12.123
Yudhishthira said.
O father, I wish to know with certainty about dharma, artha, and kāma, for the entire course of the world is indeed established in these three.
What is the root and origin of righteousness, wealth, and desires? Do they depend on each other, or do they exist independently?
Bhīṣma said.
When they are of good intent regarding the determination of the world's establishment, and the three are engaged in the institutions arising from time, then.
But the body, wealth, and desire are said to be rooted in dharma; all of these are rooted in resolve, and resolve is characterized by objects.
It is said that the cessation of all sense objects, entirely, for the accomplishment of sustenance, is the root of the three aims of life; this cessation is called liberation.
Duty is the protection of the body; purpose is sought for the sake of duty. Desire and the fruits of pleasure—all these here are driven by passion.
One should associate with those who are near and not abandon them even in thought; having become free from ignorance, one should steadfastly uphold all dharmas and other desires.
The superior intellect concerning the three aims of life, which one may attain instantly—one should understand the matter here by intellect, not that which is attained in a day by inferior intellect.
Wrong attention taints duty; concealment taints wealth. Excessive delight taints desire; and acting according to one's own nature is its own impurity.
Here too, they narrate this ancient story: the conversation between Kāmada and Aṅgāriṣṭha, both.
After respectfully greeting the sage Kāmanda, King Aṅgāriṣṭha, having waited for the proper time, asked his question.
O sage, if a king commits sin, compelled by the force of desire and delusion, what would be the means of destruction of his sin when he is near?
If someone, out of ignorance, acts here considering non-righteousness as righteousness, how should the king restrain even such a person who is well-known in the world?
Kāmamanda said.
He who abandons both dharma and artha and follows only desire, by forsaking dharma and artha, attains the destruction of wisdom here.
Delusion destroys wisdom and also destroys righteousness and prosperity; therefore, atheism and bad conduct arise.
When a king does not restrain those of evil conduct and corruption, the people become disturbed, just as they would be by a serpent that has entered their house.
When the subjects, Brāhmaṇas, and the virtuous do not follow him, he consequently meets with destruction and becomes liable to punishment.
A person who has fallen and is despised lives a life of suffering. For such a fallen one, if he continues to live, pure death would be preferable.
Here, the teachers have declared: the removal of sin is achieved by practicing the threefold Vedic knowledge and by showing respect to Brāhmaṇas.
One of great mind should act righteously, marry into a noble family, and serve Brāhmaṇas who are patient and wise.
One should recite with purity in water-related conduct, maintain a pleasant demeanor, and not be engaged in anything else. He should associate only with the virtuous, having excluded the evil-doers.
One should always propitiate others with sweet words and actions, saying "I am thus," and continually praise the virtues of others.
Indeed, a person who behaves in this manner is free from sin and quickly becomes highly respected. He should overcome even sins and hardships; there is no doubt about this.
Do exactly as the teachers declare to be the supreme duty. For by the favor of the teachers, you will surely attain the highest good.
