Notes:
1. "Bagavan". Scholars differ in their opinion as to what this word stands for. Most traditional and modern scholars, 
based on the title of the chapter "In praise of God", render the word to mean "Creator God". However Jaina scholars claim 
that the word "ஆதி பகவன்" [Ādi bagavan] is a clear reference to the name of the first Jina Thirthankara "ādeenath" 
or rashabha (Chakravarti, 1951; Subramanyam, 1987). It is interesting to note that Valluvar who has used very few 
words of Sanskrit origin in his whole work, opted for the twin word "ஆதி பகவன்" here. .Moreover, since the simile 
"எழுத்தெல்லாம்" is plural, the emphasis "உலகு" should also be taken in plural. The "world" could thus means the
"people of the world" (உலகத்தார்க்கு).

3. An alternate 'mystical' translation, but not implied in the original: "The Supreme dwells within the lotus of the heart. Those who reach His Splendid Feet dwell endearingly within unearthly realms" - SS.  Other translators who adopted this interpretation Parithiyār and Kālingar (two of the five known ancient commentators of Tirukkural) include GV, KV and CR.

5. Twin deeds [of dark illusion] are fruits of both good and evil deeds.

6. This cannot be a reference to God, for God is beyond the senses and only mortals will be required to control the five senses. Almost all translators, however, have taken this as a reference to God. Some translators have attempted to get over this difficulty by employing non-committal renderings like this one: "He who has controlled the five senses and is established in the path of righteousness will lead a life of fulfillment" - KV.  It is worth noting that the word 'Jina' literally means "conqueror or victorious", i.e. the conqueror of five senses. This couplet could actually be a reference to a Jaina Tirthankara. Buddha also conquered the five senses, but neither Gautama nor the preceding Buddhas were called Adi Bagavan.

8. The word "அறவாழி" can be taken to mean, either "sea of virtue" or "wheel of the virtue". Similarly, the word "பிற" could either mean "birth" or "other".  Depending on the combination of these meanings chosen, the couplet can also be translated in the following ways: (i) "Only those who reach the feet of the lord, the ocean of virtue, can cross those other oceans." - * NC. The other two oceans could be oceans of Wealth and Pleasure. (ii) "Only by clinging to the feet of the Lord of the wheel of virtue, that one can swim the ocean of this life" * - SG.

9. This couplet could refer to one of the five Parméstins, the Siddhās (liberated souls) of Jainism, because they only are 
designated with 8 guñas (qualities) (Malaiya, 1998). The other four Arhats, Āchāryās, Upādhyāyās and Sādhus 
(Ashta Pahuda VI:104) are identified as Jinas with 12, 36, 25 and 27 guñas respectively (Malaiya, 1998). What are the 
eight qualities or guñas of Siddhās? Ananta jnāna, Ananta darshana, Ananta labdhi, Ananta sukha, Akshaya sthiti, 
Being vitāraga, Being arupa and Aguruladhutaa. Ancient commentator Parithiyar lists these eight qualities (அனந்த 
ஞானம், அனந்த வீரியம், கோத்திரமின்மை, அனந்த தரிசனம், அனந்த குணம், அழியா இயல்பு, நாமமின்மை, 
அவாவின்மை) as qualities of Lord Shiva!

Notes:
21. Compare with couplet 28 for similarity.
23. "Both" here refer to the paths of 'householder' and 'ascetic'.
24. The word "தோட்டி" here mean a "hook", implying the prod or ankush employed by mahouts to restrain elephants.
25. S.M. Diaz (2000), citing Manakkudavar's commentary, says it only refers to the insecurity of Indra had whenever a sage effectively controls his five senses and reached the heights of penance, lest he should ultimately endanger his own position - and so Valluvar used him as the witness to the ascetic's prowess.

Notes:
37. VS's translation would explain this better: "Ask me not, What will it profit a man if he is righteous? Look at the bearer of the palanquin and him that rideth on it."

Notes:
41. The three orders possibly refer to these stages: Student, Elders and Renunciates
49. There are two different renderings of this couplet. The word "அஃதும்" is taken to mean "especially or that too" and also as "the other one also". The other one is obviously a reference to monastic or ascetic life. SS, SB, GU and DL have followed the latter interpretation. PS, KK, KV, JN, VS, KV and SI have translated the couplet the other way. SS has translated as:  "Domestic life is called virtue, but the other one is also good if lived beyond blame". *  

Notes:
59. An alternate translation: "Where there is no reputation at home, there is no chance for proud leonine gaits outside" - NV. JN provides us an interesting translation: "The mind is without fear and the head is held high" when you are joined by a praiseworthy partner life.  

Notes:
71. Compare with 125: "The axe of love can break open the door of chastity secured by the bolt of modesty." * - DL, JN.
76. Usual translation is: "The naïve say that love aids virtue, but it safeguards against vice as well. – SI [the same way by SB, PS, VS, KV].  But there is no evidence in the original to support such an interpretation. Kalingar and Manakkudavar interpret the couplet as TK. Interestingly CR, JN and KK take the word "மறம்" as "valour/soldier".

Notes:
81. Compare with 212. "All the wealth earned by toils is meant to serve those who deserve" * - SB
87. Compare with 105. "Not according to the aid but its receiver is its recompense determined" - PS
88. By way of interpretation, this translation by SS would help: "Those who never sacrifice to care for guests will later lament: We hoarded wealth, estranged ourselves, now none will care for us"
90. Aniccham is a flower known for its fragility. Valluvar uses this flower in four places in Kural. The remaining couplets are in the third book "Love". [see 1111, 1115, 1120]

Notes:
99. Compare with 318 for style. "Why does one hurt others knowing what it is to be hurt?" - PS