आपद्धर्मानुशासन पर्व — नकुल का प्रश्न — खड्ग की प्रथम उत्पत्ति और उसका कर्ता

Vaishampayana said When after having said this, Bhishma became silent, Yudhishthira (and the others) returned home. Addressing his brothers with Vidura forming the fifth, the king said,-'The course of the world depends upon Virtue, Profit and Desire. Amongst these three, which is the foremost, which the second, and which the last, in importance.

For suppressing the three vices, viz., lust, anger and covetousness), upon which of the first three (viz., Virtue, Profit and Desire) should the mind be fixed? You should all cheerfully answer this question in true words.

Thus addressed by the Kuru chief, Vidura, who was conversant with the science of Profit, with the course of the world and with the real nature of thing, and endued with great intellect, spoke first these words, remembering the contents of the scriptures.

Vidura said Study of the various scriptures, asceticism, gift, faith, celebration of sacrifices, forgiveness, sincerity of purpose, mercy, truth, self-control,-these form the possessions of Virtue.

Do you adopt Virtue. Let not your heart go away from it. Both virtue and worldly profit originate from these. I think that all these may be signified by one term.

It is by virtue that the Rishis have crossed the world. All the worlds depend upon virtue. It is by virtue that the gods acquired their superior position. Upon Virtue, Profit or Wealth depends.

Virtue, O king, is foremost of all. Profit is said to be middling. Desire it is said by the wise, is the lowest of the three.

Therefore, one should live with controlled soul, paying his best attention to Virtue. One should also treat all creatures as he should do himself.

After Vidura had finished his say, Pritha's son Arjuna, well-skilled in the science of Profit, and conversant also with the truths of both Virtue and Profit, urged urged on (by Yudhishthira's question), said.

Arjuna said This world O king, is the field of work. Action, therefore, is spoken highly of here. Agriculture, trade, tending of cattle, and various kinds of arts, form what is called profit. Profit, again, is the end of all such acts. Without profit or wealth, both virtue and desire cannot be acquired. This is the injunction of the Shruti.

Even persons of impure souls, if possessed of various sorts of wealth, can perform the highest acts of virtue and gratify desires that cannot be easily satisfied.

Virtue and Desire are the limbs of Wealth as the Shruti says. With the acquisition of Wealth, both Virtue and the objects of desire may be acquired.

Like all creatures adoring Brahman, even persons of superior birth adore man possessed of Wealth.

Even they who are clad in deerskins and bear matted locks on their heads, who are selfcontrolled, who smear their bodies with mire, who have their senses under complete control, even they who have bald heads and that are devoted Brahmacharins, and ad who live separated from one another, cherish a desire for Wealth.

Other clad in yellow robes, bearing long beards endued with modesty, and learning, contented, and freed from all attachments seek Wealth. Others, following the conduct of their ancestors, and observing their respective duties, and others desirous of heaven, do the same.

Believers and unbelievers, and those who practise the highest Yoga all speak of the excellence of Wealth.

He, indeed, is said to be truly possessed of Wealth who pleases his dependants with objects of enjoyment, and punishes his enemies. This, O foremost of intelligent men, is my opinion. Hear now Nakula and Sahadeva, who are about to speak.

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

Sitting or lying, walking or standing, one should try to acquire Wealth even by the most difficult means.

If Wealth, which is difficult of acquisition and highly agreeable, be acquired, the person who has acquired it, forsooth, is seen to earn all the objects of Desire.

That Wealth which is connected with Virtue, as also that Virtue which is connected with Wealth, is certainly like ambrosia. For this reason we hold these opinions.

A person without wealth cannot satisfy any desire; likewise, there can be no Wealth in one who is destitute of virtue. He, therefore, who has no virtue, or wealth, is feared by the world.

One should, therefore, try to acquire Wealth with a devoted mind, without neglecting the requirements of Virtue. They who have faith in this injunction succeed in gaining whatever they desire.

One should first practise Virtue; next amass Wealth without sacrificing virtue; and then seek the gratification of Desire; for this should be the last act of one who has successfully acquired Wealth.

Vaishampayana continued After having said these words, the twin son of the Ashvins remained silent. Then Bhimasena began to say.

Bhimasena said One without Desire never seeks Wealth. One without Desire never seeks Virtue. One who is destitute of Desire has no wish. Desire, therefore, is the foremost of all the three.

It is under the influence of Desire that the very Rishis practise penances, living upon fruits, or living upon roots or air only.

Others endued with Vedic learning always read the Vedas and their auxiliaries or perform rites of faith and sacrificial acts, or make gifts or accept them.

Traders, agriculturists, cattle-keepers, artists and artisans, and those who are engaged in rites of propitiation, all act from Desire.

There are some who go into the depths of the ocean, actuated by Desire. Desire, indeed, assumes various forms. Everything is permeated by the principle of Desire.

A man who has no Desire never is, was, or will be, seen in this world. This, O king, is the truth. Both Virtue and Wealth depend upon Desire.

As butter is the essence of curds, so is Desire the essence of Profit and Virtue. Oil is better than oil-seeds. Clarified butter is better than sour milk.

Flowers and fruits are better than wood. Likewise, Desire is better than Virtue and Profit. As honey is extracted from flowers, so is desire from these two. Desire is the father of Virtue and profit. Desire is the soul of these two.

Without Desire the Brahmanas would never give either sweets or riches to Brahmanas. Without Desire the various kinds of action which are seen in the world would never have been seen. For these reasons, Desire is the foremost of the three objects.

Approaching beautiful women clad in excellent robes, decorated with ornaments and up with sweet wines, do you sport with them. Desire, O king, is the foremost of the three with us.

Thinking upon the question to its very roots, I have arrived at this conclusion. Do not hesitate to accept this conclusion, O son of Dharma! These words of mine are not shallow. Fair as they are, they will be acceptable to all good men.

Virtue, Profit, and Desire should all be equally pursued. That man who follows only one of them is certainly not a superior person. He is middling who follows only two of them. He, on the other hand, is the best who follows all the three.

Having said these words both briefly and fully, to those heroes, Bhima endued with wisdom, surrounded by friends smeared with sandal-paste, and decorated with beautiful garlands and ornaments, remained silent.

Then the just king Yudhishthira, that foremost of virtuous men, endued with great of you learning, thinking only for some time upon the words spoken by all of them, and thinking all those speeches to be false philosophy himself spoken as follows:

Yudhishthira said Forsooth, all have settled conclusions regarding the scriptures, and all of you know well the authorities. I have heard these words.

Listen now, with rapt attention, to what I say to you. He who is not employed in virtue or in sin, he who does not attend to Profit, or Virtue, or Desire, who is above all shortcomings, who regards gold and a clod of Earth with equal eyes, becomes freed from pleasure and pain and the necessity of accomplishing his purposes.

All creatures are subject to birth and death. All are liable to decay and change. Risen to their senses by the various benefits and evils of life, all of them speak highly of liberation. We do not know, however, what liberation is.

The Self-sprung and divine Brahman has said that there is no liberation for him who is fettered with ties of attachment and love. The learned, however, seek Extinction. Therefore, one should never regard anything as either pleasant or unpleasant.

This view seems to be the best. Not one in this world can act as he likes. I act precisely as I am made to do. The great Creator makes all creatures move as He wills. The Creator is Supreme. Know this, all of you.

No one can, by his deed, acquire what is unobtainable. That which is to be, occurs. Know this. And since one who has withdrawn himself from the three-fold objects may acquire liberation, it seems, therefore, that liberation yields the highest good,

Having heard all these most significant reasonable and pleasant words, Bhima and others were filled with joy and joining their hands, bowed to that prince of Kuru's race.

O king, having heard those sweet words of the king, acceptable to the heart, and divested of dissonant sounds and words, indeed, those foremost of men began to speak highly of Yudhishthira.

The great and highly energetic son of Dharma, in return, praised his auditors; and more the king addressed Bhishma, possessed of a high soul, for enquiring about duties. once