05.036
विदुर उवाच॥
Vidura spoke:
अत्रैवोदाहरन्तीममितिहासं पुरातनम्। आत्रेयस्य च संवादं साध्यानां चेति नः श्रुतम् ॥५-३६-१॥
Here, they narrate this ancient story: the dialogue between Ātreya and the accomplished ones, as we have heard.
चरन्तं हंसरूपेण महर्षिं संशितव्रतम्। साध्या देवा महाप्राज्ञं पर्यपृच्छन्त वै पुरा ॥५-३६-२॥
Once upon a time, the Sādhyas and gods, in the form of a swan, approached and questioned the great sage known for his firm vows and profound wisdom.
साध्या देवा वयमस्मो महर्षे; दृष्ट्वा भवन्तं न शक्नुमोऽनुमातुम्। श्रुतेन धीरो बुद्धिमांस्त्वं मतो नः; काव्यां वाचं वक्तुमर्हस्युदाराम् ॥५-३६-३॥
O great sage, we, the accomplished gods, are unable to estimate you just by seeing. You are considered wise and intelligent by us through what we have heard; therefore, you ought to speak noble words in poetry.
हंस उवाच॥
The swan spoke:
एतत्कार्यममराः संश्रुतं मे; धृतिः शमः सत्यधर्मानुवृत्तिः। ग्रन्थिं विनीय हृदयस्य सर्वं; प्रियाप्रिये चात्मवशं नयीत ॥५-३६-४॥
This is the duty, O immortals, as I have heard it: to maintain steadfastness, calmness, and adherence to truth and duty. By untying the knot of the heart, one should bring all pleasures and pains under self-control.
आक्रुश्यमानो नाक्रोशेन्मन्युरेव तितिक्षितः। आक्रोष्टारं निर्दहति सुकृतं चास्य विन्दति ॥५-३६-५॥
When insulted, one should not retaliate with anger; instead, patience should be practiced. The insulter harms himself and loses his virtues.
नाक्रोशी स्यान्नावमानी परस्य; मित्रद्रोही नोत नीचोपसेवी। न चातिमानी न च हीनवृत्तो; रूक्षां वाचं रुशतीं वर्जयीत ॥५-३६-६॥
One should neither complain nor disrespect others; should not betray friends or serve the lowly. Avoid being overly proud or of low conduct, and refrain from harsh and hurtful speech.
मर्माण्यस्थीनि हृदयं तथासू; न्घोरा वाचो निर्दहन्तीह पुंसाम्। तस्माद्वाचं रुशतीं रूक्षरूपां; धर्मारामो नित्यशो वर्जयीत ॥५-३६-७॥
Terrible words can deeply wound the essential parts of a person, affecting their very being. Hence, a person who values righteousness should consistently avoid using harsh and hurtful speech.
अरुन्तुदं परुषं रूक्षवाचं; वाक्कण्टकैर्वितुदन्तं मनुष्यान्। विद्यादलक्ष्मीकतमं जनानां; मुखे निबद्धां निरृतिं वहन्तम् ॥५-३६-८॥
A person who speaks harshly and roughly, tormenting others with their words, is considered the most unfortunate, as they carry disaster within their speech.
परश्चेदेनमधिविध्येत बाणै; र्भृशं सुतीक्ष्णैरनलार्कदीप्तैः। विरिच्यमानोऽप्यतिरिच्यमानो; विद्यात्कविः सुकृतं मे दधाति ॥५-३६-९॥
If indeed this were to be pierced intensely with arrows that are very sharp and blazing like fire and the sun, even while being torn apart and surpassed, the sage would recognize my good deeds.
यदि सन्तं सेवते यद्यसन्तं; तपस्विनं यदि वा स्तेनमेव। वासो यथा रङ्गवशं प्रयाति; तथा स तेषां वशमभ्युपैति ॥५-३६-१०॥
If one associates with a good person, an ascetic, or even a thief, he becomes influenced by them, just as a cloth takes on the color it is dyed with.
वादं तु यो न प्रवदेन्न वादये; द्यो नाहतः प्रतिहन्यान्न घातयेत्। यो हन्तुकामस्य न पापमिच्छे; त्तस्मै देवाः स्पृहयन्त्यागताय ॥५-३६-११॥
The gods favor the one who refrains from argument, does not retaliate when attacked, and does not wish harm even to those who wish to harm him.
अव्याहृतं व्याहृताच्छ्रेय आहुः; सत्यं वदेद्व्याहृतं तद्द्वितीयम्। प्रियं वदेद्व्याहृतं तत्तृतीयं; धर्म्यं वदेद्व्याहृतं तच्चतुर्थम् ॥५-३६-१२॥
It is said that remaining silent is better than speaking. One should speak the truth, which is the second principle. Speaking pleasantly is the third, and speaking righteously is the fourth principle.
यादृशैः संविवदते यादृशांश्चोपसेवते। यादृगिच्छेच्च भवितुं तादृग्भवति पूरुषः ॥५-३६-१३॥
A person becomes like those with whom he converses and associates, and as he desires to be.
यतो यतो निवर्तते ततस्ततो विमुच्यते। निवर्तनाद्धि सर्वतो न वेत्ति दुःखमण्वपि ॥५-३६-१४॥
Wherever one returns from, from there one is liberated. Indeed, by returning from everywhere, one does not experience even the slightest suffering.
न जीयते नोत जिगीषतेऽन्या; न्न वैरकृच्चाप्रतिघातकश्च। निन्दाप्रशंसासु समस्वभावो; न शोचते हृष्यति नैव चायम् ॥५-३६-१५॥
He is neither conquered nor does he desire to conquer others; he does not create enmity and does not retaliate. He remains equal in blame and praise, and neither grieves nor rejoices.
भावमिच्छति सर्वस्य नाभावे कुरुते मतिम्। सत्यवादी मृदुर्दान्तो यः स उत्तमपूरुषः ॥५-३६-१६॥
The best man is one who desires the well-being of all, does not dwell on non-existence, speaks the truth, is gentle, and self-controlled.
नानर्थकं सान्त्वयति प्रतिज्ञाय ददाति च। राद्धापराद्धे जानाति यः स मध्यमपूरुषः ॥५-३६-१७॥
A mediocre man is one who consoles without being useless, fulfills promises by giving, and understands both success and failure.
दुःशासनस्तूपहन्ता न शास्ता; नावर्तते मन्युवशात्कृतघ्नः। न कस्यचिन्मित्रमथो दुरात्मा; कलाश्चैता अधमस्येह पुंसः ॥५-३६-१८॥
Duhshasana is a destroyer, not a ruler; driven by anger, he is ungrateful and not a friend to anyone. He is a wicked soul, and these are the traits of the lowest man here.
न श्रद्दधाति कल्याणं परेभ्योऽप्यात्मशङ्कितः। निराकरोति मित्राणि यो वै सोऽधमपूरुषः ॥५-३६-१९॥
A person who does not trust in the goodness of others and is suspicious of himself, who rejects friends, is indeed the lowest kind of person.
उत्तमानेव सेवेत प्राप्ते काले तु मध्यमान्। अधमांस्तु न सेवेत य इच्छेच्छ्रेय आत्मनः ॥५-३६-२०॥
One should always associate with the best people. When necessary, one may associate with mediocre individuals, but never with inferior ones if one desires self-improvement.
प्राप्नोति वै वित्तमसद्बलेन; नित्योत्थानात्प्रज्ञया पौरुषेण। न त्वेव सम्यग्लभते प्रशंसां; न वृत्तमाप्नोति महाकुलानाम् ॥५-३६-२१॥
One may acquire wealth through deceitful means, constant effort, wisdom, and courage; however, such a person does not earn genuine praise nor the esteemed conduct associated with noble families.
धृतराष्ट्र उवाच॥
Dhritarashtra spoke:
महाकुलानां स्पृहयन्ति देवा; धर्मार्थवृद्धाश्च बहुश्रुताश्च। पृच्छामि त्वां विदुर प्रश्नमेतं; भवन्ति वै कानि महाकुलानि ॥५-३६-२२॥
The gods desire families that are prosperous in righteousness and wealth, and are well-learned. Vidura, I ask you this question: which are the truly great families?
विदुर उवाच॥
Vidura spoke:
तपो दमो ब्रह्मवित्त्वं वितानाः; पुण्या विवाहाः सततान्नदानम्। येष्वेवैते सप्त गुणा भवन्ति; सम्यग्वृत्तास्तानि महाकुलानि ॥५-३६-२३॥
Great families are those in which austerity, self-restraint, knowledge of Brahman, sacrifices, auspicious marriages, and constant food donation are properly conducted.
येषां न वृत्तं व्यथते न योनि; र्वृत्तप्रसादेन चरन्ति धर्मम्। ये कीर्तिमिच्छन्ति कुले विशिष्टां; त्यक्तानृतास्तानि महाकुलानि ॥५-३६-२४॥
Those whose conduct and origin remain undisturbed practice righteousness by the grace of their conduct. Those who seek distinguished fame in their family are the great families that have abandoned falsehood.
अनिज्ययाविवाहैश्च वेदस्योत्सादनेन च। कुलान्यकुलतां यान्ति धर्मस्यातिक्रमेण च ॥५-३६-२५॥
Families degrade into disorder through improper conduct, marriages, and the destruction of the Veda, violating the principles of dharma.
देवद्रव्यविनाशेन ब्रह्मस्वहरणेन च। कुलान्यकुलतां यान्ति ब्राह्मणातिक्रमेण च ॥५-३६-२६॥
Families lose their status and honor by destroying divine wealth, appropriating the wealth of Brahmins, and transgressing against Brahmins.
ब्राह्मणानां परिभवात्परिवादाच्च भारत। कुलान्यकुलतां यान्ति न्यासापहरणेन च ॥५-३६-२७॥
O Bharata, families fall into disrepute due to disrespect and slander of the Brahmins, and also by misappropriating trust.
कुलानि समुपेतानि गोभिः पुरुषतोऽश्वतः। कुलसङ्ख्यां न गच्छन्ति यानि हीनानि वृत्ततः ॥५-३६-२८॥
Families that are endowed with wealth such as cows, men, and horses do not count as families if they lack proper conduct.
वृत्ततस्त्वविहीनानि कुलान्यल्पधनान्यपि। कुलसङ्ख्यां तु गच्छन्ति कर्षन्ति च महद्यशः ॥५-३६-२९॥
Even families with little wealth, if not devoid of good conduct, are counted among the families and attract great fame.
मा नः कुले वैरकृत्कश्चिदस्तु; राजामात्यो मा परस्वापहारी। मित्रद्रोही नैकृतिकोऽनृती वा; पूर्वाशी वा पितृदेवातिथिभ्यः ॥५-३६-३०॥
May there be no one in our family who creates enmity; may the king's minister not be one who steals others' wealth. Let there be no betrayer of friends, deceitful, untruthful, or one who eats before others, especially to ancestors, gods, and guests.
यश्च नो ब्राह्मणं हन्याद्यश्च नो ब्राह्मणान्द्विषेत्। न नः स समितिं गच्छेद्यश्च नो निर्वपेत्कृषिम् ॥५-३६-३१॥
Anyone who would harm or hate our Brahmins, or destroy our agriculture, should not be allowed to join our assembly.
तृणानि भूमिरुदकं वाक्चतुर्थी च सूनृता। सतामेतानि गेहेषु नोच्छिद्यन्ते कदाचन ॥५-३६-३२॥
In the homes of virtuous people, grass, earth, water, speech, and pleasantness are never lacking.
श्रद्धया परया राजन्नुपनीतानि सत्कृतिम्। प्रवृत्तानि महाप्राज्ञ धर्मिणां पुण्यकर्मणाम् ॥५-३६-३३॥
O wise king, with supreme faith, the righteous and those who perform virtuous deeds are brought near and honored.
सूक्ष्मोऽपि भारं नृपते स्यन्दनो वै; शक्तो वोढुं न तथान्ये महीजाः। एवं युक्ता भारसहा भवन्ति; महाकुलीना न तथान्ये मनुष्याः ॥५-३६-३४॥
Even a subtle chariot, O king, is indeed capable of bearing weight, unlike other earthly beings. Similarly, those of great lineage become burden-bearers, unlike other men.
न तन्मित्रं यस्य कोपाद्बिभेति; यद्वा मित्रं शङ्कितेनोपचर्यम्। यस्मिन्मित्रे पितरीवाश्वसीत; तद्वै मित्रं सङ्गतानीतराणि ॥५-३६-३५॥
A true friend is not one whom you fear due to anger or treat with suspicion. A true friend is one in whom you trust as you would in a father, united firmly like an axle with others.
यदि चेदप्यसम्बन्धो मित्रभावेन वर्तते। स एव बन्धुस्तन्मित्रं सा गतिस्तत्परायणम् ॥५-३६-३६॥
Even if there is no relation, one who behaves as a friend is indeed a relative; that friend is the path and refuge.
चलचित्तस्य वै पुंसो वृद्धाननुपसेवतः। पारिप्लवमतेर्नित्यमध्रुवो मित्रसङ्ग्रहः ॥५-३६-३७॥
The friendship of a man with a restless mind, who does not respect the elders, is always unstable and uncertain.
चलचित्तमनात्मानमिन्द्रियाणां वशानुगम्। अर्थाः समतिवर्तन्ते हंसाः शुष्कं सरो यथा ॥५-३६-३८॥
The unsteady mind, which is not self-controlled and is under the influence of the senses, transcends objects just as swans fly over a dry lake.
अकस्मादेव कुप्यन्ति प्रसीदन्त्यनिमित्ततः। शीलमेतदसाधूनामभ्रं पारिप्लवं यथा ॥५-३६-३९॥
The wicked are unpredictable, becoming angry or pleased without any apparent reason, much like an unstable cloud.
सत्कृताश्च कृतार्थाश्च मित्राणां न भवन्ति ये। तान्मृतानपि क्रव्यादाः कृतघ्नान्नोपभुञ्जते ॥५-३६-४०॥
Those who do not honor and fulfill their friends are not consumed by even carnivores after death.
अर्थयेदेव मित्राणि सति वासति वा धने। नानर्थयन्विजानाति मित्राणां सारफल्गुताम् ॥५-३६-४१॥
One should ask for help from friends whether one is wealthy or not, as it is only through asking that one can truly understand the value and reliability of friends.
सन्तापाद्भ्रश्यते रूपं सन्तापाद्भ्रश्यते बलम्। सन्तापाद्भ्रश्यते ज्ञानं सन्तापाद्व्याधिमृच्छति ॥५-३६-४२॥
Distress causes the decay of beauty, strength, and knowledge, and leads to disease.
अनवाप्यं च शोकेन शरीरं चोपतप्यते। अमित्राश्च प्रहृष्यन्ति मा स्म शोके मनः कृथाः ॥५-३६-४३॥
The unattainable torments the body with grief, and enemies rejoice. Do not let your mind dwell in grief.
पुनर्नरो म्रियते जायते च; पुनर्नरो हीयते वर्धते पुनः। पुनर्नरो याचति याच्यते च; पुनर्नरः शोचति शोच्यते पुनः ॥५-३६-४४॥
A man repeatedly experiences the cycle of death and birth, diminishment and growth, begging and being begged, grieving and being grieved.
सुखं च दुःखं च भवाभवौ च; लाभालाभौ मरणं जीवितं च। पर्यायशः सर्वमिह स्पृशन्ति; तस्माद्धीरो नैव हृष्येन्न शोचेत् ॥५-३६-४५॥
Both happiness and sorrow, existence and non-existence, gain and loss, death and life occur alternately in this world; therefore, a wise person should neither rejoice nor lament.
चलानि हीमानि षडिन्द्रियाणि; तेषां यद्यद्वर्तते यत्र यत्र। ततस्ततः स्रवते बुद्धिरस्य; छिद्रोदकुम्भादिव नित्यमम्भः ॥५-३६-४६॥
The six senses are always active and moving. Wherever they are engaged, the intelligence flows out from there, just like water continuously leaks from a pot with holes.
धृतराष्ट्र उवाच॥
Dhritarashtra spoke:
तनुरुच्छः शिखी राजा मिथ्योपचरितो मया। मन्दानां मम पुत्राणां युद्धेनान्तं करिष्यति ॥५-३६-४७॥
The tall and slender king with a peak, whom I have falsely treated, will bring about the end of my foolish sons through war.
नित्योद्विग्नमिदं सर्वं नित्योद्विग्नमिदं मनः। यत्तत्पदमनुद्विग्नं तन्मे वद महामते ॥५-३६-४८॥
The mind is eternally disturbed, and everything is eternally disturbed. O great-minded one, tell me about that state which is undisturbed.
विदुर उवाच॥
Vidura spoke:
नान्यत्र विद्यातपसोर्नान्यत्रेन्द्रियनिग्रहात्। नान्यत्र लोभसन्त्यागाच्छान्तिं पश्यामि तेऽनघ ॥५-३६-४९॥
O sinless one, I perceive that peace cannot be found for you through any means other than knowledge and austerity, control of the senses, and the abandonment of greed.
बुद्ध्या भयं प्रणुदति तपसा विन्दते महत्। गुरुशुश्रूषया ज्ञानं शान्तिं त्यागेन विन्दति ॥५-३६-५०॥
Fear is dispelled by wisdom; greatness is achieved through penance. Knowledge and peace are attained by serving the guru and through renunciation.
अनाश्रिता दानपुण्यं वेदपुण्यमनाश्रिताः। रागद्वेषविनिर्मुक्ता विचरन्तीह मोक्षिणः ॥५-३६-५१॥
The liberated souls, who are not dependent on the merit of charity or Vedic merit, and are free from attachment and aversion, wander here.
स्वधीतस्य सुयुद्धस्य सुकृतस्य च कर्मणः। तपसश्च सुतप्तस्य तस्यान्ते सुखमेधते ॥५-३६-५२॥
Happiness grows at the end of well-studied learning, well-fought battles, well-done deeds, and well-performed penance.
स्वास्तीर्णानि शयनानि प्रपन्ना; न वै भिन्ना जातु निद्रां लभन्ते। न स्त्रीषु राजन्रतिमाप्नुवन्ति; न मागधैः स्तूयमाना न सूतैः ॥५-३६-५३॥
Those who have resorted to well-spread beds never find their sleep disturbed. O king, they do not find pleasure in women, nor do they feel flattered by the praises of bards or charioteers.
न वै भिन्ना जातु चरन्ति धर्मं; न वै सुखं प्राप्नुवन्तीह भिन्नाः। न वै भिन्ना गौरवं मानयन्ति; न वै भिन्नाः प्रशमं रोचयन्ति ॥५-३६-५४॥
Those who are divided never truly follow their duty, nor do they find happiness here. They do not honor respect, nor do they favor peace.
न वै तेषां स्वदते पथ्यमुक्तं; योगक्षेमं कल्पते नोत तेषाम्। भिन्नानां वै मनुजेन्द्र परायणं; न विद्यते किञ्चिदन्यद्विनाशात् ॥५-३६-५५॥
Indeed, what is said to be wholesome does not appeal to them; nor is their prosperity and security ensured. O king of men, for those who are divided, there is no refuge other than destruction.
सम्भाव्यं गोषु सम्पन्नं सम्भाव्यं ब्राह्मणे तपः। सम्भाव्यं स्त्रीषु चापल्यं सम्भाव्यं ज्ञातितो भयम् ॥५-३६-५६॥
It is possible to find prosperity among cows, austerity in a Brahmin, fickleness in women, and fear from relatives.
तन्तवोऽप्यायता नित्यं तन्तवो बहुलाः समाः। बहून्बहुत्वादायासान्सहन्तीत्युपमा सताम् ॥५-३६-५७॥
Threads are always extended and numerous, enduring many efforts due to their multitude, thus they are compared to the good.
धूमायन्ते व्यपेतानि ज्वलन्ति सहितानि च। धृतराष्ट्रोल्मुकानीव ज्ञातयो भरतर्षभ ॥५-३६-५८॥
O best of the Bharatas, the relatives are smoking and blazing together like the torches of Dhritarashtra, having been dispersed.
ब्राह्मणेषु च ये शूराः स्त्रीषु ज्ञातिषु गोषु च। वृन्तादिव फलं पक्वं धृतराष्ट्र पतन्ति ते ॥५-३६-५९॥
O Dhritarashtra, those who are heroes among Brahmins, women, relatives, and cows, fall like ripe fruit from the stem.
महानप्येकजो वृक्षो बलवान्सुप्रतिष्ठितः। प्रसह्य एव वातेन शाखास्कन्धं विमर्दितुम् ॥५-३६-६०॥
Even a mighty tree, though strong and well-rooted, can have its branches and trunk broken by the force of the wind.
अथ ये सहिता वृक्षाः सङ्घशः सुप्रतिष्ठिताः। ते हि शीघ्रतमान्वातान्सहन्तेऽन्योन्यसंश्रयात् ॥५-३६-६१॥
Trees that stand together in well-established groups can withstand even the strongest winds because they support each other.
एवं मनुष्यमप्येकं गुणैरपि समन्वितम्। शक्यं द्विषन्तो मन्यन्ते वायुर्द्रुममिवैकजम् ॥५-३६-६२॥
Thus, even a man with qualities is perceived as vulnerable by enemies, just as the wind perceives a solitary tree.
अन्योन्यसमुपष्टम्भादन्योन्यापाश्रयेण च। ज्ञातयः सम्प्रवर्धन्ते सरसीवोत्पलान्युत ॥५-३६-६३॥
Relatives thrive through mutual support and dependence, much like lotuses flourish in a lake.
अवध्या ब्राह्मणा गावः स्त्रियो बालाश्च ज्ञातयः। येषां चान्नानि भुञ्जीत ये च स्युः शरणागताः ॥५-३६-६४॥
Brahmins, cows, women, children, and relatives should not be harmed. One should partake in the food of those who have sought refuge with them.
न मनुष्ये गुणः कश्चिदन्यो धनवतामपि। अनातुरत्वाद्भद्रं ते मृतकल्पा हि रोगिणः ॥५-३६-६५॥
There is no virtue in a person other than wealth, as being free from disease is auspicious for you, for the sick are indeed like the dead.
अव्याधिजं कटुकं शीर्षरोगं; पापानुबन्धं परुषं तीक्ष्णमुग्रम्। सतां पेयं यन्न पिबन्त्यसन्तो; मन्युं महाराज पिब प्रशाम्य ॥५-३६-६६॥
O great king, drink the anger which is not caused by disease, is bitter, causes headache, is associated with sin, harsh, sharp, and fierce. It is a drink for the good, which the wicked do not consume, and calm yourself.
रोगार्दिता न फलान्याद्रियन्ते; न वै लभन्ते विषयेषु तत्त्वम्। दुःखोपेता रोगिणो नित्यमेव; न बुध्यन्ते धनभोगान्न सौख्यम् ॥५-३६-६७॥
Those afflicted by disease do not value the fruits; they do not find truth in worldly objects. Always burdened by sorrow, the diseased neither comprehend the enjoyment of wealth nor find happiness.
पुरा ह्युक्तो नाकरोस्त्वं वचो मे; द्यूते जितां द्रौपदीं प्रेक्ष्य राजन्। दुर्योधनं वारयेत्यक्षवत्यां; कितवत्वं पण्डिता वर्जयन्ति ॥५-३६-६८॥
Formerly, you did not heed my words; seeing Draupadi won in the game, O king, you should have restrained Duryodhana in the dice game; wise ones avoid gambling.
न तद्बलं यन्मृदुना विरुध्यते; मिश्रो धर्मस्तरसा सेवितव्यः। प्रध्वंसिनी क्रूरसमाहिता श्री; र्मृदुप्रौढा गच्छति पुत्रपौत्रान् ॥५-३६-६९॥
The strength that can be opposed by gentleness is not true strength. A mixed duty should be pursued with vigor. Destructive and cruelly disposed prosperity, which is both gentle and strong, passes on to sons and grandsons.
धार्तराष्ट्राः पाण्डवान्पालयन्तु; पाण्डोः सुतास्तव पुत्रांश्च पान्तु। एकारिमित्राः कुरवो ह्येकमन्त्रा; जीवन्तु राजन्सुखिनः समृद्धाः ॥५-३६-७०॥
May the sons of Dhritarashtra protect the Pandavas, and may the sons of Pandu protect your sons. Indeed, the Kauravas, united in counsel and having one enemy as a friend, may live happily and prosperously, O king.
मेढीभूतः कौरवाणां त्वमद्य; त्वय्याधीनं कुरुकुलमाजमीढ। पार्थान्बालान्वनवासप्रतप्ता; न्गोपायस्व स्वं यशस्तात रक्षन् ॥५-३६-७१॥
Today, you stand as a pillar for the Kauravas, with the Kuru dynasty relying on you, O Ajamīḍha. Protect the young sons of Pṛthā, who are tormented by their exile in the forest, while also safeguarding your own fame, dear one.
सन्धत्स्व त्वं कौरवान्पाण्डुपुत्रै; र्मा तेऽन्तरं रिपवः प्रार्थयन्तु। सत्ये स्थितास्ते नरदेव सर्वे; दुर्योधनं स्थापय त्वं नरेन्द्र ॥५-३६-७२॥
You should unite the Kauravas with the sons of Pandu; do not let your enemies find a gap. All of them are standing firm in truth, O king; establish Duryodhana, you O king.
