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== Adhikari of Chaturvarga ==

== Adhikari of Chaturvarga ==

A human being alone is designated to fulfil the chaturvarga, even though the universe is created with beings of all kinds of specialties - all powerful devatas, daityas, danavas etc. Even though they have all the abilities to live and conduct their lives on this earth, they all have one great deficiency. The Bhagavata Purana mentions the following<blockquote>बुद्धीन्द्रियमनःप्राणान् जनानां असृजत् प्रभुः ।  मात्रार्थं च भवार्थं च आत्मनेऽकल्पनाय च ॥ २ ॥ (Bhag. Pura. 10.87.2)<ref>Shrimad Bhagavata Purana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%A7%E0%A5%A6/%E0%A4%89%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%B0%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%A7%E0%A4%83/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AE%E0%A5%AD Skanda 10 Adhyaya 87])</ref></blockquote>Meaning: Paramatma created beings with Buddhi (intellect), Indriyas (sense-organs), Manas (mind), and Prana (vital energy). Through the Pranas, the beings become alive, through the indriyas they hear the shastras, through the Manas they deliberate on the Atma tattva and finally by Manana and by using Buddhi they arrive at what the tattva is pointing to, to attain Atma.<ref name=":1" />

A human being alone is designated to fulfil the chaturvarga, even though the universe is created with beings of all kinds of specialties - all powerful devatas, daityas, danavas etc. Even though they have all the abilities to live and conduct their lives on this earth and other lokas, they all have one great deficiency - that of a discriminating mind (Buddhi). The Bhagavata Purana mentions the following <blockquote>बुद्धीन्द्रियमनःप्राणान् जनानां असृजत् प्रभुः ।  मात्रार्थं च भवार्थं च आत्मनेऽकल्पनाय च ॥ २ ॥ (Bhag. Pura. 10.87.2)<ref>Shrimad Bhagavata Purana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%A7%E0%A5%A6/%E0%A4%89%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%B0%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%A7%E0%A4%83/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AE%E0%A5%AD Skanda 10 Adhyaya 87])</ref></blockquote>Meaning: Paramatma created beings with Buddhi (intellect), Indriyas (sense-organs), Manas (mind), and Prana (vital energy). Through the Pranas, the beings become alive, through the indriyas they hear the shastras, through the Manas they deliberate on the Atma tattva and finally by Manana and by using Buddhi they arrive at what the tattva is pointing to, to attain Atma.<ref name=":1" />

The last of the four intended purposes, the means to fulfil the purpose of being one with Atma, is not fully developed in other beings. Observing this one deficiency, the Srshtikarta created man having the quality to discern and seek Atmavidya. Because of this one exceptional quality  - understanding and discerning power of the humans, man became the adhikari to these Chaturvargas which cannot be performed by any other beings. Thus the last for the four goals namely, moksha, cannot be the goal of any other being other than man because Buddhi or intelligence is the instrument functioning at its highest level only in the human.  

The last of the four intended purposes, the means to fulfil the purpose of being one with Atma, is not fully developed in other beings. Observing this one deficiency, the Srshtikarta created man having the quality to discern and seek Atmavidya. Because of this one exceptional quality  - understanding and discerning power of the humans, man became the adhikari to these Chaturvargas which cannot be performed by any other beings. Thus the last for the four goals namely, moksha, cannot be the goal of any other being other than man because Buddhi or intelligence is the instrument functioning at its highest level only in the human.  

=== Uniqueness of the Upadhi of a Human being ===

=== Uniqueness of the Upadhi of a Human being ===

It is said that being born as a human is highly desired for only in this Upadhi can the '''reflection of Paramatma''' be recognized in the Jiva. In the Aitereya Aranyaka, <blockquote>पुरुषे त्वेवाऽऽविस्तरामात्मा । स हि प्रज्ञानेन सम्पन्नतमः । विज्ञातं वदति विज्ञातं पश्यति । पशूनामशनापिपासे एवाभिविज्ञानं न विज्ञातं वदन्ति न विज्ञातं पश्यन्ति (Aita. Aran. 2.3.2)<ref>Aitareya Aranyaka ([https://sa.wikisource.org/wiki/%E0%A4%90%E0%A4%A4%E0%A4%B0%E0%A5%87%E0%A4%AF_%E0%A4%86%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A4%AE%E0%A5%8D/%E0%A4%86%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A5%A8 Aranyaka 2])</ref></blockquote>Meaning: In Purusha (manushya sharira) the manifestation of Atman is the highest as compared to other lifeforms. He is the only one endowed with Prajnana or discrimination. Man knows, sees, and speaks along with the understanding that "I am the knower, I am the seer, I am the speaker." An animal (creature) also knows, sees and speaks (utters sounds). But they do not have the understanding of that sense of "I am the knower, I am the seer and I am the speaker." Thus there exists a difference in the cognition level of a human and an animal. It is this extraordinary intelligence of the human which makes him dear to even the deities.<ref name=":1" /> 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।

It is said that being born as a human is highly desired for only in this Upadhi can the '''reflection of Paramatma''' be recognized in the embodied Jiva. In the Aitereya Aranyaka, <blockquote>पुरुषे त्वेवाऽऽविस्तरामात्मा । स हि प्रज्ञानेन सम्पन्नतमः । विज्ञातं वदति विज्ञातं पश्यति । पशूनामशनापिपासे एवाभिविज्ञानं न विज्ञातं वदन्ति न विज्ञातं पश्यन्ति (Aita. Aran. 2.3.2)<ref>Aitareya Aranyaka ([https://sa.wikisource.org/wiki/%E0%A4%90%E0%A4%A4%E0%A4%B0%E0%A5%87%E0%A4%AF_%E0%A4%86%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A4%AE%E0%A5%8D/%E0%A4%86%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A5%A8 Aranyaka 2])</ref></blockquote>Meaning: In Purusha (manushya sharira) the manifestation of Atman is the highest as compared to other lifeforms. He is the only one endowed with Prajnana or discrimination. Man knows, sees, and speaks along with the understanding that "I am the knower, I am the seer, I am the speaker." An animal (creature) also knows, sees and speaks (utters sounds). But they do not have the understanding of that sense of "I am the knower, I am the seer and I am the speaker." Thus there exists a difference in the cognition level of a human and an animal. It is this extraordinary intelligence of the human which makes him dear even to the deities.<ref name=":1" />  

 

 

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।

एकद्वित्रिचतुष्पादो बहुपादस्तथापदः। बह्व्यः सन्ति पुरः सृष्टास्तासां मे पौरुषी प्रिया २२।

एकद्वित्रिचतुष्पादो बहुपादस्तथापदः। बह्व्यः सन्ति पुरः सृष्टास्तासां मे पौरुषी प्रिया २२।

Thus it is the Manushya who is the most intelligent being among all creations in Jagat and capable of Atmasakshatkara and thus chosen as the Adhikari for the four pursuits. This identification of man as not just another animal but is capable of reaching unknown higher realms is the most unique power of man that differentiates him from rest of the beings according to Sanatana Dharma.  

Thus it is the Manushya who is the most intelligent being among all creations in Jagat and capable of Atmasakshatkara and thus chosen as the Adhikari for the four pursuits. This identification of man as not just another animal but is capable of reaching unknown higher realms is the most unique power of man that differentiates him from rest of the beings according to Sanatana Dharma.  

== Trivarga is secondary to Moksha ==

== मोक्ष एव परमपुरुषार्थः ॥ Moksha is Paramapurushartha ==

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 of all other individuals who constitute the society or Nation concerned and includes all humanity. It declares the supremacy of Dharma over Artha (wealth) and Kama (desire for securing material 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.<ref name=":2">Jois, Rama. ''DHARMA - The Global Ethic'', Bombay: Bharatiya Vidya Bhavan. (Page 18-19)</ref>

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 of all other individuals who constitute the society or Nation concerned and includes all humanity. It declares the supremacy of Dharma over Artha (wealth) and Kama (desire for securing material 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.<ref name=":2">Jois, Rama. ''DHARMA - The Global Ethic'', Bombay: Bharatiya Vidya Bhavan. (Page 18-19)</ref>

# '''आत्मसुखम् (Atma Sukha)''': After fulfilling the vasanas or samskaras from previous lives, in the form of eternal search for vishaya sukha in the outside world, the mind comes to a firm decision that there is something eternal called Atman, which is the original Self of a human and rejoices in this Jnana. Then he is said to be in the state of Atmasukha. It is the ultimate state of a human being only.

# '''आत्मसुखम् (Atma Sukha)''': After fulfilling the vasanas or samskaras from previous lives, in the form of eternal search for vishaya sukha in the outside world, the mind comes to a firm decision that there is something eternal called Atman, which is the original Self of a human and rejoices in this Jnana. Then he is said to be in the state of Atmasukha. It is the ultimate state of a human being only.

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.  

The importance of a particular purusartha varies with the stages of life (ashramas), in which man is in during the course of his life’s journey. In the brahmacarya ashrama, dharma is given utmost importance with minimal-artha and kama essential for bodily maintenance. In the grhastha asrama, kama is of paramount importance, but it must be adequately supported by artha and dharma. In the Brahma Purana it is stated that by balancing the trivargas, a grhastha can reap the benefits in both in this world and beyond (alaukika).<blockquote>त्रिवर्गसाधने यत्नः कर्तव्यो गृहमेधिना। तत्संसिद्धौ गृहस्थस्य सिद्धिरत्र परत्र च।। २२१.१० ।। (Brah. Pura. 221.10)</blockquote>In the sannyasa ashrama, moksa along with dharma is the paramapurusartha, artha and kama play a minimal role. In fact one purusartha becomes the foundation of either one or two stages of life (ashrama) of the person concerned. In other words, the scheme of purusarthas ceases to be hierarchical. Each purusartha has equal role for the sustenance of society and welfare of the human beings as long as they are correctly understood and pursued.<ref name=":2" /> Besides purusartha as value should not be taken as person specific. No value in true sense can be so. Man being a social animal needs a harmonious and well-balanced life in society. It should strike a balance among the physical, psychic, moral and spiritual aspects. The theory of purusartha aims at providing a guideline that ensures such a harmony for a man in his personal as well as social life. As extolled in Bhagavata Purana, if one pursues only Artha and Kama, then he may as well wash his hands of all purusharthas,  because following only these two pursuits a man loses his discrimination and knowledge leading to attaining those forms that are lower than a human.<blockquote>अर्थेन्द्रियार्थाभिध्यानं सर्वार्थापह्नवो नृणाम् । भ्रंशितो ज्ञानविज्ञानाद् येनाविशति मुख्यताम् ॥ ३३ ॥ न कुर्यात्कर्हिचित्सङ्‌गं तमस्तीव्रं तितीरिषुः । धर्मार्थकाममोक्षाणां यदत्यन्तविघातकम् ॥ ३४ ॥ (Bhag. Pura. 4.22.33-34)<ref>Shrimad Bhagavata Purana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AA/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8%E0%A5%A8 Skanda 4 Adhyaya 22])</ref></blockquote>The Trivarga are instruments (sadhanas or upayas) to be used cautiously to achieve a balance in life and the fourth purushartha, Moksha is the end to be attained (sadhya or upeya) using these instruments. It strictly put forth that no thoughts or actions that impede the purusharthas should ever be entertained.<ref name=":1" />  

The importance of a particular purusartha varies with the stages of life (ashramas), in which man is in during the course of his life’s journey. In the brahmacarya ashrama, dharma is given utmost importance with minimal-artha and kama essential for bodily maintenance. In the grhastha asrama, kama is of paramount importance, but it must be adequately supported by artha and dharma. In the Brahma Purana it is stated that by balancing the trivargas, a grhastha can reap the benefits in both in this world and beyond (alaukika).<blockquote>त्रिवर्गसाधने यत्नः कर्तव्यो गृहमेधिना। तत्संसिद्धौ गृहस्थस्य सिद्धिरत्र परत्र च।। २२१.१० ।। (Brah. Pura. 221.10)</blockquote>In the sannyasa ashrama, moksa along with dharma is the paramapurusartha, artha and kama play a minimal role. In fact one purusartha becomes the foundation of either one or two stages of life (ashrama) of the person concerned. In other words, the scheme of purusarthas ceases to be hierarchical. Each purusartha has equal role for the sustenance of society and welfare of the human beings as long as they are correctly understood and pursued.<ref name=":2" /> Besides purusartha as value should not be taken as person specific. No value in true sense can be so. Man being a social animal needs a harmonious and well-balanced life in society. It should strike a balance among the physical, psychic, moral and spiritual aspects. The theory of purusartha aims at providing a guideline that ensures such a harmony for a man in his personal as well as social life. As extolled in Bhagavata Purana, if one pursues only Artha and Kama, then he may as well wash his hands of all purusharthas,  because following only these two pursuits a man loses his discrimination and knowledge leading to attaining those forms that are lower than a human.<blockquote>अर्थेन्द्रियार्थाभिध्यानं सर्वार्थापह्नवो नृणाम् । भ्रंशितो ज्ञानविज्ञानाद् येनाविशति मुख्यताम् ॥ ३३ ॥ न कुर्यात्कर्हिचित्सङ्‌गं तमस्तीव्रं तितीरिषुः । धर्मार्थकाममोक्षाणां यदत्यन्तविघातकम् ॥ ३४ ॥ (Bhag. Pura. 4.22.33-34)<ref>Shrimad Bhagavata Purana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AA/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8%E0%A5%A8 Skanda 4 Adhyaya 22])</ref></blockquote>The Trivarga are instruments (sadhanas or upayas) to be used cautiously to achieve a balance in life and the fourth purushartha, Moksha is the end to be attained (sadhya or upeya) using these instruments. It strictly put forth that no thoughts or actions that impede the purusharthas should ever be entertained.<ref name=":1" />  

== Dharma ==

== धर्मः॥ Dharma ==

{{Main|Dharma_(धर्मः)}}According to one scholar the definition of Dharma is given as a code of law which is instructed by the Vedas and Smrtis - श्रुतिस्मृतिप्रदिष्टा आचारो धर्मः।<ref name=":4">Paik, Sipra (2000) Ph.D Thesis: ''[http://hdl.handle.net/10603/67077 The concept and treatment of purushartha in Indian Philosophy.]'' Gauhati University (Chapter 1)</ref> In the darshana shastras we find the following lakshanas of Dharma.

{{Main|Dharma_(धर्मः)}}According to one scholar the definition of Dharma is given as a code of law which is instructed by the Vedas and Smrtis - श्रुतिस्मृतिप्रदिष्टा आचारो धर्मः।<ref name=":4">Paik, Sipra (2000) Ph.D Thesis: ''[http://hdl.handle.net/10603/67077 The concept and treatment of purushartha in Indian Philosophy.]'' Gauhati University (Chapter 1)</ref> In the darshana shastras we find the following lakshanas of Dharma.

They are desired and to be pursued by the individual (Atmik gunas) and are important for the well-being of the society, to promote humanity in general. Dharma was formulated as the solution to the eternal problems confronting the human race, originating from natural human instincts. ‘Dharma’ as a purusartha provides the principles, or norms by which, one would know whether a given pursuit of artha or kama is worth pursuing. Dharma therefore determines the ethical merit of an action. Thus dharma refers to moral values but not to religious values. In fact dharma is essential for lokasamgraha, in an integrated society in which artha and kama can be pursued meaningfully.<ref name=":2" />  

They are desired and to be pursued by the individual (Atmik gunas) and are important for the well-being of the society, to promote humanity in general. Dharma was formulated as the solution to the eternal problems confronting the human race, originating from natural human instincts. ‘Dharma’ as a purusartha provides the principles, or norms by which, one would know whether a given pursuit of artha or kama is worth pursuing. Dharma therefore determines the ethical merit of an action. Thus dharma refers to moral values but not to religious values. In fact dharma is essential for lokasamgraha, in an integrated society in which artha and kama can be pursued meaningfully.<ref name=":2" />  

Though a word of wide import, in the present context, Dharma is the standard or norm of an action which is understood in an individual as well in a social context. Its possession is the cause of man's unique nature. It is the characteristic feature that distinguishes man from animals. It represents the moral principle, which gives the human being a sense of worth and meaningfulness. It defines the essential human values such as ethics and morals.<ref>Nayak, Bibhuti Bhusan. (2004) Ph.D. Thesis: [http://hdl.handle.net/10603/118860 ''Purusartha in the modern philosophical perspectives.''] Utkal University (Chapter 2)</ref>  

Though a word of wide import, in the present context, Dharma is the standard or norm of an action which is understood in an individual as well in a social context. Its possession is the cause of man's unique nature. It is the characteristic feature that distinguishes man from animals. It represents the moral principle, which gives the human being a sense of worth and meaningfulness. It defines the essential human values such as ethics and morals.<ref>Nayak, Bibhuti Bhusan. (2004) Ph.D. Thesis: [http://hdl.handle.net/10603/118860 ''Purusartha in the modern philosophical perspectives.''] Utkal University (Chapter 2)</ref>

Dharma is of two forms - <ref name=":1" />

Dharma is of two kinds based on how it is attained - <ref name=":1" />

# '''Siddha Dharma''': To achieve this Dharma, no effort is required, it is readily present, knowing it is attaining it. It is the ideal form as exemplified by Paramapurushas such as Shri Rama and Shri Krishna where it is said that रामो विग्रहवान् धर्मः। Rama is the embodiment of Dharma and  कृष्णं धर्मं सनातनम्। Krishna is verily Sanatana Dharma. They are the eternal Ishvara - the ideal Purusha, on whom the world derives its sustenance. Means to attain this Paramapurusha has been discussed in Vedanta, and some methods include listening to their stories, performing bhajans and total surrender.  

# '''Siddha Dharma''': To achieve this Dharma, no effort is required, it is readily present, knowing it is attaining it. It is the ideal form as exemplified by Paramapurushas such as Shri Rama and Shri Krishna where it is said that रामो विग्रहवान् धर्मः। Rama is the embodiment of Dharma and  कृष्णं धर्मं सनातनम्। Krishna is verily Sanatana Dharma. They are the eternal Ishvara - the ideal Purusha, on whom the world derives its sustenance. Means to attain this Paramapurusha has been discussed in Vedanta, and some methods include listening to their stories, performing bhajans and total surrender.  

# '''Saadhya Dharma''': Now this Dharma is to be practiced, with deliberation of the shastras, performing the rituals, kriyas, danas etc., mentioned in them as instruments of Dharma sadhana (nimittas) to earn the unseen, unknown (adrushta and apoorva) results in the form of Punya. They are in various forms based on the place, time, varna, ashrama and the individual capacity. They include the various rules or vidhis, and forbidden actions or nishedhas, proposed in Vedas and Smrtis based on the place, time etc., and include the sadacharas in thought, speech and deeds for a person. They are applicable to the humanity and are not based on the theological views of any particular world community, or a sampradaya; they are divine principles for the progress and growth of the world community.

# '''Saadhya Dharma''': Now this Dharma is to be practiced, with deliberation of the shastras, performing the rituals, kriyas, danas etc., mentioned in them as instruments of Dharma sadhana (nimittas) to earn the unseen, unknown (adrushta and apoorva) results in the form of Punya. They are in various forms based on the place, time, varna, ashrama and the individual capacity. They include the various rules or vidhis, and forbidden actions or nishedhas, proposed in Vedas and Smrtis based on the place, time etc., and include the sadacharas in thought, speech and deeds for a person. They are applicable to the humanity and are not based on the theological views of any particular world community, or a sampradaya; they are divine principles for the progress and growth of the world community.

== Artha ==

== Artha ==