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Virtue, Wealth & Pleasure |
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Virtue, Wealth & Pleasure
NIn the domestic mode of life, those who are of pious
conduct, who desire the fruits of virtuous course of
behaviour with spouses in their company, have this mode
of life ordained for them. In it Virtue, Wealth and
Pleasure may be obtained. It is thus suited to the
cultivation of the triple aggregate. Acquiring wealth
with irreproachable acts, or with wealth of high
efficacy which is obtained from recitation of the Vedas,
or living upon such means as are utilised by the
regenerate Rishis, or with the produce of mountains and
mines.
The householder's mode of life (Grihastha Ashrama)
is regarded as the root of all the others (Brahmacharya
Ashrama , Vanprastha Ashrama, Sanyasa Ashrama).
More details about the four Ashramas are featured
elsewhere on this page].That man who in the observance
of this householder's (Grihastha) mode of life seeks the
acquisition of the triple aggregate (viz., Religion,
Wealth and Pleasure), with that of the great end of the
three attributes of Goodness, Passion and Darkness, (Sattwa,
Rajas and Tamas) enjoys great happiness here and at last
attains to the end that is reserved for persons that are
virtuous and good. Even that householder who observes
the duties of his mode of life and who abandons sensual
pleasure and attachment to action, does not find it
difficult to obtain heaven.
Without profit or wealth, both virtue and (the
objects of) desire cannot be won
Mahabharata, Santi Parva, Section CLXVII
Translated by Sri Kisari Mohan ganguli
Vidura said: Study of the various scriptures,
asceticism, gifts, faith, performance of sacrifices,
forgiveness, sincerity of disposition, compassion,
truth, self-restraint, these constitute possessions of
Virtue. Do thou adopt Virtue. Let not thy heart ever run
away from it. Both Virtue and Profit have their roots in
these. It is upon Virtue that all the worlds depend (for
their existence). It is upon Virtue that Profit and
Wealth rests. Virtue is foremost in point of merit.
Profit is said to be middling. Desire, it is said by the
wise, is the lowest of the three. For this reason, one
should live with restrained soul, giving his attention
to Virtue most. One should also behave towards all
creatures as he should towards himself.
Arjuna said: This world is the field of Action. Action,
therefore, is applauded here. Agriculture, trade, keep
of cattle, and diverse kinds of arts, constitute what is
called Profit. Profit again, is the end of all such
acts. Without Profit or Wealth, both Virtue and (the
objects of ) Desire cannot be won. This is the
declaration of the Sruti (Vedas). Even persons of
uncleansed souls, if possessed of diverse kinds of
wealth, are able to perform the highest acts of Virtue
and gratify desires that are apparently difficult of
being gratified. Virtue and Desire are the limbs of
Wealth as the Sruti declares. With the acquisition of
Wealth, both Virtue and the objects of Desire may be
won. Like all creatures worshipping God, even persons of
superior birth worship a man possessed of Wealth.
Even they that are attired in deer-skins and bear matted
locks on their heads, that are self-restrained, that
smear their bodies with mire, that have their senses
under control, even they that have clean shaven heads
and that are devoted Brahmacharins (celibates), and that
live separated from one another, cherish a desire for
Wealth. Others attired in yellow robes, bearing long
beards, graced with modesty, possessed of learning,
contented, and freed from all attachments, become
desirous of Wealth.
Others, following the practices of their ancestors, and
observant of their respective duties, and others
desirous of heaven, do the same. Believers and
non-believers and those that are rigid practisers of the
highest Yoga- all certify to the excellence of Wealth.
He is said to be truly possessed of Wealth who cherishes
his dependants with objects of enjoyments, and afflicts
his foes with punishments.
(Arjuna said: Povery is a state of sinfulness.)
Arjuna's views about poverty and Wealth are reproduced
elsewhere on this page]
Nakula and Sahadeva said: Sitting or lying, walking and
standing, one should strive after the acquisition of
Wealth even by the most vigorous of means. If Wealth,
which is difficult of acquisition and highly agreeable,
be earned, the person that has earned it, without doubt,
is seen to obtain all the objects of Desire. That Wealth
which is connected with Virtue, as also that Virtue
which is connected with Wealth, is certainly like
nectar. For this reason, our opinions are as follows:
A person without wealth cannot gratify any Desire;
similarly, there can be no Wealth in one that is
destitute of Virtue. He, therefore,who is outside the
pale of both Virtue and Wealth, is an object of fear
unto the world. For this reason, one should seek the
acquisition of Wealth with a devoted mind, without
disregarding the requirements of Virtue. They who
believe in the wisdom of this saying succeed in
acquiring whatever they desire. One should first
practise Virtue and then seek gratification of Desire,
for this should be the last act of one who has been
successful in acquiring Wealth.
Bhimsena said: One without Desire never wishes for
Wealth. One without Desire never wishes for Virtue. One
who is destitute of Desire can never feel any wish.
Without Desire the diverse kinds of action that are seen
in the world would never have been seen. For these
reasons, Desire is seen to be the foremost of the triple
aggregate (of Virtue, Wealth and Desire).
Emancipation is productive of the highest good
Yudhishthira said; Without doubt, all of you have
settled conclusions in respect of the scriptures, and
all of you are conversant with authorities. These words
fraught with certainty that you have spoken have been
heard by me. Listen now, with concentrated attention, to
what I say unto you.
He who is not employed in merit or in sin, he who does
not attend to Profit, or Virtue, or Desire, who is above
all faults, who regards gold and a brick-bat with equal
eyes, becomes liberated from pleasure and pain and the
necessity of accomplishing his purposes. All creatures
are subject to birth and death. All are liable to waste
and change. Awakened repeatedly by the diverse benefits
and evils of life all of them applaud Emancipation.
We do not know, however, what Emancipation is. The Self
born and divine Brahman has said that there is no
Emancipation for him who is bound with ties of
attachment and affection. And since he who has withdrawn
himself from the triple aggregate may succeed in winning
Emancipation, it seems, therefore, that Emancipation is
productive of the highest good.
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Poverty is a state of sinfulness
From the Mahabhara, Santi Parva, Section
VIII
Translated by Sri Kisari Mohan Ganguli
Arjun Said: It is seen that a poor man,
even when he stands near, is accused falsely. Poverty is
a state of sinfulness. It behoveth thee not to applaud
poverty, therefore. The man that is fallen, grieves, as
also he that is poor. I do not see the difference
between a fallen man and a poor man. All kinds of
meritorious acts flow from the possession of great
wealth like a mountain. From wealth spring all religious
acts, all pleasures, and heaven itself. Without wealth,
a man cannot find the very means of sustaining his life.
The acts of a person who, possessed of little
intelligence, suffers himself to be divested of wealth,
are all dried up like shallow streams in the summer
season. He that has wealth has friends.
He that has wealth has kinsmen. He that has wealth is
regarded as a true man in the world. He that has wealth
is regarded as a learned man. If a person who has no
wealth desires to achieve a particular purpose, he meets
with failure.
Wealth brings about accessions of wealth, like elephants
capturing wild elephants. Religious acts, pleasures,
joy, courage, wrath, learning, and sense of dignity, all
these proceed from wealth. From wealth one acquires
family honour. From wealth, one's religious merit
increases. He that is without wealth has neither this
world, nor the next. The man that has no wealth succeeds
not in performing religious acts, for these latter
spring from wealth, like rivers from a mountain.
In santi Parva,section LXXXVIII, Bhishma said:
The king should always honour those subjects of his that
are rich and should say unto them, 'Do you, with me,
advance the interest of the people.' In every kingdom,
they that are wealthy constitute an estate in the realm.
Without doubt, a wealthy person is the foremost of men
(occupying a very superior position). He that is wise,
or courageous, or wealthy, or influential, or righteous,
or engaged in penances, or truthful in speech, or gifted
with intelligence, assists in protecting (his fellow
subjects).
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Purushartha
Dharma, Artha, Kama and Moksha
Explanations drawn from the teachings of
Swami Nikhilananda, Sri Ramakrishna Math
The affirmative attitude of Hinduism toward life
has been emphasised by its recognition of four
legitimate and basic desires:
1. Dharma or righteousness
2. Artha or wealth
3. Kama or sense pleasure
4. Moksha or freedom through communion with God or the
Infinite.
These four attainments of life are collectively known as
Purushartha
Of these, the first three belong to the realm of worldly
values; the fourth is called the supreme value. The
fulfilment of the first three paves the way for Moksha.
Dharma (Virtue)
Dharma or Virtue is the fundamental means by which to
attain the other three goals. Dharma is founded in Truth
and it is the support of the universe. But the majority
of people in their ignorance forget the first and the
last, and run after worldly pleasures, often resorting
to unrighteous means. As a result they suffer all
through their lives. Misery is the inevitable result of
adharma (opposite of dharma).
Observing this sad plight of the people, Vyasa says in
the Mahabharata:
"Artha and Kama, which all people desire so much, can be
attained from Dharma itself. Why then do they not follow
Dharma?"
Sri Shankaracharya said:
"Dharma is the law of conduct by means of which man
attains worldly prosperity as well as final beatitude or
Moksha".
The key to individual and social ethics of Hinduism is
the conception of Dharma, whose full implications cannot
be conveyed by such English words as religion, duty or
righteousness. Derived from a root which means to
support, the word signifies the law of inner growth by
which a person is supported in his present state of
evolution and is shown the way to future development. A
person's Dharma is not imposed by society or decreed by
an arbitrary God, but is something with which he is born
as a result of his actions in previous lives.
Dharma determines a man's proper attitude toward the
outer world and governs his mental and physical
reactions in a given situation. It is his code of honour.
Dharma is the basis of both individual progress and
social welfare.
Artha (Wealth)
Dharma should be strictly adhered to for the attainment
of worldly prosperity. Wealth must be earned or acquired
according to Dharma.
Kama (Pleasure)
The object of the third legitimate desire is Kama, or
the enjoyment of sense pleasure. This covers a vast
area- from the enjoyment of conjugal love, without which
the creation cannot be maintained, to the appreciation
of art, music and poetry. Sense pleasures, if not
pursued according to Dharma, degenerate into sensuality.
Wealth and sense pleasure, which are only means to an
end, are valuable in so far as their enjoyment creates a
genuine yearning for spiritual freedom in the mind of
the enjoyer.
Moksha Emancipation)
The fourth legitimate desire, equally irresistible, is
related to Moksha, or freedom from the love and
attachment prompted by the finite view of life. Man, who
in essence is spirit, cannot be permanently satisfied
with worldly experiences. After fulfilling all his
worldly desires and responsibilities a man still wants
to know how he can suppress his inner restlessness and
attain peace. So at last he gives up attachment to the
world and seeks freedom through the knowledge of the
spirit.
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Ashramas- Four stages of life
Explanations drawn from the teachings of
Swami Nikhilananda, Sri Ramakrishna Math
A person's duties, in the Hindu tradition, are
determined by the stage of life (Ashrama) to which he
belongs. Life, which is regarded by Hinduism as a
journey to the shrine of truth, is marked by four stages
(Ashramas) each of which has its responsibilities and
obligations. These four stages of life are:
Brahmacharya Ashram (first 25 years)
The first stage of life covers the period of study, when
a student cultivates his mind and prepares himself for
future service to society. He lives with his teacher and
regards his teacher as his spiritual father. He leads an
austere life and conserves his energy, spurning the
defilement of the body and mind through evil words,
thoughts and deeds. He shows respect to his elders and
teachers, and becomes acquainted with the cultural
achievements of the race. Students, rich and poor, live
under the same roof and receive the same attention from
the teacher and his wife. When the studies are
completed, the teacher gives the pupil the following
instructions, as described in the Taittiriya Upanishad:
Speak the truth. Practice Dharma. Do not neglect the
study (of the Vedas). Having brought to the teacher the
gift desired by him; enter the householder's life and
see that the line of progeny is not cut off. Do not
swerve from the truth. Do not swerve from Dharma (path
of Virtue). Do not neglect personal welfare. Do not
neglect prosperity. Do not neglect the study and
teaching of the Vedas. Do not neglect your duties to the
Gods and the Manes. Treat (revere) your mother as
Goddess. Treat your father as God. Treat your teacher as
God. Treat your guest as God.
Whatever deeds are faultless, these are to be performed
- not others. Whatever good works have been performed by
us, those should be performed by you- not others. ...
Grihastha Ashrama(25 to 50 years)
With marriage, a person enters the second stage of life.
A normal person requires a mate; his biological and
emotional urges in this respect are legitimate. Debarred
from marriage are those who have a dangerous ailment
that may be transmitted to children, or those rare souls
who, as students, forsake the world at the call of the
spirit.
Children endow marriage with social responsibilities.
Hinduism does not regard romance as the whole of the
married life. Husband and wife are co-partners in their
spiritual progress, and the family provides a training
ground for the practice of unselfishness. A healthy
householder is the foundation of a good society,
discharging his duties (may be )as a teacher, a soldier,
a statesman, a merchant, a scientist, or a manual
worker. He should be ambitious to acquire wealth and
enjoy pleasures, but not by deviating from the path of
righteousness.
The following are the five great duties of a
householder:
1. The study and teaching of the Vedas
2. Daily worship of the gods through appropriate rituals
3. Gratification of the departed ancestors by offering
their spirits food and drink according to the scriptural
injunctions
4. Kindness to domestic animals
5. Hospitality to guests, the homeless and the
destitute.
Vanprastha Ashrama(50 to 75 years)
When the skin wrinkles, the hairs turn grey, or
a grandchild is born, one is ready for the third stage
of life (by retiring from the householder's
responsibilities). At this stage, the pleasures and
excitements of youth appear stale and physical needs are
reduced to a minimum. The third period of life is
devoted to scriptural study and meditation on God.
Sanyasa Ashrama(75 to100 years)
During the fourth stage, a man renounces the world and
embraces the monastic way of life. He is no longer bound
by social laws. The call of the Infinite becomes
irresistible to him; even charity and social service
appear inadequate. He rises above worldly attachments,
finite obligations, and restricted loyalties; he is a
friend of his fellow human beings, of the gods, and of
the animals. No longer tempted by riches, honour or
power, a monk preserves equanimity of spirit under all
conditions. He turns away from the vanities of the
world, devoting himself to the cultivation of
God-consciousness.
Through the disciplines of the four stages of life, a
Hindu learns progressive non-attachment to the
transitory world. The movement of life has been aptly
compared to that of the sun. At dawn the sun rises from
below the horizon, and as the morning progresses it goes
on radiating heat and light till it reaches the zenith
at midday. During the afternoon it goes down, gradually
withdrawing its heat and light, and at dusk it sinks
below the horizon, a mass of radiance, to illumine other
regions.
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