Changes

* Artha - that refers to wealth and the desire for securing material pleasure and,  

* Artha - that refers to wealth and the desire for securing material pleasure and,  

* Kama - that includes every type of desire including the desire for securing wealth and all types of pleasure  

* Kama - that includes every type of desire including the desire for securing wealth and all types of pleasure  

This doctrine of Trivarga intends to strike a reasonable balance between the interests of the individual and public interest by which is meant the interests of all other individuals who constitute the society or Nation inclusive of the entire humanity. It is an invaluable and everlasting solution for all the problems of all human beings for all time to come and forms the sum and substance of the Bharatiya Philosophy of life.<ref name=":0" /><ref name=":2" />  

This doctrine of Trivarga intends to strike a reasonable balance between the interests of the individual and public interest by which is meant the interests of all other individuals who constitute the society or Nation inclusive of the entire humanity. It is an invaluable and everlasting solution for all the problems of all human beings for all times to come and forms the sum and substance of the Bharatiya Philosophy of life.<ref name=":0" /><ref name=":2" />  

== परिचयः ॥ Introduction ==

== 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.

Vedic wisdom and the Bhagavad Gita that contains its essence, firmly indicate that the four Purusharthas when righteously observed are designed to fill every human existence with bliss. These Purusharthas are  

 

# Dharma or right conduct

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.

# Artha that is, creation of wealth through righteous means

# Kama that refers to satisfaction of legitimate desires

Here, Dharma, Artha and Kama are like the three legs of a stool. The absence of anyone of them would render life to be futile. However, the legitimacy of both Artha and Kama depends on both conforming in entirety on Dharma. Therefore, the scriptures call the first three Purusharsthas as Trivarga. And when the Trivarga is balanced, it enriches life, filling it with a sense of fulfillment.<ref name=":0" />

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.