He who is not employed in merit or in sin, he who does not attend to Profit, or Virtue, or Desire, who is above all faults, who regards gold and a brick-bat with equal eyes, becomes liberated from pleasure and pain and the necessity of accomplishing his purposes.

1. Virtue, Wealth, & Desire
(From: The Mahabharata, Santi Parva, Section CLXVII)
[This discussion is very interesting. The participants are Vidura, Yudhishthira,
Bhimasena, Arjuna, Nakula and Sahadeva. In the spiritual battle array, they are soldiers
of the soul, present in man’s cerebrospinal centers as under:
Upper House of Consciousness:
• Vidura represents ‘intellect’, the seat of buddhi at the forehead. (Other three are
manas, chitta, and ahankar).
• Yudhisthira or King Calmness as divine discrimination, in the cervical or ether
center, or vishuddha chakra. Yudhisthira, the eldest of the five offspring of Pandu
(buddhi, or pure intellect) is fittingly portrayed as the king of all discriminative
faculties, for calmness is the principal factor necessary for any expression of
right discernment.
• Bhimasena, soul-controlled vital breath and life force, in the dorsal or air center,
or anahata chakra. It is power of Vitality, soul-controlled life force (prana) and the
vibratory creative air element in the dorsal center. It is the power to still the
internal and external organs and thus destroy the invasion of any passion (as
of sex, greed, or anger). It is the destroyer of disease and doubt.
Lower House of Consciousness:
• Arjuna, or divine fire-force, and the power of patience and self-control, in the
lumbar or fire center, or manipura chakra. This center bestows the fire-force of
mental and bodily strength to fight against the vast onslaught of the sense
soldiers. It is the pivotal or turning point of the devotee’s life from gross
materialism to finer spiritual qualities. From the lumbar to the sacral and
coccygeal centers life and consciousness flow downward and outward to
materialistic, sense bound body consciousness.
When Arjuna, the power of self-control in the lumbar center, rouses the fore of
meditation and spiritual patience and determination, he draws upward the life
and consciousness that was flowing downward and outward through the
lumbar, sacral, and coccygeal centers, and thereby gives the meditating yogi the
necessary mental and bodily strength to pursue the course of deep meditation
leading to Self-realization. Without this fire and self-control, no spiritual
progress is possible.
• Nakula, the power to follow the prescribed spiritual rules (the “thou-shalts”), in
the sacral or water center, or svadhishthana chakra. Adherence, Power to Obey

2. Good Rules (Sama, the positive or absorbing power, attention, by which
mental tendencies can be controlled).
• Sahadeva, the power to observe the negative rules of morality (the “thou-shalt-
nots”), in the coccygeal or earth center, or muladhara chakra. Restraint, Power to
Stay Away From Evil (Dama, the active power of resistance, tenacity, by which
restless outer sense organs can be controlled).
It is interesting to note carefully the opinion of members of the Upper House and
Lower House of consciousness respectively. When the consciousness is in the Lower
House it lays more emphasis on Wealth and Desire. But when it is in the Upper House
it lays emphasis on Virtue and Emancipation.]
Virtue, Wealth, & Desire
Vaisampayana said: When Bhishma, after having said this, became silent, Yudhishthira
(and the others) returned home.
The king (Yudhishthira) addressing his brothers with Vidura forming the fifth, said:
• 'The course of the world rests upon Virtue, Wealth, and Desire. Amongst these
three, which is the foremost, which the second, and which the last, in point of
importance?
• For subduing the triple aggregate (viz., lust, wrath, and covetousness), upon
which of the first three (viz., Virtue, Wealth, and Desire) should the mind be
fixed? It behoveth you all to cheerfully answer this question in words that are
true.'
Thus addressed by the Kuru chief, Vidura, who was conversant with the science of
Profit, with the course of the world, and with truth (that concerns the real nature of
things), and possessed of great brilliancy of intellect, spoke first these words,
recollecting the contents of the scriptures.
Vidura said:
• 'Study of the various scriptures, asceticism, gift, faith, performance of sacrifices,
forgiveness, sincerity of disposition, compassion, truth, self-restraint, these
constitute possessions of Virtue. Do thou adopt Virtue! Let not thy heart ever
turn away from it. Both Virtue and Profit have their roots in these. I think that all
these are capable of being included in one term.
• It is by Virtue that the Rishis have crossed (the world with all its difficulties).
It is upon Virtue, that all the worlds depend (for their existence). It is by Virtue

3. that the gods attained to their position of superiority. It is upon Virtue that
Profit or Wealth rests.
• Virtue, O king, is foremost in point of merit. Profit is said to be middling.
Desire, it is said by the wise, is the lowest of the three.
• For this reason, one should live with restrained soul, giving his attention to
Virtue most. One should also behave towards all creatures as he should
towards himself.'
Vaisampayana continued: After Vidura had finished what he had to say, Pritha's son
Arjuna, well skilled in the science of Profit, and conversant also with the truths of
both Virtue and Profit, urged on (by the drift of Yudhishthira's question), said these
words.'
Arjuna said:
• 'This world, O king, is the field of action. Action, therefore, is applauded here.
Agriculture, trade, keep of cattle, and diverse kinds of arts, constitute what is
called Profit. Profit, again, is the end of all such acts. Without Profit or Wealth,
both Virtue and (the objects of) Desire cannot be won. This is the declaration of
the Sruti.
• Even persons of un-cleansed souls, if possessed of diverse kinds of Wealth, are
able to perform the highest acts of virtue and gratify desires that are apparently
difficult of being gratified.
• Virtue and Desire are the limbs of Wealth as the Sruti declares. With the
acquisition of Wealth, both Virtue and the objects of Desire may be won. Like all
creatures worshipping Brahman, even persons of superior birth worship a man
possessed of Wealth.
• Even they that are attired in deer-skins and bear matted locks on their heads that
are self-restrained, that smear their bodies with mire, that have their senses
under complete control, even they that have bald heads and that are devoted
Brahmacharins, and that live separated from one another, cherish a desire for
Wealth.
• Others attired in yellow robes, bearing long beards, graced with modesty,
possessed of learning, contented, and freed from all attachments, become
desirous of Wealth.
• Others, following the practices of their ancestors, and observant of their
respective duties, and others desirous of heaven, do the same. Believers and

4. unbelievers and those that are rigid practisers of the highest Yoga--all certify to
the excellence of Wealth.
• He is said to be truly possessed of Wealth who cherishes his dependants with
objects of enjoyment, and afflicts his foes with punishments. Even this O
foremost of intelligent men, is truly my opinion. Listen, however, now to these
two (viz., Nakula and Sahadeva) who are about to speak.'
Vaisampayana continued: After Arjuna had ceased, the two sons of Madri, viz.,
Nakula and Sahadeva said these words of high import.
Nakula and Sahadeva said:
• 'Sitting or lying, walking and standing, one should strive after the acquisition
of Wealth even by the most vigorous of means. If Wealth, which is difficult of
acquisition and highly agreeable, be earned, the person that has earned it,
without doubt, is seen to obtain all the objects of Desire.
• That Wealth which is connected with Virtue, as also that Virtue which is
connected with Wealth, is certainly like nectar. For this reason, our opinions are
as follows.
• A person without wealth cannot gratify any desire; similarly, there can be no
Wealth in one that is destitute of Virtue. He, therefore, who is outside the pale
of both Virtue and Wealth, is an object of fear unto the world.
• For this reason, one should seek the acquisition of Wealth with a devoted
mind, without disregarding the requirements of Virtue. They who believe in
(the wisdom of) this saying succeed in acquiring whatever they desire.
• One should first practice Virtue; next acquire Wealth without sacrificing
Virtue; and then seek the gratification of Desire, for this should be the last act
of one who has been successful in acquiring Wealth.'
Vaisampayana continued: The twin sons of the Aswins, after having said these words,
remained silent. Then Bhimasena began to say the following.
Bhimasena said:
• 'One without Desire never wishes for Wealth. One without Desire never wishes
for Virtue. One who is destitute of Desire can never feel any wish. For this
reason, Desire is the foremost of all the three.
• It is under the influence of Desire that the very Rishis devote themselves to
penances subsisting upon fruits, of living upon roots or air only.

5. • Others possessed of Vedic lore are engaged upon the Vedas and their branches
or upon rites of faith and sacrificial acts, or upon making gifts or accepting them.
Traders, agriculturists, keepers of cattle, artists and artisans, and those who are
employed in rites of propitiation, all act from Desire.
• Some there are that dive unto the depths of the ocean, induced by Desire. Desire,
indeed, takes various forms. Everything is pervaded by the principle of Desire.
A man outside the pale of Desire never is, was, or will be, seen in this world.
This, O king, is the truth.
• Both Virtue and Wealth are based upon Desire. As butter represents the
essence of curds, even so is Desire the essence of Profit and Virtue. Oil is better
than oil-seeds. Ghee is better than sour milk. Flowers and fruits are better than
wood. Similarly, Desire is better than Virtue and Profit.
• As honeyed juice is extracted from flowers, so is Desire said to be extracted from
these two (Profit and Virtue). Desire is the parent of Virtue and Profit. Desire is
the soul of these two.
• Without Desire the Brahmanas would never give either sweets or wealth unto
Brahmanas. Without Desire the diverse kinds of action that are seen in the
world would never have been seen. For these reasons, Desire is seen to be the
foremost of the triple aggregate.
• Approaching beautiful damsels attired in excellent robes, adorned with every
ornament, and exhilarated with sweet wines, do thou sport with them. Desire, O
king, should be the foremost of the three with us. Reflecting upon the
question to its very roots, I have come to this conclusion.
• Do not hesitate to accept this conclusion, O son of Dharma! These words of
mine are not of hollow import. Fraught with righteousness as they are they will
be acceptable to all good men.
• Virtue, Profit, and Desire should all be equally attended to. That man who
devotes himself to only one of them is certainly not a superior person. He is said
to be middling who devotes himself to only two of them. He, on the other hand,
is the best of his species who attends to all the three.
• Having said these words in brief as also in detail, unto those heroes, Bhima
possessed of wisdom, surrounded by friends, smeared with sandal-paste, and
adorned with excellent garlands and ornaments, remained silent.

6. Then king Yudhishthira the just, that foremost of virtuous men, possessed of great
learning, properly reflecting for a while upon the words spoken by all of them, and
thinking all those speeches to be false philosophy, himself spoke as follows.
Yudhishthira said:
• 'Without doubt, all of you have settled conclusions in respect of the scriptures,
and all of you are conversant with authorities. These words fraught with
certainty that you have spoken have been heard by me. Listen now, with
concentrated attention, to what I say unto you.
• He who is not employed in merit or in sin, he who does not attend to Profit, or
Virtue, or Desire, who is above all faults, who regards gold and a brick-bat
with equal eyes, becomes liberated from pleasure and pain and the necessity
of accomplishing his purposes.
• All creatures are subject to birth and death. All are liable to waste and change.
Awakened repeatedly by the diverse benefits and evils of life, all of them
applaud Emancipation. We do not know, however, what Emancipation is.
• The self-born and divine Brahman has said that there is no Emancipation for
him who is bound with ties of attachment and affection. They, however, that
are possessed of learning seek Extinction. For this reason, one should never
regard anything as either agreeable or disagreeable. This view seems to be the
best.
• No one in this world can act as he pleases. I act precisely as I am made (by a
superior power) to act. The great Ordainer makes all creatures proceed as He
wills. The Ordainer is Supreme. Know this, all of you.
• No one can, by his acts, obtain what is unobtainable. That, which is to be,
takes place. Know this. And since he who has withdrawn himself from the
triple aggregate may succeed in winning Emancipation, it seems, therefore,
that Emancipation is productive of the highest good.'
Vaisampayana continued: 'Having listened to all these foremost words fraught with
reason and acceptable to the heart, Bhima and others were filled with delight and
joining their hands, bowed unto that prince of Kuru's race. Indeed, those foremost of
men, O king, having heard that speech of the monarch, well adorned with sweet
letters and syllables, acceptable to the heart, and divested of dissonant sounds and
words, began to applaud Yudhishthira highly. The high-souled son of Dharma, in
return, possessed of great energy, praised his convinced auditors; and once more the
king addressed the son of the foremost of rivers, possessed of a high soul, for enquiring
about duties.’