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Indian philosophy considers ‘Kama’ and ‘Artha’ - the means to Kama, as valid human pursuits. But it considers ‘Lobha’ (greed) and ‘Moha’ (delusion) arising from unchecked desires as unethical because they incline to work against social interests. To restrain these two pursuits from becoming anti social, Indian Philosophy presents a third vital human pursuit namely 'Dharma'. It is Dharma that helps all people to have the opportunity of experiencing maximum sensual satisfaction by acquisition of wealth and other material objects through right actions. Even Sri Krishna, the human manifestation of the Divine Self in all beings, endorses this validity of Kama in the Bhagavad Gita.<ref name=":0">M.Rama Jois (2004), Trivarga, Mumbai: Bharatiya Vidya Bhavan.</ref> He says,<blockquote>धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ ॥७- ११॥<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%BE%E0%A4%A8%E0%A4%B5%E0%A4%BF%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%BE%E0%A4%A8%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 7].</ref> ''dharmāviruddho bhūteṣu kāmo'smi bharatarṣabha ॥7- 11॥''</blockquote>Meaning: I am that Kama (Sensual desire) in all beings, which is not opposed to Dharma.  

Indian philosophy considers ‘Kama’ and ‘Artha’ - the means to Kama, as valid human pursuits. But it considers ‘Lobha’ (greed) and ‘Moha’ (delusion) arising from unchecked desires as unethical because they incline to work against social interests. To restrain these two pursuits from becoming anti social, Indian Philosophy presents a third vital human pursuit namely 'Dharma'. It is Dharma that helps all people to have the opportunity of experiencing maximum sensual satisfaction by acquisition of wealth and other material objects through right actions. Even Sri Krishna, the human manifestation of the Divine Self in all beings, endorses this validity of Kama in the Bhagavad Gita.<ref name=":0">M.Rama Jois (2004), Trivarga, Mumbai: Bharatiya Vidya Bhavan.</ref> He says,<blockquote>धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ ॥७- ११॥<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%BE%E0%A4%A8%E0%A4%B5%E0%A4%BF%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%BE%E0%A4%A8%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 7].</ref> ''dharmāviruddho bhūteṣu kāmo'smi bharatarṣabha ॥7- 11॥''</blockquote>Meaning: I am that Kama (Sensual desire) in all beings, which is not opposed to Dharma.  

But this pursuit of satisfaction of desires and earning of money should be disciplined and regulated by an ethical sense, so that all persons in a society may get the opportunity to satisfy their urge for them.<ref name=":0" /><blockquote>धर्माथावुच्यते श्रेयः कामार्थो धर्म एव च । अर्थ एवेह वा श्रेयस्त्रिवर्ग इति तु स्थितिः ॥ २.२२४ ॥<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Chapter 2].</ref></blockquote><blockquote>''dharmāthāvucyate śreyaḥ kāmārtho dharma eva ca । artha eveha vā śreyastrivarga iti tu sthitiḥ ॥ 2.224 ॥''</blockquote>Meaning: To achieve welfare and happiness some declare Dharma and Artha are good. Others declare that Artha and Kama are better. Still others declare that Dharma is the best. There are also persons who declare Artha alone secures happiness. But the correct view is that Trivarga, the aggregate of Dharma, Artha and Kama secures welfare and happiness.

But this pursuit of satisfaction of desires and earning of money should be disciplined and regulated by an ethical sense, so that all persons in a society may get the opportunity to satisfy their urge for them.<ref name=":0" /><blockquote>धर्माथावुच्यते श्रेयः कामार्थो धर्म एव च । अर्थ एवेह वा श्रेयस्त्रिवर्ग इति तु स्थितिः ॥ २.२२४ ॥<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Chapter 2].</ref></blockquote><blockquote>''dharmāthāvucyate śreyaḥ kāmārtho dharma eva ca । artha eveha vā śreyastrivarga iti tu sthitiḥ ॥ 2.224 ॥''</blockquote>Meaning: To achieve welfare and happiness some declare Dharma and Artha are good. Others declare that Artha and Kama are better. Still others declare that Dharma is the best. There are also persons who declare Artha alone secures happiness. But the correct view is that Trivarga, the aggregate of Dharma, Artha and Kama secures welfare and happiness.''<ref name=":0" />''

Therefore, as Bharataratna C. Subramanyam says,<blockquote>''“Indian philosophy refers to Dharma, Artha and Kama as TRIVARGA, the inseparable group of three and treats them as the warp and woof of ordered human society.”<ref name=":0" />'' </blockquote>

 

Therefore, as Bharataratna C. Subramanyam says,<blockquote>''“Indian philosophy refers to Dharma, Artha and Kama as TRIVARGA, the inseparable group of three and treats them as the warp and woof of ordered human society.”<ref name=":0" />'' </blockquote>The doctrine meant that Dharma must control the desire (kama) as well as the means of acquisition of wealth and deriving pleasure (Artha). Dharma therefore prescribed the rules of right conduct, observance of which was considered necessary for the welfare of the individual and society.<ref name=":2" />

== The Purpose of Trivarga ==

== The Purpose of Trivarga ==