Hindu Administrative Institutions c6.s3.15

c6.s3.15

Every *parvan* of the *Mahābhārata* has something or other to say on the *trivarga*. In chap. v of the *Sabhā Parvan* Nārada is said to have asked Yudhiṣṭhira questions in words pregnant with *dharma*, *kāma* and *artha*, धर्मकामार्थसंयुक्तं (19). The first questions are interesting. ‘Are you increasing your wealth? Is your mind rooted in *dharma*? Are you enjoying happiness with a controlled mind?¹ Is *dharma* being fulfilled according to *artha*, and *artha* according to *dharma*? Are these two not being obstructed by *kāma*? Are you observing these three aims in their proper place and time?² According to the sage Vidura, *trivarga* is said to take its source from *dharma* just like the state.³ Manu says,⁴ ‘Some say that *dharma* and *artha* are of supreme importance. Some are of opinion that *artha* and *kāma* are the most important. Others say that *artha* alone is important. For it is the sole means for *dharma* and *kāma*. But my opinion is all the three are of capital importance,⁵ in that each of them is complementary to the other.’ The non-observance of *dharma* (शास्त्रविहितमनतिष्ठन् according to Kullūka Bhaṭṭa) will lead to misery. Hence though confronted by insuperable difficulties one must not cross the boundary of dharma.¹ Such standards of *artha* and *kāma* that go against the ordained principles of *dharma* must be abandoned.² Hence the king must endeavour to administer justice in accordance with the standards of *dharma*, *artha* and *kāma* by consulting his ministers either in the middle of the day or in the night.³