Vidura Neeti in Mahābhārata - Summary and Reflection
Mahabharata version used: MND – volume 3, Gita Press edition of Vidura Neeti.
Parvā #, Adhyāya #: Udyōga
Parvā, Chapters 33-40 (MND) – 588 verses.
Context and relation to
previous section: Sanjaya
has come back from Upaplavya, with message of Pandavas. Sanjaya had tried to convey Dhrtarāśtra message which in brief (paraphrased) – “War
is bad, peace is good. You are virtuous to choose peace, hence give up everything
and be peaceful”. To this Yudhisthira replied – which in brief (paraphrased)
“Give us back our rightful kingdom, or if you’d prefer war instead, so be
it”. Sri Krishna also spoke to Sanjaya,
recounting the horrors of the dice game and the injustice meted out to
Draupadi. Later Sanjaya comes back, knowing fully well, that the past unjust
actions of Dhrtarāśtra and his sons, is going to bear fruit, in the calamitous
war, which is almost upon them. He meets first the King in person and conveys the
message of Yudhisthira and also criticizes the King for the current situation
(“I blame you for the result of this struggle between sons of Bharata” .
5.32.28; “… you have come under the influence of your head-strong son…”
5.32.29). The king becomes highly disturbed
by the message of Yudhisthira and the criticism of Sanjaya. He sends for Vidurā
and seeks his advice to overcome his mental turmoil. In response to this
request by the King, Vidurā tells him that he has developed enmity with the
stronger person (Yudhisthira and his brothers, supporters) and had coveted the
wealth of others – hence his mind has become restless and sleepless. This
entire discourse by Vidurā on ethics is termed Vidurā Neeti. Its approximately
eight chapters - 5.33 – 5.40.
Relation to succeeding
section: After the
discussion on the ethics, Dhrtarastra’s mind turns to spirituality, for which Vidurā
requests the ancient rishi of the Nivrrti mārga – sanat sujāta, by mentally
thinking of him. He then appears and gives spiritual discourse to the King.
This is seen in chapters 5.41-46
Executive Summary (with
verse #s citations keyed in from the source of study)
Vidurā starts discussion (in 1st chapter – 5.33 – 123 verses) with who is a wise man (panditah). Herein Vidurā lays emphasis on consciousness of the power of one’s Self, exertion, forbearance, constancy in adherence to dharma (5.33.16). He mentions about how cold, heat, fear, lust, prosperity or adversity etc. dso not hamper the works taken up by the wise person (5.33.19). He spends about 14 verses on lakśana of a panditah. Later he spends about 9 verses on who is a foolish person (5.33.30-39). The first chapter of Vidurā Neeti has about 123 verses (i.e. in 5.33). Vidura using numbers one to ten, in an intelligent and interesting manner from verses 5.33.66-107 (e.g. three gates to naraka, three sources of happiness -5.33.71, four types of persons, dependents, situations etc. 5.33.74-78). In the end of first chapter he asks him to give the kingdom back to Yudhisthira (5.33.123).
In the 2nd chapter (i.e. 5.34 – 86 verses) Vidurā openly declares that Yudhisthira has the quality of ruling all the three worlds (5.34.85).
In the 3rd chapter (i.e. 5.35 – 77 verses) Vidurā advises him to have kindness towards both his children (i.e. Kauravas and Pandavas). Vidurā then proceeds to tell the story of how Prahlāda (father of Virōchanā) gave justice, when he had to decide who among Virōchanā and Sudhanvā can marry Keśini. This story (5.35.5 – 39) is told to inspire Dhrtarāśtra to take the side of justice and not be swayed by love for his evil son (5.35.39).
In the 4th chapter (i.e. 5.36 – 74 verses), qualities of high (as in noble) families is mentioned by Vidurā. The practices (5.36.23) when followed in a family, it makes the family highly noble – namely – austerity (tapo), self-control (damō), knowledge of Vedic rituals, marriages in proper form (puṇyā vivāhāḥ), and incessant annadhānam in proper form. This whole discussion on virtuous conduct of good families is from 5.36.23-36. Later verses from 5.36.37-48, is Vidurā’s commentary on nature of life and human mind. Dhrtarāśtra reveals his fear of Yudhisthira (“he resembles the flame of fire, who has been played false by me, will put an end to the life of my songs” – 5.36.49) and seeks Vidurā’s help to overcome his anxiety (5.36.50). To this Vidura replies that “Knowledge removes fear (since its basis is ignorance), greatness is attained by tapas and by respectfully serving/learning from Gurus (elders) and applying it (in one’s life), knowledge and tranquility is obtained” – 5.36.42. He advices the King to make peace with Pandavas in the just way.
In the 5th chapter (i.e. 5.37 – 64 verses), Vidurā talks about Manu’s classification of human types and behavior (17 types of persons), which lead them to perdition (5.37.1-7). The golden rule is mentioned herewith – “to behave towards one in the same way as he behaved towards another” – 5.37.7. Dhrtarāśtra enquires about why people don’t live up to 100 years and Vidura gives ethical failings which deprive human of long healthy life (5.37.9 -19). Included in this, section is the famous verse 5.37.17 – “It is advisable to give up a friend for the sake of the family, to give up the attachment to a clan for the sake of the town, to sacrifice a town to save the country and to give up (pleasures of) this world for the well-being of the Self”. He criticizes the King of the mistakes he made earlier. He concludes this chapter with the metaphor of how Pāndavas are like śālā trees and the Kauravas are like creepers who need the support of the śālā trees to survive (5.37.63-64).
In the 6th chapter (i.e. 5.38 – 47 verses) Vidura talks about guests, bhikṣukaḥ, as ascetic, a king, a wise man and women – [ “women worthy of worship, highly blessed, virtuous, forming the light of the homes (gr̥hadīptayaḥ), who must be trusted and protected – 5.38.12]. Different āśrama dharma is described herewith. Advice on raja dharma is also given herewith. He again advices the King to make peace with Pandavas, recognize their precious qualities, else he will soon see Duryodhana fallen from his lordship (5.38. 47).
In the 7th chapter (i.e. 5.39 – 85 verses), Dhrtarāśtra tries to counter Vidurā’s sane advice by using arguments of fatalism, which Vidura criticizes saying – even the best advice given by Brihaspati himself, will fall on deaf ears, if listener is prejudiced (5.39.1-2). Vidurā reminds the King of the advice to abandon Duryodhanā, at the time of his birth, which the King, did not pay heed to (5.39.5). He tells the King that if the King reinstates the Pandavas, he will be freed of all his mistakes (i.e. kalmaśah) – 5.39.32).
In the 8th chapter (i.e. 5.40 – 32 verses), Vidura speaks about varna duties (5.40.25-28). Vidurā advices again to ensure Dhrtarāśtra returns the kingdom to Pāndavas, but the King replies “My inclination, through made to turn towards Pāndavas, constantly turns away from them, once I come in contact with Duryodhanā” – 5.40.32.
Main Philosophical
Points for reflection.
Instructions: Please list the topics for reflection, arguments in favor or against,
refutation of any prior philosophical position and your conclusion.
1. Topic: Puruśārtha (Self-Effort) and Deivam (Pre-destination)
Dhrtarāśtra spoke: Vidura! Man is shackled
in attaining prosperity and its destruction. Brahmā has made him subservient to
his fate as a stringed puppet. Kindly continue your discourse. I am listening
patiently 5.39.1
Vidura replied: Bharatā! It will be an insult even to Brihaspati if he says something without consideration of time and place. His intelligence too will be doubted – 5.39.2
The point here is, Dhrtarāśtra does
not pay heed to the sane and timely advise he has been receiving from Vidura
all his life and yet he blames fate or deivam or Ishwara for the outcome
manifesting in his life. He does not recognize that Deivam or fate, is outcome
of past “puruśārtha” . Ishwara is Karma phala dhāta and does not treat Jeevas
like stringed puppet, as Dhrtarāśtra says above. This criticism of Dhratarāśtra
is evidently done throughout the Mahābhārata, especially in Vidura Neeti. Its
also clear that he did receive sane, timely advice from Vidura and also from
other elders (like Bheeshma, Drona, Kripa) but he choose to ignore it, to favor
his evil-minded son Duryodhanā.
Conclusion: Both the arguments – self-effort or
pre-destination, both have a place in our life. Self-effort is to be relied
upon, as a Karma Yoga Sadhana, for those in pravrrti mārga. Whereas
Predestination or Ishwara Iccha is to be fully relied upon, by those in Nivrrti
mārga (typically Sanyāsis). Dhrtarāśtra is in pravrrti mārga, and yet he is not
owning up to his actions and shifts the responsibility to pre-destination.
Vidurā is calling the bluff on Dhrtarāśtra.
Having said all that some jnānis and karma yogis have said verses like
the one below : -
Sri Rama to
Lakshmana in Kiskindha kānda.
niyatiH kāranam
loke niyatiH karma saadhanam |
niyatiH sarva
bhuutaanaam niyogeShu iha kaaraNam || 4-25-4 (Valmiki Ramayana)
Fate
(niyatiH) is the cause of all the worlds, Fate (niyatiH) is the instrument for
action, Fate (niyatiH) is the deciding factor for motivation of all beings in
these worlds.
Here this
statement is not considered an excuse to absolve one’s Dharma, as Dhrtarāśtra
did thus far. This is taught succinctly
to us, in Gita as Karma Yoga – (e.g. 2.47).
Vidura
Neeti is a manual for ethical conduct, just like Bhagavad Gita is a manual for
acquiring and manifesting spiritual wisdom
Few example verses
(taken from Gita Press Edition of Vidura Neeti, which maps to MND).
Chapter 1 (5.33)
After careful consideration,
Vidura responded: Rajan! They alone stay sleepless who antagonize a mightier
person, or the weak, helpless and destitute who have lost whatever little they
had. The lechers as well as the thieves too stay awake at night (5.33.13)
Dharma alone is the highest
virtue. Forgiveness alone is the panacea for peace. Learning is the most
satisfying attainment. Ahimsa is the greatest source of happiness. (5.33.57)
A man must diligently serve
the following five pre-eminent entities: 1. The mother, 2. The father, 3. Agni,
4. The Soul and 5. The Guru. (5.33.79)
A man who aspires to wealth
or craves to rise high must give up the following six undesirable traits 1.
Excessive sleep, 2. Lassitude, 3. Fear, 4. Anger, 5. Laziness and 6.
Procrastination (5.33.83)
A man should never eschew the
following six virtues: Truth, charity, promptness, freedom from malice and spitefulness;
forgiveness and forbearance. (5.33.86)
Chapter 2 (5.34)
Maharaja! Your obedient
nephew Yudhisthira alone is fit to be the king. He has all the attributes of a
capable king, even of the universe. (84)He is superior to all your sons. He is
well versed in the concepts of Dharma and Artha. He is glorious. He is
extremely wise and is a favorite of fortune. (85) Rajendra, among the followers
of Dharma, Yudhisthira is supreme. He is kind, merciful, and pleasant of temperament.
He holds you in great respect. That is why he is tolerating indescribable
suffering
Chapter 3 (5.35)
Vidura continued thus O
Rajendra! Therefore, do not resort to falsehood for the sake of land. By
abstaining from truth in the interest of your son, do not lead yourself, your
sons and your ministers to
perdition – (39)
Chapter 4 (5.36)
He is not a friend who always
inspires fear with his angry behaviour or who has been placated for fear of
harm. He alone is a true friend who can be trusted like a father. Others are at
best companions. Even a hitherto stranger, if he behaves like a friend, becomes
a relation, a friend, support and shelter. (37, 38). Honor a friend whether he
is rich or a pauper. Making no demand on friends, one ought not to look forward
to material benefits from them. (43). Gold is tested in fire. Nobility is
judged by behaviour. A Sadhu is recognized by his conduct. The bravery of a
person is revealed only when he confronts danger. Financial distress brings out
the best in a composed person. A friend or a foe is judged when a person faces
a grave misfortune or danger (49)
Compare Sri Krishna’s
response in 2nd chapter (and thereafter in Gita) with Vidurā’s approach to Dhrtarāśtra.
O wise brother! This fear agitates my mind. Everything
around me too is upset by the thought of an impending catastrophe. Therefore,
guide me to the path of peace. Advise me how to quench my apprehension (4.50)
Vidura replied: O King! I do not see any other means
of pacifying your apprehensions except erudition, Tapasya, abjuration of greed
and command of the five senses. (4.51) A man wards off fear with intelligence.
He attains to a higher level with the help of Tapasya. Service of the Guru brings him knowledge. Yoga leads to the peace
of mind.(4.52)
Chapter 5 (5.37)
O Rajan! It is easy to find a
person who is always polite and sweet. However, it is difficult to come across
the one who renders good advice in harsh words and who willingly listen to such
words of advice. (15). He alone is of genuine assistance to the ruler who
without worrying whether his advice would please the king, or not, following
the path of Dharma, speaks words, though harsh, in the interest of the,
kingdom. It is advisable to give up a friend for the sake of the family, to give
up the attachment to a clan for the sake of the town, to sacrifice a town to
save the country and to give up (pleasures of) this world for the well-being of
the Self. (16-17)
Chapter 6 (5.38)
A calm and composed person
should at first offer a seat to a virtuous man who arrives as a guest. He
should wash the guest’s feet with water and ask about his wellbeing. Only then
he should talk about his own situation. In due course, the guest is offered a
meal as required (2)
Chapter 7 (5.39)
Some are rich in virtues
while others are wealthy. However, if a rich person lacks virtues, he ought to
be shunned completely (8). The man who paying attention to a wise man’s words,
acts upon them, is remembered for a long time (33). A wise man needs,
understand the following six leakages of confidential discussions of wealth and
plug the same. This will help protect his riches: 1. Drinking habit, 2. Sleep,
3. Ignorance of the essentials, 4. Maladies of the eyes and of the mouth, 5.
Blind faith in dishonest ministers, 6. Trust in a foolish messenger – (36, 37)
Chapter 8 (5.40)
Dharma alone is eternal.
Happiness and sorrow are transitory. And so are human beings, birds, and
animals or whatever lives. Do not settle down for the transient in preference
to the eternal. Be contented because contentment brings peace and a wealth of
joy (13)
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