यतः सर्वप्रयोननसिद्धिः स अर्थ:

Summary

The text examines the dual nature of wealth (artha) in Indian philosophical and religious traditions. It begins by noting that Jainism considers wealth accumulation as part of "parigraha" (possessiveness), which leads to faults like acquisition, protection, and loss. However, it also acknowledges that wealth is given the second place among the four purusharthas (goals of life) after dharma, as per Acharya Kalyanmal Lodha. The text contrasts this with the Upanishadic view, citing Nachiketa's rejection of wealth in the Kathopanishad and Maitreyi's question to Yajnavalkya in the Brihadaranyaka Upanishad about the futility of wealth for attaining immortality. Shankaracharya's Vivekachudamani is quoted stating there is no immortality in wealth. The Vedic perspective is presented through various hymns: the Rigveda's Shri Sukta prays for the destruction of Alakshmi (poverty) and the attainment of Lakshmi (prosperity), while other hymns seek wealth, horses, cattle, and servants. The Atharvaveda advises earning with a hundred hands and giving with a thousand. The text then presents the positive view of wealth from sources like Chanakya, who states dharma's root is artha, and the Ramayana, where Rama says the wealthless lose all abilities. Kautilya declares artha as primary, as it is the root of dharma and kama. The Puranas and Mahabharata are cited to show wealth as essential for life, dharma, and even the pursuit of moksha. However, the text also emphasizes the negative side, quoting the Gita on the demonic nature of amassing wealth unjustly, and the Vishnu Purana on insatiable desire. It concludes by noting that while wealth is necessary, its pursuit must be ethical and aligned with dharma, as its ultimate purpose is spiritual fulfillment, not mere accumulation.