Vidura Niti: Wisdom through Numbers

Ø VIDURA NIT: WISDOM THROUGH NUMBERS(1 - 10)
Ø THE ONE
Ø HEARTLESS
Ø 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).
Ø Sin attaches to the Doer Alone
Ø While one person commits sins ( viz. earn money by evil means), many reap the advantage resulting therefrom; (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).

Ø INTELLIGENCE

Ø 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).

Ø 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 ( aa learned scholar, who recently left for heavenly abode) has explained this Kuta Sloka (a puzzling verse), as follows:
Ø One is intellect, through which means one should discriminate the right and wrong.
Ø Allies, neutral and foes- these three should be brought under control by four expedients i.e. Sama, Dana, Danda and Bheda.
Ø Allies should be put under control by Sama,- by tranquilizing words, neutral powers by giving something and by discrimination, and the foe should be brought under control by all the four expedients.
Ø 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.
Ø 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 has also given spiritual translation of the above verse, as follows:
Ø By summnum bonum intellect one should acquire definite knowledge of soul and God.
Ø Desire, anger and greed – these three should be controlled by Sama, dama, Uparati and Sraddha.
Ø By controlling five sense organs, one should be well-versed in Sataka Sampatti – the performance of six kinds of acts –
Ø Sama, restraining one’s mind and soul from sins and temptations,
Ø Dama, controlling the organs of actions and living a chaste life,
Ø Uparati, keeping aloof from wicked persons,
Ø 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,
Ø Sraddha – to have faith in scriptures, profound scholars and men of great piety and high ideals, and
Ø 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. But when 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 are the 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 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 (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 position and 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).
  
  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. (to be continued).
  Ved Prakash
• www.ethicalvaluesinvedas.blogspot.com
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  *Mr. V.P. Bhatia, who is MBA (HRM), and retired Assistant Director from the Ministry of Home Affairs, Govt. Of India, is doing research on Vedic Ethics and Values under the supervision of Dr. Ravi Prakash Arya; Email ID; vpbhatia39@yahoomail.com; www.ethicalvaluesinvedas.blogspot.com