12.161
Vaiśampāyana said.
When Bhīṣma had finished speaking and became silent, Yudhiṣṭhira took the opportunity to approach and ask his brothers and Vidura, the fifth among them.
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?
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).
Then Vidura, who understood the essence and course of meaning and was possessed of intelligence, first spoke, recalling the treatise on dharma.
Extensive learning, austerity, renunciation, faith, sacrificial acts, forbearance, purity of mind, compassion, truthfulness, self-restraint, and spiritual wealth are the virtues described here.
Accept only this; let not your mind be shaken. In this root indeed are dharma and artha; this single principle is beneficial.
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.
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.
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.
O king, this is the land of action; here, livelihood is esteemed, especially agriculture, trade, cow protection, and various arts.
The scripture declares: 'Purpose alone is the foundation of all actions; without purpose, neither dharma nor kāma can exist.'
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.
The Veda declares that dharma and kāma are constituent parts of artha (wealth). When wealth is accomplished, both righteousness and desire are also fulfilled.
Indeed, when a person's purpose has arisen, those of more distinguished origin always worship him, just as all beings constantly worship Brahmā.
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.
Some wore ochre robes, others had beards and moustaches, all were modest, learned, peaceful, and free from all possessions.
There are some who desire wealth, others who seek heaven; some have renounced their families, and each has followed his own path.
Both the believers and non-believers are established in supreme self-control. Ignorance is of the nature of darkness, but knowledge is illumination.
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.
Then, Nakula and Sahadeva, the sons of Mādrī, who were skilled in dharma and artha, subsequently spoke words of great import.
Whether sitting, lying down, moving about, or standing, one should firmly pursue one's purpose by all means, whether great or small.
But truly, in this rare and supremely cherished state, one attains desires directly here; there is no doubt about it.
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.
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.
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.
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.
After the two sons of the Aśvins had finished speaking, Bhīmasena then began to speak these words.
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.
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.
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.
Merchants, ploughmen, cowherds, carpenters, artisans, and those performing divine acts are all engaged in their respective actions by desire.
Other men, impelled by desire, enter the ocean as well. For desire takes many forms; everything is pervaded by desire.
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.
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.
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.
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.
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.
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.
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.
Then, after a moment, Dharmaraja, the foremost among the well-learned upholders of dharma, thoughtfully considered their words and, smiling, spoke truthfully.
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.
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.
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.
"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."
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.
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.
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.
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.
