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Line 13: − + − + − The term "artha" in the word Purushartha, has a been explained in the sense of अर्थ्यते प्रार्थ्यते सर्वैः। where it means the "desired fruits" or "desired objects." It can be expanded as पुरुषाणाम् अर्थः। and पुरुषैः अर्थ्थते इति पुरुषार्थः। it means those (results) which are wanted by the Purusha or Purusharthas are those fruits (of efforts) desired by a person.<ref name=":1" /> + − From these perspectives it can be said in essence that almost everything that we see in this world are the objects that are either to be "known" or "desired" by a Purusha. However, in the view of the shastras, the Vedas or for that matter in the whole body of Samskrit literature it is said that the results of any effort by a man falls into any one of the four categories. Thus Purusharthas are etymologically said to be the four primary desirables or objectives (Chaturvarga) of human pursuits. The ability to fulfill them is solely vested in the human beings and no other being, and hence they are called Purusharthas. After a human being is born, whatever desires (Kama) he has, the activities (Karma) they incite him or her to perform and the results so obtained (karma phala) can be categorized under any of these four goals only. Chaturvarga Phalaprapti is the only logical end for any desire of a human being, as explained clearly in Bhagavata Purana.<ref name=":1" />+ − पुंसां अमायिनां सम्यक् भजतां भाववर्धनः । श्रेयो दिशत्यभिमतं यद्धर्मादिषु देहिनाम् । ॥ ६० ॥ (Bhag. Pura. 4.8.60)+ − + Line 36:
Line 36: − + − 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> + − − 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" /> Line 51:
Line 49: − 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. − # '''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.<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" /> − Line 68:
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Purushartha (पुरुषार्थ:) (view source)
Revision as of 22:51, 13 September 2022
, 22:51, 13 September 2022→Trivarga is secondary to Moksha
# Duties and responsibilities to family members and society
# Duties and responsibilities to family members and society
# Attaining happiness, wisdom, knowledge, limitlessness.
# Attaining happiness, wisdom, knowledge, limitlessness.
These desires are fulfilled when we perform Karma in our everyday lives, such as eating food, working in an office, watching sports, buying groceries, visiting Mandirs or perform pujas, perform danas, perform activities for the sake of family members etc.<ref name=":0" /> All these activities ultimately progress with certain limitations within a personal and societal framework primarily with an aim to achieve happiness and freedom and overcome fear, sorrow, ignorance etc. And this well defined framework as per the principles of Sanatana Dharma lead us to the four Purusharthas or life goals, namely [[Dharma (धर्मः)]], [[Artha (अर्थः)]], [[Kama (कामः)]] and [[Moksha (मोक्षः)]].<ref name=":0" />
These desires are fulfilled when we perform Karma in our everyday lives, such as eating food, working in an office, watching sports, buying groceries, visiting Mandirs or perform pujas, perform danas, perform activities for the sake of family members etc.<ref name=":0" /> All these activities ultimately progress with certain limitations within a personal and societal framework primarily with an aim to achieve happiness and freedom and overcome fear, sorrow, ignorance etc. And this well defined framework as per the principles of Sanatana Dharma lead us to the four Purusharthas or life goals, namely [[Dharma (धर्मः)]], [[Artha (अर्थः)]], [[Kama (कामः)]] and [[Moksha (मोक्षः)]].<ref name=":0" /> Some traditional philosophers like Sankara have tried to interpret these four values as moral value, instrumental value, psychological value and supreme value (paramo, purushartha) respectively.<ref name=":3">Nayak, Bibhuti Bhusan. (2004) Ph.D. Thesis: [http://hdl.handle.net/10603/118860 Purusartha in the modern philosophical perspectives.] Utkal University (Chapter 1)</ref>
== व्युतपत्तिः ॥ Etymology ==
== व्युतपत्तिः ॥ Etymology ==
The term Purushartha (पुरुषार्थ:) is a compound word consisting of the terms "पुरुषः (''purusha)''" and "अर्थः (''artha)''". The term Purusha in the word Purushartha, is derived from the dhatu "पूः" used in the sense of पुरं शरीरं च । one who resides in, enters in पुरि शेते इति। sleeps in the pura (city) or body, i.e., refers to the conscious Jiva who occupies the body is called Purusha (पुरुषः)। The derived meaning of the word Purusha is thus the Jiva or the embodied Atman. In the Bhagavata Purana we see that in the following shlokas पुरुषत्वे च मां धीराः (Bhag. Pura. 11.7.21) बह्व्यः सन्ति पुरः सृष्टास्तासां मे पौरुषी प्रिया २२। (Bhag. Pura. 11.7.22) and पुरं पुरुषमात्मवान् । (Bhag. Pura. 3.20.50) the term Purusha is used mainly to denote "a man", "a person". Thus when mentioned in shastras this term is used to designate not the beings or creatures in general but refers particularly to a human being. In this context the "Purusha" in the term "Purushartha" refers particularly to a human being, specifically to the man and woman.<ref name=":1">Tripathi, Prem Vallabh. (1970) ''Purushartha Chatushtaya.'' Varanasi: Rajvidya Granthamala. (Pages 5 -)</ref>
The term Purushartha (पुरुषार्थ:) is a compound word consisting of the terms "पुरुषः (''purusha)''" and "अर्थः (''artha)''". The term Purusha in the word Purushartha, is derived from the dhatu "पूः" used in the sense of पुरं शरीरं च । one who resides in, enters in पुरि शेते इति। sleeps in the pura (city) or body, i.e., refers to the conscious Jiva who occupies the body is called Purusha (पुरुषः)। The derived meaning of the word Purusha is thus the Jiva or the embodied Atman. [[Purusha (पुरुषः)]] in the Rigveda and elsewhere refer to the immanent and transcendental supreme being. In the Bhagavata Purana we see that in the following shlokas <blockquote>पुरुषत्वे च मां धीराः (Bhag. Pura. 11.7.21)
बह्व्यः सन्ति पुरः सृष्टास्तासां मे पौरुषी प्रिया २२। (Bhag. Pura. 11.7.22)
पुरं पुरुषमात्मवान् । (Bhag. Pura. 3.20.50) </blockquote>The term Purusha is used mainly to denote "a man", "a person". Thus when mentioned in shastras this term is used to designate not the beings or creatures in general but refers particularly to a human being. In this context the "Purusha" in the term "Purushartha" refers particularly to a human being, specifically to the man and woman.<ref name=":1">Tripathi, Prem Vallabh. (1970) ''Purushartha Chatushtaya.'' Varanasi: Rajvidya Granthamala. (Pages 5 -)</ref> Thus the term purusa is used in two contexts and both are closely interrelated. On the one hand purusa is cosmic in which the entire universe (Brahmanda) is stated and the other is the individual (pinda) in which the human being is connoted. The term ‘purusa’ also means that which moves forward (purati agre gachhati). This meaning is specially relevant to human context because the human being has the potentiality to grow.<ref name=":3" />
The term "artha" in the word Purushartha, has a been explained in the sense of अर्थ्यते प्रार्थ्यते सर्वैः। where it means the "desired fruits" or "desired objects." It can be expanded as पुरुषाणाम् अर्थः। and पुरुषैः अर्थ्थते इति पुरुषार्थः। it means those (results) which are wanted by the Purusha or Purusharthas are those fruits (of efforts) desired by a person.<ref name=":1" />
Hence in this universe the lakshya or goal of all activities of man are Dharma, Artha, Kama and Moksha.
From these perspectives it can be said in essence that almost everything that we see in this world are the objects that are either to be "known" or "desired" by a Purusha. However, in the view of the shastras, the Vedas or for that matter in the whole body of Samskrit literature it is said that the results of any effort by a man falls into any one of the four categories. Thus Purusharthas are etymologically said to be the four primary desirables or objectives (Chaturvarga) of human pursuits. The ability to fulfill them is solely vested in the human beings and no other being, and hence they are called Purusharthas. After a human being is born, whatever desires (Kama) he has, the activities (Karma) they incite him or her to perform and the results so obtained (karma phala) can be categorized under any of these four goals only. Chaturvarga Phalaprapti is the only logical end for any desire of a human being, as explained clearly in Bhagavata Purana.<ref name=":1" /><blockquote>पुंसां अमायिनां सम्यक् भजतां भाववर्धनः । श्रेयो दिशत्यभिमतं यद्धर्मादिषु देहिनाम् । ॥ ६० ॥ (Bhag. Pura. 4.8.60)</blockquote>Hence in this universe the lakshya or goal of all activities of man are Dharma, Artha, Kama and Moksha.
As per Shabdakalpadhruma Purushartha is explained as धर्मार्थकाममोक्षरूपेषु पुरुषस्य इष्टेषु । The desires of a person in the form of Dharma, Artha, Kama and Moksha.
As per Shabdakalpadhruma Purushartha is explained as धर्मार्थकाममोक्षरूपेषु पुरुषस्य इष्टेषु । The desires of a person in the form of Dharma, Artha, Kama and Moksha.
=== 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,
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।
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।
== Trivarga is secondary to Moksha ==
== Trivarga is secondary to Moksha ==
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>
But the correct view is that the aggregate of Dharma, Artha and Kama (Trivarga) secures welfare and happiness. However, the desire (kama) and material wealth (Artha) must be rejected if contrary to Dharma.<ref name=":2" />
But the correct view is that the aggregate of Dharma, Artha and Kama (Trivarga) secures welfare and happiness. However, the desire (kama) and material wealth (Artha) must be rejected if contrary to Dharma.<ref name=":2" />
In this single verse 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.<ref name=":2" />
In this single verse 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. However, while Dharma embraces every type of righteous conduct covering every aspect of life essential for the sustenance and welfare of the individual and society, it also includes those rules which guide and enable the attainment of moksha (eternal bliss)<ref name=":2" />
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.
# '''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.<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" />
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" />
== Purusharthas and their importance ==
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 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.
== Dharma ==
== Dharma ==
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.
== Artha ==
== Artha ==