Chapter 167

“Vaisampayana said, ‘When Bhishma, after having said this, became silent,Yudhishthira (and the others) returned home. The king addressing hisbrothers with Vidura forming the fifth, said, ‘The course of the worldrests upon Virtue, Wealth, and Desire. Amongst these three, which is theforemost, which the second, and which the last, in point of importance?For subduing the triple aggregate (viz., lust, wrath, and covetousness),upon which of the first three (viz., Virtue, Wealth, and Desire) shouldthe mind be fixed? It behoveth you all to cheerfully answer this questionin words that are true.’ Thus addressed by the Kuru chief, Vidura, whowas conversant with the science of Profit, with the course of the world,and with truth (that concerns the real nature of things), and possessedof great brilliancy of intellect, spoke first these words, recollectingthe contents of the scriptures.’

“Vidura said, ‘Study of the various scriptures, asceticism, gift, faith,performance of sacrifices, forgiveness, sincerity of disposition,compassion, truth, self-restraint, these constitute possessions ofVirtue. Do thou adopt Virtue. Let not thy heart ever turn away from it.Both Virtue and Profit have their roots in these. I think that all theseare capable of being included in one term. It is by Virtue that theRishis have crossed (the world with all its difficulties). It is uponVirtue, that all the worlds depend (for their existence). It is by Virtuethat the gods attained to their position of superiority. It is uponVirtue that Profit or Wealth rests. Virtue, O king, is foremost in pointof merit. Profit is said to be middling. Desire, it is said by the wise,is the lowest of the three. For this reason, one should live withrestrained soul, giving his attention to Virtue most. One should alsobehave towards all creatures as he should towards himself.’

“Vaisampayana continued, ‘After Vidura had finished what he had to say,Pritha’s son Arjuna, well skilled in the science of Profit, andconversant also with the truths of both Virtue and Profit, urged on (bythe drift of Yudhishthira’s question), said these words.’

“Arjuna said, ‘This world, O king, is the field of action. Action,therefore, is applauded here. Agriculture, trade, keep of cattle, anddiverse kinds of arts, constitute what is called Profit. Profit, again,is the end of all such acts. Without Profit or Wealth, both Virtue and(the objects of) Desire cannot be won. This is the declaration of theSruti. Even persons of uncleansed souls, if possessed of diverse kinds ofWealth, are able to perform the highest acts of virtue and gratifydesires that are apparently difficult of being gratified. Virtue andDesire are the limbs of Wealth as the Sruti declares. With theacquisition of Wealth, both Virtue and the objects of Desire may be won.Like all creatures worshipping Brahman, even persons of superior birthworship a man possessed of Wealth. Even they that are attired indeer-skins and bear matted locks on their heads, that are self-restrained, that smear their bodies with mire, that have their senses undercomplete control, even they that have bald heads and that are devotedBrahmacharins, and that live separated from one another, cherish a desirefor Wealth. Others attired in yellow robes, bearing long beards, gracedwith modesty, possessed of learning, contented, and freed from allattachments, become desirous of Wealth. Others, following the practicesof their ancestors, and observant of their respective duties, and othersdesirous of heaven, do the same. Believers and unbelievers and those thatare rigid practisers of the highest Yoga–all certify to the excellenceof Wealth.[483] He is said to be truly possessed of Wealth who cherisheshis dependants with objects of enjoyment, and afflicts his foes withpunishments. Even this O foremost of intelligent men, is truly myopinion. Listen, however, now to these two (viz., Nakula and Sahadeva)who are about to speak.’

“Vaisampayana continued, ‘After Arjuna had ceased, the two sons of Madri,viz., Nakula and Sahadeva, said these words of high import.’

“Nakula and Sahadeva said, ‘Sitting or lying, walking and standing, oneshould strive after the acquisition of Wealth even by the most vigorousof means. If Wealth, which is difficult of acquisition and highlyagreeable, be earned, the person that has earned it, without doubt, isseen to obtain all the objects of Desire. That Wealth which is connectedwith Virtue, as also that Virtue which is connected with Wealth, iscertainly like nectar.[484] For this reason, our opinions are as follows.A person without wealth cannot gratify any desire; similarly, there canbe no Wealth in one that is destitute of Virtue. He, therefore, who isoutside the pale of both Virtue and Wealth, is an object of fear unto theworld. For this reason, one should seek the acquisition of Wealth with adevoted mind, without disregarding the requirements of Virtue. They whobelieve in (the wisdom of) this saying succeed in acquiring whatever theydesire. One should first practise Virtue; next acquire Wealth withoutsacrificing Virtue; and then seek the gratification of Desire, for thisshould be the last act of one who has been successful in acquiringWealth.’

“Vaisampayana continued, ‘The twin sons of the Aswins, after having saidthese words, remained silent. Then Bhimasena began to say the following.’

“Bhimasena said, ‘One without Desire never wishes for Wealth. One withoutDesire never wishes for Virtue. One who is destitute of Desire can neverfeel any wish. For this reason, Desire is the foremost of all the three.It is under the influence of Desire that the very Rishis devotethemselves to penances subsisting upon fruits, of living upon roots orair only. Others possessed of Vedic lore are engaged upon the Vedas andtheir branches or upon rites of faith and sacrificial acts, or uponmaking gifts or accepting them. Traders, agriculturists, keepers ofcattle, artists and artisans, and those who are employed in rites ofpropitiation, all act from Desire. Some there are that dive unto thedepths of the ocean, induced by Desire. Desire, indeed, takes variousforms. Everything is pervaded by the principle of Desire. A man outsidethe pale of Desire never is, was, or will be, seen in this world. This, Oking, is the truth. Both Virtue and Wealth are based upon Desire. Asbutter represents the essence of curds, even so is Desire the essence ofProfit and Virtue. Oil is better than oil-seeds. Ghee is better than sourmilk. Flowers and fruits are better than wood. Similarly, Desire isbetter than Virtue and Profit. As honeyed juice is extracted fromflowers, so is Desire said to be extracted from these two. Desire is theparent of Virtue and Profit. Desire is the soul of these two. WithoutDesire the Brahmanas would never give either sweets or wealth untoBrahmanas. Without Desire the diverse kinds of action that are seen inthe world would never have been seen. For these reasons, Desire is seento be the foremost of the triple aggregate. Approaching beautiful damselsattired in excellent robes, adorned with every ornament, and exhilaratedwith sweet wines, do thou sport with them. Desire, O king, should be theforemost of the three with us. Reflecting upon the question to its veryroots, I have come to this conclusion. Do not hesitate to accept thisconclusion, O son of Dharma! These words of mine are not of hollowimport. Fraught with righteousness as they are they will be acceptable toall good men. Virtue, Profit, and Desire should all be equally attendedto. That man who devotes himself to only one of them is certainly not asuperior person. He is said to be middling who devotes himself to onlytwo of them. He, on the other hand, is the best of his species whoattends to all the three. Having said these words in brief as also indetail, unto those heroes, Bhima possessed of wisdom, surrounded byfriends, smeared with sandal-paste, and adorned with excellent garlandsand ornaments, remained silent.[485] Then king Yudhishthira the just,that foremost of virtuous men, possessed of great learning, properlyreflecting for a while upon the words spoken by all of them, and thinkingall those speeches to be false philosophy, himself spoke as follows.’

“Yudhishthira said, ‘Without doubt, all of you have settled conclusionsin respect of the scriptures, and all of you are conversant withauthorities. These words fraught with certainty that you have spoken havebeen heard by me. Listen now, with concentrated attention, to what I sayunto you. He who is not employed in merit or in sin, he who does notattend to Profit, or Virtue, or Desire, who is above all faults, whoregards gold and a brick-bat with equal eyes, becomes liberated frompleasure and pain and the necessity of accomplishing his purposes. Allcreatures are subject to birth and death. All are liable to waste andchange. Awakened repeatedly by the diverse benefits and evils of life,all of them applaud Emancipation. We do not know, however, whatEmancipation is. The self-born and divine Brahman has said that there isno Emancipation for him who is bound with ties of attachment andaffection. They, however, that are possessed of learning seek Extinction.For this reason, one should never regard anything as either agreeable ordisagreeable.[486] This view seems to be the best. No one in this worldcan act as he pleases. I act precisely as I am made (by a superior power)to act. The great Ordainer makes all creatures proceed as He wills. TheOrdainer is Supreme. Know this, all of you.[487] No one can, by his acts,obtain what is unobtainable. That which is to be, takes place. Know this.And since he who has withdrawn himself from the triple aggregate maysucceed in winning Emancipation, it seems, therefore, that Emancipationis productive of the highest good.’

“Vaisampayana continued, ‘Having listened to all these foremost wordsfraught with reason and acceptable to the heart, Bhima and others werefilled with delight and joining their hands, bowed unto that prince o fKuru’s race. Indeed, those foremost of men, O king, having heard thatspeech of the monarch, well adorned with sweet letters and syllables,acceptable to the heart, and divested of dissonant sounds and words,began to applaud Yudhishthira highly. The high-souled son of Dharma, inreturn, possessed of great energy, praised his convinced auditors; andonce more the king addressed the son of the foremost of rivers, possessedof a high soul, for enquiring about duties.'”