Ethical Values from Vidura Niti

ETHICAL VALUESFROMVIDURA NITI :by V.P.Bhatia : 

ETHICAL VALUESFROMVIDURA NITI :by V.P.Bhatia

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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 unparalleled, for 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.” A Glimpse of Ethical Values from Vidura Niti

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Ancient Indian values and ethos have their foundation rooted deep in Sanatan Dharma, which is eternal and evolved over centuries. These eternal and ever- relevant principles focus on making the life of a common man fruitful and relevant. These principles have been imparted to the masses through various channels viz. scriptures, including Neti Sastra, including Vidura Niti. These ethical values hold a great relevance even for modern times. The Mahabharata is the longest epic ever written in the history of mankind. This encompasses a whole lot of knowledge in it, like Vidura Neeti, Srimad Bhagwadgita etc. are a part of this scripture only. Vidur Niti by Mahatama Vidur , comprising Udyoga Parva, sections XXXIII to XLI of Mahabharata, is one of the prominent Niti Sastras containing ethical values, having relevance even for today.

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MAHATMA VIDURA Mahatama Vidur ,who was one of the prominent figures in the history of the Mahabharata, has discussed morality in great detail in the Vidura Niti. In the context of Mahabharata, several Nitis have been compiled, among them Vidura- Niti by Mahatama Vidura is very reputed. The sermons delivered by high- souled Mahatama Vidura to Dhrtrastra in the Vidura Niti, 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, the Dharma Deva” (the God of Justice) being proficient in knowledge of Dharma 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.

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Vidura respected his elder brother Dhrtrastra , all along he tried to guide him on the right path, and repeatedly implored him to do justice to the sons of Pandu. But due to his attachment for his eldest son Duryodhana,he did not pay heed to Vidura’s advice, and suffered a lot all along his life, resulting in the Kurukshetra War. Vidura was very prudent, wise, polite, religious, well- mannered and devoted to the Lord Krishna. Mahatma Vidura developed sympathy for the Pandavas and helped and protected them directly or indirectly. Vidura had cautioned Yudhishtir of the imminent danger lurking in Barnavata and told him the way to escape the danger. Thus, acting prudently, Vidura saved the lives of the Pandavas. Vidura did not discriminate in his affection for the Pandavas and the Kauravas and he used to give them good advice . But Duryodhana never liked his advice. Even then, Vidura tried his best to put Dhritrastra on the right track. But under the influence of his sons, he never followed Vidur's advice, although he always sought his advice.

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Vidura cautioned Dritarastra against the game of dice being inauspicious for both sides and would only increase the enmity between them But Duryodhana made Dritarastra accept his plan. Even during the game being played, Vidura tried to convince Dritarastra that he should drop his submissive stance for Duryodhana and save his clan by not making the Pandavas their enemy. Again when the Pandavas had left for exile, Vidura advised Dritrastra : “O King, Artha, Dharma and Kama (wealth, religion and pleasure) are received through Dharma only, being the pedestal of the state. Hence, you should protect the Pandavas. Your sons having snatched everything from them,which is against Dharma. Ask Dushasana to beg for pardon from Draupadi and Bheema in the court and free yourself from worries.“ But Dritarastra did not like this advice. Anticipating the imminent fall of the Kauravas, Vidura met the Pandavas in Kamyaka Vana and told them certain things for their benefit.

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Krishna, when he came with the peace proposal, preferred to stay with Vidura, relishing the plain food offered by him in contrast to the royal meal. When Duryodhana tried to tie Krishna in the palace, Vidura cautioned him that any kind of disrespect for Lord Krishna would destroy him like a flame destroys a moth.. After the battle was over, Vidura consoled Dritarastra that whoever died in the battle had attained salvation, hence one should not mourn for them. Further, new relations made when born crumble like a castle made out of sand, after death. Events like comforts and miseries, crisis and fortune and misfortune etc. are due to the result of one's own good or bad Karmas(deeds). Every living being has to bear the fruits of his Karmas. After the coronation of Yudhishtira, Dritarastra came to stay with Vidura and they used to have religious discussions. Eventually, he accompanied Dritarastra, Gandhari and Kunti in their penance. In the solitude Vidura observed severe penance far away in the jungles. Yudhishtir searched for him and later found that due to his severe penance, his body reduced to a mere skeleton. There and then, Yudhishtir worshipped him and saw a beam of light emerging from his body . Thus, living a religious life, Mahatama Vidur attained salvation.

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Niti Sastras are works on morals and polity, consisting of proverbs and wise maxims in verse or fables, illustrating some moral precepts and inculcating ethical values.Once Dritarastra, having sleepless night, called Vidura to seek the way for solace. The preaching which Vidur delivered then and subsequently, is known as Vidur Niti(VN). VN 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 without resorting to unfair means, inconsistent with the interest of stakeholders. In today’s management scenario, when there is all around degradation of moral values and judgment to face the emerging ethical dilemas goes by default, importance of recognizing the ethical precepts contained in Mahabharat, including Vidura Niti, serve excellent avenues for ethical Rules of conduct to resolve the modern dharmayuddhas(ethical dilemas) . Vidura explains how one should act in different situations. His teachings are aimed at not only kings, but also for ordinary citizens, as well as at ascetics. It will only be a reclaiming of our own heritage if we revisit our spiritual heritage to reshape our lives Vidura advised: ‘comparing our body as a chariot, one should calmly control the horses of senses, otherwise, uncontrolled senses would lead to destruction – like uncontrolled horses’. “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.” VIDURA NITI -The Wisdom of Vidura

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Ancient Indian thinkers gave a lot of importance to leaders and leadership. A bad leader means not merely a single bad person, but a bad fate for many. Vidura , the learned minister of king Dhritarashtra, has explained the most important qualities for leadership and administration. In “Vidura Niti: A king’s basic duties, as a leader: Should wish for the prosperity of all and never set his heart on the misery of his subjects. Should look after people who have fallen into adversity and are in distress. A king should show kindness to all creatures. Should never impede the growth and development of agriculture and economic activity in his kingdom. A king should always do which is for the good of all creatures. A king should always be ready to protect those dependent on him. A virtuous king is never indifferent to even the minutest suffering of his subjects. A virtuous king enlists the confidence of his devoted subordinates by zealously looking after their welfare. 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. A king who desires the highest success in all matters connected with worldly profit should from the very beginning, practise virtue. Prosperity takes its birth in good deeds. Qualities of the Successful Leader

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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. He should reject those who are ungrateful, shameless, who have wicked disposition, and who don’t give others their due. Vidura prescribes 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. What a King Must Avoid

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Who commences his acts with due thought and consideration, never gives up things half way , never wastes his time, and has his senses under control(VN: 1.25)). Who knows his capacity, is never idle or lazy but exerts to his might. Who is not affected by pleasure or pain, profit or loss, honour or dishonour, with a firm faith in Dharma and not tempted by sensual objects. (VN: 1.16). Whom neither anger nor joy, nor pride, false modesty, vanity, can draw away from the high ends of life (VN: 1.18). Whose proposed actions are never obstructed by heat or cold, fear of attachment, prosperity or adversity (VN: 1.20). 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). Whose worldly intelligence follows both Dharma (virtue) and Artha (wealth),who disregarding worldly pleasures chooses Dharma serviceable in both worlds (VN: 1.21). Who not strive for unattainable objects, do not grieve for what is lost and gone, and never lose their heart in calamities. (ibid: 124). Who exerting to the best of their might, , disregard nothing as insignificant (VN: 1.22). Grasp the most difficult subject quickly, listen to others patiently, pursue the objects of the senses with judgment and do not give their opinion unasked. Who delight in honest deeds, do what tends to their happiness and prosperity, and never sneer at what is good. (VN: 1.26). Who exults not at honours, and grieves not at slights, and remains cool and calm like a lake in the course of the Ganges) (VN: 1.27)). Who, having attained immense wealth and prosperity or acquired (vast) learning, does not bear himself haughtily. Who knows the transient nature of all creatures ,is also cognisant of the connections of all acts, and is proficient in the knowledge of the means to be resorted to (for attaining the goals)(VN: 1.28).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). Whose Sastras (scriptures) studies are regulated by reasons, whose reason follows the scriptures, who abides by the ideals of good persons and always pays respect to them(VN: 1.30). Characteristics of Wise Persons/Mark of Wisdom:

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Who is ignorant of scriptures yet proud, poor but builds castles in the air, and wishes to obtain things or wealth without any exertion , resorts to unfair means for acquisition of his objects. (VN: 1.32). Who, forsaking his own , concerns himself with the objects of others, and is deceitful with his friends, is called a fool. (VN: 1.33). He, who wishes for undesirable things , and forsakes the ones legitimately to be desired, who bears malice towards powerful. (VN: 1.34).Who regards his foe as his friend, hates and bears malice to his friend, commits wicked deeds.(VN: 1.35).  Who propagates his future projects, trusts none and doubts in all things, and takes a long time in doing what requires a short time (VN: 1.36). Who does not assign their due share of corn, water, clothes with Sraddha to the Pitrs(father, mother, old persons), protectors of the city and country, who does not worship the God Almighty, who does not honour the learned and does not do good to the fire, air, water, etc., and who does not acquire noble-minded friends, is a foolish person (VN: 1.37).  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 (VN: 1.38).Who, being himself guilty, blames others, and who though impotent gives vent to anger, is the most foolish among men. (VN: 1.39).  Who, without knowing his own strength, desires an object, devoid of both virtue and profit(wealth), difficult of acquisition, without again adopting adequate means, is a fool(VN: 1.40).Who advises the undeserving , who keeps company with the wretched and destitute, and takes refuge in misers, is having little sense and is a fool. (VN: 1.41). The Signs of Foolish Persons

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KNOWLEDGE THROUGH NUMBERS THE ONE Heartless 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). Sin attaches to the Doer Alone While one person commits sins (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).   Intelligence   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).

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DISCRIMINATING Discriminating the two by means of one, bring under thy subjugation 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 ( who recently left for heavenly abode) has explained this Kuta Sloka (a puzzling verse), as follows: One is intellect, through which means one should discriminate the right and wrong. Allies, neutral and foes- these three should be brought under control by four expedients i.e. Sama, Dana, Danda and Bheda. 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. 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. 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.

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The learned Swami has also given spiritual translation of the above verse, as follows: By summnum bonum intellect one should acquire definite knowledge of soul and God. Desire, anger and greed – these three should be controlled by Sama, dama, Uparati and Sraddha. By controlling five sense organs, one should be well-versed in Sataka Sampatti – the performance of six kinds of acts – Sama, restraining one’s mind and soul from sins and temptations, Dama, controlling the organs of actions and living a chaste life, Uparati, keeping aloof from wicked persons, 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, Sraddha – to have faith in scriptures, profound scholars and men of great piety and high ideals, and Samadhana - the concentration of the mind.   The seven addictions one should abstain from are the same, as explained above.

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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; i.e ‘that people consider 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).

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These Two Justl like 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).

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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 gates to the hell, viz., lust, anger, and covetousness. 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).

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THESE FOUR   Learned men have declared that even a powerfu king should never consult these four, viz., men of small sense(foolish persons), men that are procrastinating(slow in action), men who are enthusiastic but 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).

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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).

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These Six Who wish to attain prosperity and happiness, should avoid these six faults : sleep, drowsiness, fear, anger, laziness and procrastination. (VN: 1.76). These six comprise the happiness of men: acquirement of wealth, uninterrupted sound health, a good-looking beloved wife ,with sweet speech, an obedient son and meaningful lucrative knowledge. (VN: 1.80). Sound health, being debt free, living at home , company with good men, certainty about the means of livelihood, and living without fear- these six conduce to the happiness of men.(VN: 1.81). These six qualities should never be forsaken : truth, charity, diligence, benevolence, forgiveness and patience. (VN: 1.77). These six should be renounced : a preceptor who cannot expound/teach the scriptures , an illiterate priest, a king who is unable to defend, a disloyal wife (VN: 1.78-79).  Who brings under his control these six – lust, anger, sorrow, attachment, vanity and self-conceit, and becomes 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: thieves upon careless persons , physicians on ailing, persons, prostitutes upon lustful persons , priests upon their Yajmanas, a king upon persons that quarrel and men of learning upon them who are without it.(VN: 1.83-84). These six are instantly destroyed, if neglected, viz., kine (cow), services, agriculture, a wife, learning, and the company of a base person. (VN: 1.85).  These six forget those who bestowed obliged them, viz., educated disciples their preceptors; married persons their mothers; persons whose desires have been gratified( forget) women; who achieved success forget who aided them; who have crossed a river, the boat (that carried them)and cured patients (forget) their physicians. (VN: 1.86-87).  These six are always miserable: the envious, the malicious, the discontented, the irascible, the ever- suspicious and those depending upon the fortunes of others. (VN: 1.88).

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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.

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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 or virtue, passion and darkness, 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).

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Code of Conduct A king who renounces lust and anger, bestows wealth upon proper recipients, 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 , inflicts proper punishment on the guilty ,, 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 stronger persons and who displays his prowess at proper time (VN: 1.103).   An illustrious person grieves not when a calamity befalls on him, and patiently bears misery in distress, exerts with all his collected senses, , and all his foes are vanquished.(VN: 1.104)  He is always happy, who does not live away from home uselessly, not make friends with the sinful , never indulges with another’s wife, or commit theft, never betrays arrogance, or backbites or indulges in drinking or shows ingratitude. (VN: 05).  Who never boastfully strives to attain the three objects of human persuit, viz. Dharma(virtue), Artha (wealth) and Kama(deire), who tells the truth, not quarrel over trifles even for friends, and never becomes angry though slighted, is reckoned as wise.(VN: 1.106). He ,who neither bears malice towards others nor becomes angry, is kind to all, who being weak never quarrels with others or stand surety for anyone, does not speak arrogantly, and avoids controversy, is praised everywhere. (VN: 1.107).  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 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). 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 and knows at once all that is high and low. Wherever he may go, he is sure to gain sway/ascendancy over public and rules them is respected and adored by all. (VN: 1.111).Rakes up not old hostilities, behaves neither arrogantly nor with too much humility, not commit improper acts, is a noble man. (VN: 1.109).

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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).

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Whose well-planned are never known to others, whose counsels are well-kept and become known to others only when executed, his works are never spoiled – he succeeds in all his objects. (VN: 1.116). Who intent upon abstaining from injury to all creatures, is truthful, tender-hearted, who respects others and pure in mind, shines greatly like a precious gem of the purest ray having its origin in an excellent mine. (VN: 1.117). Who, 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).

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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’, and imparting ethical knowledge through numbers, 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. ______________________________________________________ *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