धृतराष्ट्र उवाच ब्रूहि भूयो महाबुद्ध धर्मार्थसहितं वचः। शृण्वतो नास्ति मे तृप्तिर्विचित्राणीह भाषसे॥
Dhritarashtra said O you of great wisdom, repeat these sayings, that are consist on with morality and worldly benefit. What you say is most interesting; my desire for hearing them has not been satisfied.
विदुर उवाच सर्वतीर्थेषु वा स्नानं सर्वभूतेषु चार्जवम्। उभे त्वेते समे स्यातामार्जवं वा विशिष्यते॥
Vidura said Bathing in all the holy places and kindness to all beings-both these are equal. Perhaps kindness is better.
आर्जवं प्रतिपद्यस्व पुत्रेषु सततं विभो। इह कीर्तिं परां प्राप्य प्रेत्य स्वर्गमवाप्स्यसि॥
O Lord, always show kindness to your sons; and thus you will attain to heaven after having gained great fame in this world.
यावत् कीर्तिर्मनुष्यस्य पुण्या लोके प्रगीयते। तावत् स पुरुषव्याघ्र स्वर्गलोके महीयते॥
As long as a man's deeds are spoken of in this world, so long, O foremost among men, he is glorious in heaven.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। विरोचनस्य संवादं केशिन्यर्थं सुधन्वना॥
As an instance of this is cited the old story about the conversation between Virochana and Sudhanvan, suitors of Keshini's hand.
स्वयंवरे स्थिता कन्या केशिनी नाम नामतः। रूपेणाप्रतिमा राजन् विशिष्टपतिकाम्यया।॥
A maiden named Keshini, of peerless beauty, o king, with the desire of a good husband, resolved to to choose in Svayamvara.
विरोचनोऽथ दैतेयस्तदा तत्राजगाम ह। प्राप्तुमिच्छंस्ततस्तत्र दैत्येन्द्रं प्राह केशिनी॥
Then Virochana, a son of Diti, came there with the desire of winning her. Then did Keshini address that chief among the Daityas thus. one a
केशिन्युवाच किं ब्राह्मणा: स्विच्छ्रेयांसो दितिजाः स्विद् विरोचन। अथ केन स्म पर्यवं सुधन्वा नाधिरोहति॥
Keshini said Are the Brahmanas superior or are the sons of Diti superior, O Virochana? why should not Sudhanvan sit on the sofa?
विरोचन उवाच प्राजापत्यास्तु वै श्रेष्ठा वयं केशिनि सत्तमाः। अस्माकं खल्विमे लोकाः के देवाः के द्विजातयः॥
Virochana said We, the descendants of Prajapati, O Keshini, are the best among creatures. This world is ours. Who are the gods and who are the twice-born person?
केशिन्युवाच इहैवावां प्रतीक्षाव उपस्थाने विरोचन। सुधन्वा प्रातरागन्ता पश्येयं वां समागतौ॥
Keshini said Even in this very Pavilion shall we wait, O Virochana. Sudhanvan will come in the morning to-morrow; I shall both of you together.
विरोचन उवाच तथा भद्रे करिष्यामि यथा त्वं भीरु भाषसे। सुधन्वानं च मां चैव प्रातर्दृष्टासि संगतौ॥
Virochana said 0gentle maiden, I shall do as you say, 0 timid one; you will see in the morning myself and Sudhanvan together.
विदुर उवाच अतीतायां च शर्वर्यामुदिते सूर्यमण्डले। अथाजगाम तं देशं सुधन्वा राजसत्तम। विरोचनो यत्र विभो केशिन्या सहितः स्थितः॥
Vidura said The night had passed away and the solar disc had appeared, there came to that country, O best kings, Sudhanvan, where, O Lord, Virochana was staying with Keshini.
सुधन्वा च समागच्छत् प्राहादि केशिनी तथा। समागतं द्विजं दृष्ट्वा केशिनी भरतर्षभ। प्रत्युत्थायासनं तस्मै पाद्यमयं तदौ पुनः॥
Sudhanvan came to the son of Prahrada and Keshini; the latter, O best among the race if Bharata, having observed the approach of a Brahmana, rose up; and gave him water to wash his feet and the Arghya (mark of respect).
सुधन्वोवाच अन्वालभे हिरण्मयं प्राह्रादे ते वरासनम्। एकत्वमुपसम्पन्नो न त्वासेऽहं त्वया सह॥
Sudhanvan said (When asked by Virochana to sit on the sofa he occupied) O son of Prahrada, how can I touch that excellent gold seat occupied by you? I shall then come down to the same level with yourself. I shall not sit with you.
विरोचन उवाच तवाहते तु फलकं कूर्च वाप्यथवा बृसी। सुधन्वन्न त्वमोऽसि मया सह समासनम्॥
Virochana said You are fit for (sitting on) a plank, a skin or a mat. O Sudhanvan, you are not fit for a seat equal to mine.
सुधन्वोवाच पितापुत्रौ सहासीतां द्वौ विप्रौ क्षत्रियावपि। वृद्धौ वैश्यौ च शूद्रौ च न त्वन्यावितरेतरम्॥
Sudhanvan said Father and son, two Brahmanas, two Kshatriyas, two old men and two Sudras can sit together. Excepting these, no others can sit together.
पिता हि ते समासीनमुपासीतैव मामधः। बालः सुखैधितो गेहे न त्वं किंचन बुध्यसे॥
Your father used to respect me and occupy a seat lower than mine. You are a child bred in luxury at home; and do not know anything.
विरोचन उवाच हिरण्यं च गवावं च यद् वित्तमसुरेषु नः। सुधन्वन् विपणे तेन प्रश्नं पृच्छाव ये विदुः॥
Virochana said The gold kine, horses and all other wealth that we Asuras have-staking all these, o Sudhanvan, let us ask this question to them that know.
सुधन्वोवाच हिरण्यं च गवाश्चं च तवैवास्तु विरोचना प्राणयोस्तु पणं कृत्वा प्रश्नं पृच्छाव ये विदुः॥
Sudhanvan said O Virochana, let alone your gold, kine and horses. Let us stake our very lives and ask them the question that are able to answer.
विरोचन उवाच आवां कुत्र गमिष्यावः प्राणयोविपणे कृते। न तु देवेष्वहं स्थाता न मनुष्येषु कहिचित्॥
Virochana said Where shall we go after staking our lives. I shall not stand before any of the gods and never before any among men.
सुधन्वोवाच पितरं ते गमिष्यावः प्राणयोर्विपणे कृते। पुत्रस्यापि स हेतोहि प्रह्लाद नानृतं वदेत्॥
Sudhanvan said We shall go your father after staking our lives. Prahrada will not tell a lie even for the sake of his son.
विदुर उवाच एवं कृतपणौ क्रुद्धौ तत्राभिजग्मतुस्तदा। विरोचनसुधन्वानौ प्रह्लाद यत्र तिष्ठति॥
Vidura said In this way having laid wagers, Virochana and Sudhanvan, enraged at each other, then went to the place where Prahrada was staying.
प्रह्लाद उवाच इमौ तौ सम्प्रदृश्येते याभ्यां न चरितं सह। आशीविषाविव क्रुद्धावेकमार्गाविहागतौ॥
Prahrada said These two now appear, who have never before been together, like two enraged serpents coming by the same road.
किं वै सहैवं चरथो न पुरा चरथः सह। विरोचनैतत् पृच्छामि किं ते सख्यं सुधन्वना॥
Is it that friendship has now been established between you, among whom these was no friendship before? O Virochana, I ask you why this friendship with Sudhanvan.
विरोचन उवाच न मे सुधन्वना सख्यं प्राणयोर्विपणावहे। प्रह्लाद तत्त्वं पृच्छामि मा प्रश्नमनृतं वदेः॥
Virochana said There is no friendship between myself and Sudhanvan. (the Truth is that) we have wagered our lives. O sire, I shall ask you a question; do not answer it untruely.
प्रह्लाद उवाच उदकं मधुपर्क वाप्यानयन्तु सुधन्वने। ब्रह्मन्नभ्यर्चनीयोऽसि श्वेता गौः पीवरी कृता।॥
Prahrada said Let water, honey and curds be brought for Sudhanvan. O Brahmana, you ought to be respected by ine. A white and healthy cow is ready for you.
सुधन्वोवाच उदकं मधुपर्कं च पथिष्वेवार्पितं मम। प्रह्लाद त्वं तु मे तथ्यं प्रश्न प्रबूहि पृच्छतः। किं ब्राह्मणाः स्विच्छ्रेयांस उताहो स्विद् विरोचनः।।
Sudhanvan said Water, honey and curds have been presented to me on the way. O Prahrada, I ask you a question; answer truly what I ask you. Are the Brahmanas superior or is Virochana superior?
प्रह्लाद उवाच पुत्र एको मम ब्रह्मंस्त्वं च साक्षादिहास्थितः। तयोर्विवदतोः प्रश्नं कथमस्मद्विधो वदेत्॥
Prahrada said I have got only one son; and you are a Brahmana present here in person. How can one situated as I am, answer the question, which is a matter of dispute between yourselves.
सुधन्वोवाच गां प्रदद्यास्त्वौरसाय यद्वान्यत् स्यात् प्रियं धनम्। द्वयोर्विवदतोस्तथ्यं वाच्यं च मतिमंस्वया॥
Sudhanvan said Keep your cow and whatever wealth you hold dear for yourself; but, O wise man, you should speak the truth in a matter, on which we two are disputing.
प्रह्लाद उवाच अथ यो नैव प्रब्रूयात् सत्यं वा यदि वानृतम्। एतत् सुधन्वन् पृच्छामि दुर्विवक्ता स्म किं वसेत्॥
Prahrada said Who does not answer, truly or falsely; I ask you, Sudhanvan, where does that wrong user of his tongue live?
सुधन्वोवाच यां रात्रिमधिविन्ना स्त्री यां चैवाक्षपराजितः। यां च भाराभितप्ताङ्गो दुर्विवक्ता स्म तां वसेत्॥
Sudhanvan said One who makes a wrong use of his tongue lives passing his nights like a woman having her husband sleeping in the arms of a co-wife or like one who has been defeated at a game at dice or like one whose body is burning with troubles.
नगरे प्रतिरुद्धः सन् बहिरे बुभुक्षितः। अमित्रान् भूयसः पश्येद् यः साक्ष्यमनृतं वदेत्॥
The man, who is giving evidence tells lies, stays staving at the outer gates, shut out from the city; and he always sees his enemies.
पञ्च पश्चनृते हन्ति दश हन्ति गवानृते। शतमश्वानृते हन्ति सहस्रं पुरुषानृते।॥
A lie for the sake of an animal means the degradation from heaven of five of one's ancestors; one for the sake of a cow means the downfall of ten; one for the sake of a horse means for the downfall of a hundred; while one for the sake of a man means the casting away of a thousand.
हन्ति जातानजातांश्च हिरण्यार्थेऽनृतं वदन्। सर्वं भूम्यनृते हन्ति मा स्म भूम्यनृतं वदेः॥
A lie for the sake of gold means the destruction of one's race born and unborn; and one for the sake of land means the ruin of everything. Therefore do not tell lies for the sake of land.
प्रहाद उवाच मत्तः श्रेयानङ्गिरा वै सुधन्वा स्वद्विरोचन। मातास्य श्रेयसी मातुस्तस्मात् त्वं तेन वै जितः॥
Prahrada said Superior to me is Angirasa; and superior to you is Sudhanvan, O Virochana. His mother, too, is superior to (your) mother. Therefore you have been vanquished by him.
विरोचन सुधन्वाऽयं प्राणानामीश्वरस्तव। सुधन्वन् पुनरिच्छामि त्वया दत्तं विरोचनम्॥
O Virochana, this Sudhanvan is now the lord of your life. O Sudhanvan, I desire it (the life) to be restored by you to Virochana.
सुधन्वोवाच यद् धर्ममवृणीथास्त्वं न कामादनृतं वदीः। पुनर्ददामि ते पुत्रं तस्मात् प्रह्लाद दुर्लभम्॥
Sudhanvan said you have chosen virtue and have not I spoken an untruth from temptation; therefore I give back your dear son his life, O Prahrada.
एष प्रह्लाद पुत्रस्ते मया दत्तो विरोचनः। पादप्रक्षालनं कुर्यात् कुमार्याः संनिधौ मम॥
This son of your, Virochana, who is given to you by me, O Prahrada, should wash my feet before the maiden. Since you
विदुर उवाच तस्माद् राजेन्द्र भूम्यर्थं नानृतं वक्तुमर्हसि। मा गम: ससुतामात्यो नाशं पुत्रार्थमब्रुवन्॥
Vidura said Therefore, O chief among kings you should not speak an untruth for the sake of land. Do not ruin yourself with your sons and ministers by refraining from speaking the truth.
न देवा दण्डमादाय रक्षन्ति पशुपालवत्। यं तु रक्षितुमिच्छन्ति बुद्ध्या संविभजन्ति तम्॥
The gods do not look after men with club in hands, like the herdsman. To those they want to protect, they give intelligence.
यथा यथा हि पुरुषः कल्याणे कुरुते मनः। तथा तथाऽस्य सर्वार्थाः सिद्ध्यन्ते नात्र संशयः॥
In proportion as a man is inclined towards virtue, his wishes meet with success, there is no doubt about it.
नैनं छन्दांसि वृजिनात् तारयन्ति मायाविनं मायया वर्तमानम्। श्छन्दांस्येन प्रजहत्यन्तकाले॥
The Vedas do not rescue one who is deceitful and lives by deceit from sins. Indeed, the Vedas, when the end approaches, forsake him, as the full-fledge birds forsake their nests.
मद्यपानं कलहं पूगवैरं भार्यापत्योरन्तरं ज्ञातिभेदम्। राजद्विष्टं स्त्रीपुंसयोविवाद वान्याहुर्यश्च पन्थाः प्रदुष्टः॥
Drinking quarrels, enmity with many, separating husband from wife (by sowing dissensions), family quarrels, disloyalty to the king, causing quarrels between husbands and wife ought, it is said, to be avoided, as well as the sinful ways of life.
सामुद्रिकं वणिजं चोरपूर्वं शलाकधूर्तं च चिकित्सकं च। अरिं च मित्रं च कुशीलवं च नैतान् साक्ष्ये त्वधिकुर्वीत सप्त॥
A palmist, a merchant who has formerly been a thief, a cunning fowler, a medical man, an enemy, a friend and one who is of bad habits these seven should not be cited as witnesses.
मानाग्निहोत्रमुत मानमौनं मानेनाधीतमुत मानयज्ञः। एतानि चत्वार्यभयंकराणि भयं प्रयच्छन्त्ययथाकृतानि।।
An Agnihotra ceremony performed out of vanity, silence, study out of vanity and pride based upon haughtiness, these four though not fearful of themselves, become fearful when performed unduly.
अगारदाही गरदः कुण्डाशी सोमविक्रयी। पर्वकारश्च सूची मित्रधुक् पारदारिकः॥ भ्रूणहा गुरुतल्पी च यश्च स्यात् पानपो द्विजः। अतितीक्ष्णश्च काकच नास्तिको वेदनिन्दकः॥ स्रुवप्रग्रहणो व्रात्य: कीनाशश्चात्मवानपि। रक्षेत्युक्तश्च यो हिंस्यात् सर्वे ब्रह्महभिः समाः॥
46-An incendiary, one who imprisons other persons, a pander, a wine-seller, a manufacturer of arrows, an astrologer, one who injuries friends, one who violates other's wives, one who causes miscarriage, one who violates the wife of his elders and superiors, a twice-born who drinks wine, one who uses excessively harsh words, one who opens up old hostilities, an atheist, one who speaks ill of the Vedas, one addicted to taking bribes, one whose holy thread ceremony has not been performed even through the time has come, one who secretly poisons cattle and one who injures a person who says "protect me”-all these are on the same level with those who slay Brahmanas.
तृणोल्कया ज्ञायते जातरूपं वृत्तेन भद्रो व्यवहारेण साधुः। शूरो भयेष्वर्थकृच्छ्रेषु धीरः कृच्छ्रेष्वापत्सु सुहृदश्चारयश्च॥
Gold is known by fire, one of good birth by his behaviour, an honest man by his conduct, a hero in times of panic, a patient man during the time of poverty and friends and enemies during the seasons of difficulties and dangers.
जरा रूपं हरति हि धैर्यमाशा मृत्युः प्राणान् धर्मचर्यामसूया। क्रोधः श्रियं शीलमनार्यसेवा ह्रियं कामः सर्वमेवाभिमानः॥
Old age destroys beauty; patience hope; death, life envy, virtue; passion, prosperity; association with the vulgar good manners; lust, modesty; and vanity, everything.
श्रीमङ्गलात् प्रभवति प्रागल्भ्यात् सम्प्रवर्धते। दाक्ष्यात् तु कुरुते मूलं संयमात् प्रतितिष्ठति।॥
Prosperity has for its source good deeds; it increases owing to activity and takes root owing to skill and continues its existence owing to self-control.
अष्टौ गुणाः पुरुषं दीपयन्ति प्रज्ञा च कौल्यं च दमः श्रुतं च। पराक्रमश्चाबहुभाषिता च दानं यथाशक्ति कृतज्ञता च॥
Eight qualities glorify a man, viz., wisdom, good birth, self-restraint, learning, strength, littleness of speech, gift to the best of his power and gratitude.
एतान् गुणांस्तात महानुभावानेको गुणः संश्रयते प्रसह्या राजा यदा सत्कुरुते मनुष्यं सर्वान् गुणानेष गुणो विभाति॥
But, O dear, one thing alone can make all these great qualities come together. When a king honours a man, all the qualities shed luster on him.
अष्टौ नृपेमानि मनुष्यलोके स्वर्गस्य लोकस्य निदर्शनानि। श्चत्वारि चैषामनुयान्ति सन्तः॥
These eight, O king, in this world of human beings are considered as the marks of heaven. Of these, four are the attributes of the good; and the honest men follow the other four.
यज्ञो दानमध्ययनं तपश्च चत्वार्येतान्यन्ववेतानि सद्भिः। दमः सत्यमार्जवमानृशंस्यं चत्वार्येतान्यनुयान्ति सन्तः।।
Sacrificial ceremonies, gifts, study and devotion, these tour are followed by the good. Self-control, truth, kindness and humanity, these four are also the attributes of the good.
इज्याध्ययनदानानि तपः सत्यं क्षमा घृणा। अलोभ इति मार्गोऽयं धर्मस्याष्टविधः स्मृतः॥
Sacrificial ceremonies, study, gift, devotion, truth, forgiveness, mercy and contentment, these are the eight ways to virtue, according to the Smriti.
तत्र पूर्वचतुर्वर्गो दम्भार्थमपि सेव्यते। उत्तरश्च चतुर्वर्गो नामहात्मसु तिष्ठति॥
The first four of these may be followed from motives of vanity; but the last four do not exist in those that are not great.
न सा सभा यत्र न सन्ति वृद्धा वृद्धा ये न वदन्ति धर्मम्। नासौ धर्मो यत्र न सत्यमस्ति न तत् सत्यं यच्छलेनाभ्युपेतम्॥
That one is not an assembly where there are no old men. Those are not old men who do not speak of virtue. That is not virtue where truth does not exist; and that is not truth where deceit pervades.
सत्यं रूपं श्रुतं विद्या कौल्यं शीलं बलं धनम्। शौर्यं च चित्रभाष्यं च दशेमे स्वर्गयोनयः॥
Truth, beauty, learning, knowledge, good birth, good manners, strength, wealth, heroism and ability to talk on diverse topics, these ten have their origin in heaven.
पापं कुर्वन् पापकीर्तिः : पापमेवाश्नुते फलम्। पुण्यं कुर्वन् पुण्यकीर्तिः पुण्यमत्यन्तमश्नुते॥
A man, who is notoriously sinful by doing sinful acts, gets evil fruits; and one, who is reputed to be virtuous by doing virtuous acts, gains great happiness.
तस्मात् पापं न कुर्वीत पुरुषः शंसितव्रतः। पापं प्रज्ञां नाशयति क्रियमाणं पुनः पुनः॥
There should a man firmly resolve not to do sinful acts. The sinful acts being committed again and again destroy wisdom.
नष्टप्रज्ञः पापमेव नित्यमारभते नरः। पुण्यं प्रज्ञां वर्धयति क्रियमाणं पुनः पुनः॥
The man who has lost his wisdom constantly commits sin. The virtuous acts being done again and again increase wisdom.
वृद्धप्रज्ञः पुण्यमेव नित्यमारभते नरः। पुण्यं कुर्वन् पुण्यकीर्तिः पुण्यं स्थानं स्म गच्छति। तस्मात् पुण्यं निषेवेत पुरुषः सुसमाहितः॥
An old man and wise always does virtuous acts. By doing virtuous acts he gains a good reputation and goes to a holy place (hereafter). Therefore should a man intently practice virtue.
असूयको दन्दशूको निष्ठुरो वैरकृच्छठः। स कृच्छ्रे महदाप्नोति न चिरात् पापमाचरन्॥
A man that is envious, one that gravely injures another, one who is cruel, one who is always making enemies of others and one who is deceitful by committing sins, soon meets with grave difficulties.
अनसूयुः कृतप्रज्ञः शोभनान्याचरन् सदा। नकृच्छ्रे महदाप्नोति सर्वत्र च विरोचते॥
He that is not envious and he who is wise by always doing graceful acts, never meets with any grave difficulties; and shines with luster everywhere.
प्रज्ञामेवागमयति यः प्राज्ञेभ्यः स पण्डितः। प्राज्ञो ह्यवाप्य धर्मार्थों शक्नोति सुखमेधितुम्॥
He that assimilates the wisdom of the wise is himself wise; and he who is wise by doing acts, both virtuous and conducive to worldly benefits, succeeds in gaining happiness.
दिवसेनैव तत् कुर्याद् येन रात्रो सुखं वसेत्। अष्टमासेन तत् कुर्याद् येन वर्षाः सुखं वसेत्॥
That act should be done by one during the day, which will enable him to live in comfort during the night; and that should be done in eight months which will enable one to live in comfort throughout the year.
पूर्वे वयसि तत् कुर्याद् येन वृद्धः सुखं वसेत्। यावज्जीवेन तत् कुर्याद् येन प्रेत्य सुखं वसेत्॥
That act should be done during the early years of life, which will enable one to live in comfort during the old age. That act should be done in this life which will enable one to live in happiness after death.
जीर्णमन्नं प्रशंसन्ति भार्यां च गतयौवनाम्। शूरं विजितसंग्रामं गतपारं तपस्विनम्॥
People speak well of that food which has been digested. They speak well of the wife whose youth has passed away and of that hero who has come off victorious in the battle and of that ascetic who has gone over to the other side (of life).
धनेनाधर्मलब्धेन यच्छिद्रमपिधीयते। असंवृतं तद् भवथि ततोऽन्यदवदीर्यते॥
The hole, that one seeks to stop by wealth acquired by foul means, remains uncovered; and others come into existence in other places.
गुरुरात्मवतां शास्ता शास्ता राजा दुरात्मनाम्। अथ प्रच्छन्नपापानां शास्ता वैवस्वतो यमः॥
The preceptor is the controller of those who have their souls under restraint; the king is the controller of those who have bad souls; and Yama, the son of Vivasvata, is the controller of those who sin in secret.
ऋषीणां च नदीनां च कुलानां च महात्मनाम्। प्रभवो नाधिगन्तव्यः स्त्रीणां दुश्चरितस्य च।॥
The greatness of Rishis, of rivers, of the banks of rivers and of the noble-minded cannot be conceived, as also the wickedness of a woman.
द्विजातिपूजाभिरतो दाता ज्ञातिषु चार्जवी। क्षत्रियः शीलभाग् राजंश्चिरं पालयते महीम्॥
One attached to the worship of the twiceborn, one that makes gifts, one who behaves generously towards his cousins and the Kshatriya of good manners, rules the earth forever.
सुवर्णपुष्पां पृथिवीं चिन्वन्ति पुरुषास्त्रयः। शूरश्च कृतविद्यश्च यश्च जानाति सेवितुम्॥
These three, viz., the brave, the wise and these who know how to protect others, plucks flowers of gold from the earth.
बुद्धिश्रेष्ठानि कर्माणि बाहुमध्यानि भारत। तानि जवाजघन्यानि भारप्रत्यवराणि च॥
Acts performed by means of the intellect are the best; those performed by the arms come next; O Bharata, those by the things are bad; while those performed by carrying loads are the worst.
दुर्योधनेऽथ शकुनौ मूढे दुःशासने तथा। कर्णे चैश्वर्यमाधाय कथं त्वं भूतिमिच्छसि॥
Having entrusted your kingdom Duryodhana, Shakuni and the fool Dushasana and Karna, how can you hope for prosperity?
सर्वैर्गुणैरुपेतास्तु पाण्डवा भरतर्षभ। पितृवत् त्वयि वर्तन्ते तेषु वर्तस्व पुत्रवत्॥
The Pandavas who are possessed of every virtue, O best among the race of Bharata, depend on you as their father. Do you also depends upon them as your sons. to