Trividham narkasyedam dwaaram naashanmaatmanah
Kaamah krodhastatha lobhas tasmaadetattrayam tyajet
“Kaama (Lust), Krodha (Anger) and Lobha (Greed) must be shunned by a man, as these three destroy the Aatma (soul) and are the three doors of the Hell.” (Vidura Niti (VN):Chap1.64)
INTRODUCTION
In the literature of the whole world the historic epic Mahabharata is unparallele, in which Maharishi Veda Vyasa declares:
Dharme chaarthe chakame chamokshe cha purusharshabh
Yadihasti tadanyantera yannohasti na tatakachhit. (Mahabharata: Adi Parva 62/53)
“O the best among the Bharata Race!, in connection with the Dharma (Religion), Artha (Wealth), Kama(Desire) and Moksha (Liberation) whatever has been said in this book, the same is everywhere, and whatever is not narrated here, is nowhere else.”
Ancient Indian values and ethos have their basis and foundation rooted deep in Sanatan Dharma, which is eternal and has evolved over centuries. These eternal and ever- relevant principles focus on making the life of a common man as fruitful and relevant as possible. These principles have been imparted to the masses through various channels viz.scriptures, including Neti Sastra,etc. These ancient ethical values hold a great relevance even for modern times. Vidur Niti by Mahatama Vidur , comprising Udyoga Parva, sections XXXIII to XLI of Mahabharata, is one of the prominent Nitia Sastras containing ethical values, having relevance even today. The Mahabharata is the longest epic ever written in the history of mankind. This encompasses a whole lot of knowledge in itself, as Vidura Neeti, Srimad Bhagwadgita etc. are the part s of that scripture only.
MAHATMA VIDUR
Mahatama Vidur is a famous character in the Mahabharat, who has discussed morality in great detail in the Vidur Niti.In the context of Mahabharata, several Nitis have been compiled, among them Narada-Niti and Vidura- Niti are very reputed, which latter sermons delivered by high souled Mahatama Vidura to Dhrtrastra are the most marvellous and pertinent even today. It should have been so, because Vidura himself was a great politician, most learned and righteous person endowed with great wisdom. Vidura was one of the prominent figures in the history of the Mahabharata. As per scriptures Vidura in his previous birth was “Dharma Deva”, the God of Justice himself. Vidura was soadept in knowledge of Dharma that he was given the appellation of “Mahatama” for his unparalleled knowledge of Dharma or righteousness and for being devoid of attachment and anger. He was fearless and truthful. He worked as counsellor to the king Dhritarastra to the satisfaction of all concerned. The rulings given by him satisfied all.
Vidura respected his elder brother Dhrtrastra , and all along he tried to guide him on the right path. During the fratricidal war of Kuruksetra, Vidura repeatedly implored his elder brother Dhrtrastra to do justice to the sons of Pandu, but his son Duryodhana did not like such interference by his uncle Vidur, and rather practically insulted Vidura. Vidura was very prudent, wise, polite, religious, well- mannered and devoted to the Lord Krishna. As a minister to Dhrtarastra, he used to give him good advice. When Duryodhana was born, Vidur had cautioned him that his child would be the cause of the Kauravas’ destruction, but due to the attachment for his child, Dhritarashtra did not pay heed to his advice and as a result suffered a lot all along his life just because of Duryodhana.
Because of his attachment to Dharma, as also due to Duryodhana's atrocities, Mahatma Vidur developed sympathy for the Pandavas and he helped them and protected them directly or indirectly. He knew that despite any crisis, the Pandavas would win the battle eventually. They were blessed with a long life and hence no one could kill them. Kunti was convinced of Vidur's words as she knew that he was a man of truth. Vidur had also cautioned Yudhishtir of the imminent danger that was lurking in Barnavata and also told him the way to escape the danger. It was Vidur who had planned the digging of a tunnel from Lakshagriha to the bank of the Ganges and had arranged for the boat to emerge on the river and finally cross it. Thus, acting prudently, Vidur saved the lives of the Pandavas. Vidur did not discriminate in his affection for the Pandavas and the Kauravas and he used to give them good advice as well. But Duryodhana never liked his advice. Even then, Vidur tried his level best to put Dritarastra on the right track. But under the influence of his sons, Dritarastra never followed Vidur's advice, although assuming him to be his well -wisher, he always sought his advice.
Following Shakuni's advice, Duryodhana informed the proposal of inviting the Pandavas over a game of dice. Vidur cautioned Dritarastra that such a game would only increase the enmity between the two sides, as the game of dice was inauspicious for both the sides. Praising Vidur, Dritarastra then persuaded Duryodhana to give up the plan. But Duryodhana was determined to humiliate the Pandavas, hence he made Dritarastra accept his plan. Ultimately, it was Vidur who went to Indraprastha with the proposal of the game. Yudhishtir too did not like the game of dice but to honour his uncle's desire, he accepted the proposal. Even when the game was being played, Vidur tried to convince Dritarastra that he still had enough of time to come around and drop his submissive stance for Duryodhana and save his clan and not to make the Pandavas their enemy. Again after the Pandavas had left for exile, Dritarastra was worried as to how to convince the subjects and how to please the Pandavas to return. Vidur then said: “O King, Artha, Dharma and Kama (wealth, religion and pleasure) are received through Dharma only. Dharma is the pedestal of the state. Hence, you should protect yourself and the Pandavas. Your sons have snatched everything from the Pandavas. It is against the Dharma. Hence, you should first get Duryodhana arrested and hand over the kingdom to Yudhishtir. Yudhishtir has no envy or jealousy, hence he will rule the kingdom religiously. Ask Dushasana to beg for pardon from Draupadi and Bheema in the court. Doing these things, you will be free from your worries." But Dritarastra did not like this advice and he told Vidur as to how he could give up his sons just for the Pandavas sake",and ordered Vidur to leave. Anticipating the imminent fall of the Kauravas, Vidur visited Kamyaka Vana to meet the Pandavas and told them a few things for their benefit. Dritarastra having come to know of Vidur's visit to the Pandavas began to suspect that with the help of Vidur, the Pandavas would become stronger. So, he called Vidur back and begged him for pardon. At that Vidur told Dritarastra that he did not differentiate between the Kauravas and the Pandavas but seeing the Pandavas in such a hapless condition, it was but natural to help them, in any case, he did not have any partiality for the Kauravas.
Vidura was also very loyal to Lord Krishna. When Krishna came to Hastinapur with the peace proposal, he preferred to stay with Vidur relishing the plain food offered by him in contrast to the royal meal, which was being served at the palace. It is thus easy to guess the intense love of Lord Krishna for Vidur. Next day when Duryodhana tried to tie Krishna in the palace, Vidur cautioned him and told him that Shri Krishna is the Lord Himself and any kind of disrespect for him would destroy him like a flame destroys a moth. Thereafter the Lord appeared in his cosmic form and seeing which all except Vidur, Bheeshma, Sanjay and Drona closed their eyes.
After the battle was over, Vidur consoled Dritarastra that whoever died in the battle had attained salvation, hence one should not mourn for them. Every time a human is born, he makes new relations but after his death these relations crumble like a castle made out of sand Hence, it is useless to mourn for the dead relatives. Events like comforts and miseries, crisis and fortune and misfortune etc. is due to the result of one's own good or bad deeds. Every living being has to bear the fruits of his deeds. Thereafter Vidur preached the ways of observing the right conduct and how to be rid of the miseries. After the coronation of Yudhishtir, Dritarastra came to stay with him. Vidur also stayed with him and used to be engaged in religious discussions. Eventually, he accompanied Dritarastra, Gandhari and Kunti in their penance. In the forests, observing solitude, he observed severe penance. Once Yudhishtir went to the forests to meet his mother, uncle and aunt. Not finding Vidur there, he inquired about him. At that time Vidur was heading for his hermitage far away in the jungles. Yudhishtir called out to him several times but Vidur did not pay any notice to his calls and he stood resting against a tree. Yudhishtir hastily went near Vidur and found out that due to his severe penance, Vidur's body had been reduced to a mere skeleton. There and then, Yudhishtir worshipped him and saw a beam of light emerging from his body and annihilated in Yudhishtir and the lifeless body of Vidur remained resting against the tree. Thus, living a religious life, Mahatama Vidur attained salvation.
Vidura Niti: The Words of Wisdom
- Niti sastras are the works on morals and polity, consisting either of proverbs and wise maxims in verse or of stories and fables inculcating some moral precept and illustrating its effects. These fables are generally in prose interspersed with pithy maxims in verse. Coming to Vidura Niti, once Dritarastra,who was having a sleepless night, called Vidur to seek the way for solace. The preaching which Vidur delivered during that time and subsequently, in continuation, is even today known as Vidur Niti. It contains not only the fundamental principles and deep knowledge of politics, but also sermons which elevate the character of a man. The main learning out of the entire scripture is the Governance ,i.e. how should an administrator run his government efficiently by following the DHARMA and not resorting to unfair means which are not in the benefit of the stakeholders. Mahabharata offers valuable lessons in international diplomacy as well as in management of public finance.In today’s modern management when ethical judgment and importance of recognizing the ethical dimensions is talked about, Mahabharat gives excellent analogies to identify the ethical boundaries. "Rules of ethical conduct", dharmayuddha, for the war were framed by the supreme commanders of each side.The age-old wisdom of the Indian seers seems to have caught on today in the world of management. It will only be a reclaiming of our own heritage if we in India return to our spiritual lineage and reshape it, if need be, to suit the present claims. It is apparent that, we are well placed to take advantage of this knowledge economy owing to our celebrated spiritual heritage.Vidura explains codes of conduct and how one should act in different situations. His teachings are aimed at kings, ordinary citizens as well as at ascetics. For example:
A king should act responsibly; otherwise, the wealth of the kingdom would be exhausted in no time.
Ø Comparing our body as a chariot, one should calmly control the horses of senses, otherwise, uncontrolled senses would lead to destruction – like uncontrolled horses.
Ø As dry wood would burn wet wood, an innocent man should stay away from sinners, otherwise, he will be punished in the same way as a sinner.
In “Vidura Niti: A king’s basic duties:
Ø A king should wish for the prosperity of all and should never set his heart on the misery of his subjects.
Ø A king should look after people who have fallen into adversity and who are in distress.
Ø A king should show kindness to all creatures.
Ø A king should never impede the growth and development of agriculture and economic activity in his kingdom.
Ø A king should always do that which is for the good of all creatures.
Ø A king should always be ready to protect those dependent on him.
Ø A virtuous king is never indifferent to even the minutest suffering of his subjects.
Ø A virtuous king enlists the confidence of his devoted subordinates by zealously looking after their welfare.
Ø A king who renounces lust and anger, who bestows wealth upon proper recipients, and who is discriminative, learned, and active is regarded as an authority by all men.
Ø A king who desires the highest success in all matters connected with worldly profit should from the very beginning, practice virtue. Prosperity takes its birth in good deeds. - What a King Must Avoid
- The friendship of the sinful has to avoided.
- Misuse of wealth, harshness of speech, and extreme severity of punishment will ruin even firmly established monarchs.
- Evil-minded kings, due to lack of sense-control, are destroyed by lust for expanding their territory.
- A king’s prosperity built on mere crookedness is destined to be destroyed.
- A king should never make a person his minister without examining him well. During examination a king should reject those who are ungrateful shameless, who have wicked dispositions, and who don’t give others their due”.
Vidura , the learned minister of king Dhritarashtra, has explained the most important qualities a leadership and administration. Vidura prescribes the following values for a ruler to be a perfect leader: simplicity, purity, contentment, truthfulness, self-restraint, patience, honesty, charity, steadiness, humility, faith, exertion, forbearance, sweetness in speech and good company.
Let us have a glimpse of the ethical values contained in the Vidura Niti and ponder over whether many of them have still relevance for the modern times in general and for the managementin particular.
Ved Prakash
www.ethicalvaluesinviduraniti.blogspot.com
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