Bhārata Sāvitrī
Bhārata Sāvitrī
Śrī Vedavyāsa’s final message to humanity in Mahābhārata.
Excerpted from the Svargārohana Parva, 5.47–51.
Artha
anyāyopārjitaṁ dravyam artha-dūṣaṇam ucyate
anyāyopārjitaṁ dravyam artha-dūṣaṇam ucyate |
apātra-dānaṁ pātrārtha-haraṇaṁ tasya lakṣaṇam ||
(Mahābsubhāṣita-saṅgraha: 1806)
“An object acquired unjustly is called polluted wealth. Its characteristics are giving [wealth] to an underserving person and taking away the wealth of a deserving person.”
anyāyopārjitaṁ dravyam artha-dūṣaṇam ucyate Read on →
steyaṁ hiṁsānṛtaṁ dambhaḥ kāmaḥ krodhaḥ smayo madaḥ
steyaṁ hiṁsānṛtaṁ dambhaḥ kāmaḥ krodhaḥ smayo madaḥ |
bhedo vairam aviśvāsaḥ saṁspardhā vyasanāni ca ||
ete pañcadaśānarthā hy artha-mūlā matā nṛṇām |
tasmād anartham arthākhyaṁ śreyo’rthī dūratas tyajet ||
(Śrīmad Bhāgavatam: 11.23.18–19)
“Theft, violence, falsity, deceit, lust, anger, perplexity, pride, quarrel [alt. treachery, disunion], enmity, mistrust, jealousy [alt., rivalry] and vices—these are considered the fifteen detriments (anarthas) of human beings rooted in wealth (artha) [i.e., wealth is a cause not only of forms of suffering but of sin as well]. Therefore, a seeker of well-being should give up the detriment (anartha) known as wealth (artha) from afar.”
steyaṁ hiṁsānṛtaṁ dambhaḥ kāmaḥ krodhaḥ smayo madaḥ Read on →
na dharmaṁ kāmam arthaṁ vā mokṣaṁ vā varadeśvara
na dharmaṁ kāmam arthaṁ vā mokṣaṁ vā varadeśvara |
prārthaye tava pādābje dāsyam evābhikāmaye ||
(Hayaśīrṣa Pañcarātra; cited in Rādhā Kṛṣṇa Dāsa Gosvāmī’s Daśa-śloki-bhāṣya)
“I do not pray for dharma, kāma, artha, or mokṣa, O Varadeśvara [i.e., O Lord, granter of boons]. I desire only servitude to your lotus feet.”
na dharmaṁ kāmam arthaṁ vā mokṣaṁ vā varadeśvara Read on →
prajñām evāgamayati yaḥ prājñebhyaḥ sa paṇḍitaḥ
prajñām evāgamayati yaḥ prājñebhyaḥ sa paṇḍitaḥ |
prājño hy avāpya dharmārthau śaknoti sukham edhitum ||
(Mahābhārata: 5.35.57)
“One who procures wisdom from the wise is a paṇḍita, and a wise person, by attaining dharma and artha, is able to increase his happiness.”
prajñām evāgamayati yaḥ prājñebhyaḥ sa paṇḍitaḥ Read on →
ajarāmaravat prājño
ajarāmaravat prājño vidyām arthaṁ ca sādhayet |
gṛhīta iva keśeṣu mṛtyunā dharmam ācaret ||
(Hitopadeśa: Prāstāvikā, 3)
“The wise should pursue knowledge and wealth as though they are unaging and immortal, but they adhere to dharma as if their hair has been grabbed by death.”
na dhanaṁ na janaṁ na sundarīṁ
na dhanaṁ na janaṁ na sundarīṁ
kavitāṁ vā jagad-īśa kāmaye |
mama janmani janmanīśvare
bhavatād bhaktir ahaitukī tvayi ||
<em(Śikṣāṣṭakam: 4; cited in Padyāvalī 94; Caitanya-caritāmṛta: 3.20.29)
“O Master of the universe,
I desire neither wealth,
Nor men [i.e., assistants, followers, relatives, etc.],
Nor beautiful women [i.e., an excellent wife],
Nor erudition [i.e., intellectual prowess or recognition thereof],
Or otherwise [i.e., mukti].
In birth after birth, O Īśvara,
Let me have unconditional bhakti to you.”
na dhanaṁ na janaṁ na sundarīṁ Read on →
ūrdhva-bāhur viraumy eṣa
ūrdhva-bāhur viraumy eṣa na ca kaścic chṛṇoti me |
dharmād arthaś ca kāmaś ca sa kim arthaṁ na sevyate ||
(Mahābhārata: Svargārohana Parva, 5.49)
“With arms upraised, I shout this, but no one listens to me. From dharma come artha and kāma. [So,] Why is it [i.e., dharma] not followed?”
ūrdhva-bāhur viraumy eṣa Read on →
vāg-arthāv iva sampṛktau
vāg-arthāv iva sampṛktau vāg-artha-pratipattaye |
jagataḥ pitarau vande pārvatī-parameśvarau ||
(Raghu-vaṁśa)
“I offer obeisance to Pārvatī and Parameśvara [Śiva], the parents of the world, who are united like speech and [its] meaning, for [gaining] understanding of speech and [its] meaning [or, to understand the meaning of the Veda].”
vāg-arthāv iva sampṛktau Read on →
sukhasya mūlaṁ dharmaḥ
sukhasya mūlaṁ dharmaḥ |
dharmasya mūlam arthaḥ |
arthasya mūlaṁ rājyam |
rājyasya mūlam indriya-jayaḥ |
indriya-jayasya mūlaṁ vinayaḥ |
vinayasya mūlaṁ vṛddhopasevaḥ |
vṛddhopasevayā vijñānam |
vijñānena ātmānaṁ saṁpādayet |
saṁpāditātmā jitātmā bhavati |
jitātmā sarvārthaiḥ saṁyujyeta |
(Cāṇakya-sūtras: 1–10)
“The basis of happiness is dharma [i.e., right conduct, ethics]. The basis of dharma is artha [i.e., resources, wealth, economy]. The basis of artha is kingship [i.e., state, government]. The basis of kingship is control over the senses. The basis of control over the senses is discipline. The basis of discipline is subservience to elders. Through subservience to elders comes proficiency [i.e., discernment]. Equip yourself with proficiency. Those who have equipped themselves become self-controlled. Those who are self-controlled will become endowed with all attainments.”
sukhasya mūlaṁ dharmaḥ Read on →