Changes

== Trivarga is secondary to Moksha ==

== Trivarga is secondary to Moksha ==

All the instruments required for 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. Everyone wants to be infinitely happy, yet one incessantly  gets engaged in the worldly paths forgetting the goal of finding this elusive entity called Atman, which exists, is conscious and limitless. There are two natures of man in terms of his search for Sukha, loosely translated as happiness.

All the instruments required for 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. Everyone wants to be infinitely happy, yet one incessantly  gets engaged in the worldly paths forgetting the goal of finding this elusive entity called Atman, which exists, is conscious and limitless. There are two natures of man in terms of his search for Sukha, loosely translated as happiness.<ref name=":1" />

# '''विषयसुखम् (Vishaya Sukha)''': It is that dukha (includes sadness, pain etc) mixed sukha generated when the karma-, jnana-indriyas come in contact with vishaya (objects in Jagat). It is the pleasure derived from the things around us. After finally getting tired of the unstable nature of such a kind of happiness, there arises in man the thought that these indriyas are limited to the body and I am not that.

# '''विषयसुखम् (Vishaya Sukha)''': It is that dukha (includes sadness, pain etc) mixed sukha generated when the karma-, jnana-indriyas come in contact with vishaya (objects in Jagat). It is the pleasure derived from the things around us. After finally getting tired of the unstable nature of such a kind of happiness, there arises in man the thought that these indriyas are limited to the body and I am not that.

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.<blockquote>त्रिवर्गो धर्म कामार्थः चतुर्वर्गः समोक्षकः। (Amarakosha)</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.<blockquote>त्रिवर्गो धर्म कामार्थः चतुर्वर्गः समोक्षकः। (Amarakosha)</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" />

Boundlessness or expansion beyond something perceptible is an innate causeless nature governing everyone’s life. Achieving freedom from embodiment is the culminating point of Moksha. All human endeavors are directed, to Moksha, consciously by a few and unconsciously by most people. This solo journey of a ''Mumukshu'', who is consumed by the desire to be unfettered, is unmediated by his own senses, the only leading light being the words of Shruti (heard from the Guru), the Shabdapramana. Once a ''sadhaka'' starts the journey into the realms of the mind and consciousness, ''vrittis'' of the mind keep him busy within himself.

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) 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.

 

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.

 

== Dharma ==

== Dharma ==

== Moksha ==

== Moksha ==

== Discussion ==

== Discussion ==