"Vaisampayana said, 'In this connection, the high-souled Yudhishthira said
unto Arjuna these words fraught with reason. "Thou thinkest, O Partha,
that there is nothing superior to wealth, and that the poor man can
neither have heaven, nor happiness, nor the acquisition of his wishes.
This, however, is not true. Many persons are seen that have been crowned
with success through sacrifice in the shape of Vedic study. Many sages
are seen by devotion to penances to have acquired eternal regions of
bliss. They, O Dhananjaya, who always observe the practices of the Rishis
by betaking themselves to Brahmacharya and who become acquainted with all
duties, are regarded by the gods as Brahmanas. O Dhananjaya, thou
shouldst always regard those Rishis that are devoted to the study of the
Vedas and those that are devoted to the pursuit of true knowledge as
persons that are truly virtuous. O son of Pandu, all our acts depend upon
those that are devoted to the acquisition of true knowledge.[76] We know
this to be the opinion of the Vaikhanasas, O puissant one! The Ajas, the
Prishnis, the Sikatas, O Bharata, the Arunas, and the Kitavas, have all
gone to heaven through the merit of Vedic study. By performing those
acts, O Dhananjaya, that are indicated in the Vedas, viz., battle, study
of the Vedas, sacrifices, the restraint of passion that is so difficult,
one goes to heaven by the southern path of the Sun (Dakshinayana). I
have, before this, told thee that those very regions belong to persons
that are observant of (Vedic) acts. Thou shalt see, however, that the
northern path (Uttarayana) is travelled by those that are devoted to Yoga
penances. Those eternal and bright regions to which that path leads
belong to men of Yoga. Of these two, the northern path is much applauded
by those conversant with the Puranas. Thou shouldst know that one
acquires heaven through contentment. From contentment springs great
happiness. There is nothing higher than contentment. Unto the Yogin who
has controlled wrath and joy, contentment is his high praise and success.
In this connection is cited the discourse by Yayati of old. Listening to
that discourse one may succeed in withdrawing all his desires like a
tortoise drawing in all his limbs. When one cherishes no fear of
anything, when one is not feared by anything, when one cherishes no
desire, when one bears no hate, then is one said to have attained to the
state of Brahma. When one does not bear sinfully towards any creature, in
act, thought, or word, one is then said to have attained to Brahma. When
one has controlled his pride and folly, and withdrawn himself from all
attachments, it is then that that pious man of irradiated soul becomes
fit for attaining to that salvation which consists in the annihilation of
separate existence. Listen now to me with concentrated attention, O son
of Pritha, as I say it unto thee. Some desire virtue; some, good conduct;
and some wealth. One may desire wealth (as a means for the acquisition
of virtue). The abandonment, however, of such desire would be better for
him.[77] There are many faults attached to wealth and consequently to
those religious acts that are performed with wealth. We have seen it with
our own eyes. It behoveth thee also to see this. He that desires wealth
finds it very difficult to abandon that which should by every means be
abandoned. Good deeds are very rare in those that amass riches. It is
said that wealth can never be acquired without injuring others, and that,
when earned, it brings numerous troubles. A person of narrow heart,
setting at naught the fear of repentance, commits acts of aggression
towards others, tempted by even a little wealth, unconscious all the
while of the sin of Brahmanicide that he incurs by his acts. Obtaining
wealth which is so difficult of acquisition, one burns with grief if one
has to give a portion of it to one's servants,--with grief, that is,
which is equal to what one would feel if one is actually robbed by
depredators. If, on the other hand, one does not part with one's wealth,
obloquy becomes one's share. One, however, that has no wealth, never
becomes the subject of censure. Withdrawn from all attachments, such a
person can become happy in all respects by supporting life upon what
little he may obtain as alms. No one, however, can be happy by the
acquisition of wealth. In this connection certain verses relating to
sacrifices are recited by persons conversant with ancient scriptures.
Wealth was created by the Creator for the sake of sacrifices, and man was
created by him for protecting that wealth and performing sacrifices. For
this, all wealth should be applied to sacrifices. It is not proper that
it should be spent for the gratification of desire of enjoyment. The
Creator then confers wealth upon mortals for the sake of sacrifices. Know
this, O son of Kunti, thou that art the foremost of all wealthy persons!
It is for this that the wise think that wealth, without doubt, is
nobody's on earth. One should perform sacrifices with it and give it away
with a trustful heart. One should spend (in gift) what one has acquired,
and not waste or spend it in gratifying one's desire of enjoyment. What
use is there in amassing wealth when such proper objects exist in which
to spend it? Those persons of little understanding that give away
(wealth) unto men that have swerved from the duties of their order, have
to subsist hereafter for a hundred years on ordure and dirt. That men
give unto the undeserving and refrain from giving unto the deserving is
due to inability to discriminate between the deserving and the
undeserving. For this reason the practice of even the virtue of charity
is difficult. These are the two faults connected with wealth even when
acquired, viz., gift to an undeserving person and abstaining from giving
unto him that is deserving."'"