Changes

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.   

Agni Purana states the four Purusharthas explicitly as धर्मार्थकाममोक्षाश्च पुरुषार्था उदाहृताः । The Purusharthas are exemplified by Dharma, Artha, Kama and Moksha.<ref>Shabdakalpadhruma (See under [https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%81%E0%A4%9F पुरुषार्थ])</ref>  

Agni Purana states the four Purusharthas explicitly as धर्मार्थकाममोक्षाश्च पुरुषार्था उदाहृताः । The Purusharthas are exemplified by Dharma, Artha, Kama and Moksha.<ref>Shabdakalpadhruma (See under [https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%81%E0%A4%9F पुरुषार्थ])</ref>

 

 

== Adhikari of Chaturvarga ==

== Adhikari of Chaturvarga ==

=== 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" />

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।

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.<ref name=":2" />

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.<ref name=":2" />

Manu declares<blockquote>धर्मार्थावुच्यते श्रेयः कामार्थौ धर्म एव च । अर्थ एवेह वा श्रेयस्त्रिवर्ग इति तु स्थितिः । । २.२२४ । । (Manu. Smrt. 2.224)

Manu declares<blockquote>धर्मार्थावुच्यते श्रेयः कामार्थौ धर्म एव च । अर्थ एवेह वा श्रेयस्त्रिवर्ग इति तु स्थितिः । । २.२२४ । । (Manu. Smrt. 2.224) परित्यजेदर्थकामौ यौ स्यातां धर्मवर्जितौ । (Manu. Smrt. 4.176)</blockquote>Meaning: To achieve welfare and happiness some declare Dharma and Artha are good. Others declare that Artha and Kama are better. Still others declare that Dharma is the best. There are also persons who declare Artha alone secures happiness.<ref name=":2" />

 

परित्यजेदर्थकामौ यौ स्यातां धर्मवर्जितौ । (Manu. Smrt. 4.176)</blockquote>Meaning: To achieve welfare and happiness some declare Dharma and Artha are good. Others declare that Artha and Kama are better. Still others declare that Dharma is the best. There are also persons who declare Artha alone secures happiness.<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" />

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" />

# '''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.<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 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" />

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" />

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 सभृतार्थानाम्), 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" />  

== Purusharthas and their importance ==

== 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.

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.

 

 

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 ==

== 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.

{{Main|Dharma_(धर्मः)}}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" />

 

== Artha ==

== Artha ==

== Moksha ==

== Moksha ==

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.

Moksa is a personalistic or indivudalistic value.<ref name=":3" /> 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.

== Discussion ==

== Discussion ==