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
  ___________________________________________________________________________________
  *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

The 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).

Ved Prakash
www.ethicalvaluesinviduraniti.blogspot.com

Characteristics of Wise Persons

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).
• 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).
• 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).
• He whose proposed actions are never obstructed by heat or cold, fear of attachment, prosperity or adversity, is considered wise. (VN: 1.20).
• 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).
• 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).
• 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).
• 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).
• 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)).
• 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).
• 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)).
• 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).
• 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).
• 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).
• He, who having attained immense wealth and prosperity or acquired (vast) learning, does not bear himself haughtily, is reckoned as wise.

Ved Prakash

www.ethicalvaluesinviduraniti.blogspot.com

ETHICAL VALUES IN VIDURA NIT-Introduction

A Glimpse of Ethical Values from Vidura Niti
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