Difference between revisions of "Trivarga (त्रिवर्गः)"
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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> | + | In this single verse (2.224 and 4.176), Manu Smriti has considered the merits of pure materialism (Artha and Kama) and of mere spiritualism (Dharma without Artha) and concluded that it is the combination of Dharma, Artha and Kama which secures welfare and happiness with an overriding principle that desire (kama) and material wealth (artha) should be rejected if they are inconsistent with Dharma and calls this doctrine Trivarga. There can be no better rule or philosophy than Trivarga, for the welfare of the individual and society. It strikes a harmonious balance between the interests of the individual and society.<ref name=":2" /> |
| + | |||
| + | 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 == | ||
Revision as of 16:44, 24 June 2020
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Trivarga (Samskrit: त्रिवर्गः)
The Doctrine of Trivarga comprising of Dharma, Artha and Kama is the sum and substance of the Bharatiya Philosophy of life, intended to strike a reasonable balance between the interests of the individual and the public interest which means the interests the of all other individuals who constitute the society or Nation concerned and includes all humanity. It declares the Supremacy of Dharma over Artha (wealth, desire for securing material pleasure) and Kama, (every type of desire including the desire for securing wealth and every type of pleasure). It is the invaluable and everlasting solution for all the problems of all human beings for all time to come, irrespective of their belonging or not belonging to any religion.[1]
परिचयः ॥ Introduction
Vedic wisdom and Bhagavad Gita which contain its quintessence, emphatically proclaim that the four purusharthas when righteously observed are designed to fill every human existence with bliss. These purusharthas are Dharma or right conduct, Artha—creation of wealth through righteous means, Kama—-satisfaction of legitimate desires and ultimately, moksha or salvation.
Dharma, Artha and Kama are like the three legs of a stool. The absence of anyone of them would render life to be futile. Even so, the legitimacy of both Artha and Kama depends on both conforming in entirety on Dharma. The scriptures therefore call the first three purusharsthas as Trivarga. Trivarga, when it is balanced, enriches life, filling it with a sense of fulfillment.
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.[2] He says,
धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ ॥७- ११॥[3] dharmāviruddho bhūteṣu kāmo'smi bharatarṣabha ॥7- 11॥
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.[2]
धर्माथावुच्यते श्रेयः कामार्थो धर्म एव च । अर्थ एवेह वा श्रेयस्त्रिवर्ग इति तु स्थितिः ॥ २.२२४ ॥[4]
dharmāthāvucyate śreyaḥ kāmārtho dharma eva ca । artha eveha vā śreyastrivarga iti tu sthitiḥ ॥ 2.224 ॥
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.[2]
In this single verse (2.224 and 4.176), Manu Smriti has considered the merits of pure materialism (Artha and Kama) and of mere spiritualism (Dharma without Artha) and concluded that it is the combination of Dharma, Artha and Kama which secures welfare and happiness with an overriding principle that desire (kama) and material wealth (artha) should be rejected if they are inconsistent with Dharma and calls this doctrine Trivarga. There can be no better rule or philosophy than Trivarga, for the welfare of the individual and society. It strikes a harmonious balance between the interests of the individual and society.[1]
Therefore, as Bharataratna C. Subramanyam says,
“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.”[2]
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.[1]
The Purpose of Trivarga
Our ancient seers had evolved a doctrine called Trivarga comprising of three inseparable ideals namely Dharma (Righteous Code of Conduct), Artha (every type of wealth) and Kama (every type of desires of human beings) as a permanent and effective solution for all human problems. And put it in the form of an injunction to all human beings in one line,[2]
परित्यजेदर्थकामौ यौ स्यातां धर्मवर्जितौ । ४.१७६ ।[5]
parityajedarthakāmau yau syātāṁ dharmavarjitau । 4.176 ।
Meaning: Reject wealth (artha) and desires (kama) which are contrary to Dharma (righteous code of conduct).
And by Dharma was meant Ahimsa (non-violence), Satya (truthfulness), Asteya (not acquiring illegitimate wealth), Shaucha (purity) and Indriyanigraha (control of senses) that are, in brief, the common dharma for all the varnas.[2]
Importance of Trivarga
The doctrine of Trivarga is an enduring system of values holding good in the social, political, domestic and international planes of human business. The greatest epics Ramayana and Mahabharata, Manusmrti, Kautilya’s Arthashastra, Brhaspati Smrti, Somadeva’s Nitivakyamrta, Kamandaka's Nitisara all unanimously declared that rule of Trivarga should be followed both by the rulers and the ruled and that alone was a guarantee for peace and happiness of human beings.[2]
The propounders of Dharma did appreciate that the fulfillment of desires of human beings was essential but were of the opinion that unless the desires were regulated by law, they would bring about undesirable results. Therefore, all the propounders of Dharma were unanimous that for the existence of an orderly society and the peace and happiness of all, the desires (kama) for material enjoyment, and pleasures (Artha) should always conform to Dharma (Code of Right Conduct) and be never inconsistent with it.[1]
तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ । ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥१६- २४॥[6]
tasmācchāstraṁ pramāṇaṁ tē kāryākāryavyavasthitau । jñātvā śāstravidhānōktaṁ karma kartumihārhasi ॥16- 24॥
Meaning: Let the shastras be your authority in deciding what you should do and what you should desist from doing.[1]