Namaste,
Welcome to the first egroup collection of 150 subhaashitas sent on Subhashita newsgroup at http://www.egroups.com/list/subhaashitas/

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1.
AignaÁ SaoYaM ?NaÁ SaoYaM Sa~uÁ SaoYaM tqaOva ca
punaÁ punaÁ p`vaQa-ot tsmaat\ SaoYaM na karyaot\

Agni (fire) , Rna( runa-loan), shatru(enemy), if remain even in small
trace(shasham) will grow again(punah punah pravardheta), so finish them
completely(tatah shesham na karayet).

2.
PaRqvaIvyaaM ~IiNa r%naaina jalama\ Annama\ sauBaaiYatma\ a
maUZO: paYaaNa#aNDoYau r%nasaM&a p\rdIyato aa

There are three jwels in this earth. They are water, food and Subhaashita!! But the Fools call the pieces of rocks as Jewels!
Subhaashitaa are nothing but the collection of vast experiences of people or in other words wise sayings.

3.
na AiBaYaokao na saMskar: isaMhsya ik`yato vanao a
ivak`maaija-tsa<vasya svayamaova maRgaoMd`ta aa

There is no official coronation (RaajyaBhishekh) ceremony held to declare that lion is the king of jungle.
He becomes king by his own attributes and heroism ('Parakram').

4.
vanaaina dhatao vanho saKa Bavait maa$t: a
sa eva dIp naaSaaya kRSao ksyaaist sahRdma\ aa

When it cathes fire in forest, wind is there to assist it.(sakha bhavati marutah). Same wind destroys a small lamp(sa eva deep nashayay). If one dosen't have power/wealth, he dosent have friends (krshe kasyaasti sahrdam ).
The above Subhaashita is very much applicable from the national point of view.
One will support you if you are powerful or else the same will destroy you.
So the only alternative with us is to become a mighty and powerful nation in the world.

5.
ivaVa ivavaadaya QanaM madaya Sai>: proYaaM pirpIDnaaya a
Klasya: saaQaao: ivaprItma\ etd &anaaya danaaya ca rxaNaaya aa

A crooked man's (Durjan) Knowledge (Vidya) is used by him only for the
arguments (ViVaad), his Wealth (Dhanam) results in him becomming an egoistic (Madaaya) person and his Power (Shakthi) is used just to trouble others (Paripidaanaaya). The opposite is true for a good man (sajjan). His Knowledge (Vidya) is used for good purposes, his wealth is used to donate (Daanaaya) it to others and his power/might is used to protect (Rakshanaaya) the weak.

6.
duba-lasya balaM rajaa, baalaanaaM raodnaM balama\ a
balaM maUK-sya maaOina%vaM, caaOraNaama\ AnaRtma\ balama\ aa

The strength (Balam) of the weak (Durbal) is King (Raja) [The king is expected to protect the weak]. Crying(Rodanam) is the strength of a small child [Parents accede to the child's demand due to the child's crying. Thus crying is the strength of a child as it can get what it desires by crying!]. Not expressing the views is the strength of an unintillegent person! [People think that the person talks less, which is considered as a good habit] And telling lies is the strength of a thief [ Thieves get away with their crimes by their art of telling the untruth]. Let's identify our strengths!!

7.
ASvaM naOva gajaM naOva vyaaGa`M naOva ca naOva ca a
Ajaapu~M bailaM dVat\ dovaao duba-laGaatk: aa

Horse (Ashwam)? - No, Elephant (Gajam)? - No, Tiger (VyaGhram)?? -
No,Not at all!! Only the baby goat (AjaaPutram) is sacrificed during any ritual.
Conclusion is that even God does not protect the weak!!

8.
AYTadSapuraNaanaaM saarM vyaasaona kIit-tma\ a
praopkar: puNyaaya papaya prpIDnama\ aa

In all the 18 'Puranas' Shri. Vyaasa Maharshi has told only two gospels:
Doing favour to others is 'Punya' and troubling others is 'Paapa' (Sin)!!

9.
ihmaalayaMMM samaarBya yaavat\ [Mdu saroavarma\ a
tM dovainaima-tM doSaM ihMdusqaanaM p`caxato aa

Starting from Himalayas and extending upto Indu sarovaram (Indian Ocean)
is the nation created by God which is known as 'Hindusthan'.
Himalayan ranges including Hindukush parvat on Western side and the ranges extending upto North Myanmar ( Brahmadesh) on the Eastern side formed the Northern Boundary of ancient Hindusthan. This land extended upto the Indian Ocean on the Southern side.
This is the sacred land where God took Birth from time to time and recreated and established the social structure.

10.
et_oSa p`saUtsya sakaSaadga`janmanaa a
svaM svaM cair~M iSaxaorna\ pRiqavyaaM sava-maanavaa: aa

All the people over the earth (Pruthiwyam Sarvamanavaha) should take lessons about living and building their characters from the ancestors (Rishis and Saints) (Agrajanmanaha) who took birth in this land, Nation. (Etaddesh prasootasya)
The Hindu culture and heritage is the greatest of it's kind in this world and has power to lead and show right path to the whole world.

11.
AyaM inaja: prao vaoit gaNanaa laGaucaotsaama\ a
]darcairtanaaM tu vasauQaooOva kuTumbakma\ aa

Consideration like "he is mine or he is another's"
occur only to the narrow minded persons. To the broad-minded persons the
whole world is a family.

12.
xaNaSa: kNaScaOva ivaVama\ AqaM-MM ca saaQayaot\ a
xaNao naYTo kutao ivaVa , kNao naYTo kutao Qanama\ aa

Every moment one should learn, from every bit one should earn.
If you waste a second (kshan) you can't get knowledge (vidya)
and if you waste a bit (kan) u can't get money (artham)

13.
ASvasya BaUYaNaM vaogaao ma<aM syaad\ gajaBaUYaNaM a
caatuya-ma\ BaUYaNaM naayaa- ]Vaogaao narBaUYaNaM aa

Speed is the glory of Horse (Ashwa) . The majestic walk is the glory of elephant (Gaja) Being wise ('Chatur') is an asset to women (Naarya) and always being engaged in some work (Udyogo) suits the man.

14.
xauQa\ t-RT\ AaSaa: kuTuimbanya maiya jaIvait na Anyagaa: a
tasaama\ AaSaa mahasaaQvaI kdaicat\ maaM na mauHcait aa

Hunger, Thirst (Trut) and desire (Aasha) are like man's three wives. Until he is alive these three will never leave him or go else where. In comparison of the three, desire (Aasha) is a 'MahaSaadhvi' because it NEVER EVER leaves the man. Unlike hunger and thirst which disappear for some time after eating /drinking, desire is the thing which never disappeares from man's mind!!

15.
kulasyaaqao- %yajaodokma\ ga,amsyaaqao- kulama\%yajaot\ a
ga,amaM janapdsyaaqao- Aa%maaqao- pRiqavaIma\ %yajaot\ aa

sacrifice your own interest for sake of your family, sacrifice family
for village, sacrifice village for cause of nation and sacrifice everything
for Atma.

16.
naaxarM maM~rhItM namaUlaMnaaOYaiQama\ a
Ayaaogya pu$YaM naaist yaaojakst~dula-Ba: aa

There is no letter which is not a mantra(which cant be used in mantra),
there is no root, which can't form some medicine, there is no person who
is absolutely useless. But persons who can identify their utility and put
them in proper usage are rare.

17.
QaarNaad\Qama-ima%yaahu:Qamaao^ Qaaryato p`jaa: a
yasyaad\QaarNasaMyau@tM sa Qama- iAit inaScaya: aa

The word "dharma" is derived from verb "dharaNa". it is "dharma" which holds society together. Hence if something is able to hold people together, no doubt it is dharma.

18.
Aaharinad`aBayamaOqaunaM ca saamaanyamaott\ pSauiBana-raNaama\ a
Qamaao- ih toYaama\ AiQakaoivaSaoYaao Qamao-Na hInaa: pSauiBa: samaanaa: aa

Eating (or things needed for survival), sleep, fear from somebody and sex life (for reproduction), these habits are common between human beings and animals.
(in this respect we cant differentiate between man and animal).
it is "dharma" which is additional important quality of man, without which he is same as an animal.
( read dharma as per subhashita 17.)

19.
na vaa Aro maO~oyaI p%yau: kamaaya pit: ip`yaao Bavait a
Aa%manastu kamaaya pit: ip`yaao Bavait aa

O Maitreyi! Man is not loved (by his wife) because he is husband, but because of the 'Atma' (Soul) in
him.

20.
sa%yasya vacanaM Eaoya: sa%yaadip ihtMvadot\ a
yad\BaUtihtma%yantM Aott\ sa%yaM matM mama aa

Telling truth is recommended, but more than that, tell those things which are in interest of all.
According to me (nArada here) thing which is beneficial to large community, is truth.

21.
na rajyaM na rajaa||saIt\ na dNDyaao na ca daiNDk: a
Qamao-NaOva p`jaassavaa- rxint sma prsprma\ aa

There is no kingdom nor any king! No criminal nor any judge to give the penalty to the criminal!!
All the people protect each other by the virtue of Dharma (The meaning of Dharma being explained in Subhaashita No.17).
This is a 'varnan' of an 'Aadarsha' samaj !! A samaj which is a 'live' samaj in which each and every individual lives completely up to his responsibility!! Only a samaj which will be made up of such 'ideal' individuals can 'realise' the above subhaashita!!
One example is worth mentioning. If the number of social service organisations such as orphanages, child care centres etc. keep growing then is it a healthy sign of progress of society or not?? Infact such institutions will come up because the relatives or neighbours may have failed to do their Dharma!!
this is told by Bhishmacharya to Yudhisthir in shantiparva (after mahabharat war). while he was lying on "sharapanjari" waiting for bed.
Bhishmacharya is generally telling dharmaraja about hou good his rule should be. you may have noticed that the subhashit is in past tans.
this situation (praja dharmeNaiva parasparm rakshanti sma) was there in India long back. much before raja-praja system was introduced.
to my knowledge ekshwaku was the first king (any body can correct me if i'm wrong.)

22.
sa%yaM ba`uyaat\ ip`yama\ ba`uyaannaba`uyaat\ sa%yamaip`yama\ a
ip`yama\ ca naanaRtma\ ba`uyaadoYa: Qama-: sanaatna: aa

speak true, speak what is pleasant to others. don't tell truth which is not pleasant (which is harmful)
(similarly) even though pleasant, don't speak false, this is Darmah
You will find this "eshah dharmah sanatanah" in many subgashitas normally this is kept at the end. to emphasize on what poet is trying to say. other such part is "iti smrtah", "iti nishchayah" etc.

23.
Aip svaNa-mayaI laMka na mao raocait laxmaNa a
jananaI: janmaBaUimaXca svagaa-dip gairyasaI aa

Lakshman, This Golden Lanka does not allure me. Mother and Motherland is dearer to me even than heaven.
This 'Shloka' is from the conversation between Lord Shree Ram and Lakshmana in 'Valmiki Ramayana'. It is very appropriate to
remember the shloka on the occasion of Vijayadashami. Over six thousand years ago, after the great Victory over Ravana, on the
day of Vijayadashami, Lord Shree Ram tells Lakshmana that He was not interested in the wealth of Lanka and did never want to rule
Lanka. He would rather go back to His Motherland. Later 'Vibheeshana' was made the king of Lanka.

24.
marNaantaina vaOraiNa inavaR%tM na: p`yaaojanama\ a
k`Iyatamasya saMskarao mamaapoYya yaqaa tva aa

Enmity ends with death. our job is over.
(Now) he(rAvaNa) is mine as he is yours. so do his cremation properly.
These are sentences of ShriRAma after the death of rAvaNa on vijayA dashami.
this reflects our sanskriti.
As rAvaNa was dead, his brother bibhishan was hesitating for cremation. According to him rAvaNa's body was not
worthy of proper treatment. to this our shrirAma says, now that he is dead, he is not our enemy and deserves proper sanskara.
compare this against how Mongol (or in general muslim) invaders trreated with bodies of our kings.

25.
kavyaSaas~ivanaaodona kalaao gacCit QaImatama\ a
vyasanaona ca maUKa-NaaM inad`yaa klahona vaa aa

A intelligent ('buddhiman') man spends his time in the research and studies of literature ('Kaavya') and philosophy ('Shastras' like Veda Shastra, dharma shastra etc.). Or in other words the said subjects are means of his entertainment (He gets satisfaction due to the studies of 'kaavya' and philosophy).
In contrast a unintelligent ('Murkha') man gets satisfaction in bad habits like sleep (Laziness), quarrel or some type of addiction.
Tatparya (Conclusion):
In this subhaashita the subhaashitkar has in short advised the reader that how should one spend his/her time!! May be according to him a 'buddhiman' is a person who invests his time in order to get some thing 'valuable' and long lasting!!

26.
tOlaad\ rxaot\ jalaad\ rxaot\ rxaot\ iSaiqala baMQanaat a
maUK- hsto na datvyaM evaM vadit pustkma\ aa

A book says: Protect me from oil (Oily products which leave a mark on the page); Protect me from water;
Also protect me from the loose binding; And after doing all this please do not hand me over to a 'Murkha' (unintelligent) person!!

27.
Eaao~M EautonaOva na kuNDlaona danaona paiNana- tu kMkNaona a
ivaBaait kaya: k$NaapraNaama\ praopkarOna- tu caMdnaona aa

The ears of a 'sajjan' (Honest/Good) person looks more good and pleasant hearing some knowledge ('Vidya') and not by the ear-rings ('Kundal'). Donating something more suites the hand than the bangles.
Like wise the body of a 'sajjan' person more suites by doing favours on others ('paropkar') than application of sandalwood's cream to itself.

28.
BaaYaasau mau#yaa maQaura idvyaa gaIvaa-NaBaartI a
tsyaaM ih kavyama\ maQaurM tsmaadip sauBaaiYatma\ aa

Amongst languages, language of gods (girvANbharati - Sanskrit) is sweet,
in that poetry is beautyful and still in that subhAshit.

29.
]darsya tRNaM iva<aM SaUrsya marNaM tRNaM a
ivar>sya tRNaM Baayaa- inaspRhsya tRNaM jagat\ aa

For a generous person, money or wealth is insignificant (is equivalent to grass). For a brave person, death has no value (or it is no cause of worry). For a selfless
(virakta) person, his family is insignificant. And for a person who has no desires (nispRha), this world is of no interest.

30.
ivaW%vaM ca naRp%vaM ca naOva tulyaM kdacana
svadoSao pUjyato rajaa ivaWana\ sava-t` pUjyato

Ruler ship and learning is not comparable any time.
king gets respect from his own country where as learned person gets it from
everywhere.

31.
duja-naona samaM sa#yaM p`IitM caaip na karyaot\
]YNaao dhit caaMgaar: SaIt:kRYNaayato krma\

One should avoid friendship or warm relationship with wicked person.
(like a coal). if hot (he) berns (your hands) if cold, (he) blackens (your) hands. (i.e. if he is bad to you, they will surely cause some problem to you, but even if he is good to you, contact alone will cause some problem).

32.
d`axaa mlaanamauKI jaata Sak-ra caaSmataM gata.
sauuBaaiYatrsasyaaga`o sauQaa BaIta idvaM gata.

Here the poet describes the supremacy of Subhashitas.
On this earth the ''RASA''(implied meaning) of subhashitas is so sweet that the grapes felt ashamed (of its sweetness) and crestfallen. The sweeter sugar got hard (Ashma - stone ) and the sweetest ''AMRITA'' ( necter) pulled itself back to the heaven.

33.
icantnaIyaa ih ivapdaM Aadavaova p`itik`yaa a
na kUpKnanaM yau@tM p`dIPto vaainhnaa gaRho aa

It is improper to start digging the well after the house has caught fire! We should be pro-active i.e. we should have the solutions ready even before some problem comes to us.

34.
ekM ivaYarsaM hint Sas~oNaOkSca vaQyato a
saraYT/M sap`jaM hint rajaanaM maM~ivaPlava: aa

Only one person dies due to the poison; By the weapons too only one living creature can die. But due to the incorrect decisions by the king, the king himself, the whole nation and it's citizens can die!!
The learned and the intelligent readers can derive the significance of the above subhaashita and understand it's implications by looking back at our history, even in the past 50 years. No need to mention specifically the sufferings caused to the Kashmiri pandits in the Kashmir valley as the result of the decisions that were made!!!

35.
Aaid%yasya namaskarM yao kuva-int idnao idnao a
janmaantrsahs~oYau daird`yaM naaoPajaayato aa

The people who bow down to the Sun (perform SUryanamaskArs)everyday,
poverty does not arise intheir lives for thousands of births.
(The people who are punctual in their duties like Sun, never become poor.)

36.
jyaoYz%vaM janmanaa naOva gauNaOjyao-Yz%vamaucyato
gauNaat\ gauru%vamaayaait dugQaM diQa GaRtM k`maat\

jyeShThatvam janmanA naiva guNairjyeShThatvamuchate
guNAt gurutvamAyAti dugdham dadhi gRtam kramAt
Greatness is not by birth, greatness is decided by qualities (of a person).
As it increases from milk to curd to ghee.

37.
]Vmaona ih isaQyaint kaya-iNa na manaaorqaO: a
na ih sauPtsya isaMhsya p`ivaSaint mauKo maRgaa: aa

udyamena Hi siDyanti kAryaNi na manorThi
na Hi suptasya siHsya pRviShanti muKhe mRugHa
Any work will not get accomplished just merely by desiring for it’s completion. A ‘prey’ by itself doesn’t enter in to the sleeping lion’s mouth!!!
By giving an example of a lion the subhashitkAra here wants to emphasize that the desire and capabilities should be added by the efforts and hard work to achieve the goal! Even if the lion has the capabilities to catch it’s prey, the prey will not automatically fall in it’s mouth!!

38.
sqaanaBa`YTa: na SaaoBato dnta: koSaa naKa nara:
iAit iva&aya maitmaana\ svasqaanaM na pir%yajaot\

it looks odd if teeth, hair, nails, and men are not at their proper place.
knowing this, wise man never leaves his place (occupation).
This subhaShitA suggests that every body should stick to his/her duty. Doing something else is not desirable.

39.
]dyao saivata r@tao r@t:Scaastmayao tqaa a
samp<aaO ca ivap<aaO ca mahtamaok$pta aa
... mahaBaart

The sun looks alike while rising and setting. Great men too remain alike in both the good and bad times.

40.
SaainttulyaM tpao naaist taoYaanna prmaM sauKma\ a
naaist tRYNaaprao vyaaiQana- ca Qamaao- dyaapr: aa

There is no achievement like peace (the word tapa might be used here to emphasize the efforts required to keep your mind peaceful.), there is no happiness like satisfaction, there is no disease like desire, there is no
dharma like mercy.

41.
savaa-opinaYadao gaava: daogQaa gaaopalanaMdna: a
paqaao- va%sa: sauQaI: Baao@ta dugQaM gaItamaRtM maht\ aa

All Upanishads are (like)cows, Gopalnandana (Shrikrishna) is their
keeper. Intelligent Partha (Arjun) is the calf who enjoys the milk and splendid
GeetAmRit is the milk of these cows.
(Geeta is the precise summary of all Upanishadas.)

42.
hMsa: Svaotao bak: Svaotao kao Baodao bakhMsayaao: a
naIrxaIrivavaoko tu hMsa: hMsaao bakao bak: aa

It is said that, if one dilutes milk with water, and gives to swan, swan is able to extract milk and drink it. (dudh ka dudh pani ka pani)
Swan is white, crane is (also) white. (then) what is the difference between crane and swan?
when it comes to extracting milk from a mixture, swan is swan and crane is crane. i.e. crane does not have this ability.
This subhashit is trying to explain that the external appearance does not make a person great but his qualities. It also explains that wise people precisely know what is useful and what is not.

43.
kak: kRYNaao ipk: kRYNaao kao Baodao kakipkyaao: a
vasaMtsamayao p`aPto kak: kak: ipk: ipk: aa

Crow is black, cuckoo bird is (also) black. What is the difference between crow and cuckoo bird ?
(But) When spring arrives crow is crow and cuckoo bird is cuckoo bird.
(With the advent of spring, cuckoo bird starts singing with its sweet voice, but crow does not have this ability.) This subhashit is exactly in lines with the previous subhashit.

44.
AhM ca %vaM ca rajaond` laaoknaaqaavauBaavaip a
bahuva`IihrhM rajana\ YaYzI%a%pu$Yaao Bavaana\ aa

Oh! King; we both are 'LOKANATHA'. Only the difference is that I am 'bahuvrihi' ( the one whose guardians are people) and on the contrary you are 'Shashthipurush' ( the guardian of people i.e.ruler or king.)

45.
saulaBaa: pu$Yaa: rajana\ sattM ip`yavaaidna: a
Aip`yasya ca pqyasya va@ta Eaaota ca dula-Ba: aa

( This 'shlok' is from the conversation between Mahamantri Vidur and Dhritarashtra in Mahabharat. Vidur says,)
Your Majesty, always good speaking people can be easily found. (But) a person speaking bitter (truth) and one who listens to him are both difficult to find.

46.
duja-na: ip`yavaadIit naOtd\ ivaSvaasakarNama\ a
maQauitYzit ijavhaga`o hRdyao tu hlaahlama\ aa

Never believe a wicked person even if he is talking in (your) favor.
There is honey on his toung’s tip (i.e. his language is sweet), but there is poison in his heart (i.e. his mind is full of wicked thoughts)

47.
sap-duja-naaoma-Qyao varM sapao- na duja-na: a
sap-: dMSatI kalaona duja-nastu pdo pdo aa

When it comes to comparison between a serpent and a wicked person, it is the serpent who is the better of the two. (Because,) a sperpent bites occasionally( very seldom). But, the wicked person stings(causes pain) at every step(always).

48.
varM ekao gauNaI pu~ao na ca maUK-Satanyaip a
ekSMcad`stmaao hint na ca taragaNaao|ip ca aa

It's better to have one good ('Gunvaan' is the exact word! i.e. the one who has many good qualities) son than to have 100 foolish ('Murkha') sons (I know wherever you will read 100 sons immediately you will remember the 'Kauravas'!!). The darkness is expelled by one single moon and not by the group of stars!!

49.
kraga`o vasato laxmaI krmaQyao sarsvatI a
krmaUlao tu gaaoivand: p`Baato krdSa-nama\ aa

At the tip of the hand(fingers), is the abode of Goddess Lakshmi; in the center of the hand(the palm) stays Goddess Sarasvati. At the base of the hand(wrist), there is Lord Vishnu. Hence, in the morning, one should take a glimpse of his/her hands first.
[We count money by the finger-tips. We write by holding the pen in our fingers and palm. All the work that we can do, is because of the wrists(Vishnu is the Lord of the Universe who governs its functioning). So, on waking up in the morning, one should have a "darshan" of his hands.]

50.
ivadoSaoYau QanaM ivaVa vyasanaoYau QanaM mait: a
prlaaoko QanaM Qama-: SaIlaM sava-~ vaO Qanama\ aa

Knowledge ('Vidya') is the real wealth, in a foreign land, So is Cleverness, at tough times. Righteousness ('Dharma') is the only wealth that can buy Heaven ('Par-lok'). Verily, Good Conduct ('Sheel') is the wealth everywhere and at all the times!

51.
na caaorhaya-M na ca rajahaya-M na Baa`tRBaajyaM na ca Baarkair a
vyayao kRto vaQa-t eva ina%yaM ivaVaQanaM sava-Qanap`QaanaM aa

It cannot be stolen by thieves, Nor can it be taken away by kings. It cannot be divided among brothers and It does not cause a load on your shoulders.
If spent, It indeed always keeps growing. The wealth of knowledge is the most superior wealth of all!

52.
yaqaa ih mailanaO: vas~O: ya~ ku~ AupivaYyato
vaRtt: cailataoip evaM SaoYaM vaRtM na rxait

As a person with dirty cloth does not hesitate to sit anywhere,
a person whose character is spoiled, will not hesitate to do bad.
Every one must have experienced this ( the first half I mean :-) ) particularly in rainy days, when you come out of your home, you will take all care to protect yourself from the mud etc. But once somebody splashes some of it
on you, you are tension free. you will not be bothered by the mud there after.
Similarly to save your character, you have to take care only at first time.

53.
na dovaa dNDmaadaya rxaint pSaupalavat\ a
yaM tu rixatuimacCint baud\Qyaa saMivaBajaint tma\ aa

Parmeshwar (God) doesn't himself take a 'danda' (Stick) in his hand to protect someone. But he gives the 'buddhi' (Intelligence) to a person whose safety he wishes, to withstand any attack !
One can recall many instances in the life of Shivaji Maharaj where the above SubAshita can be perfectly applied!

54.
kayaa-qaI- Bajato laaokma\ yaava%kaya-M na isad\Qait
Au%tINao- ca pro paro naaOkayaama\ ikM p`yaaojanama\

A person, who wants to get some work done from another person, praises him till the work is pending. (after the work is done, he doesn't need that person. As,) once you cross a river, why will you need a boat?
This Subhashit describes, how selfish we are when dealing with others. Obviously not to be practiced.

55.
Alpanaamaip vastUnaaM saMhit: kaya-saaiQaka a
tRNaOgau-Na%vamaapnnaOba-Qyanto ma<asaintna: aa

What the subhAshitkar wants to covey through this subhAshita is that the greatest of the tasks can be done by arranging/organising the small
small things. This message is coveyed by giving the example of a thick rope that is used to bind an elephant. A thick rope gains it's strength due to it's innumerous small threads that are binded together, which in turn has so much of strength as to hold an elephant.
'Small drops of water makes the ocean' also conveys the same meaning.
Just in case if one compares the above subhAshita with the subhAshita kr. 16 ('Yojakasya durlabha') then one will come to the conclusion that the inventor of the rope is a 'utaam yojaka' (Best organiser) !!!

56.
Aitpircayaadva&a saMttgamanaat\ Anaadrao Bavait
malayao iBallaa purMQ`aI caMdnatrukaYzma\ iAMQanama\ kuruto

atiparichayAdavjNa -If you go too much close to some one it
is likely that people may not listen (Awandya means your order will not
be obeyed)
saMtatgamanAt anAdaro bhavati - Same is true if you go & visit some
one frequnetly you will be insulted. YOu may nor be treated with same
respect as always.

malaye bhillA purandhrI chandanatarukAShTham iMdhanam kurute - To
support this above saying , example is given of a woman (Purandhri)
living on Malaya Mountain Where Sandal wood is available in abundance.
So she uses it for her daily rituals like burning it to cook food etc.,
But for the rest of the world same sandal wood is very costly because
it is not so easily available to them.

57.
sap-: k`Ur: Kla: k`Ur: sapa-t\ k`Urtr: Kla: a
sap-: Saamyait man~OSca duja-na: kona Saamyait aa

A snake is cruel and so is the wicked person. But a wicked person should be called more cruel than the snake because the snake can be calmed by some techniques ('Mantras'), but the wicked person cannot be kept in control by any such techniques!

58.
laalayaot\ pMca vaYaa-iNa dSa vaYaa-iNa taDyaot\
p`aPto tu YaaoDSao vaYao- pu~o ima~vadacarot\

First line - Till the son is five years old one should pamper him. When he crosses five till he becomes 10 he should be spanked. (Tadayet means to spank) in reality those are the years when one needs to discipline him.
Line -2
However, when he turns 16, he should be treated like a friend. ( Means he should feel that he is grown up and his opinion matters, which can happen when he is treated like a friend.)

59.
saMpUNa-kuMBaao na kraotI SabdM AQaao-GaTao GaaoYamaupOit naUnama\ a
ivaWana\ kulaInaao na kraoit gava- gauNaOiva-hInaa bahu jalpyaMit aa

A fully filled water container will not create much noise as compared to the half filled one. (When the containers are given some jirk the water inside it will also move and create some noise.). Similarly 'Vidvaan' (Intelligent) people always remain calm and will not have any mis-placed pride as opposed to the people who know very less but always keep talking.

60.
Ahnyahina BaUtaina gacCint yamaalayama\
SaoYaa: sqaavarimacCint ikmaaScaya-mat: prma\

(all) creatures go to death one by one. (in spite of this,) rest (who are not dead yet) wish to live for ever. Nothing is more surprising than this.
This is from Mahabharata, encounter of Yudhishthira with Gandharva. Gandharva asked Dharmaraja(Yudhishthira), what is the most surprising thing on the earth. In response to this, Dharmaraja gave this answer.

61.
ek eva Kgaao maanaI icarMjaIvatu caatkma\
ima`yato vaa ippasaata-o yaacato vaa purMdrma\

Meaning Line 1
There is only one bird (Khag) who has very high self esteem and self respect, Let that that Chataka (that bird's name) live long life (Chiranjeev)
Meaning line -2
Line two explains why is he called Khagomani.
He would prefer to die because of thirst but will ask for water only from God Indra (Purandar). Means, he drinks only rain water. He will never drink water from
the pond or stored water. Such high self respect and self esteem he has.
In our context we can take it this way, if you want to ask some thing then ask that greatest almighty who is the supreme self and not anyone else. If we want to be like Chataka or if we want to learn something from this bird. In other words dont do Yachana( Yachana is like asking something from some one as u are in need) to any one but only to the greatest authority which is GOD.
This bird comes in many contexts in Marathi or Sanskrit. There is a phrase used when u are waiting on something we say , u are waiting like Chataka (Who
waits for raindrop to feed himself water)

62.
! sah naavavatu sahnaaO Bauna@tu a sah vaIya-M krvaavahO a
tojaisvanaavaQaItmastu maa ivaiWYaavahO a
! Saaint: Saaint: Saaint: a

OM May that Brahman protect us both (Teacher & Disciple); May that Brahman nourish us both; May we work in harmony with great vigor;
May our study be illuminating and fruitful; May we not hate each other.
Om.. Peace, Peace.. Peace.

63.
mauKa- ya~ na pUjyato QaanyaM ya~ sausaMicatma\
dMp%yaao klah: naaist t~ EaI: svayamaagat:

(In a house) where fools are not honoured (fools are not involved in decision making), where there are enough stocks of food (and things required in day to days life) and where there is no conflict between husband and wife, there 'lakshmi' (prosperity) comes by its own.

64.
yaqaa Kr: candnaBaarvaahI Baarsya vao%%aa na tu candnasya a
evaM ih Saas~aiNa bahuina AQaI%ya Aqao-Yau maUZa: Krvad\ vahint aa
...sauEaut AQyaaya 4

Just like a donkey which carries the sandal wood on it's back doesn't know the importance (Or 'Value') of the sandal wood but only knows (Realises) about some weight which is put on it's back, in the same way many learned people who have studied the 'Shaastras' (Sciences) don't realise the true meaning of it and simply carry the 'weight' of the knowledge!

65.
maRgaa: maRgaO: saMgamaupva`jaint gaavaSca gaaoiBasturMgaasturMgaO:
maUKa-Sca maUKO-: sauQaya: sauQaIiBa: samaanaSaIlavyasanaoYau sa#yaM

Deer follow deer, cows follow cows, horses follow horses (like that) fool people follow fools, and wise people go after wise.
(good) friendship develops among those who have similar character and hobbies.

66.
saMga`hOkpr: p`aya: samaud`aoip rsaatlao a
datarM jaladM pSya gaja-ntM BauvanaaoprI aa

The sea which is only collecting the water and not giving to anyone (Rather it's water cannot be used by humans directly for drinking/cooking) is present at the lower ground level of earth and in contrast the clouds which donate the water ('jala daan') thunder from the higher altitudes.
Here the subhAshitkAra wants to emphasise that the person who does the 'daana' (One who donates- The act of giving the personal belongings) always achieves the higher place than the person who just does the 'sangraha' (collection) without the 'daana'.

67.
Qama-M yaÜ baaQato QamaÜ- na sa Qama-Á kuQama-kÁ
AivarÜQaa%tu yaÜ Qama-Á sa Qama-Á sa%yaivaËma
Subhashitkar is addressing Satyavikram in this Subhashit dharma which violates other's dharma, is not true dharma. It is kudharma. (bad dharma)
dharma which is not against others interest is true dharma.
dharma here is, duties of a person.

68.
SatoYau jaayato SaUr: sahs~oYau ca pMiDt: a
va@ta dSasahs~oYau data Bavait vaa na vaa aa

Among the hundred people only one is brave.
Among the thousands of them only one is a 'Pandit'
Among the ten thousands only one is a good orator,
But the people who "give" ('daata' - One who donates) are very very rare.

69.
saaxara: ivaprItaScaod`axasaa: eva kovalama\
sarsaao ivaprItScao%sarsa%vama\ na mauHcait

(pay attention as to how words are used here)
If (the word) "sAkShara" (literate) is inverted, it becomes "rAkShasa" (devil).
(but) if (the word) "sarasa" (good) is inverted, it remains "sarasa"
This meaning is apparent if we play word game.
But the the other more imp. meaning is as follows,
A "sakshara" (literate or educated person) can behave like a "rakshas" (a wicked person) in certain situations.
But a "saras" (good person, cultured person, gentleman) will not leave his this property (of being good person) in any condition.
Subhashitkar is telling us to be a sarasa person along with being sAkShara.

70.
AnnadanaM prM danaM ivaVadanaM At: prma\ a
Annoana xaiNaka tRiPt: yaavajjaIvaM ca ivaVyaa aa

Giving food to the hungry is a good deed (Donation of the food is a very good donation - 'anna dAnam').
But more than the above type of 'dAna', educating the people (Teaching - 'vidya dAnam') is more better type of 'dAna' because by food one's hunger would be calmed down only for the time being. But the knowledge attained is helpful for whole of our life.
Therefore it is said that 'vidya dAna' is the most important among various other types of dAna.
Also refer to the previous subAshit Kr. 51 (The wealth of knowledge is the most superior wealth of all!)

71.
maUK-sya pMca ica*naaina gavaao- duva-canaM tqaa
ËaoQaSca dRQavaadSca prvaa@yaoYvanaadrÁ

Five characteristics of a fool person are stated; haughtiness, wicked statements, anger (for nothing), strong arguments (without support) and lack of respect/tolerance to others opinion.

72.
dSa-nao spSa-Nao vaaip EavaNao BaaYaNao|ip vaa
ya~ d`va%yantr=\gaM sa snaoh [it kqyato

If seeing or touching (somebody); hearing or speaking with (somebody), touches your heart, then it is called love/affection...

73.
namaint filanaao vaRxaa namaint gauiNanaao janaa: a
SauYkkaY{Sca maUK-Sca na namaint kdacana aa

The branches of a tree with full of fruits bend towards the earth (Due to the weight of the fruits). In the same way good people are also modest ('namra') towards the other people.
But the unwise people ('murkha') are like a dry stick which never bends (They do not show respect for others).

74.
vaRicSaksya ivaYaM pRcCo maixakayaa: mauKo ivaYama\ È
txaksya ivaYaM dnto sava-aMgao duja-nasya tt\ ÈÈ

Here, subhAShitkAr comparing a wicked person with poisonous creatures.
he says, scorpion's poison is in its tail, bee's poison is in its mouth.
snake has poison in its teeth. (but) a wicked person has it (poison) everywhere in his body.
subhAShitkAr wants to say that these other poisonous animals are better than a wicked person because they are
not "fully" poisonous as him.

75.
p`qamavayaisa pItM taoyamalpma\ smarnt:
iSarisa inahItBaara: naarIkolaa naraNaama\
ddit jalamanalpat svaadmaaijavaItantma\
nahI kRtmaupkarM saaQavaao ivasmarint

The subhAshit is talking about the similarity of a coconut tree and a good person.
(The coconut tree) remembers the very small amount of (salty) water which it has drunk in its early ages, and it carries very good tasty water on his head throughout its life. In the similar way good people do not forget (even a very small) favour ('upkAr') done to them.
(by others)

76.
ivakRitM naOva gacCint saMgadaoYaoNa saaQava:
AavaoiYTtM mahasap-OScaMdnaM na ivaYaayato

Bad company does not induce changes (bad habits) in a good person.
(as) (poisonous) snakes (cobra) on sandal tree does not cause that tree to become poisonous.

77.
r%naOÁ mahahOÁ tutuYauÁ na dovaaÁ È
na Baoijaro BaImaivaYaoNa BaIitma\ ÈÈ
AmaRtM ivanaa na p`yayauÁ ivaramama\ È
na inaiXcadaqaa-t\ ivarmaMit QaIraÁ ÈÈ

(During sagarmanthan) Gods did not get satisfied with precious jewels (ratna)
nor they fell pray to the terror of the deadly poison.
They did not rest until they did get 'amrit' (which was the aim of the sagarmanthan exercise).
The people with patience (good qualities) do not rest (stop) until they get
the (pre)determined (targetted) result.

78.
GaTM iBanVat\ pTM iCnVat\ kuya-ad`asaBaraohNama\
yaona kona p`karoNa p`isaw: puÉYaao Bavaot\

by breaking the pots. tearing off the cloths, (or) by riding on a donkey.
by hook or by crook, person should become popular.
In this Subhashit, Subhaashitkar is describing those people, whose aim is just to become popular by any means.
If we look around in our society, we will find plenty of them. A few people are always engaged in these "ghaTam bhindyAt" types
of activities and by that they earn fame, they've got nothing else to bank on.
Obviously Subhaashitkar is asking us to check whether we are doing anything like that.

79.
tRNaaina naaonmaUlayait p`Banjanaao maRdUina naIcaO: p`Nataina sava-t: a
svaBaava evaaonnatcaotsaamayaM mahanmah%svaova kraoit ivak`mama\ aa

A big storm which uproots the strongest and the biggest trees, doesn't harm the small grass grown on the ground! (If a big storm can
uproot the huge tree then why can't it uproot a small grass from the ground?!)
Like wise the strong people who have good qualities will not trouble the poor who have less might as compared to themselves.
The other meaning of this subhAshita can be taken as there should be 'dvandva' (Fight) only between the parties of the matching
capabilities.

80.
p`daoYao dIpkScaMd`: p`Baato dIpkao riva: a
~Olaao@yao dIpkao Qama-: saupu~: kuladIpk: aa

Moon is a lamp in the evening. Sun is a lamp in the morning. 'dharma' is a lamp in all the 3 'lokas' (As I know 3 lokas are swarga,
pruthvi and paatal). And a good son is a lamp of the whole 'kula' ('kula' is the group of people belonging to the same ancestors).
Here the implied meaning of the lamp is the one which shows a correct path to us. It's correct meaning may be perhaps understood
by the samskrit line "tamasoma jyotirgamya" - i.e. Lead us from darkness to the Light.

81.
p`qamao naaija-ta ivaVa iWtIyao naaija-tM QanaM a
tRtIyao naaija-tM puNyaM catuqao- ikM kirYyait aa

Background:-
Life of Hindu person goes through four phases (Ashramas as they are called).
the four Ashramas are 1) brahmashcharyAshrama :- person is expected to undergo learning (schooling) in this phase .. to earn 'vidyA'.
2) g^RhasthAshrama :- person is expected to live married life/earn money and serve for his family in this phase.
3) vAnaprasthAshrama :- in this phase person is suppose to serve society selflessly and earn 'puNya'.
4) sanyAsAshrama :- leave material life and devote oneself for 'mokSha'.
Meaning of the subhAShita:
One who is not able to earn vidyA (does not pay attention to learning) in first (brahmashcharyAshrama).
one who is not able to earn wealth (i.e. not serving his family) in second (g^RhasthAshrama)
one who is not able to earn puNya (i.e. is not serving society) in third (vAnaprasthAshrama)
what he will do in forth (sanyAsAshrama) .. (i.e. he cant attain 'mokSha').
Even in current context this is applicable because we still can divide life in these four ashrams. only thing which have changed is, now a days while thinking of life, we think about first two ashrams only.
This subhAShita says that we shall do right things in right phases of life. (also says that all these things are of equal importance).

82.
AnaarmBaao ih kayaa-NaaM p`qamaM bauwIlaxaNama\ a
p`arbQasya AntgamanaM iWtIyaM bauwIlaxaNama\ aa

Not starting the work which is not in our capacity is the first sign of 'buddhi' (Intelligence?!).
If we start the work then carrying that work to it's logical conclusion is the second sign of 'buddhi'.

83.
laaOikkanaaM ih saaQaUnaama\ Aqa-M vaaganauvat-to a
?YaINaaM punaradyaanaaM vaacama\ Aqaao-nauQaavatI aa

In case of normal individuals the words follow the meaning.
But in case of great sages ('Rishis') the meaning follows their words!
Normally a person thinks of the meaning first and then frames the sentence as per that meaning.
But in case of the great sages like Vashishta, Vishwamitra the casually uttered words by them would obtain a very deep meaning.
This subhAshita gives us an insight in the intellectual level that was obtained by our ancient sages.

84.
praopdoSavaolaayaaM iSaYTa: savao- Bavaint vaO a
ivasmarntIh iSaYT%vaM svakayao- samaupisqato aa

People become intelligent to give the advice ('upadesh') to other's when they are in distress.
But the people forget that same intelligence while they themselves are in the difficulty.
This a very nice subhAshita which many of us may have experienced personally! What we have to realise is that we have to put
ourselves in the place of that person and then think. Like in english we use the phrase that you have put your foot in the other's shoe!!

85.
inaiva-YaoNaaip sapo-Na kt-vyaa mahit fNaa a
ivaYamastu na caaPyastu fTaTaopao BayaMkr: aa

The non poisonous snake should also imitate like biting some one ! (Only for the sake of self-defence) Regardless of whether the snake has Poisson or not the hissing of snake will create the terror in the other's mind.
There is one small story regarding this. Once a poisonous snake used to bite many people passing by the way. When Shri. Shankaracharya came to know this he advised the snake not to bite people and trouble them. After few months when Shri. Shankaracharya was passing by the same way he noticed that the snake had become very much weak and had many wounds.
"What's the matter? Why have you become like this?", asked the great seer. It replied, "Oh Master! You only had told me not to bite the people. So when people came to know that I do not cause any harm they started pelting stones at me". Shri. Shankaracharya replied, "I had only told you not to bite the people. But I didn't tell you that you should stop hissing at the others!!"
It is said that a 'yogi' should not loose his temper and should be above all the emotions. Then how should a 'yogi' react to the wrong/ill things that people may commit around him? It's perfectly like the nonpoisonous snake above!! He should 'hiss' but should not cause any harm to others.

86.
gauNavant: i@laSyanto p`ayaoNa Bavaint inagau-Naa: sauiKna: a
banQanamaayaaint Sauka yaqaoYTsaMcaairNa: kaka: aa

Probably the resourceful people ('Gunvaan' is the exact samskrit word) have to take many troubles while the unresourceful people live peacefully. Like a parrot lives in a cage while a crow flies freely in the sky!!
(Sometimes the good qualities of a person may invite trouble to him)

87.
AiBamaanaao QanaMyaoYaaM icarjaIvaint to janaaÁ a
AiBamaanaivahInaanaaM ikM Qanaona ikmaayauYaa aa

Those who have wealth of self-esteem, live long life.
For those who don't have self-esteem, what is use of wealth and long life?
Subhashitkar here is trying to portray importance of self esteem in life. If one has it, he is as good as living long life. If a person does not have it, then according to
subhaashitkar, life and wealth he has, is useless.

88.
naaist ivaVa samaM caxaU naaist sa%ya samaM tp: a
naaist raga samaM du:Kma\ naaist %yaaga samaM sauKma\ aa

There is no sight such as knowledge - i.e. By knowledege ('vidya') one can see what cannot be seen by a naked eye. Knowledge gives the vision to see beyond some obvious things.
There is no 'Tapha' (Nearest meaning I think is Hard work) such as Truth - i.e. One has to do lot's of hard work to be on the side of Truth.
There is no sorrow such as the desire - i.e. Desires of a person brings much sorrow to him There is no happiness such as sacrifice - i.e. 'TyAga' (Sacrifice) brings more happiness to the person. [Hard to believe, Isn't it?!!]
This is a very good subhAshit to think over. Many people may have realised "nAsti tyAga samam suKham" in their family life when they personally may have undergone some hardships only to see their kith and keens more happy and satisfied! Who else than our own Mother would be the living example of "nAsti tyAga samam suKham"!!

89.
%yajaint ima~aiNa QanaOiva-hInaM pu~aSca daraSca sa)jjanaaSca
tmaqa-vantM punaraEayaint Aqaao- ih laaoko manauYasya banQau:

If a person does not have money/wealth; his friends, sons, wife, and close relatives leave him ( they dont find him interesting any further).
If the same person gains his wealth, they all return to him, money/wealth is man's mpanion in this world indeed!
Subhashitkar explains bitter fact of life that, we always try to be with a person who can be of some benefit to us. If that person is no longer of use, then we leave him..( refer to subhashit 54 which has similar meaning).
this reminds me a joke... "success is relative... more success, more relatives"

90.
yastu saHcarto doSaana\ saovato yastu piNDtana\
tsya ivastairta bauiwstOlaibanduirvaamBaisa

A person who travels in different-different countries, ('desha' can also be translated as direction here.). a person who serves scholars (learned person),
his intelligence expands or develops as drop of oil on water surface.
Often, a person who is very sharp is called 'tailabuddhi'. When a drop of oil falls on water surface, it spreads over water and forms layer of oil; in that way a drop of oil 'covers' water surface (oil is taila in sanskrit). Similarly intelligence (buddhi) of a person (his grasping power) covers all the subjects.
Here, subhasitkar says that, a person who travels a lot (and hence meets many people) and is in contact with 'pundits' develops his brain like that drop of oil in water.

91.
AVaip duina-vaarM stuitknyaa vahit naama kaOmaarma\ a
sad\Byaao na raocato saa Asant: Aip AsyaO na raocanto aa

It is very difficult for the unmarried girl called praise ('stuti') to get married. The reason is good people ('sajjan' or 'sabhya' people) do not like her (The 'sajjan' people do not like if anybody praises them) and she herself does not like bad ('durjan') people (Nobody praises a bad ('durjan') person).
This subhAshit may seem to be a 'not much serious' one. The subhAshitkAr has tried to tell one of the good qualities of a noble person- That a good person does not like to be praised. And so the poetic mind of the subhAshitkar thinks from the point of view of "praise"!! Where will the "praise" go if good people do not like her and who will prefer to go to the bad person?! And so the
subhAshitkAr thinks that may be she ('Praise') will never get married!

92.
kusaumaM vaNa-saMpnnaMganQahInaM na SaaoBato a
na SaaoBato ik`yaahInaM maQaurM vacanaM tqaa aa

A beautiful colourful flower but which doesn't have a nice fragrance doesn't seem good. (A flower apart from being colourful should also have a nice fragrance only then it's utility increases) . Similarly without action, only good talks doesn't seem good.
To stress the point that apart from being 'kind-spoken' to every one, one should also support it by his/her own actions, the subhAshitkar has given an example of a colourful flower but without fragrance. If flower doesn't spread it's fragrance around then what is the use of it's attractive looks. The colour of the flower is it's external beauty while it's fragrance is it's 'guna' - i.e. one of the qualities.
One of the great saints Samartha Swami Ramdas has said 'kriyavena vaachalata vyartha aahe' - i.e. without the 'kartuttva', the 'vaani' has no meaning.

93.
]%saahao balavaanaaya- naas%yau%saaha%prM balama\
saao%saahsya ca laaokoYau na ikiMcadip dula-Bama\

A person with enthusiasm is a powerful person. There is nothing as powerful as enthusiasm. nothing is impossible ('durlabhah' literally means unachievable) to an enthusiastic person.
This subhashit says "If there is a will, there is a way." Nothing is impossible; one must push it till the end.

94.
yasya naaist svayaM p`&a Saa~M tsya kraoit ikma\
laaocanaaByaama\ ivahInasya dp-Na: ikM kirYyaisa

What is use of knowledge to a person who does not have intellectual capacity?
what is use of mirror to a person who is blind?
Here, the subhAShitkAr has given an excellent analogy.
He says that, knowledge is like a mirror, which reflects world in it.
Indeed knowledge is something through which we perceive the world.
The subhAShitkAr says that person's praGYA or intellect is like his eyesight..
Unless one has it, one can't use a mirror.
Similarly if one does not have power to perceive the knowledge or one does not
the have aptitude, then this knowledge is useless to him.

95.
ivaYaadPyamaRtM ga`a(M baalaadip sauBaaiYatma\
Aima~adip saWR%tM AmaoQyaadip kaMcanama\

nectar is acceptable even if it is found in poison.
learn about good thought (subhashita) even from children
accept good qualities even from enemy
and accept gold even if it is found in a dirty place.

96.
vyaayaamaat\ laBato svaasqyaM dIGa-ayauYyaM balaM sauKma\
AaraogyaM prmaM BaagyaM svaasqyaM sava-aqa-saaQanama\

one gets health, strength, long life and happiness by (body) exercise.
good health is greatest blessing, health is means of everything (if you are healthy, nothing is impossible to you).

97.
ipNDo ipNDo maitiBa-Ùaa kuNDo kuNDo navaM pyaÁ
jaatÝ jaatÝ navaacaaraÁ navaa vaaNaI mauKo mauKo

Each person (pinDah) has different aptitude / opinion (no two brains are alike).
water in different ponds differ.
different casts / communities have their own ways of life. ( they have their own rules and regulations etc.)
each mouth speaks different language.
Subhashitkar here emphasizes that there is a diversity in this world. No two things are same.
This to some extent explains our (Indians) tolerance towards different religions / cultures. we accept that all cant be same.
By this we alow other to be 'different' and follow their own way.

98.
narsya AaBarNaM $pM $psya AaBarNaM gauNa: a
gauNasya AaBarNaM &anaM &anasya AaBarNaM xamaa aa

Beauty is like an ornament (ABharanam) of the human. Good qualities (guNHa) is an ornament of the beauty (rup)! Knowledge (Dnyam) is an ornament of good qualities and forgiveness (KshmA) is an ornament of knowledge.
What subhAshitkAr wants to tell us here is that if you are good looking then develop good qualities in you. If you have both then get knowledge/become intelligent. If you have all the three qualities then become kind hearted (Forgive only those who can become good in future).
In short good looking is useless without good qualities and good qualities will seem more nice with knowledge and above all forgiveness (i.e. without Kind heartedness having all other qualities) will make the above qualities person a real good person.

99.
ApUva-: kaoip kaoSaaoyaM ivaVto tva Baarit a
vyayatao vaRiwma\ Aayaait xayama\ Aayaait saMcayaat\ aa

Oh Goddess Saraswati, your treasure of knowledge ('vidyA') is indeed very amazing! If spent it grows ('vrudhim') and if unused (Without using it only accumulating it - 'sanchayAt') it becomes less!!
It may be the common experience of every one that the knowledge that an individual has, keeps growing only if that individual applies that knowledge in practical work or in giving it to others. If unused, we keep forgetting what we have learnt. And so here the subhAshitkAr thinks that unlike other treasures, the treasure of knowledge in indeed a superior one! And so the advise given to us is also that we should not be self-centered in matters of giving knowledge to others because that helps even us also!!

100.
ekM sad\ ivap`a: bahuda vadint
AignaM yamaM maatirSvaanama\ Aahu: aa

There is only one Truth (God) - Sages call it by different names such as agni, yama, vAyu.
If anyone asks what is the uniqueness of the Bharatiya samskruti then we can quote the above 'shloka'. Any art, music,literature etc. which gives happiness to the individual is no doubt very good. But these arts cannot be "only" as the source of entertainment. The subhAshitas that we are sending are sent with the aim that these should not only seem good to the readers but it should also have a 'Value' embedded in it, which the reader should try to understand and implement in the individual life. Thinking in this line the above shloka was selected to be sent as the 100th subhAshit. Today there are many religions, cultures etc. in the world which often have clashes between them. They are fighting between themselves due to their difference in opinions on the concept of God, Liberation etc. In this context we should think that what may be the idea/contribution of Bharatiya samskruti in this regards. Does it have a unique idea that may bring peace on this land. Does the oldest civilization has any thing to say, to give to the world?
Rigveda is the ancient written document on this earth. The above 'shloka' says that the 'Truth' is ONE, but the sages call it by different names as per their own personal experience (Self-Realization). If this is the case then why should different religions fight among themselves only because of difference in names and forms of their conception of God? This is the teaching that makes Bhratiya Samskruti a 'Universal' samskruti. There is no ONE "Prophet" and no ONE "Holy Book". Every person therefore in 'Bharatiya samskruti' has the right to discover God in his own way. This one 'shloka' makes Bharatiya Samskruti the most unique in the world.

101.
candnaM SaItlaM laaoko caMdnaadip caMd`maaÁ a
cand`candnayaaoma-Qyao SaItlaa saaQausaMgatÁ aa

sandalwood is pleasant (cool), moon (or moon light) is more pleasant than sandal. (but) company of a good person (sAdhu) is pleasant then both moon and sandal.

Literal meaning of word 'shItalah' is cool/cold, in this context cool means something which is pleasant.

102.
samaanaI va: AakUit: samaanaa)dyaaina va: a
samaanama\ Astu vaao mana: yaqaa va: sausaha Asait aa
yaqaa va: sausaha Asait aa
?gvaod

This is the last 'shloka' in the Rigveda. It states -
Let your conclusions be ONE (or be alike), Let your hearts be the same (or be alike) [So that "everyone" feels for the same particular bad/ill in the society in the same intensity. It may be the common experience that not all feel for the same problem in the 'intensity' that we as individual may feel for that. Due to this there may be lack of 'collective' efforts to solve that problem]. Let your minds think alike/similar.
May all these factors make your organisational-power an impressive one.
This 'shloka' can be called as an 'sanghatan-sukta' i.e. guidelines for building an impressive organisation/nation.

Lokmanya Bal Gangadhar Tilak had ended his book 'Geeta Rahasya' by this 'shloka'.

103.
kt-vyama\ AacarM kamama\ Akt-vyama\ Anaacarma\ a
itYzit p`akRtacaarao ya saÁ Aaya- [it smaRtÁ aa
                      … yaaoga vaisaYz

A person who does the things which are to be done and who doesn't do the things which are not to be done; a person who sticks to rational behaviour (or behaves rationally),  is called "Arya".

The term "Arya" is used to refer to elder or respectable person in India. This subhashita give some of the characteristics of 'Arya'. A person who does the things which he is supposed to do i.e. good things, and does not do any bad, can be called Arya.. In short, the one who obeys dharma is Arya.
'Arya' does not reflect any race.

104.
prao Aip ihtvaana\ banQau: ,banQau: Aip Aiht: pr: a
Aiht: dohja: vyaaiQa: , ihtma\ AarNyama\ AaOYaQama\ aa
ihtaopdoSa

The person with whom we have no relation, but who helps us in our difficult times is our Real relative/brother. In contrast the person who may be our relative/brother (With whom we have blood relations) but who always does bad things for us should not be considered as our relative/brother.
Just like a disease which is in our own body does so much harm to us while the medicinal plant which grows in forest far off does so much of good to us!

105.
prsprivaraoQao tu vayaM pMcaScato Satma\ a
prOstu ivaga`ho p`aPto vayaM pMcaaiQakM Satma\ aa
–yauiQaYzIr

While fighting with each other, we are five and they are hundred.
While fighting with others (enemy) we are hundred plus five.

This are words of  yudhiShThIr (dharmarAja). In araNyaparva (i.e. when pANDava were in vanawasa i.e. in jungle for 12 yrs),
pandava got a news that kaurava are under attack from gandharvas and were loosing the battle. In fact gandharvas had defeated Kauravas and imprisoned them. That time, bhIma's opinion was, not to help Kaurava, because they were paNDava's enemy. bheema was happy that their job was done by gandharvas. That time yudhiShThIr said that even if Kaurava were enemies, they were their brothers, and paNDava must help them in that crisis.

This is an excellent example laid by yudhiShThIr before us. If we turn our pages of history, many places we find that our rajas were fighting  with each other, and they even helped outside invaders to knock down other Indian rajas. And that was major cause of success of invaders.

In todays contex, we must know who is "ours" and who is not.

106.
vyasanao ima~prIxaa SaUrprIxaa rNaa=\gaNao Bavait a
ivanayao BaR%yaprIxaa danaprIxaaca duiBa-xao aa

Friendship of a friend is tested in our bad times, the warrior's heroism is tested in a war, a servant's test lies in his good attitude towards the owner and a donor's test is at the time of drought.
The point explained here is that the person who donates wealth/food even at the time of a drought, i.e. at the times when the food is a scarcity, is a real donor. If we do not live up to our expectations at the tough times then there is no use of what we stand for.

107.
rajaa raYT/kRtM papM ra&: papM puraoiht: a
Bata- ca s~IkRtM papM iSaYyapapM gau$: tqaa aa

If  a country goes in a wrong way/ does a sin then the king should be held responsible. If king commits a sin then his advisors/ministers should be held responsible. If a women does a wrong thing then her husband should be held responsible and if a student ('shishya') commits a sin then his teacher ('guru') should be held responsible.

108.
pustksqaa tu yaa ivaVa prhstgatM Qanama\ a
kaya-kalao samau%pnnao na saa ivaVa na td\ Qanama\ aa

The knowledge which is residing in the book and one's wealth which is in possession of some other person is of no use at all. At the time of it's need they will not be of any help for the person.

109.
AQamaaÁ QanaimacCint QanaM maanaM ca maQyamaaÁ a
]%tmaaÁ maanaimacCint maanaao ih mahtama\ Qanama\ aa

An inferior person's desire is money. An average person will desire money and respect. A great person desires respect (and not Money). Respect is superior to money.

110.
yao ca maUZtmaa: laaoko yao ca bauwo: prM gata: a
to eva sauKma\ eQanto maQyama: i@laSyato jana: aa
mahaBaart 12.25.28

Only two types of people are happy in this world. One who are foolish/dull and the others who are very much intelligent and knowledegble. All the other people in between these two limits are the only sufferers.
The foolish/dull people do not understand the problem (or cannot grasp the problems) and the intelligent people have the solution for it! And therefore it is only left for the people in between them to keep crying for the problem because having known what it is still they cannot envision the path for it's complete eradication.

111.
AittRYNaa na kt-vyaa tRYNaaM naOva pir%yajaot a
SanaOÁ SanaOSca Baao@tvyaM svayaM iva%tmaupaija-tma aa

Extreme desire should be avoided. but don't throw away desires. We should enjoy self earned wealth with control.
This subhashita explains one of the specialties of our culture. You may find two extreme views about life in this world. There are a few groups who think that desire about anything is cause of sorrow in life. And desire
causes degradation of a person. So it should be avoided totally.  There are some groups  which believe that we should try to satisfy all our desires... and that will bring happiness in life.
The problem in first case is, it is very difficult to follow. And often these suppressed desires give rise
to misbehavior of a person.
In second case, it is obvious that, this view is not good for societal interest. Also desires can't be
satisfied. if you fulfill one another would arise.
Keeping this in mind our Rishis suggested midway between these two. one need not give away
desires totally, but try to control them and satisfy them with some limit.

112.
vaRqaa vaRiYT: samaud`oYau, , vaRqaa, tRPtoYau Baaojanama\ a
vaRqaa danaM QanaaZ\yaoYau, , vaRqaa dIpao idvaa|ip ca aa

Rains over the sea are not of any use. Food for one, whose stomach is full, is waste. What's the use of donation to an affluent? Also, lighting a lamp during day is useless.

113.
ipbaint naV: svayama\ eva na AmBa: svayaM na Kadint flaaina vaRxaa: a
na Adint sasyaM Klau vaairvaaha praopkaraya sataM ivaBaUtya: aa

The rivers don't drink their own water. The trees don't eat their own fruits. The clouds don't eat the crops to which they give the water.
The wealth of the good people ('sajjan') is really only for helping the others. (They themselves don't consume what they produce!)

114.
k`aoQaao vaOvasvatao rajaa tRYNaa vaOtrNaI nadI a
ivad\yaa kamaduGaa Qaonau: santaoYaao nandnaM vanama\ aa
...Sauk`naIit

Anger is the King of Death (Yama), greed (desire) is the river VaitaraNI (in the Hell).
(However)Knowledge is (like) the cow which fulfills all wishes (Kamdhenu), (and) bliss is the paradise.

115.
laaoBamaUlaaina papaina saMkTaina tqaOva ca a
laaoBaa%p`vat-to vaOrM AitlaaoBaai%vanaSyait aa

Greed is a cause of sin ( a greedy person can do any sin to satisfy his greed)
Greed is cause of   calamity,  greed gives rise to enmity (greedy person invites enemies)
Greed destroys a person (a greedy persons life gets spoiled by his own deeds) .

116.
QaOya- yasya ipta xamaa ca jananaI Saaint: icarM gaoihnaI
sa%yaM saUnau: AyaM dyaa ca BaiganaI Ba`ata mana:saMyama: a
Sayyaa BaUimatlaM idSa: Aip vasanaM &anaamaRtM Baaojanama\
eto yasya kuTuimbana: vad saKo ksmaad\ BayaM yaaoigana: aa

A person for whom courage is his father, forgiveness (KshmA) is his mother, calmful mind is his
wife, Truth is his son, compassion his sister and control of mind is his brother. And for whom this
earth is a bed, the directions (dishA) like the cloths and the knowledge is his food. When all these
make up his family then for which thing will that person be scared of?
Isn't this a very unique suBAshit indeed? What else will the person need to overcome the challenges
that may face him in his life?

117.
mahajanasya saMsaga-Á ksya naaoÙitkarkÁ a
pd\map~isqatM taoyaM Qa%to mau@taflaiEayama\ aa

Company of great person is always beneficial. (see how) drop of water on lotus leaf appears like a pearl. (i.e.. it gains status similar to pearl)
Hear Subhashitkar explains how useful it is to be with great persons.

118.
maUKao- na ih ddait Aqa-M narao daird`yaSa=\kyaa a
p`a&: tu ivatrit Aqa-M narao daird`yaSa=\kyaa aa
Baaojap`baMQa

A unwise ('murkha') person hesitates to donate the wealth due to the fear of becoming poor in future.
But due to the same fear (of becoming poor in future), a wise person wisely donates his wealth!

See how the same fear causes wise and unwise persons to behave differently! In conclusion the wise person donates his wealth thinking that in future if he becomes poor then  he may loose the opportunity to donate. The implied meaning of the suBAshit may be that man should not fear for the transient things like wealth. Today it is there and tomorrow it may not be there. So donate it when you have it!

119.
svaBaavaao naaopdoSaona Sa@yato kt-umanyaqaa a
sautPtmaip panaIyaM punaga-cCit SaIttama\ aa

One cannot change nature of a person by giving him a advice or telling him good things. (as even) If water is heated, after some time it again attains its normal temperature. Subhashit explains how difficult it is to change nature of a person. Everybody must have experienced this.
If we find that a person needs to improve in certain thing, and try to explain that to him,  may be he will accept it that time. But after some time you will find him back with all his traits.
This behaviour is similar to water. water is normally cold. you can heat it to change its this usual properly. But after some time you will  find that water is cold again.

120.
yaismana\ jaIvait jaIvaint bahva: sa tu jaIvait a
kakao|ip ikM na ku$to caHcvaa svaaodrpUrNama\ aa
pMcatM~

If the 'living' of a person results in 'living' of many other persons, only then consider that person to have really 'lived'. Look even the crow fill it's own stomach by it's beak!! (There is nothing great in working for our own survival)
I am not finding any proper adjective to describe how good this suBAshit is! The suBAshitkAr has hit at very basic question. What are all the humans doing ultimately? Working to feed themselves (and their family). So even a bird like crow does this! Infact there need not be any more explanation to tell what this suBAshit implies! Just the suBAshit is sufficient!!

121.

danaona tulyaao ivaiQaraist naanyaao laaoBaaoca naanyaaoist irpuÁ pRiqavyaa a
ivaBaUYaNaM SaIlasamaM ca naanyat\ santaoYatulyaM Qanamaist naanyat\ aa

There is no vidhi (ritual) which is as noble as donation.
(People follow some rituals to get some "punya". this subhashit says that sharing your wealth
with others is the best possible ritual.)
There is no enemy as greed on this earth.
(Greed gives rise to problems in life, that's why it is our biggest enemy)
There is no other ornament like sheela (good character).
(We use ornaments to adorn our body, but there is no ornament comparable to good character.)
There is no wealth as satisfaction.
(We earn wealth for being happy, but satisfaction is key to happiness.)

122.
saMraohit AgnaInaa dgQaM vanaM prSaunaa htma\ a
vaacaa du$>M baIBa%saM na saMraohit vaak\xatma\ aa
mahaBaart.13.161.34

Bhismacharya says to Yudhistira, "The forest which gets destroyed due to the fire or due to the axe, will again grow in time. But the wound  caused to the mind due to the bad and harsh words will never get healed".

Speak with compassion and soft tongue with all is the message of this suBAshit. The human mind is so soft that it doesn't forget even the  smallest of insult/disgrace caused to it .

123.
Ahao duja-nasaMsaga-at\ maanahainaÁ pdo pdo a
pavakao laaohsaMgaona maud\garOriBataD\yato aa

Wicked person's company is invitation to frequent insults.
When gold is with iron and hammer, it gets beaten.

124.
WaO AmBaisa inavaoYTvyaaO galao bad\Qvaa dRZaM iSalaama\ a
Qanavantma\ Adatarma\ dird`M ca Atpisvanama\ aa
mahaBaart 5.33.65

There are two types of people who should be pushed in deep water with heavy stones tied to their body!
One who does not donate inspite of being rich and the other who does not work hard inspite of being poor !!

125.
icata icantasamaa ih ]>a ibandumaa~ivaSaoYat: a
sajaIvaM dhto icanta inajaI-vaM dhto icata aa

There is not much difference between  'chita' (pyre) and  'chinta' (Worry). ['chita' and 'chinta' differ only by a 'anusvaar'. Only those who understand the 'devnaagri' script can know what is a 'anusvaar']
The former will destroy (burn) a dead body and the later will burn/harm the living individual!!

126.
A=\gaNavaodI vasauQaa kulyaa jalaiQa: sqalaI ca patalama\ a
vaailmak: ca saumao$: kRtp`it&sya QaIrsya aa

For a person who has a firm conviction (mind is firm (krutapratijnasya)), this earth is like a little garden, sea is like a small canal/dam, 'paatal' (there is no parallel concept in english) is like a picnic spot (ramya
sthal) and the Meru mountain is like an ant's house ('vaarul')!
This means that if you have a firm conviction, hurdles in the way do not mean much. you have ways to tackle them.

127.
yaoYaaM na ivaVa na tpao na danaM &anaM na SaIlaM na gauNaao na Qama-Á a
to ma%ya-laaoko BauivaBaarBaUta manauYya$poNa maRgaaScarint aa

A person who is not educated, who is not ready to work hard, who does not donate whatever he has, who does not have knowledge, who does not have a good character, good qualities and one who does not obey dharma,
such a person on this earth is just a useless person, he is as good as any other animal.
please see subhashit no 18 which also distinguishes between a human and other animals.

128.
maata ima~M ipta caoit svaBaavaat\ ~tyaM ihtma\ a
kaya-karNatScaanyao Bavaint ihtbauwya: aa

Mother, father and friend are the one who think about our interests (well-being) in a very much  natural manner. [It's part of their nature ('swaBAv').They think this without expecting any thing in return.]
All others having the similar feelings towards us do so due to their personal benefits or any other reason [It is not part of their nature ('swaBAv')].

129.
kÁ kalaÁ kaina ima~aiNa kao doSaÁ kao vyayaagamaÝ a
ksyaahM ka ca mao Sai@tÁ [it ican%yaM mauhuma-uhuÁ aa
–caaNa@ya

"How is situation around me (i.e. is it favourable or not)? who are (my) friends? how is condition in the country? what are the things for and against me (or what do I have and what I don't have)?
who am I? what are my strengths?" one should always worry about these questions.
Subhashitkar is suggesting us that we must be always alert and consider all this prior to any action.

130.
vadnaM p`saadsadnaM sadyaM )dyaM sauQaamaucaao vaaca: a
krNaM praopkrNaM yaoYaaM koYaaM na to vanVa: aa

A person whose face is always charming/enthusiastic, his heart full of compassion, his speech like 'Amrut' (I think there is no equivalent word for 'Amrut' in english. Here it means sweet speech i.e. speech which will always give pleasure to the listener) and whose work is to always help the needy ('paropkAr'), then tell me for whom such a person will not be the most respected ('vandaneeya') one?
Very small and practical points - if we are successful in imbibing these in ourselves then surely we will be the better humans than today!

131.
AnaahUtÁ p`ivaSait ApRYTao bahu BaaYato a
AivaSvasto ivaSvaisait maUZcaota naraQamaÁ aa
...ivadur

Subhashitkar has given some of the characteristics of a fool person here.
He says, a fool person comes without invitation (he lands up anywhere even if he is not required i.e. he does not have  self respect), talk even if not asked for (they have habit of poking his nose in other's business),
and trusts a person who is not trustable (he is not able to evaluate others properly)

132.
[-SaavaasyaimadM sava-M yat\ ikHca jaga%yaaM jagat\ a
tona %ya@tona BauHjaIqaa maa gaRQa: ksyaisvad\ Qanama\ aa
[-SaaopinaYad\ 1

This 'shloka' is from Ishavasya upanishad.
Here I am giving two explanations of this shloka. One is from the book:- Sanskrit Subhashit Navnet, published by Jamnabai Narsee Adhyatmik trust. Another is from one article. This is a not a suBAshit as such but as it has good teaching in it we are sending it to the group.
In this moving world, whatever moves is enveloped (is prevaded) by God. Therefore, you find your enjoyment (or protect yourself) by offering it to him (i.e. by renunciation) [To whom does the wealth belong? It belongs to no one] Be no greedy to what belongs to others.
Whatever animate or inanimate objects we witness in this world are the abode of the Almighty. Enjoy it with a sense of renunciation, do not grab, because it belongs to nobody i.e. the resources of the world belong to God and it is for his pleasure that they ought to be used.

133.
gava-aya prpIDayaO duja-sya QanaM balama\ a
sajjanasya tu danaaya rxaNaaya ca to sada aa

Wealth and strength of a wicked person is for his vanity(show off) and (ability) to trouble others (respectively).
for a good person, they are always for donating (or say sharing with others) and to protect (others) (respectively).

134.
yaqaa ica<aM tqaa vaacaao yaqaa vaacastqaa ik`yaa: a
ica<ao vaaica ik`yaayaaMca saaQaunaamaok$pta aa

What is in mind should be reflected in one's speech (yaTA chittam taTA vAcho). What is in one's speech should be reflected in one's actions (yaTA vAchataTA kriyHa). Thus the person whose mind, speech and actions are same is a 'sADhu' (I don't think 'gentlemen' is a word anywhere close to the meaning of word 'SADhu'! Meanings of some words can be best appreciated in that language only.).

135.
sa%yaM vad , Qama-M car , svaaQyaayaanmaa p`mad: a
Aacaayaa-ya ip`yaM QanamaahR%ya p`jaatntuM maa vyavacCo%saI:  aa
tO%trIyaaopinaYad\

[This subhashita is an advice to a bhachelor coming out of Gurukula after finishing his studies, before entering into Gruhasthashrama.]

Speak truth, beahave as dharma dictates (dharmAcharan), do not miss swAdhyAy. ( Literally, swadhyay means self-study. ) After paying Gurudakshina (fees) to the guru (teacher), do not stop family propagation. (by entering into Gruhasthashrama)

136.
ivavaok: sah saMp%yaa ivanayaao ivaVyaa sah a
p`Bau%vaM p`EayaaopotM icanhmaotnmaha%manaama\ aa

This is the indication of great people that (they have) discretion along with wealth, humbleness along with scholarship, (and) power with courteousness.
Note that this suBAshit has some similarity to that of suBAshit No. 05

137.
yao ko ca AsmaakM  EaoyaaMsaao ba`ah\maNaa: toYaaM %vayaa Aaasanaona p`Evaisatvyama\ a
Ead\Qayaa doyama\ , AEad\Qayaa Adoyama\ , iEayaa doyama\ , ih`yaa doyama\ , iBayaa doyama\ , saMivada doyama\ aa
tO%trIyaaopinaYad\

Those who are superior Brahman, you offer them seat with respect. (Treat them with great respect.)
Donate wholeheartedly.  Do not give unwillingly.  Donate without  hesitation. Donate politely. (Do not donate for fame). Donate by fear. ( Feel afraid about being narrow minded)
Donate with compassion.

138.
vaja`adip kzaoraiNa maRdUina kusaumaadip a
laaokao<araNaaM caotaMisa kao ih iva&atumah-it aa

The minds of extraordinary people are harder than (even) the thunderbolt and softer than (even) the flowers; who in this world is capable of discerning them properly?
Just pay attention to the two extreme qualities of mind that suBAshitKar has mentioned and further to be present in the same human being! Still further to have the 'vivek' to decide under which circumstances what state of mind should be there and to act accordingly!!

139.
saMsaarivaYavaRxasya  Wo eva maQauro flao a
sauBaaiYatM ca sausvaadu sad\iBaEca sah saMgama: aa

Poisonous tree (in the form of materialistic world ) has only two sweet fruits.
Sweetest Subhashit and company of good people !

140.
QaRit: xamaa dmaao|stoyaM SaaOcaimaind`yainaga`h: a
QaIiva-Va sa%yamak`aoQaao dSakM Qama-laxaNama\ aa
 

Fortitude, forgivefulness, (self) control, non stealing, purity, withdrawal of senses, intelligence, learning, truth, non-anger (these) ten qualities constitute the characteristics of 'Dharma'.

This suBAshit along with suBAshit No. 17 explains what 'Dharma' is. Please note that there is no equivalent word in english for 'Dharma'. The english word 'Religion' is not at all even close to what 'Dharma' is in samskrit language. Other suBAshitas where the word 'Dharma' occurs are SuBAshit Nos. 22,67,80,127,135.
All these subaashitas will help in understanding of what actually 'Dharma' means in our culture.

141.
imatM ca saarM ca vacaao ih vaaigmata a

This subhasita befits the nature of Sanskrit language perfectly. It contains esential truth and is as
concise as the meaning itself. Thus Sanskrit is the language of true eloquence.

On the other hand, even if one cannot speak Sanskrit, the test of his eloquence is how well he can
put esential truth in only a few words - and that is actually the advice of this subhashita.

142.
EaoyaSca p`oyaSca manauYyamaot: taO samprI%ya ivaivanai@t QaIr: a
Eaoyaao ih QaIraoiBap`oyasaao vaRNaIto p`oyaao mandao Yaaogaxaomaad\ vaRNaIto aa

Both the good (Shreyas) and the pleasant (Preyas) approch the man. The wise man pondering over
them, makes his choice. The wise chooses the good (Shreyas) in preference to the pleasant
(Preyas). The fool (simple-minded) for the sake of worldly-being prefers the pleasant (preyas)

143.
ma~sya maa caxauYaa savaa-iNa BaUtaina samaIxantama\ a
ima~syaahM caxauYaa savaa-iNa BaUtaina samaIxao
ima~sya caxauYaa samaIxaamaho aa
yajauva-od

All living beings in this world should see me with an amiable eye.
I should (also) look at all the living beings with a friendly eye. (I should be very loving and affectionate to all living beings on this earth.)
We all should see each other with a friendly eye. (We all should be sympathetic and loving to each other.)

144.
EaRyatama\ Qama-sava-svaM EaR%vaa caOvaavaQaaya-tama\ a
Aa%mana: p`itkUlaaina proYaaM na samaacarot\ aa

Please listen to the essence of Dharma (i.e. piety) and having listened to it, bear in mind. The essence of Dharma is: Whatever is adverse (or Unfavourable) to us, we should not adopt (operate) that in case of others.

145.
[nd`M ima~M va$Namaignamaahurqaao idvya: sa saupNaa-o ga$%maana\ a
‘ekM sad\ ivap`a bahuQaa vadint’ AignaM yamaM maatirEvaanamaahu: aa

Indra, Surya (the sun), Varun (the rain), Agni (the fire), Garuda with divine and beautiful  wings, Yama (the God of Death) and Vayu (the wind) are all the manifestations of the same satyaswarup (closest meaning righteous, veracious )  God. The wise call this spirit by different names given above.

146.
Aaid%yacand`avainalaao|nalaEcaVaOBa-Uimarapao hRdyaM yamaEca a
AhEca rai~Eca ]Bao ca saMQyao Qamaa-o|ip jaanaait narsya vaR%tma\ aa
mahaBaart

Aditya (The Sun), Chandra (The Moon), Vayu (The wind),  Agni (The fire), Akash (The Space), Prithvi ( The Earth), Jala (The Water), Hridaya (Heart), Yama (The death), both Sandhikalas (Dawn and Dusk) and Dharma, witness what man does.

147.
pUva-janmakRtM kma- td\ dOvaimait kqyato a
tsmaat\ pu$YakaroNa ya%naM kuyaa-dtind`t: aa
ihtaopdoSa

The karma of previous birth is called as daiva (fortune) (in this birth).
So, one should try and work  hard (in this birth ) without relaxation.

148.
YaD\ daoYaa: pu$YaoNaoh hatvyaa BaUitimacCta a
inad`a tnd`a BayaM k`aoQa: AalasyaM dIGa-saU~ta aa
pMcatM~

One who wishes to prosper in this world, should keep back the following six faults
sleep (too much), lethargy, fear, anger, laziness and miserliness (stinginess).
The six faults can be interpreted as follows:-
nidrA   :- sleep i.e. ignorance, not knowing what is happening around.
tandrA  :- lethargy, lassitude.
bhaya   :- fear.
krodh   :- anger, short temper.
aalsyam :- laziness.
diirghasuutrataa :- procrastinate, one who is slow in acting, takes too long for decisions etc.

149.
yao koicad\ du:iKta laaoko savao- to svasauKocCyaa a
yao koicat\ sauiKta laaoko savao- to|nyasauKocCyaa aa

Whatever persons are unhappy in this world, they are so because of their desire (greed) for their
own happiness. While those who are happy in this world, they are so, because of their desire for the
happiness of others.
People are miserable because they strive for their happiness and do not obtain it, while those who
strive or exert to make others happy become themselves happy!

150.
AiBd: gaa~aiNa SauQyaint mana: sa%yaona SauQyait a
ivaVatpaoByaaM BaUta%maa bauiQd&a-naona SauQyait aa
manausmaRit

Senses (Sense-Organs) are purified by water; Mind is purified by truth; Soul is purified by  learning and penance; While intelligence is purified by knowledge.

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