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Every human being is primarily imperfect but can gradually attain perfection. The Vedic seers and sages were convinced that by constant effort one can attain perfection. And the human being who is the evolute in the cosmic process can be an instrument or agent for the attainment of perfection. Thus the word purushartha not only means goals of human being but also stands for human endeavor.<ref name=":3" />  

Every human being is primarily imperfect but can gradually attain perfection. The Vedic seers and sages were convinced that by constant effort one can attain perfection. And the human being who is the evolute in the cosmic process can be an instrument or agent for the attainment of perfection. Thus the word purushartha not only means goals of human being but also stands for human endeavor.<ref name=":3" />

 

Shri Krishna in Bhagavat Gita clearly states that He is the Buddhi in the body of a man. In the Bhagavata Purana Shri Krishna mentions that in man, having a suitable body, using the the capabilities of Indriyas, Manas etc, an intelligent one can attain the Atman. For this reason, even though the creation has one, two, three, four, multiple and no legged creatures having different kinds of bodies, it is the human being (manushya sharira) which is most loved by the Him, for it is only in this Upadhi he can with focus and concentration reach the unreachable state of attaining that Ishvara which is different from Ahamkara (identification of body with Atman).<ref name=":1" /><blockquote>पुरुषत्वे च मां धीराः साङ्ख्ययोगविशारदाः। आविस्तरां प्रपश्यन्ति सर्वशक्त्युपबृंहितम् २१।

Shri Krishna in Bhagavat Gita clearly states that He is the Buddhi in the body of a man. In the Bhagavata Purana Shri Krishna mentions that in man, having a suitable body, using the the capabilities of Indriyas, Manas etc, an intelligent one can attain the Atman. For this reason, even though the creation has one, two, three, four, multiple and no legged creatures having different kinds of bodies, it is the human being (manushya sharira) which is most loved by the Him, for it is only in this Upadhi he can with focus and concentration reach the unreachable state of attaining that Ishvara which is different from Ahamkara (identification of body with Atman).<ref name=":1" /><blockquote>पुरुषत्वे च मां धीराः साङ्ख्ययोगविशारदाः। आविस्तरां प्रपश्यन्ति सर्वशक्त्युपबृंहितम् २१।

To attain and remain in the state of Sukha, it appears that the most important desired purposes of all human beings (sadhya साध्य) are just two namely '''Kama''' (desires required to fulfil worldly pleasures) and '''Moksha''' and the instruments (sadhanam साधनं) to achieve these two goals are '''Dharma''' and '''Artha'''. Thus the two pursuits and their two instruments are generally felt necessary by every person. Since Moksha pertains to the domain of Self or Atma it is termed Adhyatma, and the chief instrument to achieve it is Dharma. Artha and Kama are essential instruments for fulfilling the needs in life. Dharma also supports these two needs, the Artha and Kama.<ref name=":1" /> Amarakosha defines Trivarga as Dharma, Kama and Artha and along with Moksha as Chaturvarga.<blockquote>त्रिवर्गो धर्म कामार्थः चतुर्वर्गः समोक्षकः। (Amar. 2.7.57)</blockquote>While the four purusharthas have their own significance, shastras have given greater importance to Moksha because the Trivargas will eventually lead to Moksha.<ref name=":1" />  

To attain and remain in the state of Sukha, it appears that the most important desired purposes of all human beings (sadhya साध्य) are just two namely '''Kama''' (desires required to fulfil worldly pleasures) and '''Moksha''' and the instruments (sadhanam साधनं) to achieve these two goals are '''Dharma''' and '''Artha'''. Thus the two pursuits and their two instruments are generally felt necessary by every person. Since Moksha pertains to the domain of Self or Atma it is termed Adhyatma, and the chief instrument to achieve it is Dharma. Artha and Kama are essential instruments for fulfilling the needs in life. Dharma also supports these two needs, the Artha and Kama.<ref name=":1" /> Amarakosha defines Trivarga as Dharma, Kama and Artha and along with Moksha as Chaturvarga.<blockquote>त्रिवर्गो धर्म कामार्थः चतुर्वर्गः समोक्षकः। (Amar. 2.7.57)</blockquote>While the four purusharthas have their own significance, shastras have given greater importance to Moksha because the Trivargas will eventually lead to Moksha.<ref name=":1" />  

The trivargas by themselves are faultless when they are used in the way given by the shastras. When the desires and thoughts in the human mind lead the man away from the way the goals have to be pursued, then they become associated with doshas or mala. When dharma is performed with an intent for their worldly results (sakama dharma), artha is used for causes other than charity and personal means (niguhana), when one gets carried away gets excessively attached to desires (moha) - in such cases the trivarga is said to have doshas.<blockquote>अपध्यानमलो धर्मो मलोऽर्थस्य निगूहनम्। संप्रमोहमलः कामो भूयस्तद्गुणवर्धितः।। (Maha. Shan. Parv. 123.10) </blockquote>When man pursues dharma without attachments to the results of such actions (nishkama dharma), artha or wealth is sought with an intent to donate and for service (त्यागाय संभृतार्थानाम्), and kama or desires are such that they invoke dharmik way of life - then such trivargas are free from doshas or faults. In such a way when a man follows the goals of life within the frame work of trivarga, they all lead him easily to the fourth paramapurushartha namely Moksha.<ref name=":1" /> All the instruments required for achieving Atma sukha by undertaking the path of Paravidya are given to man, such as the laukika Vidyas (Apara Vidya), the Indriyas, Buddhi etc hence man pursuing the "Alaukika अलौकिकम्" path is inherent in the human being to attain the limitless state called as Moksha. Hence Moksa is considered as the supreme value i.e. parama purusartha. It is the ultimate end of human life, because it puts an end to all limitations of human life. Therefore, it has been described as absolute freedom i.e. freedom from the cycle of birth and rebirth.<ref name=":3" /> Vedanta Paribhasha, opens with the statement that among the four purusharthas, Moksha is the paramapurushartha, the supreme of the purusharthas.<blockquote>इह खलु धर्मार्थकाममोक्षेख्येषु चतुर्विधपुरुषार्थेषु मोक्ष एव परमपुरुषार्थः, (Veda.Pari. 1.1)<ref>Vedanta Paribhasha ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A4%BE/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%9A%E0%A5%8D%E0%A4%9B%E0%A5%87%E0%A4%A6%E0%A4%83 Pratyaksha Parichcheda])</ref></blockquote>Thus as the ultimate goal of human pursuits, Moksha is said to be the parama-purushartha.  

The trivargas by themselves are faultless when they are used in the way given by the shastras. When the desires and thoughts in the human mind lead the man away from the way the goals have to be pursued, then they become associated with doshas or mala. When dharma is performed with an intent for their worldly results (sakama dharma), artha is used for causes other than charity and personal means (niguhana), when one gets carried away gets excessively attached to desires (moha) - in such cases the trivarga is said to have doshas.<blockquote>अपध्यानमलो धर्मो मलोऽर्थस्य निगूहनम्। संप्रमोहमलः कामो भूयस्तद्गुणवर्धितः।। (Maha. Shan. Parv. 123.10) </blockquote>When man pursues dharma without attachments to the results of such actions (nishkama dharma), artha or wealth is sought with an intent to donate and for service (त्यागाय संभृतार्थानाम्), and kama or desires are such that they invoke dharmik way of life - then such trivargas are free from doshas or faults. In such a way when a man follows the goals of life within the frame work of trivarga, they all lead him easily to the fourth paramapurushartha namely Moksha.<ref name=":1" /> All the instruments required for achieving Atma sukha by undertaking the path of Paravidya are given to man, such as the laukika Vidyas (Apara Vidya), the Indriyas, Buddhi etc hence man pursuing the "Alaukika अलौकिकम्" path is inherent in the human being to attain the limitless state called as Moksha. Hence Moksa is considered as the supreme value i.e. parama purusartha. It is the ultimate end of human life, because it puts an end to all limitations of human life. Therefore, it has been described as absolute freedom i.e. freedom from the cycle of birth and rebirth.<ref name=":3" /> Vedanta Paribhasha, opens with the statement that among the four purusharthas, Moksha is the paramapurushartha, the supreme of the purusharthas.<blockquote>इह खलु धर्मार्थकाममोक्षेख्येषु चतुर्विधपुरुषार्थेषु मोक्ष एव परमपुरुषार्थः, (Veda.Pari. 1.1)<ref>Vedanta Paribhasha ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A4%BE/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%9A%E0%A5%8D%E0%A4%9B%E0%A5%87%E0%A4%A6%E0%A4%83 Pratyaksha Parichcheda])</ref></blockquote>Thus as the ultimate goal of human pursuits, Moksha is said to be the parama-purushartha.  

# Maharshi Vyasa defined viewed it etymological origin ध्रियतेऽनेन इति धर्मः and propounded that Dharma is one that sustains and nourishes human existence, it is the foundation of all beings as in धारको धर्मः।

# Maharshi Vyasa defined viewed it etymological origin ध्रियतेऽनेन इति धर्मः and propounded that Dharma is one that sustains and nourishes human existence, it is the foundation of all beings as in धारको धर्मः।

The ten lakshanas of Dharma (Manusmrti 6.92) are verily the backbone of this [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]] itself. They are  

 

 

The ten lakshanas of Dharma (Manusmrti 6.92) are verily the backbone of this [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]] itself. They are

# Dhrti (धृति: । firmness or fortitude)

# Dhrti (धृति: । firmness or fortitude)

The ancient seers have clearly demarcated what constitutes Dharma. Those  [[Karma (कर्म)|karmas]], invoked by mind, body, and speech, performed for the good of the world and lie within the limits defined by Rtam, promote mans progress in both worldly goals and beyond. The chief purpose of Sadhya Dharma or right action is obtaining Punya. Somadeva in his Nitivakyamritam, succinctly states the means to Dharma as follows.<blockquote>आत्मवत् परत्र कुशलवृत्तिचिन्तनं शक्तितस्त्यागतपसी च धर्माधिगमोपायाः । (Niti. Vaky. 1.4)<ref name=":6">Gupta, Sudhir Kumar. (1987) ''Nitivakyamrutam by Somadeva Suri, with Hindi and English Translation''. Jaipur: Prakrut Bharati Academy (Page 2)</ref></blockquote>Contemplation on the means of welfare of others as of oneself, practicing charity and austerity as per one's own capacity are the means of Dharma.

The ancient seers have clearly demarcated what constitutes Dharma. Those  [[Karma (कर्म)|karmas]], invoked by mind, body, and speech, performed for the good of the world and lie within the limits defined by Rtam, promote mans progress in both worldly goals and beyond. The chief purpose of Sadhya Dharma or right action is obtaining Punya. Somadeva in his Nitivakyamritam, succinctly states the means to Dharma as follows.<blockquote>आत्मवत् परत्र कुशलवृत्तिचिन्तनं शक्तितस्त्यागतपसी च धर्माधिगमोपायाः । (Niti. Vaky. 1.4)<ref name=":6">Gupta, Sudhir Kumar. (1987) ''Nitivakyamrutam by Somadeva Suri, with Hindi and English Translation''. Jaipur: Prakrut Bharati Academy (Page 2)</ref></blockquote>Contemplation on the means of welfare of others as of oneself, practicing charity and austerity as per one's own capacity are the means of Dharma.

Those karmas which are performed against Rtam, in contrary to that laid out by the Rshis, against the good of the society and the individual are said to be Adharma. Somadeva in his Nitivakyamritam states Adharma to be the fruits of actions contrary to Dharma <ref name=":6" /><blockquote>अधर्मः पुनरेतद् विपरीतफलः। न खलु भुतद्रुहां कापि क्रिया प्रसूते श्रेयांसि । (Niti. Vaky. 1.3 and 6)</blockquote>Verily, no action of persons maliciously disposed to other persons can lead to welfare.

Those karmas which are performed against Rtam, in contrary to that laid out by the Rshis, against the good of the society and the individual are said to be Adharma. Somadeva in his Nitivakyamritam states Adharma to be the fruits of actions contrary to Dharma <ref name=":6" /><blockquote>अधर्मः पुनरेतद् विपरीतफलः। न खलु भुतद्रुहां कापि क्रिया प्रसूते श्रेयांसि । (Niti. Vaky. 1.3 and 6)</blockquote>Meaning: Verily, no action of persons maliciously disposed to other persons can lead to welfare.

Thus, sadachara puts a man on the path of progress and durachara causes his downfall.<ref name=":5" />

Thus, sadachara puts a man on the path of progress and durachara causes his downfall.<ref name=":5" />

== Artha ==

== अर्थः ॥ Artha ==

{{Main|Artha (अर्थः)}}Artha is defined as the means of each and every worldly prosperity.<ref name=":4" /> यतः सर्वप्रयोजनसिद्धिः सोऽर्थः । That which leads to the accomplishment of all worldly and beyond worldly purposes is Artha (in the sense of prosperity).<ref>Gupta, Sudhir Kumar. (1987) ''Nitivakyamrutam by Somadeva Suri, with Hindi and English Translation''. Jaipur: Prakrut Bharati Academy (Page 12)</ref> Artha is not just money, it that chief instrument for Dharma, health and enjoyment of a human being. While Dharma is the source of Sukha (happiness) and abundance, the Artha is the source of Dharma.<blockquote>खुखस्य मूलं धर्म: । धर्मस्य मूलम् अर्थः । (Chan. Sutr. 1-1,2)</blockquote>It is the important means to achieve desired things in the world as rightly stated by Chanakya - अर्थार्थ प्रवतते लोकः | (Chan. Sutr. 7.28). Kautilya Hence it is etymologically stated as अर्थ्यते सर्वैः इति अर्थः। meaning - to attain which everyone has a strong desire is said to be Artha.<ref>Tripathi, Prem Vallabh. (1970) ''Purushartha Chatushtaya.'' Varanasi: Rajvidya Granthamala. (Pages 221 - 225)</ref>

{{Main|Artha (अर्थः)}}Artha is defined as the means of each and every worldly prosperity.<ref name=":4" /> यतः सर्वप्रयोजनसिद्धिः सोऽर्थः । That which leads to the accomplishment of all worldly and beyond worldly purposes is Artha (in the sense of prosperity).<ref>Gupta, Sudhir Kumar. (1987) ''Nitivakyamrutam by Somadeva Suri, with Hindi and English Translation''. Jaipur: Prakrut Bharati Academy (Page 12)</ref> It is one of the most important elements in the scheme of Purusharthas. Artha is not just money, it that chief instrument for Dharma, health and enjoyment of a human being. While Dharma is the source of Sukha (happiness) and abundance, the Artha is the source of Dharma.<blockquote>खुखस्य मूलं धर्म: । धर्मस्य मूलम् अर्थः । (Chan. Sutr. 1-1,2)</blockquote>It is the important means to achieve desired things in the world as rightly stated by Chanakya - अर्थार्थ प्रवतते लोकः | (Chan. Sutr. 7.28). Kautilya Hence it is etymologically stated as अर्थ्यते सर्वैः इति अर्थः। meaning - to attain which everyone has a strong desire is said to be Artha.<ref>Tripathi, Prem Vallabh. (1970) ''Purushartha Chatushtaya.'' Varanasi: Rajvidya Granthamala. (Pages 221 - 225)</ref>

=== Artha Paribhasha ===

=== Artha Paribhasha ===

Artha is sanctified by Dana

Artha is sanctified by Dana

== Moksha ==

== Moksha ==

Moksa is a personalistic or indivudalistic value.<ref name=":3" /> Boundlessness or expansion beyond something perceptible is an innate causeless nature governing everyone’s life. Achieving freedom from embodiment is the culminating point of Moksha. All human endeavors are directed, to Moksha, consciously by a few and unconsciously by most people. This solo journey of a ''Mumukshu'', who is consumed by the desire to be unfettered, is unmediated by his own senses, the only leading light being the words of Shruti (heard from the Guru), the Shabdapramana. Once a ''sadhaka'' starts the journey into the realms of the mind and consciousness, ''vrittis'' of the mind keep him busy within himself.

[[Moksha (मोक्षः)|Moksha]] is a personalistic or individualistic value.<ref name=":3" /> Boundlessness or expansion beyond something perceptible is an innate causeless nature governing everyone’s life. Achieving freedom from embodiment is the culminating point of Moksha. All human endeavors are directed, to Moksha, consciously by a few and unconsciously by most people. This solo journey of a ''Mumukshu'', who is consumed by the desire to be unfettered, is unmediated by his own senses, the only leading light being the words of Shruti (heard from the Guru), the Shabdapramana. Once a ''sadhaka'' starts the journey into the realms of the mind and consciousness, ''vrittis'' of the mind keep him busy within himself.

== Discussion ==

== Discussion ==