संस्कृत सुभाषित - भाग ३

51
न चोरहार्यं न च राजहार्यं न भर्तुभाज्यं न च भारकारि |
व्यये कॄते वर्धत एव नित्यं विद्याधनं सर्वधनप्रधानं ||

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
यथा हि मलिनै: वस्त्रै: यत्र कुत्र उपविष्यते |
वॄतत: चलितोपि एवं शेषं वृतं न रक्षति ||

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
न देवा दण्डमादाय रक्षन्ति पशुपालवत् |
यं तु रक्षितुमिच्छन्ति बुद्ध्या संविभजन्ति तम् ||

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
कार्यार्थी भजते लोकम् यावत्कार्यं न सिद्धति |
अुत्तीर्णे च परे पारे नौकायाम् किं प्रयोजनम् ||

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
अल्पानामपि वस्तूनां संहति: कार्यसाधिका |
तॄणैर्गुणत्वमापन्नैर्बध्यन्ते मत्तसन्तिन: ||

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.

56
अतिपरिचयादवज्ञा संततगमनात् अनादरो भवति |
मलये भिल्ला पुरन्ध्री चन्दनतरुकाष्ठमं इन्धनं कुरुते ||

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
सर्प: क्रूर: खल: क्रूर: सर्पात् क्रूरतर: खल: |
सर्प: शाम्यति मन्त्रैश्च दुर्जन: केन शाम्यति ||

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
लालयेत् पंच वर्षाणि दश वर्षाणि ताडयेत् |
प्राप्ते तु षोडशे वर्षे पुत्रे मित्रवदाचरेत् ||

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
संपूर्णकुंभो न करोती शब्दं अर्धोघटो घोषमुपैति नूनम् |
विद्वान् कुलीनो न करोति गर्व गुणैर्विहीना बहु जल्पयंति ||

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
अहन्यहनि भूतानि गच्छन्ति यमालयम् |
शेषा: स्थावरमिच्छन्ति किमाश्चर्यमत: परम् ||

(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
एक एव खगो मानी चिरंजीवतु चातकम् |
म्रियते वा पिपासार्तो याचते वा पुरंदरम् ||

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
! सह नाववतु सहनौ भुनक्तु |
सह वीर्यं करवावहै |
तेजस्विनावधीतमस्तु मा विद्विषावहै |
! शान्ति: शान्ति: शान्ति: |

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
मुर्खा यत्र न पूज्यते धान्यं यत्र सुसंचितम् |
दंपत्यो कलह: नास्ति तत्र श्री: स्वयमागत: ||

(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
यथा खर: चन्दनभारवाही भारस्य वेत्ता न तु चन्दनस्य |
एवं हि शास्त्राणि बहुनि अधीत्य अर्थेषु मूढा: खरवद् वहन्ति ||
|||सुश्रुत अध्याय 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
मॄगा: मॄगै: संगमुपव्रजन्ति गावश्च गोभिस्तुरंगास्तुरंगै: |
मूर्खाश्च मूर्खै: सुधय: सुधीभि: समानशीलव्यसनेषु सख्यं ||

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
संग्रहैकपर: प्राय: समुद्रोपि रसातले |
दातारं जलदं पश्य गर्जन्तं भुवनोपरी ||

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
धर्मं यो बाधते धर्मो न स धर्मः कुधर्मकः|
अविरोधात्तु यो धर्मः स धर्मः सत्यविक्रमधर्मं ||
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
शतेषु जायते शूर: सहस्रेषु च पंडित: |
वक्ता दशसहस्रेषु दाता भवति वा न वा ||

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
साक्षरा: विपरीताश्चेद्राक्षसा: एव केवलम् |
सरसो विपरीतश्चेत्सरसत्वम् न मुञ्चति ||

(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
अन्नदानं परं दानं विद्यादानं अत: परम् |
अन्नेन क्षणिका तॄप्ति: यावज्जीवं च विद्यया ||

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
मूर्खस्य पंच चिह्नानि गर्वो दुर्वचनं तथा |
क्रोधश्च दृढवादश्च परवाक्येष्वनादर: ||

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
दर्शने स्पर्शणे वापि श्रवणे भाषणेऽपि वा |
यत्र द्रवत्यन्तरङ्गं स स्नेह इति कथ्यते ||

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

73
नमन्ति फलिनो वॄक्षा नमन्ति गुणिनो जना: |
शुष्ककाष्ठश्च मूर्खश्च न नमन्ति कदाचन ||

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
वॄश्चिकस्य विषं पॄच्छे मक्षिकाया: मुखे विषम् |
तक्षकस्य विषं दन्ते सर्वांगे दुर्जनस्य तत् ||

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
प्रथमवयसि पीतं तोयमल्पम् स्मरन्त: शिरसि निहीतभारा: नारीकेला नराणाम् ददति जलमनल्पात स्वादमाजिवीतान्तम् नही कॄतमुपकारं साधवो विस्मरन्ति

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
विकॄतिं नैव गच्छन्ति संगदोषेण साधव: |
आवेष्टितं महासर्पैश्चंदनं न विषायते ||

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
रत्नै: महाहै: तुतुषु: न देवा: È न भेजिरे भीमविषेण भीतिम् ÈÈ अमॄतं विना न प्रययु: विरामम् È न निXिचदार्थात् विरमंति धीरा: 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
घटं भिन्द्यात् पटं छिन्द्यात् कुर्याद्रासभरोहणम् |
येन केन प्रकारेण प्रसिद्ध: पुरुषो भवेत् ||

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
तॄणानि नोन्मूलयति प्रभन्जनो मॄदूनि नीचै: प्रणतानि सर्वत: |
स्वभाव एवोन्नतचेतसामयं महान्महत्स्वेव करोति विक्रमम् ||

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
प्रदोषे दीपकश्चंद्र: प्रभाते दीपको रवि: |
त्रैलोक्ये दीपको धर्म: सुपुत्र: कुलदीपक: ||

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
प्रथमे नार्जिता विद्या द्वितीये नार्जितं धनं |
तॄतीये नार्जितं पुण्यं चतुर्थे किं करिष्यति ||

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
अनारम्भो हि कार्याणां प्रथमं बुद्धिलक्षणम् |
प्रारब्धस्य अन्तगमनं द्वितीयं बुद्धिलक्षणम् ||

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
लौकिकानां हि साधूनाम् अर्थं वागनुवर्तते |
ऋषीणां पुनरादयानां वाचम् अर्थोनुधावती ||

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
परोपदेशवेलायां शिष्टा: सर्वे भवन्ति वै |
विस्मरन्तीह शिष्टत्वं स्वकार्ये समुपस्थिते ||

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
निर्विषेणापि सर्पेण कर्तव्या महति फणा |
विषमस्तु न चाप्यस्तु फटाटोपो भयंकर: ||

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
गुणवन्त: क्लिश्यन्ते प्रायेण भवन्ति निर्गुणा: सुखिन: |
बन्धनमायान्ति शुका यथेष्टसंचारिण: काका: ||

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
अभिमानो धनंयेषां चिरजीवन्ति ते जना: |
अभिमानविहीनानां किं धनेन किमायुषा ||

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
नास्ति विद्या समं चक्षू नास्ति सत्य समं तप: |
नास्ति राग समं दु:खम् नास्ति त्याग समं सुखम् ||

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
त्यजन्ति मित्राणि धनैर्विहीनं पुत्राश्च दाराश्च स)ज्जनाश्च |
तमर्थवन्तं पुनराश्रयन्ति अर्थो हि लोके मनुषस्य बन्धु: ||

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
यस्तु सञ्चरते देशान् सेवते यस्तु पण्डितान् |
तस्य विस्तारिता बुद्धिस्तैलबिन्दुरिवाम्भसि ||

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
अद्यापि दुर्निवारं स्तुतिकन्या वहति नाम कौमारम् |
सद्भ्यो न रोचते सा असन्त: अपि अस्यै न रोचन्ते ||

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
कुसुमं वर्णसंपन्नंगन्धहीनं न शोभते |
न शोभते क्रियाहीनं मधुरं वचनं तथा ||

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
उत्साहो बलवानार्य नास्त्युत्साहात्परं बलम् |
सोत्साहस्य च लोकेषु न किंचिदपि दुर्लभम् ||

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
यस्य नास्ति स्वयं प्रज्ञा शात्रं तस्य करोति किम् |
लोचनाभ्याम् विहीनस्य दर्पण: किं करिष्यसि ||

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
विषादप्यमॄतं ग्राह्मं बालादपि सुभाषितम् |
अमित्रादपि सद्वॄत्तं अमेध्यादपि कांचनम् ||

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
व्यायामात् लभते स्वास्थ्यं दीर्घायुष्यं बलं सुखम् |
आरोग्यं परमं भाग्यं स्वास्थ्यं सर्वार्थसाधनम् ||

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
पिण्डे पिण्डे मतिर्भिन्नाा कुण्डे कुण्डे नवं पय: |
जातौ जातौ नवाचारा: नवा वाणी मुखे मुखे ||

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
नरस्य आभरणं रूपं रूपस्य आभरणं गुण: |
गुणस्य आभरणं ज्ञानं ज्ञानस्य आभरणं क्षमा ||

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
अपूर्व: कोपि कोशोयं विद्यते तव भारति |
व्ययतो वॄद्धिम् आयाति क्षयम् आयाति संचयात् ||

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
एकं सद् विप्रा: बहुदा वदन्ति अग्निं यमं मातरिश्वानम् आहु: ||

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.