Changes

# Kama that refers to satisfaction of legitimate desires   

# Kama that refers to satisfaction of legitimate desires   

# Moksha

# Moksha

Undoubtedly, the ultimate goal or ideal enshrined in the hearts of all was Moksha i.e. freedom from the bondage of the cycle of birth and death and to secure union with the creator. And every individual was enjoined to strive for the same. However, the scriptures term the first three Purusharthas specifically, as Trivarga. For, Dharma, Artha and Kama are like the three legs of a stool. The absence of anyone of them would render life to be futile. While, the idea of moksha being philosophical in nature is not included in the concept of Trivarga.  

Undoubtedly, the ultimate goal or ideal enshrined in the hearts of all was Moksha i.e. freedom from the bondage of the birth and death cycle and to secure union with the creator. And every individual was enjoined to strive for the same. However, the scriptures term the first three Purusharthas specifically, as Trivarga. For, Dharma, Artha and Kama are like the three legs of a stool. The absence of anyone of them would render life to be futile. While, the idea of moksha being philosophical in nature is not included in the concept of Trivarga.  

However, the legitimacy of both Artha and Kama depended on both conforming in entirety to Dharma. Every individual was asked to reject Artha (material wealth) and Kama (desires) if they were in conflict with Dharma. And when the Trivarga is balanced, it is known to enrich life, filling it with a sense of fulfillment.<ref name=":0" />

However, the legitimacy of both Artha and Kama depended on both conforming in entirety to Dharma. Every individual was asked to reject Artha (material wealth) and Kama (desires) if they were in conflict with Dharma. And when the Trivarga is balanced, it is known to enrich life, filling it with a sense of fulfillment.<ref name=":0" />

The same view is conveyed in the Mahabharata (Shanti Parva). It says, <blockquote>धर्मार्थकामाः सममेव सेव्या यो ह्येकभक्तः स नरो जघन्यः। 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 detested.

The same view is conveyed in the Mahabharata (Shanti Parva). It says, <blockquote>धर्मार्थकामाः सममेव सेव्या यो ह्येकभक्तः स नरो जघन्यः। 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 detested.

The Kautiliya Arthashastra further states that in the inseparable unit of Dharma, Artha and Kama the one mentioned earlier is superior and reiterates that the Trivarga should be followed together.  <blockquote>समं वा त्रिवर्गं सेवेत । धर्मार्थकामानां युगपत्समवाये । पूर्वाः पूर्वा गरीयान् ॥<ref name=":0" /></blockquote><blockquote>''samaṁ vā trivargaṁ seveta । dharmārthakāmānāṁ yugapatsamavāye । pūrvāḥ pūrvā garīyān ॥''</blockquote>Thus, the Trivarga doctrine strikes a harmonious balance between the interests of the individual and society. And is therefore, most beneficial for the welfare of the individual and society.<ref name=":2" />

Kautiliya Arthashastra further states that in the inseparable unit of Dharma, Artha and Kama the one mentioned earlier is superior and reiterates that the Trivarga should be followed together.  <blockquote>समं वा त्रिवर्गं सेवेत । धर्मार्थकामानां युगपत्समवाये । पूर्वाः पूर्वा गरीयान् ॥<ref name=":0" /></blockquote><blockquote>''samaṁ vā trivargaṁ seveta । dharmārthakāmānāṁ yugapatsamavāye । pūrvāḥ pūrvā garīyān ॥''</blockquote>Thus, the Trivarga doctrine strikes a harmonious balance between the interests of the individual and society. And is therefore, most beneficial for the welfare of the individual and society.<ref name=":2" />

== शासकशासितधर्मः ॥ Dharma of the Rulers and the Ruled ==

== शासकशासितधर्मः ॥ Dharma of the Rulers and the Ruled ==

Bharatiya social life was constructed on the firm foundation of the sanctity and inseparability of the husband and wife relationship laid down by the propounders of Dharma by means of the Vivaha Samskara. The object and purpose of Vivaha or marriage was declared in the Dharmashastras as 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. Therefore, while giving the girl in marriage, the father, or in his absence the guardian, addresses the bridegroom saying,<blockquote>धर्मेचार्थे च कामे च नातिचरितव्या त्वयेयम् ॥ ''dharmecārthe ca kāme ca nāticaritavyā tvayeyam ॥''</blockquote>Meaning: You shall not transgress Dharma in the attainment of Artha and Kama.

Bharatiya social life was constructed on the firm foundation of the sanctity and inseparability of the husband and wife relationship laid down by the propounders of Dharma by means of the Vivaha Samskara. The object and purpose of Vivaha or marriage was declared in the Dharmashastras as 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. Therefore, while giving the girl in marriage, the father, or in his absence the guardian, addresses the bridegroom saying,<blockquote>धर्मेचार्थे च कामे च नातिचरितव्या त्वयेयम् ॥ ''dharmecārthe ca kāme ca nāticaritavyā tvayeyam ॥''</blockquote>Meaning: You shall not transgress Dharma in the attainment of Artha and Kama.

This the bridegroom accepts by saying, नातिचरामि ॥ ''nāticarāmi ॥''

The bridegroom accepts this by saying, नातिचरामि ॥ ''nāticarāmi ॥''

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

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

In fact the method by which these four pious obligations are to be discharged are also indicated. It is said,<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" />

In fact the method by which these four pious obligations are to be discharged are also indicated. It is said,<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 the husband and wife only by living together with mutual love and fidelity throughout their life. This is indeed the crux of Dampatya Dharma (the dharma of a husband and wife). And thus, Manusmriti declares that mutual friendship and fidelity is the highest Dharma to be observed by husband and wife, throughout their life. For, the family in which husband and wife have mutual affection and respect always secures happiness and prosperity.<blockquote>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></blockquote><blockquote>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></blockquote><blockquote>''anyonyasyāvyabhicāro bhavedāmaraṇāntikaḥ । eṣa dharmaḥ samāsena jñeyaḥ strīpuṁsayoḥ paraḥ । । 9.101 । ।''</blockquote><blockquote>''saṁtuṣṭo bhāryayā bhartā bhartrā bhāryā tathaiva ca । yasminneva kule nityaṁ kalyāṇaṁ tatra vai dhruvam । । 3.60 । ।'' </blockquote>Also, the observance of this directive throughout life by the wedded couple is not only conducive to happiness and harmony in family life, but also essential for national or social life. Therefore, Vivaha (marriage), founded on the doctrine of Trivarga, was one of the most important of the several ‘samskaras’ (sacraments) prescribed by Dharmashastras to be performed during the lifetime of an individual.

This could be discharged by the husband and wife only by living together with mutual love and fidelity throughout their life. This is indeed the crux of Dampatya Dharma (the dharma of a husband and wife). And thus, Manusmriti declares that mutual friendship and fidelity is the highest Dharma to be observed by husband and wife, throughout their life. For, the family in which husband and wife have mutual affection and respect always secures happiness and prosperity.<blockquote>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></blockquote><blockquote>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></blockquote><blockquote>''anyonyasyāvyabhicāro bhavedāmaraṇāntikaḥ । eṣa dharmaḥ samāsena jñeyaḥ strīpuṁsayoḥ paraḥ । । 9.101 । ।''</blockquote><blockquote>''saṁtuṣṭo bhāryayā bhartā bhartrā bhāryā tathaiva ca । yasminneva kule nityaṁ kalyāṇaṁ tatra vai dhruvam । । 3.60 । ।'' </blockquote>Also, observance of this directive throughout life by the wedded couple is not only conducive to happiness and harmony in family life, but also essential for national or social life. Therefore, Vivaha (marriage), founded on the doctrine of Trivarga, was one of the most important of the several ‘samskaras’ (sacraments) prescribed by Dharmashastras to be performed during the lifetime of an individual. It was regarded as the foundation of family life. So much so, 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, has been recognized by the United Nations as part of the International Covenant on Civil and Political Rights adopted by the General Assembly. And therefore, it entitles the natural and fundamental group unit of society ie. the family to protection by society and State. This is a clear recognition of the efficacy and necessity of the Dampatya Dharma evolved in this land from the most ancient times based on the doctrine of Trivarga as the foundation of social life.<ref name=":0" />  

 

 

 

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.  

 

 

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.<ref name=":0" />

== Trivarga and Human Rights ==

== Trivarga and Human Rights ==