Chapter 26

Vaisampayana said, “In this connection, the high-souled Yudhishthira saidunto Arjuna these words fraught with reason. ‘Thou thinkest, O Partha,that there is nothing superior to wealth, and that the poor man canneither have heaven, nor happiness, nor the acquisition of his wishes.This, however, is not true. Many persons are seen that have been crownedwith success through sacrifice in the shape of Vedic study. Many sagesare seen by devotion to penances to have acquired eternal regions ofbliss. They, O Dhananjaya, who always observe the practices of the Rishisby betaking themselves to Brahmacharya and who become acquainted with allduties, are regarded by the gods as Brahmanas. O Dhananjaya, thoushouldst always regard those Rishis that are devoted to the study of theVedas and those that are devoted to the pursuit of true knowledge aspersons that are truly virtuous. O son of Pandu, all our acts depend uponthose that are devoted to the acquisition of true knowledge.[76] We knowthis to be the opinion of the Vaikhanasas, O puissant one! The Ajas, thePrishnis, the Sikatas, O Bharata, the Arunas, and the Kitavas, have allgone to heaven through the merit of Vedic study. By performing thoseacts, O Dhananjaya, that are indicated in the Vedas, viz., battle, studyof the Vedas, sacrifices, the restraint of passion that is so difficult,one goes to heaven by the southern path of the Sun (Dakshinayana). Ihave, before this, told thee that those very regions belong to personsthat are observant of (Vedic) acts. Thou shalt see, however, that thenorthern path (Uttarayana) is travelled by those that are devoted to Yogapenances. Those eternal and bright regions to which that path leadsbelong to men of Yoga. Of these two, the northern path is much applaudedby those conversant with the Puranas. Thou shouldst know that oneacquires heaven through contentment. From contentment springs greathappiness. There is nothing higher than contentment. Unto the Yogin whohas controlled wrath and joy, contentment is his high praise and success.In this connection is cited the discourse by Yayati of old. Listening tothat discourse one may succeed in withdrawing all his desires like atortoise drawing in all his limbs. When one cherishes no fear ofanything, when one is not feared by anything, when one cherishes nodesire, when one bears no hate, then is one said to have attained to thestate of Brahma. When one does not bear sinfully towards any creature, inact, thought, or word, one is then said to have attained to Brahma. Whenone has controlled his pride and folly, and withdrawn himself from allattachments, it is then that that pious man of irradiated soul becomesfit for attaining to that salvation which consists in the annihilation ofseparate existence. Listen now to me with concentrated attention, O sonof Pritha, as I say it unto thee. Some desire virtue; some, good conduct;and some wealth. One may desire wealth ( as a means for the acquisitionof virtue). The abandonment, however, of such desire would be better forhim.[77] There are many faults attached to wealth and consequently tothose religious acts that are performed with wealth. We have seen it withour own eyes. It behoveth thee also to see this. He that desires wealthfinds it very difficult to abandon that which should by every means beabandoned. Good deeds are very rare in those that amass riches. It issaid that wealth can never be acquired without injuring others, and that,when earned, it brings numerous troubles. A person of narrow heart,setting at naught the fear of repentance, commits acts of aggressiontowards others, tempted by even a little wealth, unconscious all thewhile of the sin of Brahmanicide that he incurs by his acts. Obtainingwealth which is so difficult of acquisition, one burns with grief if onehas to give a portion of it to one’s servants,–with grief, that is,which is equal to what one would feet if one is actually robbed bydepredators. If, on the other hand, one does not part with one’s wealth,obloquy becomes one’s share. One, however, that has no wealth, neverbecomes the subject of censure. Withdrawn from all attachments, such aperson can become happy in all respects by supporting life upon whatlittle he may obtain as alms. No one, however, can be happy by theacquisition of wealth. In this connection certain verses relating tosacrifices are recited by persons conversant with ancient scriptures.Wealth was created by the Creator for the sake of sacrifices, and man wascreated by him for protecting that wealth and performing sacrifices. Forthis, all wealth should be applied to sacrifices. It is not proper thatit should be spent for the gratification of desire of enjoyment. TheCreator then confers wealth upon mortals for the sake of sacrifices. Knowthis, O son of Kunti, thou that art the foremost of all wealthy persons!It is for this that the wise think that wealth, without doubt, isnobody’s on earth. One should perform sacrifices with it and give it awaywith a trustful heart. One should spend (in gift) what one has acquired,and not waste or spend it in gratifying one’s desire of enjoyment. Whatuse is there in amassing wealth when such proper objects exist in whichto spend it? Those persons of little understanding that give away(wealth) unto men that have swerved from the duties of their order, haveto subsist hereafter for a hundred years on ordure and dirt. That mengive unto the undeserving and refrain from giving unto the deserving isdue to inability to discriminate between the deserving and theundeserving. For this reason the practice of even the virtue of charityis difficult. These are the two faults connected with wealth even whenacquired, viz., gift to an undeserving person and abstaining from givingunto him that is deserving.'”