12.161
vaiśampāyana uvāca॥
Vaiśampāyana said.
ity-uktavati bhīṣme tu tūṣṇīṃbhūte yudhiṣṭhiraḥ। papracchāvasaraṃ gatvā bhrātṝn vidura-pañcamān ॥12-161-1॥
When Bhīṣma had finished speaking and became silent, Yudhiṣṭhira took the opportunity to approach and ask his brothers and Vidura, the fifth among them.
dharme cārthe ca kāme ca lokavṛttiḥ samāhitā। teṣāṃ garīyān katamo madhyamaḥ ko laghuś ca kaḥ ॥12-161-2॥
In the matters of dharma, artha, and kāma, worldly conduct is engaged. Among these, which is the greatest, which is the middle, and which is the least?
kasmiṃścātmā niyantavyastrivargavijayāya vai। santuṣṭā naiṣṭhikaṃ vākyaṃ yathāvad vaktum arhatha ॥12-161-3॥
You should properly express the final statement, being content, regarding in which the self is to be controlled for the conquest of the three aims (dharma, artha, kāma).
tato'rthagatitattvajñaḥ prathamaṃ pratibhānavān। jagāda viduro vākyaṃ dharmaśāstramanusmaran ॥12-161-4॥
Then Vidura, who understood the essence and course of meaning and was possessed of intelligence, first spoke, recalling the treatise on dharma.
bāhuśrutyaṃ tapastyāgaḥ śraddhā yajñakriyā kṣamā। bhāvaśuddhirdayā satyaṃ saṃyamaścātmasampadaḥ ॥12-161-5॥
Extensive learning, austerity, renunciation, faith, sacrificial acts, forbearance, purity of mind, compassion, truthfulness, self-restraint, and spiritual wealth are the virtues described here.
etadevābhipadyasva mā te bhūccalitaṃ manaḥ। etanmūlau hi dharmārthāvetadekapadaṃ hitam ॥12-161-6॥
Accept only this; let not your mind be shaken. In this root indeed are dharma and artha; this single principle is beneficial.
dharmeṇaiva ṛṣayastiṛṇā dharme lokāḥ pratiṣṭhitāḥ। dharmeṇa devā divigā dharme cārthaḥ samāhitaḥ ॥12-161-7॥
It is by dharma alone that sages have crossed over; the worlds are established in dharma. By dharma, the gods have attained heaven; and in dharma, purpose is established.
dharmaḥ rājan guṇaśreṣṭho madhyamo hy artha ucyate। kāmo yavīyān iti ca pravadanti manīṣiṇaḥ ॥ tasmād dharmapradhānena bhavitavyaṃ yatātmanā ॥12-161-8॥
O king, righteousness is considered the highest quality, wealth is regarded as intermediate, and desire is the least—so say the wise. Therefore, one should act with self-control, making righteousness the foremost priority.
samāptavacane tasminnarthaśāstraviśāradaḥ। pārtho vākyārthatattvajño jagau vākyamatandritaḥ ॥12-161-9॥
When the speech was concluded, at that moment, Pārtha (Arjuna), who was an expert in the science of polity and understood the true meaning of words, spoke his words with tireless attention.
karmabhūmir iyaṃ rājan iha vārttā praśasyate। kṛṣivāṇijyagorakṣyaṃ śilpāni vividhāni ca ॥12-161-10॥
O king, this is the land of action; here, livelihood is esteemed, especially agriculture, trade, cow protection, and various arts.
artha ityeva sarveṣāṃ karmaṇāmavyatikramaḥ। na ṛte'rthena vartete dharmakāmāviti śrutiḥ ॥12-161-11॥
The scripture declares: 'Purpose alone is the foundation of all actions; without purpose, neither dharma nor kāma can exist.'
vijayī hy arthavān dharmam ārādhayitum uttamam। kāmaṃ ca carituṃ śakto duṣprāpam akṛtātmabhiḥ ॥12-161-12॥
He is victorious, wealthy, able to propitiate the highest dharma, and can fulfill desires that are difficult to attain for those who have not mastered themselves.
arthasyāvayavāvetau dharmakāmāviti śrutiḥ। arthasiddhyā hi nirvṛttāvubhāvetau bhaviṣyataḥ ॥12-161-13॥
The Veda declares that dharma and kāma are constituent parts of artha (wealth). When wealth is accomplished, both righteousness and desire are also fulfilled.
udbhūtārthaṃ hi puruṣaṃ viśiṣṭatarayonayaḥ। brahmāṇamiva bhūtāni satataṃ paryupāsate ॥12-161-14॥
Indeed, when a person's purpose has arisen, those of more distinguished origin always worship him, just as all beings constantly worship Brahmā.
jaṭājinadharā dāntāḥ paṅkadigdhā jitendriyāḥ। muṇḍā nistantavaścāpi vasantyarthārthinaḥ pṛthak ॥12-161-15॥
Those who wear matted hair and deerskin, who are self-restrained, smeared with mud, have conquered their senses, are shaven-headed and without cloth, also dwell separately, seeking wealth.
kāṣāyavasanāś cānye śmaśrulā hrīsusaṃvṛtāḥ। vidvāṃś caiva śāntāś ca muktāḥ sarvaparigrahaiḥ ॥12-161-16॥
Some wore ochre robes, others had beards and moustaches, all were modest, learned, peaceful, and free from all possessions.
arthārthinaḥ santi kecid-apare svargakāṅkṣiṇaḥ। kulapratyāgamāś-caike svaṃ svaṃ mārgam-anuṣṭhitāḥ ॥12-161-17॥
There are some who desire wealth, others who seek heaven; some have renounced their families, and each has followed his own path.
āstikā nāstikāścaiva niyatāḥ saṃyame pare। aprajñānaṃ tamobhūtaṃ prajñānaṃ tu prakāśatā ॥12-161-18॥
Both the believers and non-believers are established in supreme self-control. Ignorance is of the nature of darkness, but knowledge is illumination.
bhṛtyān bhogair dviṣo daṇḍair yo yojayati so'rthavān। etan matimatāṃ śreṣṭha mataṃ mama yathā tatham ॥ anayostu nibodha tvaṃ vacanaṃ vākyakaṇṭhayoḥ ॥12-161-19॥
He who employs servants with rewards and punishes enemies prospers. This is considered the best view among the wise, and it is my view as well. But now, understand the statements of these two opinions.
tato dharmārthakuśalau mādrīputrāvanantaram। nakulaḥ sahadevaśca vākyaṃ jagadatuḥ param ॥12-161-20॥
Then, Nakula and Sahadeva, the sons of Mādrī, who were skilled in dharma and artha, subsequently spoke words of great import.
āsīnaś ca śayānaś ca vicarann api ca sthitaḥ। arthayogaṃ dṛḍhaṃ kuryād yogair uccāvacair api ॥12-161-21॥
Whether sitting, lying down, moving about, or standing, one should firmly pursue one's purpose by all means, whether great or small.
asmiṁstu vai susaṁvṛtte durlabhe paramapriye। iha kāmānavāpnoti pratyakṣaṁ nātra saṁśayaḥ ॥12-161-22॥
But truly, in this rare and supremely cherished state, one attains desires directly here; there is no doubt about it.
yo'rtho dharmeṇa saṁyukto dharmo yaścārthasaṁyutaḥ। madhvivāmṛtasaṁyuktaṁ tasmādetau matāviha ॥12-161-23॥
That object which is united with dharma, and that dharma which is united with artha, just as honey is united with nectar—therefore, these two are considered together here.
anarthasya na kāmo'sti tathārtho'dharmiṇaḥ kutaḥ। tasmādudvijate loko dharmārthādyo bahiṣkṛtaḥ ॥12-161-24॥
There is no desire for misfortune, nor is there purpose for the unrighteous; therefore, people shrink away from one who is expelled from righteousness and purpose.
tasmāddharmapradhānena sādhyor'thaḥ saṃyatātmanā। viśvasteṣu ca bhūteṣu kalpate sarva eva hi॥12-161-25॥
Therefore, the goal is attained by one who gives precedence to dharma and has self-control; among trustworthy beings, all are indeed fit for it.
dharmaṃ samācaret pūrvaṃ tathārthaṃ dharmasaṃyutam। tataḥ kāmaṃ caret paścāt siddhārthasya hi tat phalam ॥12-161-26॥
First, one should practice righteousness; then, pursue purpose aligned with righteousness. Afterwards, desire may be pursued, for that is truly the reward for one whose purpose has been fulfilled.
virematustu tadvākyamuktvā tāvaśvinoḥ sutau। bhīmasenastadā vākyamidaṃ vaktuṃ pracakrame ॥12-161-27॥
After the two sons of the Aśvins had finished speaking, Bhīmasena then began to speak these words.
nākāmaḥ kāmayaty arthaṃ nākāmo dharmam icchati। nākāmaḥ kāmayāno 'sti tasmāt kāmo viśiṣyate ॥12-161-28॥
A person without desire seeks objects and dharma not out of desire; the one who is without desire is not truly desiring; therefore, desire stands apart and is distinguished.
kāmena yuktā ṛṣayas tapasy eva samāhitāḥ। palāśa-phala-mūlāśā vāyu-bhakṣāḥ susaṃyatāḥ ॥12-161-29॥
Motivated by desire, the sages were deeply absorbed in austerities, subsisting on the fruits and roots of the butea tree, some living on air alone, all being highly self-restrained.
vedopavādeṣv-apare yuktāḥ svādhyāya-pāragāḥ। śrāddha-yajña-kriyāyāṃ ca tathā dāna-pratigrahe ॥12-161-30॥
Others were engaged in the subsidiary Vedic texts, skilled in self-study, and likewise in performing śrāddha, sacrifices, and in the giving and receiving of gifts.
vaṇijaḥ karṣakā gopāḥ kāravaḥ śilpinas tathā। daivakarmakṛtaś caiva yuktāḥ kāmena karmasu ॥12-161-31॥
Merchants, ploughmen, cowherds, carpenters, artisans, and those performing divine acts are all engaged in their respective actions by desire.
samudraṃ cāviśantyanye narāḥ kāmena saṃyutāḥ। kāmo hi vividhākāraḥ sarvaṃ kāmena santatam ॥12-161-32॥
Other men, impelled by desire, enter the ocean as well. For desire takes many forms; everything is pervaded by desire.
nāsti nāsīnnābhaviṣyadbhūtaṃ kāmātmakātparam। etatsāraṃ mahārāja dharmārthāvatra saṃśritau ॥12-161-33॥
O great king, there is nothing, there was nothing, nor will there be anything superior to a being whose nature is desire. This is the essence: here, dharma and artha are founded.
navanītaṃ yathā dadhnas tathā kāmo'rthadharmataḥ। śreyas tailaṃ ca piṇyākād dhṛtaṃ śreya udaśvitaḥ ॥12-161-34॥
Just as fresh butter is obtained from curds, so too is desire derived from wealth and righteousness; oil is superior to oil-cake, and ghee is better than the residue.
śreyaḥ puṣpaphalaṃ kāṣṭhātkāmo dharmārthayorvaraḥ। puṣpato madhviva rasaḥ kāmātsañjāyate sukham ॥12-161-35॥
The flower-fruit is better than wood; desire is superior to dharma and artha. Just as honey is the essence from the flower, so too is happiness born from desire.
sucāruveṣābhiralaṅkṛtābhiḥ madotkaṭābhiḥ priyavādinībhiḥ। ramasva yoṣābhirupetya kāmaṃ; kāmo hi rājaṃstarasābhipātī ॥12-161-36॥
O king, enjoy yourself with women who are beautifully dressed, adorned, intoxicated, and speak sweetly, as you wish, for desire indeed rushes upon a man with force.
buddhir mama eṣā pariṣat-sthitasya; mā bhūd vicāras tava dharmaputra. syāt saṃhitaṃ sadbhir aphalgu-sāraṃ; sametya vākyaṃ parama-anṛśaṃsyam ॥12-161-37॥
This is my considered opinion as one present in the assembly; do not have any doubt, O son of Dharma. Let the statement, composed by the virtuous and substantial in essence, after due deliberation, be supremely compassionate.
dharmārthakāmāḥ samameva sevyā; yastvekasevī sa naro jaghanyaḥ। dvayostu dakṣaṃ pravadanti madhyaṃ; sa uttamo yo niratastivarge ॥12-161-38॥
Righteousness, wealth, and desire should all be pursued equally; the man who pursues only one is considered the lowest. Of those who pursue two, the skilled one is called average; but the best is he who is devoted to all three aims of life.
prājñaḥ suhṛc-candanasāra-lipto; vicitra-mālyābharaṇair upetaḥ। tato vacaḥ saṅgraha-vigraheṇa; proktvā yavīyān virarāma bhīmaḥ ॥12-161-39॥
The wise and friendly Bhima, adorned with sandalwood and various garlands and ornaments, then spoke words of summary and analysis, and the younger Bhima fell silent.
tato muhūrtād atha dharmarājo; vākyāni teṣām anucintya samyak। uvāca vācāvitathaṃ smayan vai; bahuśruto dharmabhṛtāṃ variṣṭhaḥ ॥12-161-40॥
Then, after a moment, Dharmaraja, the foremost among the well-learned upholders of dharma, thoughtfully considered their words and, smiling, spoke truthfully.
niḥsaṃśayaṃ niścitadharmaśāstrāḥ; sarve bhavanto viditapramāṇāḥ। vijñātukāmasya mameha vākya; muktaṃ yad vai naiṣṭhikaṃ tac chrutaṃ me ॥ iha tv avaśyaṃ gadato mamāpi; vākyaṃ nibodhadhvamananyabhāvāḥ ॥12-161-41॥
Without doubt, all of you who are well-versed in the dharma-śāstras and know the authorities, have heard what I have spoken here for the one who desires to know, which is indeed final. But now, please also listen attentively to what I have to say here.
yo vai na pāpe nirato na puṇye; nārthe na dharme manujo na kāme. vimuktadoṣaḥ samaloṣṭakāñcanaḥ; sa mucyate duḥkhasukhārthasiddheḥ ॥12-161-42॥
He who is not attached to sin or merit, nor to wealth, dharma, or desire; who is free from faults and regards clod and gold alike—such a person is liberated from the pursuit of pleasure and pain.
bhūtāni jātīmaraṇānvitāni; jarāvikāraiśca samanvitāni. bhūyaśca taistaiḥ pratibodhitāni; mokṣaṃ praśaṃsanti na taṃ ca vidmaḥ ॥12-161-43॥
Beings, subject to birth, death, old age, and disease, are repeatedly made aware by these various afflictions; they praise liberation, yet we do not know it.
snehe nabaddhasya na santi tāni; tyevaṃ svayambhūrbhagavānuvāca। budhāśca nirvāṇaparā vadanti; tasmānna kuryātpriyamapriyaṃ ca ॥12-161-44॥
"For one not bound by attachment, those things do not exist; thus spoke the self-born Lord. The wise, devoted to liberation, also say this; therefore, one should not act out of desire for what is pleasant or unpleasant."
etat-pradhānaṃ na tu kāmakāro; yathā niyukto'smi tathā carāmi. bhūtāni sarvāṇi vidhir-niyuṅkte; vidhir-balīyān-iti vitta sarve ॥12-161-45॥
This is the principal thing, not acting out of desire; as I am appointed, so I act. The ordinance appoints all beings; know that the ordinance is stronger than all.
na karmaṇāpnotyanavāpyamarthaṃ; yadbhāvi sarvaṃ bhavatīti vitta. trivargahīno'pi hi vindate'rthaṃ; tasmādidaṃ lokahitāya guhyam ॥12-161-46॥
One does not attain what is unattainable merely by action; know that whatever is destined will surely come to pass. Even one lacking the three aims of life may obtain the object; therefore, this secret is for the welfare of the world.
tatas tad agryaṃ vacanaṃ manonugaṃ; samastam ājñāya tato'tihetumat. tadā praṇeduś ca jaharṣire ca te; kurupravīrāya ca cakrur añjalīn ॥12-161-47॥
Then, having fully understood that excellent and mind-pleasing speech, which was very reasonable, they cried out in joy and rejoiced, and made folded hands to the chief of the Kurus.
sucāru-varṇākṣara-śabda-bhūṣitāṃ; mano-anugāṃ nirdhuta-vākya-kaṇṭakām। niśamya tāṃ pārthiva pārtha-bhāṣitāṃ; giraṃ narendrāḥ praśaśaṃsuraiva te ॥ punaśca papraccha sarid-varā-sutaṃ; tataḥ paraṃ dharma-mahīna-sattvaḥ ॥12-161-48॥
Hearing that speech, adorned with beautiful words and sounds, following the mind and free from the thorns of harsh speech, spoken by Partha, the kings praised it. Then, the one devoid of righteousness again questioned the son of the best of rivers.
