Mahābhārata · Adhyāya 5.37
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5.37.1
सप्तदशेमान्राजेन्द्र मनुः स्वायंभुवोऽब्रवीत् ।
वैचित्रवीर्य पुरुषानाकाशं मुष्टिभिर्घ्नतः ॥ ५.३७.१ ॥
O best of kings, Manu, son of Svayambhū, spoke of these seventeen kinds of men who strike the sky with their fists. O son of Vicitravīrya!
5.37.2
तानेवेन्द्रस्य च धनुरनाम्यं नमतो ब्रवीत् ।
अथो मरीचिनः पादानग्राह्यान्गृह्णतस्तथा ॥ ५.३७.२ ॥
Of them he spoke as of the one who bends Indra's unbendable bow, and likewise of those who grasp the ungraspable feet of Marīci.
5.37.3
यश्चाशिष्यं शास्ति वै यश्च तुष्ये-
द्यश्चातिवेलं भजते द्विषन्तम् ।
स्त्रियश्च यो रक्षति भद्रमश्रुते ।
यश्चायाच्यं याचते कत्थते वा ॥ ५.३७.३ ॥
He who teaches one who is not a disciple, who is pleased without cause, who serves an enemy excessively, who protects women and thereby attains welfare, who begs for what should not be asked, or who boasts.
5.37.4
यश्चाभिजातः प्रकरोत्यकार्यं ।
यश्चाबलो बलिना नित्यवैरी।
अश्रद्दधानाय च यो ब्रवीति ।
यश्चाकाम्यं कामयते नरेन्द्र । ॥ ५.३७.४ ॥
He who, though of noble birth, does what should not be done; who, though weak, is always at enmity with the strong; who speaks to one who does not trust; and who desires what is not to be desired, O lord of men!
5.37.5
वध्वाऽवहासं श्वशुरो मन्यते यो ।
वध्वाऽवसन्नभयो मानकामः ।
परक्षेत्रे निर्वपति यश्च बीजं ।
स्त्रियं च यः परिवदतेऽतिवेलम् ॥ ५.३७.५ ॥
The father-in-law who thinks a jest with his daughter-in-law is harmless; he who, fearless with his daughter-in-law, seeks honour; he who sows seed in another's field; and he who excessively reviles a woman.
5.37.6
यश्चापि लब्ध्वा न स्मरामीति वादी ।
दत्त्वा च यः कत्थति याच्यमानः।
यश्चासतः सान्त्वमुपानयीत ।
एतान्नयन्ति निरयं पाशहस्ताः ॥ ५.३७.६ ॥
He who, having received a benefit, says 'I do not remember it'; he who, having given a gift, boasts when asked; and he who offers comfort to the wicked — these the noose-bearers lead down to hell.
5.37.7
यस्मिन्यथा वर्तते यो मनुष्य-
स्तस्मिंस्तथा वर्तितव्यं स धर्मः।
मायाचारो मायया वर्तितव्यः ।
साध्वाचारः साधुना प्रत्युपेयः ॥ ५.३७.७ ॥
As a man behaves toward another, so should he behave toward him; that is dharma. One who deals in deceit should be dealt with by deceit, and one of good conduct should be met with goodness.
5.37.8
जरा रूपं हरति हि धैर्यमाशा ।
मृत्युः प्राणान्धर्मचर्यामसूया
कामो ह्रियं वृत्तमनार्यसेवा ।
क्रोधः श्रियं सर्वमेवाभिमानः ॥ ५.३७.८ ॥
Old age takes away beauty; hope takes away steadiness; death takes away life-breath; envy takes away righteous practice; desire takes away modesty; service of the ignoble takes away good conduct; anger takes away fortune; and pride takes away everything.
5.37.9
शतायुरुक्तः पुरुषः सर्ववेदेषु वै यदा ।
नाप्नोत्यथ च तत्सर्वमायुः केनेह हेतुना ॥ ५.३७.९ ॥
When it is said in all the Vedas that a man lives a hundred years, why then does he not attain that full span of life here? By what cause?
5.37.10
अतिमानोऽतिवादश्च तथाऽत्यागो नराधिप ।
क्रोधश्चात्मविधित्सा च मित्रद्रोहश्च तानि षट् ॥ ५.३७.१० ॥
O lord of men, excessive pride, excessive speech, lack of giving up, anger, the wish to harm oneself, and betrayal of a friend — these are the six.
5.37.11
एत एवासयस्तीक्ष्णाः कृन्तन्त्यायूंषि देहिनाम् ।
एतानि मानवान्ध्नन्ति न मृत्युर्भद्रमस्तु ते ॥ ५.३७.११ ॥
These are the sharp poisoned arrows that cut short the lives of embodied beings. It is these that slay men, not death. May it go well with you.
5.37.12
विश्वस्तस्यैति यो दारान्यश्चापि गुरुतल्पगः ।
वृषलीपतिर्द्विजो यश्च पानपश्चैव भारत ॥ ५.३७.१२ ॥
He who goes to the wives of a man who trusts him, he who defiles his teacher's bed, the twice-born man who is husband of a low-caste woman, and, O Bhārata, the drinker of liquor.
5.37.13
आदेशकृद्वृत्तिहन्ता द्विजानां प्रेषकश्च यः ।
शरणागतहा चैव सर्वे ब्रह्महणः समाः।
एतैः समेत्य कर्तव्यं प्रायश्चित्तमिति श्रुतिः ॥ ५.३७.१३ ॥
He who acts as a go-between, he who destroys the livelihood of the twice-born, he who sends them away, and he who slays one who has taken refuge—all these are equal to slayers of brahmins. Having associated with them, one must perform expiation; so the scripture declares.
5.37.14
गृहीतवाक्यो नयविद्वदान्यः ।
शेषान्नभोक्ता ह्यविहिंसकश्च।
नानर्थकृत्याकुलितः कृतज्ञः ।
सत्यो मृदुः स्वर्गमुपैति विद्वान् ॥ ५.३७.१४ ॥
He whose words are heeded, who knows right policy, is generous, eats only the remnants of food, is truly non-violent, is not disturbed by causing harm, is grateful, truthful and gentle—such a learned man attains heaven.
5.37.15
सुलभाः पुरुषा राजन्सततं प्रियवादिनः ।
अप्रियस्य तु पथ्यस्य वक्ता श्रोता च दुर्लभः ॥ ५.३७.१५ ॥
O king, men who speak pleasant things are always easy to find; but one who speaks, and one who hears, what is unpleasant yet beneficial is rare.
5.37.16
यो हि धर्मं समाश्रित्य हित्वा भर्तुः प्रियाप्रिये ।
अप्रियाण्याह पथ्यानि तेन राजा सहायवान् ॥ ५.३७.१६ ॥
He who, taking refuge in dharma and setting aside his master's pleasure and displeasure, speaks what is unpleasant yet beneficial—by him the king has an ally.
5.37.17
त्यजेत्कुलार्थे पुरुषं ग्रामस्यार्थे कुलं त्यजेत् ।
ग्रामं जनपदस्यार्थे आत्मार्थे पृथिवीं त्यजेत् ॥ ५.३७.१७ ॥
For the sake of the family one should give up a man; for the sake of the village one should give up the family. For the sake of the country one should give up the village; for the sake of oneself one should give up the earth.
5.37.18
आपदर्थे धनं रक्षेद्दारान्रक्षेद्धनैरपि ।
आत्मानं सततं रक्षेद्दारैरपि धनैरपि ॥ ५.३७.१८ ॥
For the sake of calamity one should protect wealth, and with wealth one should protect one's wives. One should constantly protect oneself, even with wives and even with wealth.
5.37.19
द्यूतमेतत्पुरा कल्पे दृष्टं वैरकरं नृणाम् ।
तस्माद्द्यूतं न सेवेत हास्यार्थमपि बुद्धिमान् ॥ ५.३७.१९ ॥
This gambling, in former ages, has been seen to cause enmity among men; therefore the wise man should not indulge in gambling, not even for amusement.
5.37.20
उक्तं मया द्यूतकालेऽपि राज-
न्नेदं युक्तं वचनं प्रातिपेय।
तदौषधं पथ्यमिवातुरस्य ।
न रोचते तव वैचित्रवीर्य ॥ ५.३७.२० ॥
O king, I said this even at the time of the dice game; these words are fitting. Like a wholesome medicine for a sick man, they do not please you, O son of Vicitravīrya.
5.37.21
काकैरिमांश्चित्रबर्हान्मयूरान् ।
पराजयेथाः पाण्डवान्धार्तराष्ट्रैः ।
हित्वा सिंहान्क्रोष्टुकान्गूहमानः ।
प्राप्ते काले शोचिता त्वं नरेन्द्रः ॥ ५.३७.२१ ॥
You will lose these peacocks of bright plumage, the Pāṇḍavas, to the sons of Dhṛtarāṣṭra, as crows might win them. Having abandoned the lions and concealing the jackals, when the time comes, O lord of men, you will grieve.
5.37.22
यस्तात न क्रुध्यति सर्वकालं ।
भृत्यस्य भक्तस्य हिते रतस्य।
तस्मिन्भृत्या भर्तरि विश्वसन्ति ।
न चैनमापत्सु परित्यजन्ति ॥ ५.३७.२२ ॥
Dear one, the master who never grows angry with a devoted servant who is engaged in his welfare—servants trust that master, and they do not abandon him even in calamity.
5.37.23
न भृत्यानां वृत्तिसंरोधनेन ।
राज्यं धनं सञ्जिघृक्षेदपूर्वम्।
त्यजन्ति ह्येनं वञ्चिता वै विरुद्धाः ।
स्निग्धा ह्यमात्या परिहीनभोगाः ॥ ५.३७.२३ ॥
One should not seek to seize a kingdom or wealth by cutting off the livelihood of servants in an unprecedented way; servants who have been deceived and turned hostile abandon him, and so do affectionate ministers deprived of their enjoyments.
5.37.24
कृत्यानि पूर्वं परिसङ्ख्याय सर्वा-
ण्यायव्यये चानुरूपां च वृत्तिम्।
सङ्गृह्णीयादनुरूपान्सहायान् ।
सहायसाध्यानि हि दुष्कराणि ॥ ५.३७.२४ ॥
Having first reckoned all the tasks, and weighed a livelihood suited to income and expenditure, one should gather suitable helpers, for difficult deeds are accomplished only with helpers.
5.37.25
अभिप्रायं यो विदित्वा तु भर्तुः ।
सर्वाणि कार्याणि करोत्यतन्द्री।
वक्ता हितानामनुरक्त आर्यः ।
शक्तिज्ञ आत्मेव हि सोऽनुकम्प्यः ॥ ५.३७.२५ ॥
He who, understanding the intention of his master, does all tasks without weariness, speaks what is beneficial, is devoted and noble, and knows his own capacity—he is to be cherished as though he were one's own self.
5.37.26
वाक्यं तु यो नाद्रियतेऽनुशिष्टः ।
प्रत्याह यश्चापि नियुज्यमानः।
प्रज्ञाभिमानी प्रतिकूलवादी ।
त्याज्यः स तादृक् त्वरयैव भृत्यः ॥ ५.३७.२६ ॥
A servant who disregards instruction when it is given, answers back when commanded, is proud of his own wisdom and speaks contrary words should be abandoned at once.
5.37.27
अस्तब्धमक्लीबमदीर्घसूत्रं ।
सानुक्रोशं श्लक्ष्णमहार्यमन्यैः।
अरोगजातीयमुदारवाक्यं ।
दूतं वदन्त्यष्टगुणोपपन्नम् ॥ ५.३७.२७ ॥
They call an envoy endowed with eight qualities one who is free of arrogance, not timid, not dilatory, compassionate, gentle, not to be swayed by others, of sound temperament, and noble in speech.
5.37.28
न विश्वासाञ्जातु परस्य गेहे ।
गच्छेन्नरश्चेतयानो विकाले।
न चत्वरे निशि तिष्ठेन्निगूढो ।
न राजकाम्यां योषितं प्रार्थयीत ॥ ५.३७.२८ ॥
A man who is mindful should never go to another's house out of trust, nor go at an unseasonable time; he should not stand concealed at a crossroads at night, nor solicit a woman who is desired by the king.
5.37.29
न निह्नवं मन्त्रगतस्य गच्छे-
त्संसृष्टमन्त्रस्य कुसङ्गतस्य।
न च ब्रूयान्नाश्वसिमि त्वयीति ।
सकारणं व्यपदेशं तु कुर्यात् ॥ ५.३७.२९ ॥
One should not conceal anything from a man who has entered into counsel, nor go with one who shares secrets and keeps bad company; one should not say 'I do not trust you', but should offer a pretext with a reason.
5.37.30
घृणी राजा पुंश्चली राजभृत्यः ।
पुत्रो भ्राता विधवा बालपुत्रा।
सेनाजीवी चोद्धृतभूरिरेव ।
व्यवहारेषु वर्जनीयाः स्युरेते ॥ ५.३७.३० ॥
A cruel king, a lewd woman, a king's servant, a son, a brother, a widow with young sons, one who lives by the army, and one who has seized much wealth — these should be avoided in dealings.
5.37.31
अष्टौ गुणाः पुरुषं दीपयन्ति ।
प्रज्ञा च कौल्यं च श्रुतं दमश्च।
पराक्रमश्चाबहुभाषिता च ।
दानं यथाशक्ति कृतज्ञता च ॥ ५.३७.३१ ॥
Eight qualities make a man shine: wisdom, good birth, learning, self-restraint, valour, speaking little, giving according to one's means, and gratitude.
5.37.32
एतान्गुणांस्तात महानुभावा-
नेको गुणः संश्रयते प्रसह्य।
राजा यदा सत्कुरुते मनुष्यं ।
सर्वान्गुणनेष गुणो बिभर्ति ॥ ५.३७.३२ ॥
Dear one, these qualities belong to men of great power; but when the king honours a man, that single quality forcibly takes hold of him and bears all the qualities together.
5.37.33
गुणा दश स्नानशीलं भजन्ते ।
बलं रूपं स्वरवर्णप्रशुद्धिः।
स्पर्शश्च गन्धश्च विशुद्धता च ।
श्रीः सौकुमार्यं प्रवराश्च नार्यः ॥ ५.३७.३३ ॥
Ten qualities attend one who has the habit of bathing: strength, beauty, purity of voice and complexion, a pleasing touch and scent, cleanliness, radiance, tenderness, and excellent women.
5.37.34
गुणाश्च षण्मितभुक्तं भजन्ते ।
आरोग्यमायुश्च बलं सुखं च।
अनाविलं चास्य भवत्यपत्यं ।
न चैनमाद्यून इति क्षिपन्ति ॥ ५.३७.३४ ॥
Qualities attend one who eats a measured meal of six portions: health, long life, strength and happiness; his offspring are untroubled, and no one reproaches him as a glutton.
5.37.35
अकर्मशीलं च महाशनं च ।
लोकद्विष्टं बहुमायं नृशंसम्।
अदेशकालज्ञममिष्टवेष-
मेतान्गृहे न प्रतिवासयेत ॥ ५.३७.३५ ॥
One who is idle, a great glutton, hated by people, full of deceit, cruel, ignorant of place and time, or of disagreeable appearance: such men should not be allowed to dwell in one's house.
5.37.36
कदर्यमाक्रोशकमश्रुतं च ।
वनौकसं धूर्तममान्यमानिनम्।
निष्ठूरिणं कृतवैरं कृतघ्न-
मेतान्भृशार्तोपि न जातु याचेत् ॥ ५.३७.३६ ॥
Do not ever beg of these, even when deeply distressed: the miser, the reviler, the unlearned, the rough and wild-natured, the cheat, the one who claims honour he does not deserve, the harsh-spoken, the one who has made enmity, and the ungrateful man.
5.37.37
संक्लिष्टकर्माणमतिप्रमादं ।
नित्यानृतं चादृढभक्तिकं च।
विसृष्टरागं पटुमानिनं चा-
प्येतान्न सेवेत नराधमान्षट् ॥ ५.३७.३७ ॥
Do not serve these six base men: the one whose deeds are corrupt, the extremely careless, the one who always lies, the one whose devotion is unsteady, the one given to loose passions, and the one who thinks himself clever.
5.37.38
सहायबन्धना ह्यर्थाः सहायाश्चार्थबन्धनाः ।
अन्योन्यबन्धनावेतौ विनान्योन्यं न सिद्ध्यतः ॥ ५.३७.३८ ॥
Aims are bound up with allies, and allies are bound up with aims; these two are bound to each other, and neither succeeds without the other.
5.37.39
उत्पाद्य पुत्राननृणांश्च कृत्वा ।
वृत्तिं च तेभ्योऽनुविधाय कांचित्।
स्थाने कुमारीः प्रतिपाद्य सर्वा ।
अरण्यसंस्थोऽथ मुनिर्बुभूषेत् ॥ ५.३७.३९ ॥
Having begotten sons and become free of debts, having provided for them a livelihood, and having given all the daughters in marriage to fitting places, then one should wish to become a sage dwelling in the forest.
5.37.40
हितं यत्सर्वभूतानामात्मनश्च सुखावहम् ।
तत्कुर्यादीश्वरो ह्येतन्मूलं सर्वार्थसिद्धये ॥ ५.३७.४० ॥
One should do what is beneficial for all beings and brings happiness to oneself. A ruler should indeed do this; for this is the root of the accomplishment of all aims.
5.37.41
वृद्धिः प्रभावस्तेजश्च सत्वमुत्थानमेव च ।
व्यवसायश्च यस्य स्यात्तस्यावृत्तिभयं कुतः ॥ ५.३७.४१ ॥
Whoever possesses growth, influence, brilliance, courage, initiative and resolve, how could he fear a fall from his state?
5.37.42
पश्य दोषान्पाण्डवैर्विग्रहे त्वं ।
यत्र व्यथेयुरपि देवाः सशक्रा।
पुत्रैर्वैरं नित्यमुद्विग्नवासो ।
यशःप्रणाशो द्विषतश्च हर्षः ॥ ५.३७.४२ ॥
Look at the faults in war with the Pāṇḍavas, by which even the gods together with Śakra might be distressed: constant enmity with your sons, a dwelling of agitation, the loss of fame, and joy for the enemy.
5.37.43
भीष्मस्य कोपस्तव चैवेन्द्रकल्प ।
द्रोणस्य राज्ञश्च युधिष्ठिरस्य।
उत्सादयेल्लोकमिमं प्रवृद्धः ।
श्वेतो ग्रहस्तिर्यगिवापतन्खे ॥ ५.३७.४३ ॥
The wrath of Bhīṣma, your own wrath, and that of one like Indra, and the wrath of Droṇa and King Yudhiṣṭhira, would destroy this world, like a great white planet falling crosswise through the sky.
5.37.44
तव पुत्रशतं चैव कर्णः पञ्च च पाण्डवाः ।
पृथिवीमनुशासेयुरखिलां सागराम्बराम् ॥ ५.३७.४४ ॥
Your hundred sons, and Karṇa, and the five Pāṇḍavas, might rule the entire earth girdled by the ocean.
5.37.45
धार्तराष्ट्रा वनं राजन्व्याघ्राः पाण्डुसुता मताः ।
मा वनं छिन्धि सव्याघ्रं मा व्याघ्रा नीनशन्वनात् ॥ ५.३७.४५ ॥
O king, the sons of Dhṛtarāṣṭra are the forest, and the sons of Pāṇḍu are considered the tigers. Do not cut down the forest with its tigers; let not the tigers be destroyed from the forest.
5.37.46
न स्याद्वनमृते व्याघ्रान्व्याघ्रा न स्युर्ऋते वनम् ।
वनं हि रक्ष्यते व्याघ्रैर्व्याघ्रान्रक्षति काननम् ॥ ५.३७.४६ ॥
Without the forest there would be no tigers, and without tigers there would be no forest. The forest is protected by the tigers, and the tigers protect the woodland.
5.37.47
न तथेच्छन्ति कल्याणान्परेषां वेदितुं गुणान् ।
यथेषां ज्ञातुमिच्छन्ति नैर्गुण्यं पापचेतसः ॥ ५.३७.४७ ॥
Men of evil mind do not desire to learn the good qualities of others as much as they desire to learn their faults.
5.37.48
अर्थसिद्धिं परामिच्छन्धर्ममेवादितश्चरेत् ।
नहि धर्मादपैत्यर्थः स्वर्गलोकादिवामृतम् ॥ ५.३७.४८ ॥
One who desires the highest success in wealth should practise dharma from the very beginning, for wealth does not depart from dharma, just as nectar does not depart from the heavenly world.
5.37.49
यस्यात्मा विरतः पापात्कल्याणे च निवेशितः ।
तेन सर्वमिदं बुद्धं प्रकृतिर्विकृतिश्च या ॥ ५.३७.४९ ॥
He whose self has turned away from sin and is fixed on the good has understood all this: what is natural and what is altered.
5.37.50
यो धर्ममर्थं कामं च यथाकालं निषेवते ।
धर्मार्थकामसंयोगं सोऽमुत्रेह च विन्दति ॥ ५.३७.५० ॥
He who pursues dharma, wealth and desire each in its proper time obtains the union of dharma, wealth and desire, both here and in the next world.
5.37.51
सन्नियच्छति यो वेगमुत्थितं क्रोधहर्षयोः ।
स श्रियो भाजनं राजन्यश्चापत्सु न मुह्यति ॥ ५.३७.५१ ॥
He who restrains the surge that rises from anger and joy, O king, is a vessel of fortune, and he is not bewildered even in calamities.
5.37.52
बलं पञ्चविधं नित्यं पुरुषाणां निबोध मे ।
यत्तु बाहुबलं नाम प्रथमं वलमुच्यते ॥ ५.३७.५२ ॥
Men's strength is always of five kinds; learn it from me. That which is called the strength of the arms is said to be the first strength.
5.37.53
अमात्यलाभो भद्रं ते द्वितीयं बलमुच्यते ।
तृतीयं धनलाभं तु बलमाहुर्मनीषिणः ॥ ५.३७.५३ ॥
Good fortune be yours. Gaining good ministers is called the second strength; the wise call the gaining of wealth the third strength.
5.37.54
यत्त्वस्य सहजं राजन्पितृपैतामहं बलम् ।
अभिजातबलं नाम तच्चतुर्थं बलं स्मृतम् ॥ ५.३७.५४ ॥
O king, his innate strength inherited from father and grandfather, called the strength of noble birth, is remembered as the fourth strength.
5.37.55
येन त्वेतानि सर्वाणि सङ्गृहीतानि भारत ।
यद्बलानां बलं श्रेष्ठं तत्प्रज्ञाबलमुच्यते ॥ ५.३७.५५ ॥
O Bhārata, that by which all of these are gathered together, the best of all strengths, is called the strength of wisdom.
5.37.56
महते योऽपकाराय नरस्य प्रभवेन्नरः ।
तेन वैरं समासज्य दूरस्थोऽस्मीति नाश्वसेत् ॥ ५.३७.५६ ॥
A man who is able to do harm to a great one should not, having made an enemy of him, feel secure thinking, "I am far away."
5.37.57
स्त्रीषु राजसु सर्पेषु स्वाध्यायप्रभुशत्रुषु ।
भोगेष्वायुषि विश्वासं कः प्राज्ञः कर्तुमर्हति ॥ ५.३७.५७ ॥
In women, in kings, in serpents, in one's own teachers, masters and enemies, in pleasures and in life, what wise man ought to place his trust?
5.37.58
प्रज्ञाशरेणाभिहतस्य जन्तो-
श्चिकित्सकाः सन्ति न चौषधानि ।
न होममन्त्रा न च मङ्गलानि ।
नाथर्वणा नाप्यगदाः सुसिद्धाः ॥ ५.३७.५८ ॥
For a living being struck by the arrow of wisdom there are no physicians, no medicines, no fire-rite mantras, no auspicious rites, no Atharvan charms, and no well-prepared antidotes.
5.37.59
सर्पश्चाग्निश्च सिंहश्च कुलपुत्रश्च भारत ।
नावज्ञेया मनुष्येण सर्वे ह्येतेऽतितेजसः ॥ ५.३७.५९ ॥
O Bhārata, the snake, the fire, the lion, and the son of a noble family — all of these are of great power; a man should not despise them.
5.37.60
अग्निस्तेजो महल्लोके गूढस्तिष्ठति दारुषु ।
न चोपयुङ्क्ते तद्दारु यावन्नोद्दीप्यते परैः ॥ ५.३७.६० ॥
In the world, the great power of fire lies hidden in wood; that wood does not put it to use until others kindle it.
5.37.61
स एव खलु दारुभ्यो यदा निर्मथ्य दीप्यते ।
तद्दारु च वनं चान्यन्निर्दहत्याशु तेजसा ॥ ५.३७.६१ ॥
That same fire, when kindled by churning it out from the wood, quickly burns up that wood and the other forest with its power.
5.37.62
एवमेव कुले जाताः पावकोपमतेजसः ।
क्षमावन्तो निराकाराः काष्ठेऽग्निरिव शेरते ॥ ५.३७.६२ ॥
In the same way, those born into noble families, with fire-like power, patient and with unmanifest form, lie hidden like fire in wood.
5.37.63
लताधर्मा त्वं सपुत्रः सालः पाण्डुसुता मताः ।
न लता वर्धते जातु महाद्रुममनाश्रिता ॥ ५.३७.६३ ॥
You and your sons are of the nature of a creeper, while the sons of Pāṇḍu are regarded as sal trees; a creeper never grows upon a great tree without taking support from it.
5.37.64
वनं राजंस्तव पुत्रोऽम्बिकेय ।
सिंहान्वने पाण्डवांस्तात विद्धि।
सिंहैर्विहीनं हि वनं विनश्येत् ।
सिंहा विनश्येयुर्ऋते वनेन ॥ ५.३७.६४ ॥
O king, your son, the son of Ambikā, is the forest; dear one, know the Pāṇḍavas to be the lions of the forest. A forest deprived of lions is destroyed, and without the forest, the lions too would perish.