A GLIMPSE OF ETHICAL VALUES IN VIDURA NITI: V.P.Bhatia

•  A GLIMPSE OF ETHICAL  VALUES IN VIDURA NITI: V.P.Bhatia

 VIDURA NITIi by Mahatama Vidur is one of the prominent Niti Sastras containing ethical values, having relevance even today. The ancient ethical values contained in Vidur Niti (comprising Udyoga Parva, sections XXXIII to XLI of Mahabharata) by Mahatama Vidura contains gems of ethical values , which hold a great relevance even for modern times. Here is a glimpse in some  such values.___________________________________________________________________

VIDURA NIT: WISDOM THROUGH NUMBERS(1 – 10)

Ø THE ONE

• HEARTLESS: Who is more cruel      and heartless than the one, who, though possessed of      affluence, eats alone and wears excellent robes himself, without      distributing his wealth among his servants and dependents? (Obviously,      none). (VN: 1.42).
• Sin attaches to the Doer Alone: While      one person commits sins ( viz. earn money by evil means), many reap the      advantage resulting there from; (but in the end) it is the doer alone      to whom the sin attaches, while those who enjoy the fruit escape      unhurt. (VN: 1.43)
• INTELLIGENCE: When an archer shoots      an arrow, he may or may not succeed in killing even a single person,      but when an intelligent individual applies his intelligence      (viciously), it may destroy an entire kingdom along with the king. (VN:      1.44).
•  DISCRIMINATING/DISCRIMINATION : Discriminating      the two by means of one, bring under thy subjection the three by means of      four, and also conquering the five and knowing the six, and abstaining      from the seven, be happy.(VN:1.45).
• Paramhansa Swami Jagdeshwarananda Saraswati ( a learned scholar, who recently left for heavenly      abode) has explained this Kuta Sloka (a puzzling verse),      as follows:
• One is intellect, through which      means one should discriminate the right and wrong.
• Allies, neutral and foes- these three should be brought under      control by four expedients i.e. Sama, Dana, Danda and Bheda.      Allies should be put under control by Sama,- by      tranquilizing words, neutral powers by giving some thing and      by discrimination, and the foe should be brought under control by      all the four expedients.
• By conquering the five sense organs you should know the reality      of Sandhi(making peace with the enemy), Vigraha –      declaring war against the wicked enemy, Yana – marching      to action, Asana – remaining passive, Dwedha (      gaining victory by dividing the forces into two), and Samasrya (seeking      protection of, or alliance with) a powerful king.
• By abstaining from seven evils i.e.      adultery, gambling(playing with dice), hunting, use of intoxicants like      liquor, etc., saying unkind or hard words, infliction of punishment      without offence and spending money for sinful purposes, be happy.
• The learned Swami also gave spiritual translation of the above      verse, as follows:
• By summnum bonum intellect one should acquire      definite knowledge of soul and God.
• Desire, anger and greed –      these three should be controlled by Sama, dama, Uparati and      Sraddha.
• By controlling five sense organs,      one should be well-versed in  the performance of six kinds of      acts –
• Sama, restraining one’s mind and      soul from sins and temptations,
• Dama, controlling the organs of      actions and living a chaste life,
• Uparati, keeping aloof from      wicked persons,
• Titiksa, to be indifferent to      worldly pleasures and pains, and throwing oneself heart and soul into the      pursuit of the ways and means of liberation.
• Sraddha – to have faith in      scriptures, profound scholars and men of great piety and high ideals, and
• Samadhana – the concentration      of the mind.The seven addictions one should abstain from are the same, as      explained above.
• The One(contnd.)
• Poison kills only one person who takes it, and a weapon also      (kills) but one. Butwhen secret counsels become known, they destroy an      entire kingdom with the king and the subjects. (VN: 1.46)
• One should not partake of any savoury food alone, nor      alone reflect in the matter of acquiring wealth or on concerns of profit,      nor alone go upon a journey, nor alone remain awake among sleeping      companions. (VN: 1.47)
• ” O king! Just as boat is the only means to cross an      ocean, similarly the Lord Almighty who is incomparable and the One without      a second, is the only way to attain salvation, but you are not able to      comprehend this truth”. (VN: 1.48)
• Forgiveness
• There is one only defect in a forgiving person, and not      another; that defect is that people take a forgiving person to be      weak. (VN: 1.49)
• Righteousness (Dharma) is the      one highest good, which leads to salvation. Forgiveness is the only      supreme way to peace; knowledge alone gives contentment and benevolence,      and Ahimsa (non-injury) alone gives happiness. (VN: 1.50).
• These Two
• Even as a serpent devours animals living in holes, the      earth devours these two, viz., a king who is incompetent to fight against      an invader, and a Brahmana (Sanyasi) who does not move from one place      to another for preaching.(VN: 1.51).
• A man can attain glory and fame in this world by doing      two things, viz., by refraining from harsh speech, and by disregarding      those who are wicked. (VN: 1.52).
• These two have not a will of their own, viz., those women who covet men simply because the latter      are coveted by others of their sex, and that person who regards another      simply because the latter is worshipped by others. (VN: 1.53).
• These two are like sharp thorns afflicting the body, viz., the desires (building castles in the air) of a poor man,      and the anger of the incompetent. (VN: 1.54).
• These two types of persons never shine (become      glorious) in this world because of their incompatible acts, viz., a      householder who is indifferent or without exertion, and a sanayasi who      is indulging in worldly affairs. (VN: 1.55).
• O king! these two types of persons, live (as it were)      in a region higher than the heaven itself( i.e. they are very      happy), viz., a man of power but at the same time endued with      forgiveness, and poor man who is charitable. (VN: 1.56).
• These are only two misuses of the wealth which is      honestly earned, viz., making gifts to the unworthy and refusing      the worthy. (VN: 1.57).
• These two should be thrown into the water, tightly binding      weights to their necks, viz., a wealthy man that does not give away alms,      and a poor man who does not exert himself and remains idle. (VN: 1.58).
• These two, can pierce the orb of the sun, viz., a mendicant (Sanyasi) accomplished in Yoga, and a      warrior who loses his life but does not run away from the battlefield.      (VN: 1.59).
• These Three
• Persons well- versed in the Vedas have said that men’s      means of accomplishment of an object are three-fold i.e. good,      middling and bad. (VN: 1.60).
  O king, there are three kinds of men – good, indifferent and bad.      They should, therefore, be respectively employed in that kind of      work for which they may be fit. (VN: 1.61).
• These three, O king, are not deemed to have wealth of their      own, viz., the wife, the son and the slave, or an employee, and whatever      they earn would be his to whom they belong.( VN: 1.62).
• These three crimes shorten the life of a man, deny him      of Dharma (righteousness) and bring a bad name to him viz.,      snatching the property of others by foul means, adultery with others’      wives, and deceiving his friends.(VN: 1.63).
• These three, besides, being destructive to one’s own      self, are the gates to the hell, viz., lust, anger, and      covetousness Men also, Therefore, the wise man should      renounce them. (VN: 1.64). [Note: Comparewith The Bhagavad Gita, Chapter      16, verse 21. The Blessed Lord said: “Triple is the gate of this      hell, destructive of the self – lust, anger and greed; therefore one      should abandon these three.”]
• Verily, O Bharata, liberating a foe from distress,      alone amounts in point of merit, to these three taken together, viz.,      conferring a boon, acquiring a kingdom and obtaining a son.(VN: 1.65).
• These three refugees should never be forsaken even in imminent      great danger, viz., an old      devotee( follower), one who is serving at present and who seeks      protection, saying: ‘I am thine’. (VN: 1.66).
• These Four
• Learned men have declared that even a king, although      powerful, should never consult with these four, viz., men      of small sense(foolish persons), men that are procrastinating(slow in      action), men that are enthusiastic or who are thoughtless, and men      that are flatterers. (VN: 1.67).
• O sire, crowned with prosperity and leading the life of      a householder, let these four dwell with thee, viz., old      consanguineous relatives, high-born persons fallen into adversity, poor      friends, and issueless sisters. (VN: 1.68).
• On being asked by the chief of the celestials Indra,      Vrihaspati, O mighty king, declared four things capable of      fructifying or occurring immediately, within a single day, viz., the      resolve of the gods, the influence of the intelligent persons,      the humility of learned men, and the renunciation of evil habits or      destruction of the sinful. (VN: 1.69-70).
• These four that are performed      to remove fear, bring on fear when they are improperly performed,      viz., the Agni-hotra (sacred fire ceremony of pouring      oblations in the fire), in accordance with the scriptures, the vow of      silence according to Sastras, study in accordance with scriptures and      Yajna( i.e. any good deed performed for the benefit of the Society).(VN:      1.71). It may be added that Agnihotra, etc., when      performed according to sastras bear good results but when they are      performed with vanity or conceit they become harmful.
• These Five
• These five fires should be worshipped with regard by a      person, viz., father, mother, Agni-hotra fire (proper), soul      and preceptor. (VN: 1.72).
• By serving these five kinds of persons, men attain great fame      and glory in this world, i.e. Deva(learned      persons), the Pitris (father, mother, teacher and the like), Manusya(old      persons, lepers, beggars,etc.) and Athithi (guests- who come by chance). (VN:      1.73).
• These five follow thee wherever you go, viz., friends, foes,      those that are indifferent, dependants, and those who want refuge and are      entitled to maintenance. (VN: 174).
• Out o f the five senses organs(eyes, ears, nose, tongue, skin)      of a man, if one springs a leak, then from that single hole runs out all      his intelligence, just like water runs out from a perforated leathern      vessel. (VN: 1.75).
• These Six
• These six faults should be avoided by a person who wishes to      attain prosperity and happiness, viz., sleep,      drowsiness, fear, anger, laziness and procrastination. (VN: 1.76).
• Verily those six qualities should never be forsaken by      men, viz., truth, charity, diligence, benevolence, forgiveness      and patience. (VN: 1.77).
• These six should be renounced like      a broken boat in the sea, viz. a preceptor who cannot expound the      scriptures (who cannot teach), a priest who is illiterate, a king      who is unable to defend, a wife who is disloyal, a cow-herd who      does not want to go to the fields, instead who wishes to remain in the      village, and a barber who wishes to live in woods instead of a      village.(VN: 1.78-79).
• O king! these six comprise the happiness of men, viz.      acquirement of wealth, uninterrupted sound health, aggo-looking and      beloved wife with sweet speech, an obedient son and knowledge that is      lucrative or the knowledge which is learnt by knowing its meaning. (VN:      1.80).
• O king! Sound health, debtlessness (being debt free),      living at home (not living in foreign lands), companionship with good men,      certainty as regards the means of livelihood, and living without fear-      these six conduce to the happiness of men.(VN: 1.81).
• He who brings under his control these six – lust, anger, sorrow, attachment, vanity and      self-conceit, which are always present in the human heart, and thus      becomes the master of his senses, never commits sins and, therefore, can      never suffer from calamities.(VN: 1.82).
• The following six may be seen to subsist upon the other      six, and there is no seventh who depends on some other. These are:      thieves upon persons who are careless, physicians on persons who are      ailing, prostitutes upon persons suffering from lust, the priests upon      their Yajmanas(the institutor of a sacrifice( who pour oblations in the      fire), a king upon persons that quarrel and lastly men of learning      upon them who are without it.(VN: 1.83-84).
• These six are instantly destroyed, if neglected,      viz., kine (cow), services(the work which is under the supervision of      servants), agriculture, a wife, learning, and the company of a      base person. (VN: 1.85).
• These six forget those who have bestowed obligations on them,      viz., educated disciples, their preceptors; married persons, their      mothers; persons whose desires have been gratified, women; they who have      achieved success, they who had rendered aid; they who have crossed a      river, the boat (that carried them over); and patients that have been      cured, (forget) their physicians. (VN: 1.86-87).
• These six are always miserable,      viz., the envious, the malicious, the discontented, the irascible,      the ever suspicious and those depending upon the fortunes of others. (VN:      1.88).
• These Seven
• A king should renounce these seven faults which are productive of calamity, inasmuch as they are      able to effect the ruin of even monarchs firmly established; these      are women, dice, hunting, drinking, harshness of speech, severity      of punishment, and misuse of wealth.(VN: 1.89-90).
• These Eight
• These eight are the immediate indications of a man      destined to destruction, viz., hating the Brahmanas (Brahmins),      dispute with Brahmanas, appropriation of a Brahmana’s possessions, taking      the life of a Brahmana, taking a pleasure in reviling Brahmanas, grieving      to hear the praises of Brahmanas, forgetting them on ceremonious      occasions, and giving vent to spite when they ask for anything. These      transgressions a wise man should understand and understanding, renounce      them.(VN: 1.91-93).
• These eight, O Bharata, are the very cream of happiness,      and these arethe only means of prosperity in this world, viz.,      meeting with friends, accession of immense wealth, embracing a son, full      satisfaction of husband and wife after intercourse, speaking sweet words      at the right occasion or conversation with friends at proper times, advancement      in one’s own class or party, the acquisition of what was most cherished      and respect in the society.(VN: 1.94-96).
• These eight qualities glorify a man, viz., wisdom, high birth,      self-restraint, learning, prowess, moderation in speech, gift according to      one’s power, and gratitude.
• These Nine
• This house(human body) has nine doors (i.e. two eyes, two ears, two holes of the nostril, one      mouth, the holes of anus and penis), three pillars( Sattava,      Rajas and Tamas- goodness, passion and darkness or virtu, foulness and      ignorance), and five witnesses( sound, tangibility, shape or colour,      flavour and smell). It is presided over by the soul. The      learned man who knows the abode of the soul – the human body, with these      nine gates, three pillars and five witnesses, is truly a wise man.(VN:      1.97).
• These Ten
• O Dhritarashtra, these ten do not know what Dharma(      virtue) is, viz., the intoxicated, inattentive, the mad(raving), the      fatigued, the angry, the hungry, the hasty, the covetous, the frightened,      and the lustful. Therefore, he, who is wise, should not keep company with      them (VN: 1.98-99).
• The king who renounces lust      and anger, who bestows wealth upon proper recipients, and who is      discriminating, learned, and active, is regarded as an authority by all      men.(VN: 1.101)
• Great prosperity attends upon that king who knows how to inspire confidence in others, who      inflicts punishment on those whose guilt has been proved, who is      acquainted with the proper measure of punishment, and who knows when mercy      is to be shown.(VN: 1.102).
• He is a self-possessed person who does not      disregard even a very weak and humble person, who proceeds with      intelligence and care in respect of a foe, who is anxiously watching      for an opportunity, who does not desire hostilities with persons      stronger than himself, and who displays his prowess at proper time .(VN:      1.103).
• That illustrious person, who does      not grieve when a calamity befalls on him, who exerts with all his      collected senses, and who patiently bears misery in distress, is really      the foremost of persons, and all his foes are already      vanquished.(VN: 1.104)
• He who does not live away from home uselessly, who does not      make friends with sinful persons, who never indulges with another’s wife,      who never betrays arrogance, and who never commits a theft, who neither      backbites nor indulges in drinking or shows ingratitude is always      happy. .(VN: 1.105).
• He who never boastfully strives to attain the three      objects of human persuit, viz. Dharma(virtue), Artha      (wealth) and Kama(deire), who when asked, tells the truth,      who does not quarrel over trifles even for the sake of friends, and who      never becomes angry though slighted, is reckoned as wise.(VN:      1.106).
• He ,who neither bears malice towards others nor becomes angry,      but is kind to all, who being weak never quarrels with others or does not      stand surety for anyone, who does not speak arrogantly, and avoids      controversy, is praised everywhere. (VN: 1.107).
• That man who never assumes a haughty mien, who does not boast      of his valour in the presence of others, agitated even by anger, never      speaks harsh words –is ever loved by all. (VN: 1.108).
• He who rakes not up old hostilities, who behaves neither      arrogantly nor with too much humility,’ I am in distress’ – saying so who      does not commit improper acts, is considered by respectable men as a      person of good conduct – a noble man.(VN: 1.109).
• He, who never exults at his own happiness, nor delights in      another’s misery, and who repents not after giving charity, is said to be      a man of good nature and conduct. (VN: 1.110).
• He, who has a knowledge of the customs of different      countries, and also the rules and languages of different nations, and      usages of different orders of men, is a discreet person –      he knows at once all that is high and low.Wherever he may go, he is      sure to gain sway/asendancy over public and rules them. He is respected      and adored by all. (VN: 1.111).
• The prudent/ intelligent person who relinquishes hypocracy in      (performing of religious ceremony in order to cheat the public), folly,      jeoulsy, sinful acts, disloyalty towards the king, crookedness of      behaviour, enmity with many, and also quarrels with men that are drunk,      mad and wicked, is the foremost of his species.(VN: 1.112).
• The very gods – the learned men and divine powers bestow      prosperity upon him and lead him towards excellence, who does the following deeds daily–      viz. gives charity, purifies himself inwardly and outwardly, performs      Agni-hotra, performs auspicious rites, repents for his bad deeds, and      performs rites of universal observance practises self-restraint,      purification, auspicious rites, worship of the gods, expiatory ceremonies,      and other rites of universal observance. (VN: 1.113).
• The policies of that learned man are well- conceived and well      -applied ( are successful),who forms      matrimonial alliances with persons of equal positionand not with those      that are inferior, who talks, and who talks, behaves and makes friendships      with persons of equal position, places those before him who are      more qualified – thinks them as ideal. (VN: 1.114).
• The calamities and sufferings always keep themselves aloof from      that person, who has soul under his      control- who is determined, who eats frugally after dividing the food      amongst his dependents, uses the clothing, etc. in small quantity, who      sleeps little after working much, and who, when solicited gives away even      unto his foes.(VN: 1.115).
• The man whose well-planned and spoiled works are never known to      others, whose counsels are well-kept and become known to others only when      they are carried out into practice, his works are never spoiled – he      succeeds in all his objects. (VN: 1.116).
• He who is intent upon abstaining from injury to all creatures,      who is truthful, tender-hearted, who respects others and pure in mind,      shines greatly among his kinsmen like a precious gem of the purest ray      having its origin in an excellent mine. (VN: 1.117).
• That man, who without being told by another, himself knowing      his fault, feels ashamed, becomes the preceptor of the whole world – he is      highly honoured among all men. He, who is possessed of immense luster,      cheerful mind, pure heart and a steady intellect, shines with energy like      the very Sun.(VN: 1.118).

• Characteristics of Wise Persons/Mark of Wisdom
• Ø Characteristics of Wise Persons/Mark of Wisdom:Vidura said:
  ‘He alone is a wiswe man,who knows his capacity,who is never idle or lazy but exerts himself according to his might, who is not affected by pleasure or pain, profit or loss, honour or dishonour, who has a firm faith in Dharma and who is not tempted by sensual objets. (VN: 1.16).

  Ø He whom neither anger nor joy, nor pride, nor false modesty, nor stupefaction, nor vanity, can draw away from the high ends of life, is considered as wise. (VN: 1.18).
  Ø He whose intended acts, and proposed counsels remain concealed from foes, and whose acts become known only after they have been done, is considered wise (VN: 1.19).
  Ø He whose proposed actions are never obstructed by heat or cold, fear of attachment, prosperity or adversity, is considered wise. (VN: 1.20).
  Ø He, whose worldly intelligence follows both Dharma (virtue) and Artha (wealth) and who disregarding worldly pleasures chooses Dharma which is serviceable in both worlds, is considered wise. (VN: 1.21).
  Ø They that exert to the best of their might, and act also to the best of their might, and disregard nothing as insignificant, are called wise. (VN: 1.22).
  Ø He ,who grasps the most difficult subject quickly, listens to the talks of others patiently, pursues the objects of the senses with judgment and not from desire and does not give his opinion unasked , is said to possess the foremost mark of wisdom. (VN: 1.23).
  Ø Those having intelligence of a wise man, do not strive for objects that are unattainable, do not grieve for what is lost and gone, and never lose their heart (remain firm) in calamities. (VN: 124).
  Ø He, who commences his acts with due thought and consideration, who never gives up things half way , who never wastes his time, and who has his senses under control, is regarded wise. (VN: 1.25)).
  Ø They, who are wise, always delight in honest deeds, do what tends to their happiness and prosperity, and never sneer at what is good. (VN: 1.26).
  Ø He who exults not at honours, and grieves not at slights, and remains cool and unagitated like a lake in the course of Ganga (Ganges), is reckoned as wise. (VN: 1.27)).
  Ø That man who knows the nature of all creatures (viz., that everything is subject to destruction), who is cognisant also of the connections of all acts, and who is proficient in the knowledge of the means that man may resort to (for attaining their objects), is reckoned as wise. (VN: 1.28).
  Ø He, who speaks eloquently, can converse on various subjects, knows the science of argumentation, possesses genius, and can interpret the hidden meaning of sacred books, is reckoned as wise. (VN: 1.29).
  Ø He whose studies of the Sastras (scriptures) are regulated by reason, and whose reason follows the scriptures, and who abides by the ideals or virtues of good persons and never abstains from paying respect to those that are good, is called a wise man. (VN: 1.30).
  Ø He, who having attained immense wealth and prosperity or acquired (vast) learning, does not bear himself haughtily, is reckoned as wise.

• Vidura Niti: Signs of      a Foolish Person
• Ø The Signs of Foolish Persons
  Ø He, on the other hand, who is ignorant of scriptures yet proud, poor but      builds castles in the air, and wishes to obtain things or wealth without      any exertion on his part, resorts to unfair means, for the acquisition of      his objects, is a fool. (VN: 1.32).

  Ø He who, forsaking his own, concerns himself with the objects of others,      and who is deceitful with his friends, is called a fool. (VN: 1.33).

  Ø He, who wishes for those things that should not be desired, and forsakes      those that may legitimately be desired, and who bears malice to those that      are powerful, is regarded to be a foolish soul. (VN: 1.34).

  Ø He who regards his foe as his friend, who hates and bears malice to his      friend, and who commits wicked deeds, is said to be a f fool.(VN: 1.35).

  Ø He, who propagates his future programmes(divulges his projects), trusts      none and doubts in all things, and takes a long time in doing what      requires a short time, is a fool. (VN: 1.36).

  Ø He, who does not assign their due share of corn, water, clothes with      Sraddha to the Pitrs(I.e. father, mother, old persons), protectors of the      city and country, who does not worship the deities( i.e. who does not      worship the God Almighty), who does not honour the learned and does not do      good to the fire, air, water, etc., by pouring oblations in the fire, and      who does not acquire noble-minded friends, is said to be a person of      foolish soul. (VN: 1.37).

  Ø He, who enters an assembly or another man’s house uninvited, talks much      without being asked, and trusts the untrustworthy or believes in what      should not be believed, is verily a fool and the lowest of the low. (VN:      1.38).

  Ø That man who being himself guilty casts the blame on others, and who      though impotent gives vent to anger, is the most foolish among men. (VN:      1.39).

  Ø That man, who without knowing his own strength desires an object, which      is devoid of both virtue and profit(wealth), difficult of acquisition,      without again adopting adequate means, is said to be a fool in this      world.(VN: 1.40).

  Ø O king, he who advises the undeserving , who keeps company with the      wretched and destitute, and takes refuge in misers is said to be having      little sense. (VN: 1.41).

• CONCLUSION

From the perusal of the above advice given by Mahatama Vidura to king Dritrastra, it will be observed that many gems of ethical values are contained in the Vidura Niti, which are still relevant in the modern times. Commencing from ‘to whom sleep evades’, ‘the characteristic of wise men’ and the ‘traits of foolish persons’, Vidura has spread a wide spectrum of variegated rules of conduct, which though meant for Dritrastra, are relevant to all of us even in the present times, when the degradation of ethical values has become rampant all around the world. Let us ponder over some of them to be more wise, prudent, and successful in the ultimate reckoning.