History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c96.s1.35.3

v7.c96.s1.35.3

The Mahābhārata claims that everything concerning the four puruṣārthas is contained in it and that what is not contained in it about them would be found in no other work. In Udyogaparva it is stated 'Dharma is so called because of its character as the sustainer of all beings.' Vanaparva and Manu both declare 'Dharma when violated kills the violator, when preserved it preserves man, therefore, Dharma should not be violated lest Dharma might destroy us.' Vyāsa winds up the Mahābhārata with the solemn appeal 'with arms up-raised I here raise a loud cry, but no one listens to me, from Dharma spring wealth and (satisfaction of) all desires, why is Dharma not resorted to? One should not give up Dharma for some desired object, nor through fear nor from greed nor even for the sake of life itself. Dharma is eternal, pleasure and pain are impermanent, the individual self is eternal, but the conditions (under which self works) are impermanent.' The Mahābhārata passages quoted in n. 18 p. 8 of H. of Dh. Vol. II say 'the three (Dharma, Artha, Kāma) are meant for all men, that Dharma is the best of the three, that Artha is middling and Kāma is the lowest and that if there be conflict then Dharma must be followed and the other two abandoned.' This shows that Artha and Kāma were made subservient to Dharma (the ethical code) and all three were subservient to the spiritual goal. Our Śāstras do not at all prescribe asceticism for all, but they recognized a scale of values. The Manusmṛti (IV.