Malaya mountain
പവമാനഃ - wind
മലയപവമാനഃ - the Malaya breeze

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

Commentary (അനുസംധാന):
In ശൃംഗാര, മാന (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 അനുസംധാന is to de-escalate first - lower stress, speak gently, and let warmth return - then resolve the issue without turning it into a power struggle.

സഹകാരകുസുമകേസരനികര
ഭരാമോദമൂര്ച്ഛിതദിഗ്അംതേ ।
മധുരമധുരവിധുരമധുപേ
മധൌ ഭവേത്കസ്യ നോത്കംഠാ ॥ 2.86 ॥

ഛംദഃ (മാത്രാ-ചംദസ്): This is in a മാത്രാ-based Chandas/Meter (not a fixed അക്ഷര-count വൃത്ത): in this verse, the written segments carry approximately 16 + 15 + 17 + 16 മാത്രാഃ (total 64); treat ലഘു=1 മാത്രാ and ഗുരു=2 മാത്രാഃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ദംഡ with internal യതി).

Meaning (പദാര്ഥ):
സഹകാര - mango tree
കുസുമം - flower
കേസരഃ - pollen; stamen
നികരഃ - heap; cluster
സഹകാരകുസുമകേസരനികരഃ - clusters of mango blossoms and pollen
ഭരാ - load; weight
ആമോദഃ - fragrance
ഭരാമോദഃ - heavy fragrance
മൂര്ച്ഛിത - swooned; intoxicated
ദിഗ് - direction
അംതഃ - end; quarter
ദിഗംതേ - in the directions/quarters
ദിഗ്അംതേ - in the directions (verse join)
ഭരാമോദമൂര്ച്ഛിതദിഗ്അംതേ - when the quarters are intoxicated by heavy fragrance
മധുരം - sweetly
മധുര - sweet
വിധുരം - plaintively; piteously
മധുപഃ - bee
മധുപേ - O bee
മധുരമധുരവിധുരമധുപേ - O bee, sweetly-sweetly and plaintively (your humming)
മധൌ - in spring (മധു season)
ഭവേത് - would be
കസ്യ - of whom
ന - not
ഉത്കംഠാ - longing; yearning

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
The verse describes how the senses are "tuned" by the environment: spring fragrances and sounds naturally intensify ഉത്കംഠാ (yearning). These days, the same is true of certain places, music, or memories - they can amplify longing instantly. The practical അനുസംധാന 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.

അച്ഛാച്ഛചംദനരസാര്ദ്രതരാ മൃഗാക്ഷ്യോ
ധാരാഗൃഹാണി കുസുമാനി ച കൌമുദീ ച ।
മംദോ മരുത്സുമനസഃ ശുചി ഹര്മ്യപൃഷ്ഠം
ഗ്രീഷ്മേ മദം ച മദനം ച വിവര്ധയംതി ॥ 2.87 ॥

Meaning (പദാര്ഥ):
അച്ഛാച്ഛ - very clear; very clean
ചംദന - sandalwood
രസഃ - juice; paste
ആര്ദ്ര - moist
തരാ - more (comparative)
ചംദന - sandalwood
രസാര്ദ്രതരാഃ - more moist with sandalwood paste
മൃഗാക്ഷ്യഃ - doe-eyed women
ധാരാ - stream; jet
ഗൃഹം - house; pavilion
ധാരാഗൃഹാണി - water-pavilions; shower-houses
കുസുമാനി - flowers
ച - and
കൌമുദീ - moonlight; moonlit night
ച - and
മംദഃ - gentle
മരുത് - wind
സുമനസഃ - flowers
മരുത്സുമനസഃ - winds and flowers
ശുചി - clean
ഹര്മ്യ - palace; mansion
പൃഷ്ഠം - terrace; roof
ഹര്മ്യപൃഷ്ഠം - the mansion-terrace
ഗ്രീഷ്മേ - in summer
മദം - intoxication
ച - and
മദനം - desire; Cupid
ച - and
വിവര്ധയംതി - increase; intensify

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 അനുസംധാന 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.

സ്രജോ ഹൃദ്യാമോദാ വ്യജനപവനശ്ചംദ്രകിരണാഃ
പരാഗഃ കാസാരോ മലയജരജഃ ശീധു വിശദമ് ।
ശുചിഃ സൌധോത്സംഗഃ പ്രതനു വസനം പംകജദൃശോ
നിദാഘഋതാവേതദ്വിലസതി ലഭംതേ സുകൃതിനഃ ॥ 2.88 ॥

Meaning (പദാര്ഥ):
സ്രജാഃ - garlands
ഹൃദി - in the heart
ആമോദഃ - fragrance
ഹൃദ്യാമോദാഃ - pleasing fragrance
വ്യജനം - fan
പവനഃ - breeze
വ്യജനപവനഃ - fan-breeze
ചംദ്ര - moon
കിരണാഃ - rays
ചംദ്രകിരണാഃ - moon-rays
പരാഗഃ - pollen
കാസാരഃ - lake; lotus-pond
മലയ - Malaya mountain
ജ - born from
രജഃ - dust; powder
മലയജരജഃ - sandalwood-dust (from Malaya)
സീധു - wine; fermented drink
വിശദം - clear; pure
ശുചിഃ - clean; pure
സൌധഃ - mansion
ഉത്സംഗഃ - lap; ledge; terrace-seat
സൌധോത്സംഗഃ - the clean ledge/terrace of a mansion
പ്രതനു - thin; delicate
വസനം - garment
പംകജ - lotus
ദൃശ് - eye; sight
പംകജദൃശഃ - of the lotus-eyed woman
നിദാഘ - summer
ഋതൌ - in the season
ഏതദ് - this
വിലസതി - sport; delight
ലഭംതേ - obtain; enjoy
സുകൃതിനഃ - the meritorious; the fortunate

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 അനുസംധാന 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.

സുധാശുഭ്രം ധാമ സ്ഫുരദ്അമലരശ്മിഃ ശശധരഃ
പ്രിയാവക്ത്രാംഭോജം മലയജരജശ്ചാതിസുരഭിഃ ।
സ്രജോ ഹൃദ്യാമോദാസ്തദിദം അഖിലം രാഗിണി ജനേ
കരോത്യംതഃ ക്ഷോഭം ന തു വിഷയസംസര്ഗവിമുഖേ ॥ 2.89 ॥

Meaning (പദാര്ഥ):
സുധാ - nectar
ശുഭ്രം - white; bright
ധാമ - radiance; light
സുധാശുഭ്രം ധാമ - nectar-white radiance
സ്ഫുരദ് - shining
അമല - spotless; pure
രശ്മിഃ - ray
സ്ഫുരദ്അമലരശ്മിഃ - shining with pure rays (verse join)
ശശധരഃ - the moon
പ്രിയാ - beloved
വക്ത്രം - face
അംബുജം - lotus
പ്രിയാവക്ത്രാംഭോജം - the beloved's lotus-face
മലയജ - sandalwood
രജഃ - dust
അതി - very
സുരഭിഃ - fragrant
മലയജരജഃ - sandalwood dust
ചാതിസുരഭിഃ - very fragrant
സ്രജാഃ - garlands
ഹൃദ്യാമോദാഃ - pleasing fragrance
തദ് - that
ഇദം - this
അഖിലം - all; entire
രാഗിണി - in one full of passion
ജനേ - in a person
കരോതി - makes
അംതഃ - within
ക്ഷോഭം - agitation; disturbance
ന - not
തു - but
വിഷയ - sense-objects
സംസര്ഗഃ - contact; association
വിമുഖേ - in one turned away; detached

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 വിമുഖ (turned away) from craving. In common experience, this is why the best change is internal: when attachment loosens, triggers lose power. From an അദ്വൈത (non-duality) angle, reducing രാഗ (clinging) and ദ്വേഷ (aversion) makes perception clearer and less agitated.

One more layer is this: Here ഭര്തൃഹരി hints that perception is colored by desire and clarified by വിവേക. This is central to അദ്വൈത: 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.

തരുണീവേഷോദ്ദീപിതകാമാ
വികസജ്ജാതീപുഷ്പസുഗംധിഃ ।
ഉന്നതപീനപയോധരഭാരാ
പ്രാവൃട്തനുതേ കസ്യ ന ഹര്ഷമ് ॥ 2.90 ॥

ഛംദഃ (മാത്രാ-ചംദസ്): This is in a മാത്രാ-based Chandas/Meter (not a fixed അക്ഷര-count വൃത്ത): in this verse, the written segments carry approximately 16 + 16 + 16 + 16 മാത്രാഃ (total 64); treat ലഘു=1 മാത്രാ and ഗുരു=2 മാത്രാഃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ദംഡ with internal യതി).

Meaning (പദാര്ഥ):
തരുണീ - young woman
വേഷഃ - attire; dress
ഉദ്ദീപിത - kindled; intensified
കാമഃ - desire
തരുണീവേഷോദ്ദീപിതകാമാ - desire kindled by young women's attire
വികസത് - blooming
ജാതീ - jasmine
പുഷ്പം - flower
സുഗംധിഃ - fragrant
വികസജ്ജാതീപുഷ്പസുഗംധിഃ - fragrant with blooming jasmine flowers
ഉന്നത - high
പീന - full
പയോധരഃ - breast
ഭാരഃ - weight; burden
ഉന്നതപീനപയോധരഭാരാ - with the burden of high, full breasts
പ്രാവൃട് - the rainy season
തനുതേ - produces; spreads
കസ്യ - for whom
ന - not
ഹര്ഷം - joy

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
Bhartruhari links പ്രാവൃട് (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 അനുസംധാന 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.

വിയദ്ഉപചിതമേഘം ഭൂമയഃ കംദലിന്യോ
നവകുടജകദംബാമോദിനോ ഗംധവാഹാഃ ।
ശിഖികുലകലകേകാരാവരമ്യാ വനാംതാഃ
സുഖിനം അസുഖിനം വാ സർവം ഉത്കംഠയംതി ॥ 2.91 ॥

Meaning (പദാര്ഥ):
വിയത് - sky
ഉപചിത - filled; accumulated
മേഘം - cloud(s)
വിയദ്ഉപചിതമേഘം - the sky filled with clouds (verse join)
ഭൂമയഃ - the earth; grounds
കംദല - fresh shoot; sprout
കംദലിന്യാഃ - full of shoots/sprouts
നവ - new
കുടജ - the കുടജ tree
കദംബ - the കദംബ tree
ആമോദിനഃ - fragrant; perfuming
നവകുടജകദംബാമോദിനാഃ - fragrant with new കുടജ and കദംബ
ഗംധവാഹാഃ - winds (bearers of fragrance)
ശിഖി - peacock
കുലം - group
ശിഖികുലം - flocks of peacocks
കലകലഃ - chattering sound; noisy calls
ഏകാരാവഃ - a single cry/call
രമ്യാഃ - charming
ശിഖികുലകലകേകാരാവരമ്യാഃ - charming with peacocks' calls and chatter
വനാംതാഃ - forest-groves
സുഖിനം - the happy one
അസുഖിനം - the unhappy one
വാ - or
സർവം - everyone
ഉത്കംഠയംതി - stir longing; make eager

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 ഉത്കംഠാ (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 അനുസംധാന 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.

ഉപരി ഘനം ഘനപടലം
തിര്യഗ്ഗിരയോഽപി നര്തിതമയൂരാഃ ।
ക്ഷിതിരപി കംദലധവലാ
ദൃഷ്ടിം പഥികഃ ക്വ പാതയതി ॥ 2.92 ॥

ഛംദഃ (മാത്രാ-ചംദസ്): This is in a മാത്രാ-based Chandas/Meter (not a fixed അക്ഷര-count വൃത്ത): in this verse, the written segments carry approximately 12 + 18 + 13 + 16 മാത്രാഃ (total 59); treat ലഘു=1 മാത്രാ and ഗുരു=2 മാത്രാഃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ദംഡ with internal യതി).

Meaning (പദാര്ഥ):
ഉപരി - above
ഘനം - dense; massed
ഘന - cloud
പടലം - layer; mass
ഘനപടലം - mass of clouds
തിര്യക് - sideways
ഗിരയഃ - mountains
അപി - even; also (verse: ഗിരയോഽപി = ഗിരയഃ + അപി)
നര്തിത - dancing
മയൂരാഃ - peacocks
ക്ഷിതിഃ - the earth
അപി - also
കംദല - sprouts; shoots
ധവലാ - white; pale
കംദലധവലാ - pale with fresh shoots
ദൃഷ്ടിം - gaze
പഥികഃ - traveler
ക്വ - where
പാതയതി - casts; drops

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 അനുസംധാന is to slow down and savor one thing at a time. Pleasure becomes deeper when attention is steady, not scattered.

ഇതോ വിദ്യുദ്വല്ലീവിലസിതം ഇതഃ കേതകിതരോഃ
സ്ഫുരന്ഗംധഃ പ്രോദ്യജ്ജലദനിനദസ്ഫൂര്ജിതം ഇതഃ ।
ഇതഃ കേകിക്രീഡാകലകലരവഃ പക്ഷ്മലദൃശാം
കഥം യാസ്യംത്യേതേ വിരഹദിവസാഃ സംഭൃതരസാഃ ॥ 2.93 ॥

Meaning (പദാര്ഥ):
ഇതഃ - here; from this side
വിദ്യുത് - lightning
വല്ലീ - creeper; vine
വിലസിതം - flashing play
വിദ്യുദ്വല്ലീവിലസിതം - the play of lightning-vines
ഇതഃ - here
കേതകീ - the കേതകീ plant
തരുഃ - tree
കേതകിതരോഃ - of the കേതകീ tree
സ്ഫുരത് - throbbing; spreading
ഗംധഃ - fragrance
സ്ഫുരന്ഗംധഃ - spreading fragrance
പ്രോദ്യത് - rising; swelling
ജലദഃ - cloud
നിനദഃ - sound; roar
സ്ഫൂര്ജിതം - thunderous roar
ജലദനിനദസ്ഫൂര്ജിതം - the thunder-roar of clouds
ഇതഃ - here
കേകി - peacock
ക്രീഡാ - play
കലകലഃ - noisy chatter
രവഃ - sound
കേകിക്രീഡാകലകലരവഃ - the noisy calls of peacocks at play
പക്ഷ്മല - long-lashed
ദൃശാം - of the eyes; of the doe-eyed women
പക്ഷ്മലദൃശാം - of the long-lashed (women)
കഥം - how
യാസ്യംതി - will pass; will go
ഏതേ - these
വിരഹ - separation
ദിനസാഃ - days
വിരഹദിനസാഃ - days of separation
സംഭൃത - full; heaped up
രസഃ - feeling; emotion
സംഭൃതരസാഃ - full of intense feeling

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 അനുസംധാന 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.

അസൂചിസംചാരേ തമസി നഭസി പ്രൌഢജലദധ്വനിപ്രയേ
തസ്മിന് പതതി ദൃശദാം നീരനിചയേ ।
ഇദം സൌദാമിന്യാഃ കനകകമനീയം വിലസിതം
മുദം ച ഗ്ലാനിം ച പ്രഥയതി പഥിഷ്വേവ സുദൃശാമ് ॥ 2.94 ॥

Meaning (പദാര്ഥ):
അസൂചി - needle(-like)
സംചാരഃ - movement; roaming
അസൂചിസംചാരേ - where needle-like streaks move (rain-streaks)
തമസി - in darkness
നഭസി - in the sky
പ്രൌഢ - dense; intense
ജലദഃ - cloud
ധ്വനിഃ - sound; thunder
പ്രായഃ - mostly; filled with
ധ്വനിപ്രയേ - filled with thunder
തസ്മിന് - in that
പതതി - falls
ദൃശദ് - stone; hail
ദൃശദാം - of hailstones
നീര - water
നിചയഃ - heap; collection
നീരനിചയേ - in the collection/pool of water
ഇദം - this
സൌദാമിനീ - lightning
സൌദാമിന്യാഃ - of lightning
കനക - gold
കമനീയം - charming; beautiful
വിലസിതം - flash; play; shining
മുദം - joy
ച - and
ഗ്ലാനിം - fatigue; weariness
ച - and
പ്രഥയതി - spreads; produces
പഥിഷു - on the roads
ഏവ - indeed
സുദൃശാം - of beautiful-eyed women

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 ഗ്ലാനി (weariness). The practical അനുസംധാന is to respect that blend: after high stimulation, rest and ground yourself, so that beauty does not turn into burnout.

ആസാരേണ ന ഹര്മ്യതഃ പ്രിയതമൈര്യാതും ബഹിഃ ശക്യതേ
ശീതോത്കംപനിമിത്തം ആയതദൃശാ ഗാഢം സമാലിംഗ്യതേ ।
ജാതാഃ ശീകരശീതലാശ്ച മരുതോരത്യംതഖേദച്ഛിദോ
ധന്യാനാം ബത ദുര്ദിനം സുദിനതാം യാതി പ്രിയാസംഗമേ ॥ 2.95 ॥

Meaning (പദാര്ഥ):
ആസാരഃ - rain; shower
ആസാരേണ - because of rain
ന - not
ഹര്മ്യതഃ - from the mansion
പ്രിയതമൈഃ - by/with beloved ones
യാതും - to go
ബഹിഃ - outside
ശക്യതേ - is possible
ശീത - cold
ഉത്കംപഃ - shivering
നിമിത്തം - cause
ശീതോത്കംപനിമിത്തം - because of shivering from cold
ആയത - long
ദൃശാ - by the long-eyed woman
ഗാഢം - tightly
സമാലിംഗ്യതേ - is embraced
ജാതാഃ - become
ശീകരഃ - spray; mist
ശീതലാഃ - cool
ച - and
മരുതഃ - winds
അത്യംത - extremely
ഖേദഃ - fatigue; distress
ച്ഛിദഃ - cutting; removing
അത്യംതഖേദച്ഛിദഃ - removing great fatigue
ധന്യാനാം - of the fortunate
ബത - indeed; alas
ദുര്ദിനം - a gloomy/bad day
സുദിനതാം - becomes a good day
യാതി - goes; becomes
പ്രിയാ - beloved
സംഗമഃ - union; meeting
പ്രിയാസംഗമേ - in union with the beloved

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 അനുസംധാന is to create "good days" not only by external events, but by how we meet the moment: attention, kindness, and shared time.

അര്ധം സുപ്ത്വാ നിശായാഃ സരഭസസുരതായാസസന്നശ്ലഥാംഗപ്രോദ്ഭൂതാസഹ്യ
തൃഷ്ണോ മധുമദനിരതോ ഹര്മ്യപൃഷ്ഠേ വിവിക്തേ ।
സംഭോഗക്ലാംതകാംതാശിഥിലഭുജലതാവര്ജിതം കര്കരീതോ
ജ്യോത്സ്നാഭിന്നാച്ഛധാരം പിബതി ന സലിലം ശാരദം മംദപുണ്യഃ ॥ 2.96 ॥

Meaning (പദാര്ഥ):
അര്ധം - half
സുപ്ത്വാ - having slept
നിശായാഃ - of the night
സരഭസ - hurried; impetuous
സുരതം - lovemaking; intimacy
ആയാസഃ - exertion; fatigue
ആയാസസന്നഃ - exhausted by exertion
ശ്ലഥ - slack
അംഗഃ - limbs
സന്നശ്ലഥാംഗഃ - limbs grown slack from exhaustion
പ്രോദ്ഭൂത - arisen
അസഹ്യ - unbearable
തൃഷ്ണാ - thirst
പ്രോദ്ഭൂതാസഹ്യ തൃഷ്ണാ - unbearable thirst that has arisen
മധു - wine; intoxicant
മദനഃ - Cupid; desire
മധു മദന - wine and desire
മധുമദനിരതഃ - given to wine and desire
ഹര്മ്യ - mansion
പൃഷ്ഠം - terrace; roof
ഹര്മ്യപൃഷ്ഠേ - on the mansion-terrace
വിവിക്തേ - in solitude
സംഭോഗഃ - union; enjoyment
ക്ലാംതാ - tired
കാംതാ - beloved woman
ശിഥില - slack
ഭുജഃ - arm
ലതാ - creeper; vine
ബുജലതാ - arm-vines
ആവര്ജിതം - drawn around; encircling
സംഭോഗക്ലാംതകാംതാശിഥിലഭുജലതാവര്ജിതം - embraced by the beloved's slack arms after union
കര്കരീ - a water-vessel/pitcher
ഇതഃ - from
കര്കരീതോ - from the കര്കരീ
ജ്യോത്സ്നാ - moonlight
ഭിന്ന - split; broken by
അച്ഛ - clear
ധാരാ - stream
ജ്യോത്സ്നാഭിന്നാച്ഛധാരം - a clear stream broken by moonlight
പിബതി - drinks
ന - not
സലിലം - water
ശാരദം - autumnal
മംദ - little
പുണ്യഃ - merit; good fortune
മംദപുണ്യഃ - of little fortune; unfortunate

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 അനുസംധാന is to keep balance: let intimacy be deep, but also take care of basic needs (sleep, health, clarity) so pleasure does not become depletion.

ഹേമംതേ ദധിദുഗ്ധസര്പിരശനാ മാംജിഷ്ഠവാസോഭൃതഃ
കാശ്മീരദ്രവസാംദ്രദിഗ്ധവപുഷശ്ഛിന്നാ വിചിത്രൈ രതൈഃ ।
വൃത്തോരുസ്തനകാമിനോജനകൃതാശ്ലേഷാ ഗൃഹാഭ്യംതരേ
താംബൂലീദലപൂഗപൂരിതമുഖാ ധന്യാഃ സുഖം ശേരതേ ॥ 2.97 ॥

Meaning (പദാര്ഥ):
ഹേമംതേ - in winter
ദധി - curd
ദുഗ്ധ - milk
സര്പിഃ - ghee
അശനാ - eating
ദധിദുഗ്ധസര്പിരശനാ - eating curd, milk, and ghee
മാംജിഷ്ഠ - red dye (മാംജിഷ്ഠ)
വാസഃ - garments
ഭൃതഃ - wearing
മാംജിഷ്ഠവാസോഭൃതഃ - wearing മാംജിഷ്ഠ-colored garments
കാശ്മീര - saffron/Kashmir
ദ്രവഃ - liquid; paste
സാംദ്ര - thick
ദിഗ്ധ - smeared
വപുഷഃ - bodies
കാശ്മീരദ്രവസാംദ്രദിഗ്ധവപുഷഃ - bodies smeared with thick saffron paste
ചിന്നാഃ - ended; spent
വിചിത്രൈഃ - with various
രതൈഃ - acts of love; pleasures
വൃത്ത - round
ഊരുഃ - thigh
സ്തനഃ - breast
കാമിനീ - woman
ജനഃ - person
കൃതഃ - made; done
ആശ്ലേഷഃ - embrace
വൃത്തോരുസ്തനകാമിനോജനകൃതാശ്ലേഷാഃ - those who have embraced women with round thighs and breasts
ഗൃഹ - house
അഭ്യംതരഃ - inside
ഗൃഹാഭ്യംതരേ - inside the house
താംബൂലീ - betel leaf
ദലം - leaf
പൂഗഃ - areca nut
പൂരിത - filled
മുഖാ - mouths
താംബൂലീദലപൂഗപൂരിതമുഖാഃ - mouths filled with betel leaves and areca
ധന്യാഃ - the fortunate
സുഖം - happily
ശേരതേ - lie down; sleep

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 അനുസംധാന is moderation: enjoy warmth and intimacy, but keep health in mind and avoid turning comfort into excess that leaves the body and mind dull.

പ്രദുയത്പ്രൌഢപ്രിയംഗുദ്യുതിഭൃതി വികസത്കുംദമാദ്യദ്ദ്വിരേഫേ
കാലേ പ്രാലേയവാതപ്രചലവിലസിതോദാരമംദാരധാമ്നി ।
യേഷാം നോ കംഠലഗ്നാ ക്ഷണം അപി തുഹിനക്ഷോദദക്ഷാ മൃഗാക്ഷീ
തേസാം ആയാമയാമാ യമസദനസമാ യാമിനീ യാതി യൂനാമ് ॥ 2.98 ॥

Meaning (പദാര്ഥ):
പ്രദുയത് - shining
പ്രൌഢ - full; intense
പ്രിയംഗു - the പ്രിയംഗു plant/flower
ദ്യുതിഃ - radiance
ഭൃതിഃ - bearing
പ്രിയംഗുദ്യുതിഭൃതി - bearing the radiance of പ്രിയംഗു
വികസത് - blooming
കുംദ - കുംദ flower
മാദ്യത് - intoxicating; maddening
ദ്വിരേപഃ - bee ("two-drinker")
മാദ്യദ്ദ്വിരേപേ - where bees are intoxicated
കാലേ - in the season/time
പ്രാലേയ - frost; snow
വാതഃ - wind
പ്രചല - moving; shaking
വിലസിതം - play; swaying
ഓദാര - splendid
മംദാര - the മംദാര tree
ധാമന് - abode; region
മംദാരധാമ്നി - in the region of മംദാര
പ്രാലേയവാതപ്രചലവിലസിതോദാരമംദാരധാമ്നി - in the splendid മംദാര groves swaying in the frosty wind
യേഷാം - of those (for whom)
ന - not
ഉ - indeed; even
നോ - not indeed (poetic)
കംഠഃ - neck
ലഗ്നാ - clinging
ക്ഷണം - a moment
അപി - even
തുഹിന - frost; snow
ക്ഷോദഃ - rubbing; crushing
ദക്ഷാ - skilled
തുഹിനക്ഷോദദക്ഷാ - skilled at rubbing away the cold
മൃഗാക്ഷീ - doe-eyed woman
തേസാം - for those
ആയാമഃ - long
യാമാ - night (watch)
ആയാമയാമാ - the long night
യമ - Yama (lord of death)
സദനം - abode; house
സമാ - like
യമസദനസമാ - like Yama's abode
യാമിനീ - night
യാതി - goes; passes
യൂനാം - for youths

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 അനുസംധാന is to not romanticize suffering: build support, routines, and honest connection, so that longing does not turn into despair.

ചുംബംതോ ഗംഡഭിത്തീരലകവതി മുഖേ സീത്കൃതാന്യാദധാനാ
വക്ഷഃസൂത്കംചുകേഷു സ്തനഭരപുലകോദ്ഭേദം ആപാദയംതഃ ।
ഊരൂനാകംപയംതഃ പൃഥുജഘനതടാത്സ്രംസയംതോഽംശുകാനി
വ്യക്തം കാംതാജനാനാം വിടചരിതഭൃതഃ ശൈശിരാ വാംതി വാതാഃ ॥ 2.99 ॥

Meaning (പദാര്ഥ):
ചുംബംതഃ - kissing
ഗംഡഃ - cheek
ഭിത്തിഃ - wall
ഗംഡഭിത്തീ - cheek-walls
അലകഃ - curl; lock of hair
വതി - possessing
അലകവതീ - curly-haired
മുഖേ - on the face/mouth
സീത്കൃതാനി - hissing sounds (made in passion)
ആദധാനാഃ - producing; adopting
വക്ഷഃ - chest
ഉത്കംചുകഃ - tight bodice
സൂത്കംചുകേഷു - in tight bodices
സ്തനഃ - breast
ഭരഃ - weight
പുലകഃ - goosebumps
ഉദ്ഭേദഃ - rising; manifestation
സ്തനഭരപുലകോദ്ഭേദം - making goosebumps rise on the breasts
ആപാദയംതഃ - causing; producing
ഊരൂന് - thighs
ആകംപയംതഃ - making tremble
പൃഥു - broad
ജഘനം - hips
തടാ - slope/bank
പൃഥുജഘനതടാ - the slope of broad hips
ത്സ്രംസയംതഃ - loosening; making slip down
അംശുകാനി - garments
ത്സ്രംസയംതോഽംശുകാനി - loosening garments (sandhi)
വ്യക്തം - clearly
കാംതാജനാനാം - of beloved women
വിടഃ - libertine; gallant
ചരിതം - behavior
ഭൃതഃ - bearing
വിടചരിതഭൃതഃ - bearing the behavior of a libertine
ശൈശിര - winter
ശൈശിരാഃ - the winter (winds)
വാംതി - blow
വാതാഃ - winds

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 അനുസംധാന is to let such natural moods deepen tenderness, while keeping respect and consent central; intimacy grows when it is mutual, not forced.

കേശാനാകുലയംദൃശോ മുകുലയന്വാസോ ബലാദാക്ഷിപന്നാതന്വന്
പുലകോദ്ഗമം പ്രകടയന്നാവേഗകംപം ശനൈഃ ।
ബാരം ബാരം ഉദാരസീത്കൃതകൃതോ ദംതച്ഛദാന്പീഡയന്
പ്രായഃ ശൈശിര ഏഷ സംപ്രതി മരുത്കാംതാസു കാംതായതേ ॥ 2.100 ॥

Meaning (പദാര്ഥ):
കേശാന് - hair
ആകുലയന് - making disordered
ദൃശഃ - the eyes
മുകുലയന് - closing (like a bud)
വാസഃ - garment
ബലാത് - forcibly
ആക്ഷിപന് - pulling away
ആതന്വന് - producing
പുലക - goosebumps
ഉദ്ഗമഃ - arising
പുലകോദ്ഗമം - arising of goosebumps
പ്രകടയന് - manifesting
ആവേഗഃ - sudden impulse; rush
കംപഃ - trembling
ആവേഗകംപം - trembling from a sudden rush
ശനൈഃ - slowly
ബാരം ബാരം - again and again
ഉദാര - strong; loud
സീത്കൃത - hissing sound
കൃതഃ - making
ഉദാരസീത്കൃതകൃതഃ - making loud hissing sounds
ദംത - teeth
ച്ഛദഃ - covering (lip)
ദംതച്ഛദാന് - the lips
പീഡയന് - pressing; biting
പ്രായഃ - as if; almost
ശൈശിര - winter (cold season)
ഏഷഃ - this
സംപ്രതി - now
മരുത് - wind
കാംതാസു - among beloved women
കാംതായതേ - behaves like a lover; becomes "beloved-like"

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
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 അനുസംധാന is to be mindful of these forces so you can respond consciously instead of being pushed unconsciously.

യദ്യസ്യ നാസ്തി രുചിരം തസ്മിംസ്തസ്യ സ്പൃഹാ മനോജ്ഞേഽപി ।
രമണീയേഽപി സുധാംശൌ ന മനഃകാമഃ സരോജിന്യാഃ ॥ 2.101 ॥

ഛംദഃ (മാത്രാ-ചംദസ്): This is in a മാത്രാ-based Chandas/Meter (not a fixed അക്ഷര-count വൃത്ത): in this verse, the written segments carry approximately 30 + 28 മാത്രാഃ (total 58); treat ലഘു=1 മാത്രാ and ഗുരു=2 മാത്രാഃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ദംഡ with internal യതി).

Meaning (പദാര്ഥ):
യദി - if
അസ്യ - of him; of a person
ന - not
അസ്തി - is
രുചിരം - liking; taste; attraction
തസ്മിന് - in that
തസ്യ - of him
സ്പൃഹാ - longing; desire
മനോജ്ഞേ - in what is pleasing/beautiful
അപി - even (verse: മനോജ്ഞേഽപി = മനോജ്ഞേ + അപി)
രമണീയേ - in what is delightful
അപി - even (verse: രമണീയേഽപി = രമണീയേ + അപി)
സുധാ - nectar
അംശുഃ - ray
സുധാംശുഃ - the nectar-rayed one (the moon)
സുധാംശൌ - in the moon
ന - not
മനഃ - mind
കാമഃ - desire
മനഃകാമഃ - desire of the mind
സരോജിനി - lotus (water-lily)
സരോജിന്യാഃ - of the lotus

Translation (ഭാവാര്ഥ):
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 (അനുസംധാന):
The verse is a reminder that attraction depends on രുചി (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 അനുസംധാന 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 വിവേക (discernment). When you choose transparency and boundaries early, love stays dignified and does not turn into compulsion.

വൈരാഗ്യേ സംചരത്യേകോ നീതൌ ഭ്രമതി ചാപരഃ ।
ശൃംഗാരേ രമതേ കശ്ചിദ്ഭുവി ഭേദാഃ പരസ്പരമ് ॥ 2.102 ॥

Meaning (പദാര്ഥ):
വൈരാഗ്യേ - in dispassion; renunciation
സംചരതി - moves about; lives
ഏകഃ - one person
നീതൌ - in നീതി (ethics/practical wisdom)
ഭ്രമതി - wanders
ച - and
അപരഃ - another
ശൃംഗാരേ - in love/romance (ശൃംഗാര)
രമതേ - delights
കശ്ചിത് - someone
ഭുവി - on earth
ഭേദാഃ - differences
പരസ്പരം - among one another

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

Commentary (അനുസംധാന):
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 അനുസംധാന 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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