Medhavi Urges His Father to Act at Once

Verse 1 (12.174.1)

अतिक्रामति कालेऽस्मिन्सर्वभूतक्षयावहे । किं श्रेयः प्रतिपद्येत तन्मे ब्रूहि पितामह ॥

atikrāmati kāle'sminsarvabhūtakṣayāvahe | kiṃ śreyaḥ pratipadyeta tanme brūhi pitāmaha

As this time slips past, bringing the destruction of all beings, what is the best thing a man can take up? Tell me that, grandfather.

Verse 2 (12.174.2)

अत्राप्युदाहरन्तीममितिहासं पुरातनम् । पितुः पुत्रेण संवादं तं निबोध युधिष्ठिर ॥

atrāpyudāharantīmamitihāsaṃ purātanam | pituḥ putreṇa saṃvādaṃ taṃ nibodha yudhiṣṭhira

On this subject they recount an ancient tradition, a conversation between a father and his son. Listen to it, Yudhishthira.

Verse 3 (12.174.3)

द्विजातेः कस्यचित्पार्थ स्वाध्यायनिरतस्य वै । बभूव पुत्रो मेधावी मेधावीनाम नामतः ॥

dvijāteḥ kasyacitpārtha svādhyāyaniratasya vai | babhūva putro medhāvī medhāvīnāma nāmataḥ

There was a certain twice-born man, O son of Pritha, devoted to the study of the Veda. He had an intelligent son, who was named Medhavi.

Verse 4 (12.174.4)

सोऽब्रवीत्पितरं पुत्रः स्वाध्यायकरणे रतम् । मोक्षधर्मार्थकुशलो लोकतन्त्रविचक्षणः ॥

so'bravītpitaraṃ putraḥ svādhyāyakaraṇe ratam | mokṣadharmārthakuśalo lokatantravicakṣaṇaḥ

That son, skilled in the teachings on liberation and shrewd in the ways of the world, spoke to his father, who was absorbed in reciting the Veda.

Verse 5 (12.174.5)

धीरः किंस्वित्तात कुर्यात्प्रजानन् । क्षिप्रं ह्यायुर्भ्रश्यते मानवानाम् । पितस्तदाचक्ष्व यथार्थयोगं । ममानुपूर्व्या येन धर्मं चरेयम् ॥

dhīraḥ kiṃsvittāta kuryātprajānan | kṣipraṃ hyāyurbhraśyate mānavānām | pitastadācakṣva yathārthayogaṃ | mamānupūrvyā yena dharmaṃ careyam

What should a wise man do, father, who knows that the life of mortals is quickly worn away? Tell me, father, truly and in due order, how I may follow dharma.

Verse 6 (12.174.6)

वेदानधीत्य ब्रह्मचर्येण पुत्र । पुत्रानिच्छेत्पावनार्थं पितृणाम् । अग्नीनाधाय विधिवच्चेष्टयज्ञो । वनं प्रविश्याथ मुनिर्बुभूषेत् ॥

vedānadhītya brahmacaryeṇa putra | putrānicchetpāvanārthaṃ pitṛṇām | agnīnādhāya vidhivacceṣṭayajño | vanaṃ praviśyātha munirbubhūṣet

Having studied the Vedas in the life of a celibate student, my son, a man should wish for sons to purify his ancestors. After he has set up the sacred fires as ordained and performed his sacrifices, let him enter the forest and seek to become a sage.

Verse 7 (12.174.7)

एवमभ्याहते लोके समन्तात्परिवारिते । अमोघासु पतन्तीषु किं धीर इव भाषसे ॥

evamabhyāhate loke samantātparivārite | amoghāsu patantīṣu kiṃ dhīra iva bhāṣase

While the world is thus struck and hemmed in on every side, and the unfailing nights go on falling, why do you speak like one unshaken?

Verse 8 (12.174.8)

कथमभ्याहतो लोकः केन वा परिवारितः । अमोघाः काः पतन्तीह किंनु भीषयसीव माम् ॥

kathamabhyāhato lokaḥ kena vā parivāritaḥ | amoghāḥ kāḥ patantīha kiṃnu bhīṣayasīva mām

How is the world struck, and by what is it hemmed in? What are the unfailing ones that fall here? Why do you seem to frighten me?

Verse 9 (12.174.9)

मृत्युनाभ्याहतो लोको जरया परिवारितः । अहोरात्राः पतन्त्येते ननु कस्मान्न बुध्यसे । अमोघा रात्रयश्चापि नित्यमायान्ति यान्ति च ॥

mṛtyunābhyāhato loko jarayā parivāritaḥ | ahorātrāḥ patantyete nanu kasmānna budhyase | amoghā rātrayaścāpi nityamāyānti yānti ca

The world is struck by death and hemmed in by old age. These days and nights are falling away; why do you not see it? The nights, too, are unfailing; they come and go forever.

Note on the text: Three-line verse, as on the page (12-174-9a-c). Lines 1-2 = CE 12.169.9; line 3 is the CE star passage 12.169.9d*0465_01 (amoghā rātrayaś cāpi nityam āyānti yānti ca). The alignment found no match because of the added line.

Verse 10 (12.174.10)

यथाऽहमेतज्जानामि न मृत्युस्तिष्ठतीति ह । सोऽहं कथं प्रतीक्षिष्ये जालेनेवावृतश्चरन् ॥

yathā'hametajjānāmi na mṛtyustiṣṭhatīti ha | so'haṃ kathaṃ pratīkṣiṣye jālenevāvṛtaścaran

I know this much, that death does not stand still. How then can I wait, going about as if wrapped in a net?

Note on the text: Line 2 (जालेनेवावृतश्चरन्) differs from the CE (jālenāpihitaḥ caran); a recension variant, kept.

Verse 11 (12.174.11)

रात्र्यां रात्र्यां व्यतीतायामायुरल्पतरं यदा । तदैव बन्ध्यं दिवसमिति विन्द्याद्विचक्षणः ॥

rātryāṃ rātryāṃ vyatītāyāmāyuralpataraṃ yadā | tadaiva bandhyaṃ divasamiti vindyādvicakṣaṇaḥ

When night after night has passed and the span of life has grown shorter, the discerning man should know that very day to have been barren.

Note on the text: Corrected रात्र्यांरात्र्यां → रात्र्यां रात्र्यां (run-together words separated; Wikisource misprint). The alignment found no match: line 1 = CE 12.169.11a (rātryāṃ rātryāṃ vyatītāyām āyur alpataraṃ yadā); line 2 = CE 12.169.11e (tad eva vandhyaṃ divasam iti vidyād vicakṣaṇaḥ; Wikisource has तदैव बन्ध्यं). CE 11c (gādhodake …) is the first line of the next verse on this page.

Verse 12 (12.174.12)

गाधोदके मत्स्य इव सुखं विन्देत कस्तदा । अनवाप्तेषु कामेषु मृत्युरभ्येति मानवम् ॥

gādhodake matsya iva sukhaṃ vindeta kastadā | anavāpteṣu kāmeṣu mṛtyurabhyeti mānavam

Who could then find happiness, like a fish in shallow water? While desires are still unfulfilled, death comes upon a man.

Note on the text: Corrected अभ्योति → अभ्येति (misprint in Wikisource; the verb is abhyeti, 'comes upon', as in the CE and the page's own footnote). The alignment found no match: line 1 = CE 12.169.11c (gādhodake matsya iva sukhaṃ vindeta kas tadā); line 2 = CE 12.169.12a (anavāpteṣu kāmeṣu mṛtyur abhyeti mānavam).

Verse 13 (12.174.13)

पुष्पाणीव विचिन्वन्तमन्यत्र गतमानसम् । वृकीवोरणमासाद्य मृत्युरादाय गच्छति ॥

puṣpāṇīva vicinvantamanyatra gatamānasam | vṛkīvoraṇamāsādya mṛtyurādāya gacchati

Death comes to a man who is gathering flowers, as it were, his mind gone elsewhere, and carries him off as a she-wolf seizes a lamb.

Note on the text: The alignment found no match. Line 1 = CE 12.169.12c (śaṣpāṇīva vicinvantam anyatragatamānasam; Wikisource पुष्पाणीव); line 2 = CE 12.169.12e (vṛkīvoraṇam āsādya mṛtyur ādāya gacchati).

Verse 14 (12.174.14)

अद्यैव कुरु यच्छ्रेयो मा त्वां कालोऽत्यगादयम् । अकृतेष्वेव कार्येषु मृत्युर्वै संप्रकर्षति ॥

adyaiva kuru yacchreyo mā tvāṃ kālo'tyagādayam | akṛteṣveva kāryeṣu mṛtyurvai saṃprakarṣati

Do today whatever is best for you; let not this time slip past you. Death drags a man away while his tasks are still undone.

Verse 15 (12.174.15)

श्वः कार्यमद्य कुर्वीत पूर्वाह्णे चापराह्णिकम् । नहि प्रतीक्षते मृत्युः कृतमस्य न वा कृतम् ॥

śvaḥ kāryamadya kurvīta pūrvāhṇe cāparāhṇikam | nahi pratīkṣate mṛtyuḥ kṛtamasya na vā kṛtam

Do tomorrow's work today, and the afternoon's work in the forenoon. Death does not wait to see whether a man's work is done or not.

Note on the text: The alignment found no match. Line 1 = CE 12.169.14a; line 2 = CE 12.169.14c (CE 14e, ko hi jānāti …, is the first line of the next verse on this page).

Verse 16 (12.174.16)

को हि जानाति कस्याद्य मृत्युकालो भविष्यति । युवैव धर्मशीलः स्यादनित्यं खलु जीवितम् । कृते धर्मे भवेत्कीर्तिरिह प्रेत्य च वै सुखम् ॥

ko hi jānāti kasyādya mṛtyukālo bhaviṣyati | yuvaiva dharmaśīlaḥ syādanityaṃ khalu jīvitam | kṛte dharme bhavetkīrtiriha pretya ca vai sukham

Who knows for whom the hour of death will come today? Let a man be devoted to dharma while still young, for life is surely uncertain. When dharma has been done, there is fame here and happiness hereafter.

Note on the text: Three-line verse, as on the page (12-174-16a-c). The alignment found no match. Line 1 = CE 12.169.14e (ko hi jānāti kasyādya mṛtyusenā nivekṣyate; Wikisource has मृत्युकालो भविष्यति); line 2 = CE 12.169.15a (yuvaiva dharmaśīlaḥ syād animittaṃ hi jīvitam; Wikisource has अनित्यं खलु); line 3 = CE 12.169.15c.

Verse 17 (12.174.17)

मोहेन हि समाविष्टः पुत्रदारार्थमुद्यतः । कृत्वा कार्यमकार्यं वा पुष्टिमेषां प्रयच्छति ॥

mohena hi samāviṣṭaḥ putradārārthamudyataḥ | kṛtvā kāryamakāryaṃ vā puṣṭimeṣāṃ prayacchati

Possessed by delusion and eager on behalf of wife and sons, he does his work, right or wrong, and so provides for their support.

Verse 18 (12.174.18)

तं पुत्रपशुसंपन्नं व्यासक्तमनसं नरम् । सुप्तं व्याघ्रो मृगमिव मृत्युरादाय गच्छति ॥

taṃ putrapaśusaṃpannaṃ vyāsaktamanasaṃ naram | suptaṃ vyāghro mṛgamiva mṛtyurādāya gacchati

Death carries off such a man, rich in sons and cattle and with his mind clinging to them, as a tiger carries off a sleeping deer.

Note on the text: Line 1 (तं पुत्रपशुसंपन्नं …) and line 2 (सुप्तं व्याघ्रो मृगमिव) differ from CE 12.169.17 (putrapaśusaṃmattaṃ …; suptaṃ vyāghraṃ mahaugho vā); a recension variant, kept.

Verse 19 (12.174.19)

संचिन्वानकमेवैनं कामानामवितृप्तकम् । व्याघ्रः पशुमिवादाय मृत्युरादाय गच्छति ॥

saṃcinvānakamevainaṃ kāmānāmavitṛptakam | vyāghraḥ paśumivādāya mṛtyurādāya gacchati

Death carries him off, always piling up and never sated with his desires, as a tiger carries off its prey.

Verse 20 (12.174.20)

इदं कृतमिदं कार्यमिदमन्यत्कृताकृतम् । एवमीहासुखासक्तं कृतान्तः कुरुते वशे ॥

idaṃ kṛtamidaṃ kāryamidamanyatkṛtākṛtam | evamīhāsukhāsaktaṃ kṛtāntaḥ kurute vaśe

'This is done, this is to be done, this other is half done': the Ender brings under his power the man who clings to the pleasure of such striving.

Verse 21 (12.174.21)

कृतानां फलमप्राप्तं कर्मणां कर्मसंज्ञितम् । क्षेत्रापणगृहासक्तं मृत्युरादाय गच्छति ॥

kṛtānāṃ phalamaprāptaṃ karmaṇāṃ karmasaṃjñitam | kṣetrāpaṇagṛhāsaktaṃ mṛtyurādāya gacchati

While the fruit of his works is still unreached, death carries off the man who goes by the name of his occupation and clings to field, market and house.

Verse 22 (12.174.22)

दुर्बलं बलवन्तं च शूरं भीरुं जडं कविम् । अप्राप्तं सर्वकामार्थान्मृत्युरादाय गच्छति ॥

durbalaṃ balavantaṃ ca śūraṃ bhīruṃ jaḍaṃ kavim | aprāptaṃ sarvakāmārthānmṛtyurādāya gacchati

Weak or strong, brave or timid, fool or sage, death carries them off while they have still not gained all they desired.

Note on the text: The alignment found no match. This is the CE star passage 12.169.20d*0469_01-02 (durbalaṃ balavantaṃ ca śūraṃ bhīruṃ jaḍaṃ kavim / aprāptasarvakāmārthaṃ mṛtyur ādāya gacchati). The CE's second star passage there (20d*0470) is not on the page.

Verse 23 (12.174.23)

मृत्युर्जरा च व्याधिश्च दुःखं चानेककारणम् । अनुषक्तं यदा देहे किं स्वस्थ इव तिष्ठसि ॥

mṛtyurjarā ca vyādhiśca duḥkhaṃ cānekakāraṇam | anuṣaktaṃ yadā dehe kiṃ svastha iva tiṣṭhasi

Death, old age, disease and sorrow of many causes are fastened to the body. Why do you sit there as if you were well?

Note on the text: Corrected नृत्युर्जरा → मृत्युर्जरा (misprint in Wikisource; न for म; the CE reads mṛtyur jarā).

Verse 24 (12.174.24)

जातमेवान्तकोऽन्ताय जरा चान्वेति देहिनम् । अनुषक्ता द्वयेनैते भावाः स्थावरजङ्गमाः ॥

jātamevāntako'ntāya jarā cānveti dehinam | anuṣaktā dvayenaite bhāvāḥ sthāvarajaṅgamāḥ

The Ender follows the newborn to end him, and old age follows the embodied; these two cling to all beings, moving and unmoving.

Verse 25 (12.174.25)

मृत्योर्वा मुखमेतद्वै या ग्रामे वसतो रतिः । देवानामेष वै गोष्ठो यदरण्यमिति श्रुतिः ॥

mṛtyorvā mukhametadvai yā grāme vasato ratiḥ | devānāmeṣa vai goṣṭho yadaraṇyamiti śrutiḥ

The delight of one who lives in a village is the very mouth of death; the forest, so the tradition says, is the pen of the gods.

Note on the text: Corrected अत्योर्वा → मृत्योर्वा and वानामेष → देवानामेष (misprints in Wikisource; a dropped मृ and a dropped दे; the CE reads mṛtyor vā … devānām eṣa).

Verse 26 (12.174.26)

निबन्धनी रज्जुरेषा या ग्रामे वसतो रतिः । छित्त्वैनां सुकृतो यान्ति नैनां छिन्दन्ति दुष्कृतः ॥

nibandhanī rajjureṣā yā grāme vasato ratiḥ | chittvaināṃ sukṛto yānti naināṃ chindanti duṣkṛtaḥ

That delight of one who dwells in a village is a binding rope. The virtuous cut it and go; the wicked do not cut it.

Note on the text: Corrected तेबन्धनी → निबन्धनी, रवि → रतिः and छेत्त्वेता → छित्त्वैनां (misprints in Wikisource; the CE reads nibandhanī … ratiḥ … chittvaināṃ).

Verse 27 (12.174.27)

न हिंसयति यो जन्तून्मनोवाक्कायहेतुभिः । जीवितार्थापनयनैः प्राणिभिर्न स हिंस्यते ॥

na hiṃsayati yo jantūnmanovākkāyahetubhiḥ | jīvitārthāpanayanaiḥ prāṇibhirna sa hiṃsyate

He who does not harm creatures by thought, word or deed, or by means that take away their life or their goods, is not harmed by living beings.

Note on the text: Corrected हिंसयति → न हिंसयति (misprint in Wikisource; the negative is dropped, which reverses the sense; the CE reads na hiṃsayati). Line 2 (जीवितार्थापनयनैः प्राणिभिर्न स हिंस्यते) differs from CE 12.169.25c (jīvitārthāpanayanaiḥ karmabhir na sa badhyate); a recension variant, kept.

Verse 28 (12.174.28)

न मृत्युसेनामायान्तीं जातु कश्चित्प्रबाधते । ऋते सत्यमसंत्याज्यं सत्ये ह्यमृतमाश्रितम् ॥

na mṛtyusenāmāyāntīṃ jātu kaścitprabādhate | ṛte satyamasaṃtyājyaṃ satye hyamṛtamāśritam

No one can ever hold back the advancing army of death, except truth, which must not be given up; for the immortal rests in truth.

Note on the text: Corrected असत्त्याज्यं → असंत्याज्यं (misprint in Wikisource; त् for the anusvara; the CE reads asaṃtyājyam, 'not to be abandoned').

Verse 29 (12.174.29)

तस्मात्सत्यव्रताचारः सत्ययोगपरायणः । सत्यागमः सदा दान्तः सत्येनैवान्तकं जयेत् ॥

tasmātsatyavratācāraḥ satyayogaparāyaṇaḥ | satyāgamaḥ sadā dāntaḥ satyenaivāntakaṃ jayet

Therefore let a man keep the vow of truth, be devoted to the discipline of truth, take truth as his scripture and always be self-controlled; by truth alone he may conquer the Ender.

Note on the text: Line 2 (सत्यागमः सदा दान्तः) differs from the CE (satyārāmaḥ samo dāntaḥ); a recension variant, kept.

Verse 30 (12.174.30)

अमृतं चैव मृत्युश्च द्वयं देहे प्रतिष्ठितम् । मृत्युरापद्यते मोहात्सत्येनापद्यतेऽमृतम् ॥

amṛtaṃ caiva mṛtyuśca dvayaṃ dehe pratiṣṭhitam | mṛtyurāpadyate mohātsatyenāpadyate'mṛtam

Immortality and death both abide in the body: death is gained through delusion, immortality through truth.

Verse 31 (12.174.31)

सोऽहं ह्यहिंस्रः सत्यार्थी कामक्रोधबहिष्कृतः । समदुःखसुखः क्षेमी मृत्युं हास्याम्यमर्त्यवत् ॥

so'haṃ hyahiṃsraḥ satyārthī kāmakrodhabahiṣkṛtaḥ | samaduḥkhasukhaḥ kṣemī mṛtyuṃ hāsyāmyamartyavat

So I shall be non-violent, a seeker of truth, rid of desire and anger, the same in pain and pleasure, at peace; and I shall leave death behind like one who cannot die.

Note on the text: Corrected मृत्युंहास्याम्यमर्त्यवत् → मृत्युं हास्याम्यमर्त्यवत् (run-together words separated; Wikisource misprint).

Verse 32 (12.174.32)

शान्तियज्ञरतो दान्तो ब्रह्मयज्ञे स्थितो मुनिः । वाङ्मनः कर्मयज्ञश्च भविष्याम्युदगायने ॥

śāntiyajñarato dānto brahmayajñe sthito muniḥ | vāṅmanaḥ karmayajñaśca bhaviṣyāmyudagāyane

Delighting in the sacrifice of peace, self-controlled, a sage abiding in the sacrifice of Brahman, I shall make speech, mind and action my sacrifice, in the northern course of the sun.

Note on the text: Corrected वाङ्भनः → वाङ्मनः (misprint in Wikisource; भ for म; the CE reads vāṅmanaḥ).

Verse 33 (12.174.33)

पशुयज्ञैः कथं हिंस्रैर्मादृशो यष्टुमर्हति । अन्तवद्भिरिव प्राज्ञः क्षेत्रयज्ञैः पिशाचवत् ॥

paśuyajñaiḥ kathaṃ hiṃsrairmādṛśo yaṣṭumarhati | antavadbhiriva prājñaḥ kṣetrayajñaiḥ piśācavat

How can one like me offer cruel animal sacrifices? A wise man who offered sacrifices of the field, which end in perishing, would be like a goblin.

Note on the text: Corrected चष्टुमर्हति → यष्टुमर्हति (misprint in Wikisource; च for य; 'to sacrifice', as in the CE yaṣṭum arhati). Line 2 (क्षेत्रयज्ञैः) against CE kṣatrayajñaiḥ, and अन्तवद्भिरिव against antavadbhir uta, is kept as a recension variant.

Verse 34 (12.174.34)

यस्य वाङ्मनसी स्यातां सम्यक्प्रणिहिते सदा । तपस्त्यागश्च सत्यं च स वै सर्वमवाप्नुयात् ॥

yasya vāṅmanasī syātāṃ samyakpraṇihite sadā | tapastyāgaśca satyaṃ ca sa vai sarvamavāpnuyāt

He whose speech and mind are always rightly restrained attains everything: austerity, renunciation and truth are his.

Note on the text: Corrected वाङ्भनसी → वाङ्मनसी (misprint in Wikisource; भ for म; the CE reads vāṅmanasī). Line 2 (तपस्त्यागश्च सत्यं च) differs from the CE (tapas tyāgaś ca yogaś ca); a recension variant, kept.

Verse 35 (12.174.35)

नास्ति विद्यासमं चक्षुर्नास्ति सत्यसमं तपः । नास्ति रागसमं दुःखं नास्ति त्यागसमं सुखम् ॥

nāsti vidyāsamaṃ cakṣurnāsti satyasamaṃ tapaḥ | nāsti rāgasamaṃ duḥkhaṃ nāsti tyāgasamaṃ sukham

There is no eye like knowledge and no austerity like truth; there is no sorrow like attachment and no happiness like renunciation.

Note on the text: Corrected रागसमंदुःखं → रागसमं दुःखं (run-together words separated; Wikisource misprint). Line 1 (नास्ति सत्यसमं तपः) differs from the CE (nāsti vidyāsamaṃ balam); a recension variant, kept.

Verse 36 (12.174.36)

आत्मन्येवात्मना जात आत्मनिष्ठोऽप्रजोऽपि वा । आत्मन्येव भविष्यामि न मां तारयति प्रजा ॥

ātmanyevātmanā jāta ātmaniṣṭho'prajo'pi vā | ātmanyeva bhaviṣyāmi na māṃ tārayati prajā

Born in the Self, by the Self, devoted to the Self even if childless, I shall be in the Self alone; children do not ferry me across.

Note on the text: Corrected अप्रजोपि → अप्रजोऽपि (missing avagraha in Wikisource; the CE reads 'prajo 'pi).

Verse 37 (12.174.37)

नैतादृशं ब्राह्मणस्यास्ति वित्तं । यथैकता समता सत्यता च । शीलं स्थितिर्दण्डनिधानमार्जवं । ततस्ततश्चोपरमः क्रियाभ्यः ॥

naitādṛśaṃ brāhmaṇasyāsti vittaṃ | yathaikatā samatā satyatā ca | śīlaṃ sthitirdaṇḍanidhānamārjavaṃ | tatastataścoparamaḥ kriyābhyaḥ

For a brahmin there is no wealth like this: oneness, evenness, truthfulness, good conduct, steadiness, laying down the rod, uprightness, and then rest from all activities.

Note on the text: Corrected चोपरभः → चोपरमः (misprint in Wikisource; भ for म; the CE reads coparamaḥ). Line 3 (शीलं स्थितिः) against CE śīle sthitiḥ is kept as a variant.

Verse 38 (12.174.38)

किं ते धनैर्बान्धवैर्वापि किं ते । किं ते दारैर्ब्राह्मण यो मरिष्यसि । आत्मानमन्विच्छ गुहां प्रविष्टं । पितामहास्ते क्व गताः पिता च ॥

kiṃ te dhanairbāndhavairvāpi kiṃ te | kiṃ te dārairbrāhmaṇa yo mariṣyasi | ātmānamanviccha guhāṃ praviṣṭaṃ | pitāmahāste kva gatāḥ pitā ca

What use to you are wealth or kinsmen? What use are wives, brahmin, since you will die? Seek the Self that has entered the cave of the heart. Where have your grandfathers gone, and your father?

Verse 39 (12.174.39)

पुत्रस्यैतद्वचः श्रुत्वा यथाऽकार्षीत्पिता नृप । तथा त्वमपि वर्तस्व सत्यधर्मपरायणः ॥

putrasyaitadvacaḥ śrutvā yathā'kārṣītpitā nṛpa | tathā tvamapi vartasva satyadharmaparāyaṇaḥ

Having heard this speech of his son, the father acted as he said, O king. You too should act so, devoted to truth and dharma.