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Line 87: − + + + − Meaning: Every individual should discharge four pious obligations. They are Devaruna (towards God), Pitruruna (towards parents), Rishiruna (towards teachers) and Manavaruna (towards humanity).+ − A man should discharge Pitruruna by maintaining continuity of the family, Devaruna by worship of God, Rishiruna by the acquisition and dissemination of knowledge, and Manavaruna by rendering every type of social service.+ − This could be discharged by husband and wife only by living together with mutual love and fidelity throughout their life which is the sum and substance of dharma of husband and wife. To impress upon every couple this aspect Manusmriti Ch.-[X -101 and III-60 declared thus:+
→कौटुम्बिकजीवनस्य आधारः ॥ Foundation of Family Life: Adding content with reference - to be edited
In MAHABHARATA<blockquote>धर्मार्थकामाः सममेव सेव्या यो ह्येकभक्तः स नरो जघन्यः। </blockquote><blockquote>द्वयोस्तु दक्षं प्रवदन्ति मध्यं स उत्तमो योऽभिरतस्त्रिवर्गे ।।१२.१६५.४०<ref>Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-165 Adhyaya 165]</ref></blockquote><blockquote>''dharmārthakāmāḥ samameva sevyā yo hyekabhaktaḥ sa naro jaghanyaḥ।'' </blockquote><blockquote>''dvayostu dakṣaṁ pravadanti madhyaṁ sa uttamo yo'bhiratastrivarge।।12.165.40''</blockquote>Meaning: TRIVARGA namely Dharma, Artha and Kama are inseparable. All the three should be enjoyed harmoniously, omitting one or two is to be deprecated. [Mahabharata Shantiparva 167-40]<blockquote>दण्डः संरक्षते धर्मं तथैवार्यं जनाधिप । कामं संरक्षते दण्डस्त्रिवर्गो दण्ड उच्यते ।।१२.१५.३<ref>Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-015 Adhyaya 15]</ref></blockquote><blockquote>''daṇḍaḥ saṁrakṣate dharmaṁ tathaivāryaṁ janādhipa । kāmaṁ saṁrakṣate daṇḍastrivargo daṇḍa ucyate ।।12.15.3''</blockquote>Meaning: Punishment protects Dharma, Artha and Kama (the law, the lawful wealth and lawful desires of human beings) and hence it is called ‘Trivargarupa' (symbol of Dharma, Artha and Kama). [M.B.Shanti 15-3]
In MAHABHARATA<blockquote>धर्मार्थकामाः सममेव सेव्या यो ह्येकभक्तः स नरो जघन्यः। </blockquote><blockquote>द्वयोस्तु दक्षं प्रवदन्ति मध्यं स उत्तमो योऽभिरतस्त्रिवर्गे ।।१२.१६५.४०<ref>Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-165 Adhyaya 165]</ref></blockquote><blockquote>''dharmārthakāmāḥ samameva sevyā yo hyekabhaktaḥ sa naro jaghanyaḥ।'' </blockquote><blockquote>''dvayostu dakṣaṁ pravadanti madhyaṁ sa uttamo yo'bhiratastrivarge।।12.165.40''</blockquote>Meaning: TRIVARGA namely Dharma, Artha and Kama are inseparable. All the three should be enjoyed harmoniously, omitting one or two is to be deprecated. [Mahabharata Shantiparva 167-40]<blockquote>दण्डः संरक्षते धर्मं तथैवार्यं जनाधिप । कामं संरक्षते दण्डस्त्रिवर्गो दण्ड उच्यते ।।१२.१५.३<ref>Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-015 Adhyaya 15]</ref></blockquote><blockquote>''daṇḍaḥ saṁrakṣate dharmaṁ tathaivāryaṁ janādhipa । kāmaṁ saṁrakṣate daṇḍastrivargo daṇḍa ucyate ।।12.15.3''</blockquote>Meaning: Punishment protects Dharma, Artha and Kama (the law, the lawful wealth and lawful desires of human beings) and hence it is called ‘Trivargarupa' (symbol of Dharma, Artha and Kama). [M.B.Shanti 15-3]
In KAUTILYA - Raja Sutra<blockquote>समं वा त्रिवर्गं सेवेत । धर्मार्थकामानां युगपत्समवाये । पूर्वाः पूर्वा गरीयान् ॥७</blockquote><blockquote>''samaṁ vā trivargaṁ seveta । dharmārthakāmānāṁ yugapatsamavāye । pūrvāḥ pūrvā garīyān ॥''</blockquote>Meaning: In the inseparable unit of Dharma, Artha and Kama the one mentioned earlier is superior. The Trivarga (Dharma, Artha and Kama) should be followed together.<ref name=":0" />
In KAUTILYA - Raja Sutra<blockquote>समं वा त्रिवर्गं सेवेत । धर्मार्थकामानां युगपत्समवाये । पूर्वाः पूर्वा गरीयान् ॥७</blockquote><blockquote>''samaṁ vā trivargaṁ seveta । dharmārthakāmānāṁ yugapatsamavāye । pūrvāḥ pūrvā garīyān ॥''</blockquote>Meaning: In the inseparable unit of Dharma, Artha and Kama the one mentioned earlier is superior. The Trivarga (Dharma, Artha and Kama) should be followed together.
<nowiki>He reiterates that ‘Trivarga’ should be followed for ensuring peace, welfare and happiness of the people. [Kautilya- p. 22 :(p 24S)]</nowiki><ref name=":0" />
A careful study of all our ancient works on polity incorporated as part of Rajadharma (Constitutional Law) in Ramayana, Mahabharata, Manu Smriti, Kautilyas Arthasastra, Kamandaka Nitisara and Nitivakyamrita etc., shows that all of them unanimously lay down that the fundamental duty of the State is to ensure that both the rulers and the ruled shall acquire wealth (Artha) and fulfill their desires (Kama) without violating the rules of Dharma, which is the “TRIVARGA” doctrine. Thus, Trivarga with Dharma as the controlling factor is the most important element of basic structure of our Rajaneeti from times immemorial.
=== Ideal for the State and Individuals ===
There was no difference between the ideals kept before the State by Rajadharma and those enshrined in the hearts of individuals through the Shrutis and other words on Dharma.
The ideals placed before the individual, for purposes of welfare and happiness of himself and all others in this World, were Dharma, Artha and Kama [Trivarga or the three Purusharthas]. Every individual was asked to reject Artha and Kama [material wealth and desires] if they were in conflict with Dharma. The ultimate goal or ideal enshrined in the hearts of all undoubtedly was Moksha, which every individual was enjoined to strive for i.e., liberation from the bondage of the cycle of birth and death and to secure union with the creator or, in other words, to reach heaven, which idea is philosophical in nature and, therefore, not germane to this topic. The ideals of Rajadharma placed before the State were to assist and support the achievement by individuals of the threefold ideals [Trivarga].
In this regard, the Barhaspatya Sutra says,<blockquote>नीतेः फलं धर्मार्थकामावाप्तिः ॥ 2.43 ॥{{Citation needed}} ''nīteḥ phalaṁ dharmārthakāmāvāptiḥ ॥'' 2.43 ''॥''</blockquote>Meaning: The goal of polity (Rajaniti) is the fulfillment of Dharma, Artha and Kama.
It further adds that Artha (the wealth) and Kama (desire) must stand the test of Dharma. Kautilya declares that a king must strive for the achievement of Trivarga. Kamandakiya, after an elaborate discussion of the seven constituents of the State, concludes thus:-<blockquote>गृहीतमेतत्रिपुणेन मन्त्रिणा त्रिवर्गनिष्पत्तिमुपैति शाश्वतीम् || 4.7 ||{{Citation needed}}</blockquote><blockquote>''gr̥hītametatripuṇena mantriṇā trivarganiṣpattimupaiti śāśvatīm || 4.7 ||''</blockquote>Meaning: The state administered with the assistance of wise ministers secures the three goals (Trivarga) in an enduring manner.<ref name=":6">M.Rama Jois (2004), Trivarga, Mumbai: Bharatiya Vidya Bhavan.</ref>
After a through discussion of the topic Mahamahopadhyaya Dr. Panduranga Vamana Kane states :
“The goal of the State was deemed to be enable men to attain the four Purushasthas, particularly the first three, [as the last viz, Moksha depended only upon individual philosophical insight and mystical experience and was attainable only by a microscopic number]. Even the Barhaspatya Sutra [II-43 ] says that the fruit of polity was the attainment of Dharma, Artha and Kama. Somadeva begins his Nitivakyamrita in a characteristic way when he performs obeisance to Rajya [the State ] which yields the three fruits of Dharma, Artha and Kama.
The Dharmasastra authors held that Dharma was the supreme power in the State and was above the king, who was only the instrument to realize the goal of Dharma”.
Acharya Somadeva in his Nitivakyamrita, written around 1000 AD stresses the importance of enforcement of Trivarga by the State in the following words:-
अथ धर्माय काम फलाय राज्याय नमः ।
Meaning: My Salutation to the State, which ensures acquiring of wealth and fulfillment of desires without violating Dharma.
All of them warn that mere acquisition of Artha Wealth or Money i.e., economic prosperity and fulfillment of desires disregarding dharma, is sure to result in disaster, such as moral degradation, rampant corruption and large scale commission of offences.
Whatever be the system of government, it could become a good government provided those who exercise the power are good. It depends upon their quality. These qualities have been specified as part of Rajadharma in conformity with the doctrine of Trivarga. (refer Raja Dharma article).<ref name=":0" />
== कौटुम्बिकजीवनस्य आधारः ॥ Foundation of Family Life ==
== कौटुम्बिकजीवनस्य आधारः ॥ Foundation of Family Life ==
This is highlighted by a promise which a bridegroom was required to make while undergoing the vivaha Samskara. While giving the girl in marriage, the father, or in his absence the guardian, addresses the bridegroom with the following words:
This is highlighted by a promise which a bridegroom was required to make while undergoing the vivaha Samskara. While giving the girl in marriage, the father, or in his absence the guardian, addresses the bridegroom with the following words:
धर्मेचार्थे च कामे च नातिचरितव्या त्वयेयम् ॥
Meaning: You shall not transgress Dharma in the attainment of Artha and Kama.
Meaning: You shall not transgress Dharma in the attainment of Artha and Kama.
The bridegroom accepts the condition with these words:
The bridegroom accepts the condition with these words:
नातिचरामि ॥
Meaning: I shall not transgress Dharma, in matters of Artha and Kama.
Meaning: I shall not transgress Dharma, in matters of Artha and Kama.
# towards teacher
# towards teacher
# towards humanity
# towards humanity
The relevant verses in Mahabharata, in which these four pious obligations have been indicated are in Adiparva Ch. 120-17-20:
The relevant verse in the Mahabharata where these four pious obligations have been indicated are in Adi Parva (Adhyaya 120.17-20). It says,<blockquote>ऋणैश्चतुर्भिः संयुक्ता जायन्ते मानवा भुवि | पितृदेवर्षिमनुजैर्देयं तेभ्यश्च धर्मतः ||</blockquote><blockquote>r̥ṇaiścaturbhiḥ saṁyuktā jāyante mānavā bhuvi | pitr̥devarṣimanujairdeyaṁ tebhyaśca dharmataḥ ||</blockquote>Meaning: Every individual should discharge four pious obligations. They are Deva Rna (towards the Supreme Being), Pitru Rna (towards parents), Rishi Rna (towards teachers) and Manava Rna (towards humanity).
It also indicated the method by which the four pious obligations are to be discharged.<blockquote>यज्ञैस्तु देवान् प्रीणाति स्वाध्यायतपसा मुनीन् | पुत्रैः श्राद्धैः पितृंश्चापि आनृशंस्येन मानवान् ||</blockquote><blockquote>yajñaistu devān prīṇāti svādhyāyatapasā munīn | putraiḥ śrāddhaiḥ pitr̥ṁścāpi ānr̥śaṁsyena mānavān ||</blockquote>Meaning: One should discharge Pitru Rna by maintaining continuity of the family, Deva Rna by worship of the Supreme, Rishi Rna by the acquisition and dissemination of knowledge and Manava Rna by every type of social service.<ref name=":2" />
This could be discharged by husband and wife only by living together with mutual love and fidelity throughout their life which is the sum and substance of dharma of husband and wife. To impress upon every couple this aspect Manusmriti Ch.-[X -101 and III-60 declared thus:
अन्योन्यस्याव्यभिचारो भवेदामरणान्तिकः । एष धर्मः समासेन ज्ञेयः स्त्रीपुंसयोः परः । । ९.१०१ । ।<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%A8%E0%A4%B5%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 9]</ref>
संतुष्टो भार्यया भर्ता भर्त्रा भार्या तथैव च । यस्मिन्नेव कुले नित्यं कल्याणं तत्र वै ध्रुवम् । । ३.६० । ।<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%A4%E0%A5%83%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 Adhyaya 3]</ref>
Meaning: Mutual friendship and fidelity is the highest Dharma to be observed by husband and wife, throughout their life.
Meaning: Mutual friendship and fidelity is the highest Dharma to be observed by husband and wife, throughout their life.