Trivarga (त्रिवर्गः)

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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.

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. He says,

धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ ॥७- ११॥ 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.

धर्माथावुच्यते श्रेयः कामार्थो धर्म एव च । अर्थ एवेह वा श्रेयस्त्रिवर्ग इति तु स्थितिः ॥ २.२२४ ॥

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.

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.

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.”

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.

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,

परित्यजेदर्थकामौ यौ स्यातां धर्मवर्जितौ । ४.१७६ ।

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.

The Trivarga doctrine was evolved to secure happiness to all without discrimination and in an enduring manner. It is a pragmatic doctrine for the welfare of entire humanity irrespective of classes to which they belong.

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. It has been the guiding principle for the rulers and the ruled.

The propounders of Dharma did realise that the fulfillment of desires of human beings was essential to secure happiness but were of the opinion that unless the desires were regulated by Dharma, they would bring about undesirable results. Therefore, all the propounders of Dharma were unanimous that for the existence of an orderly society and peace and to secure the basic human right of happiness to all, the desires (kama) for material enjoyment, and earning wealth (Artha) should always conform to Dharma (Code of Right Conduct) and be never inconsistent with it.

तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ । ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥१६- २४॥

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.

राजनीत्याः आधारः ॥ Basis for Rajaniti

The unanimous view expressed in all the important works such as Ramayana, Mahabharata, Smritis, authoritative texts on Rajaneeti is, Trivarga is the basic structure of our social and political system, as set out below:-

In RAMAYANA

त्रिवर्ग फल भोक्ता च राजा धर्मेण युज्यते ।४-३८-२३

trivarga phala bhoktā ca rājā dharmeṇa yujyate ।4-38-23

Meaning: The essence of Rajadharma is the Ruler must conform to rule of Trivarga [Ramayana 38-23] In MAHABHARATA

धर्मार्थकामाः सममेव सेव्या यो ह्येकभक्तः स नरो जघन्यः।

द्वयोस्तु दक्षं प्रवदन्ति मध्यं स उत्तमो योऽभिरतस्त्रिवर्गे ।।१२.१६५.४०

dharmārthakāmāḥ samameva sevyā yo hyekabhaktaḥ sa naro jaghanyaḥ।

dvayostu dakṣaṁ pravadanti madhyaṁ sa uttamo yo'bhiratastrivarge।।12.165.40

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]

दण्डः संरक्षते धर्मं तथैवार्यं जनाधिप । कामं संरक्षते दण्डस्त्रिवर्गो दण्ड उच्यते ।।१२.१५.३

daṇḍaḥ saṁrakṣate dharmaṁ tathaivāryaṁ janādhipa । kāmaṁ saṁrakṣate daṇḍastrivargo daṇḍa ucyate ।।12.15.3

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

समं वा त्रिवर्गं सेवेत । धर्मार्थकामानां युगपत्समवाये । पूर्वाः पूर्वा गरीयान् ॥७

samaṁ vā trivargaṁ seveta । dharmārthakāmānāṁ yugapatsamavāye । pūrvāḥ pūrvā garīyān ॥

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.

He reiterates that ‘Trivarga’ should be followed for ensuring peace, welfare and happiness of the people. [Kautilya- p. 22 :(p 24S)]

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,

नीतेः फलं धर्मार्थकामावाप्तिः ॥ 2.43 ॥ nīteḥ phalaṁ dharmārthakāmāvāptiḥ ॥ 2.43 ॥

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:-

गृहीतमेतत्रिपुणेन मन्त्रिणा त्रिवर्गनिष्पत्तिमुपैति शाश्वतीम् || 4.7 ||

gr̥hītametatripuṇena mantriṇā trivarganiṣpattimupaiti śāśvatīm || 4.7 ||

Meaning: The state administered with the assistance of wise ministers secures the three goals (Trivarga) in an enduring manner.

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).

कौटुम्बिकजीवनस्य आधारः ॥ Foundation of Family Life

The sanctity attached to the relationship of the husband and wife brought about by Vivaha (marriage) and the inseparability of their relationship was the firm foundation laid by the propounders of Dharma, on which the social life was constructed. This again was founded on the doctrine of Trivarga.

Vivaha (marriage) was one of the most important of the several ‘samskaras’ (sacraments) prescribed by Dharmasastras for the individual. The object and purpose of marriage was declared in the Dharmasastras by the propounders of Dharma after deep thought and consideration. They stressed that coming together of a man and woman was necessary for the fulfillment of the threefold ideals of life, ie., Dharma, Artha and Kama. The sum and substance of these three goals was that the husband and the wife, remaining loyal to each other throughout their life, should restrain their desire (kama) for material pleasure, wealth and prosperity (Artha) by Dharma (righteous rules of conduct) and should share the happiness and misery and discharge their prescribed duties towards the family and society throughout their 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:

धर्मेचार्थे च कामे च नातिचरितव्या त्वयेयम् ॥

Meaning: You shall not transgress Dharma in the attainment of Artha and Kama.

The bridegroom accepts the condition with these words:

नातिचरामि ॥

Meaning: I shall not transgress Dharma, in matters of Artha and Kama.

The promise taken indicates that the purpose of marriage was the fulfillment of Trivarga doctrine throughout the life of husband and wife. In order to impress upon the minds of the bride and bridegroom about the sanctity and permanence of marriage bond and to make them to commit publicly, in the presence of relatives and guests, that they would fulfill the obligations of married life towards the society vivaha was prescribed as a Samskara. This is one of the most important and basic aspects of the social system based on Dharma. It was regarded as the foundation of family life. After marriage the husband and the wife would enter the stage in life, which was called ‘“Grihasthashrama” (Householder) ie., family life, during which it was the duty of every family to discharge its social obligation. The husband and the wife were together required to observe a code of conduct, and they had to discharge their responsibility jointly. In particular, they were together required to discharge four pious obligations namely;

1. towards the God
2. towards parents
3. towards teacher
4. towards humanity

The relevant verse in the Mahabharata where these four pious obligations have been indicated are in Adi Parva (Adhyaya 120.17-20). It says,

ऋणैश्चतुर्भिः संयुक्ता जायन्ते मानवा भुवि | पितृदेवर्षिमनुजैर्देयं तेभ्यश्च धर्मतः ||

r̥ṇaiścaturbhiḥ saṁyuktā jāyante mānavā bhuvi | pitr̥devarṣimanujairdeyaṁ tebhyaśca dharmataḥ ||

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.

यज्ञैस्तु देवान् प्रीणाति स्वाध्यायतपसा मुनीन् | पुत्रैः श्राद्धैः पितृंश्चापि आनृशंस्येन मानवान् ||

yajñaistu devān prīṇāti svādhyāyatapasā munīn | putraiḥ śrāddhaiḥ pitr̥ṁścāpi ānr̥śaṁsyena mānavān ||

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.

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 । ।

संतुष्टो भार्यया भर्ता भर्त्रा भार्या तथैव च । यस्मिन्नेव कुले नित्यं कल्याणं तत्र वै ध्रुवम् । । ३.६० । ।

Meaning: Mutual friendship and fidelity is the highest Dharma to be observed by husband and wife, throughout their life.

The family in which husband and wife have mutual affection and respect always secures happiness and prosperity.

The validity and utility of the directive for all and its eternal value are unexceptionable. The observance of the above directive throughout life by the husband and the wife is not only conducive to happiness and harmony in family life, but also essential for national or social life.

It is also pertinent to point out that the great importance attached to family life, as constituting the social edifice, and as a basic unit on which the strength of a nation depends, which was regarded as part of dharma, has been recognized by the United Nations under article 23(1) of the International Covenant on Civil and Political Rights, adopted by the General Assembly on 16th December 1966. It reads:

The family is the natural and fundamental group unit of society and is entitled to protection by society and the State.

The above article is a clear recognition of the efficacy and necessity of the Dharma of the husband and the wife evolved in this land from the most ancient times as the foundation of social life.