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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।

== 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 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. As extolled in Bhagavata Purana, if one pursues only Artha and Kama, then he may as well wash his hands of all purusharthas,  because following only these two pursuits a man loses his discrimination and knowledge leading to attaining those forms that are lower than a human.<blockquote>अर्थेन्द्रियार्थाभिध्यानं सर्वार्थापह्नवो नृणाम् । भ्रंशितो ज्ञानविज्ञानाद् येनाविशति मुख्यताम् ॥ ३३ ॥ 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" />  

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. As extolled in Bhagavata Purana, if one pursues only Artha and Kama, then he may as well wash his hands of all purusharthas,  because following only these two pursuits a man loses his discrimination and knowledge leading to attaining those forms that are lower than a human.<blockquote>अर्थेन्द्रियार्थाभिध्यानं सर्वार्थापह्नवो नृणाम् । भ्रंशितो ज्ञानविज्ञानाद् येनाविशति मुख्यताम् ॥ ३३ ॥ 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 Trivargas 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" />  

== धर्मः॥ Dharma ==

== धर्मः॥ Dharma ==

{{Main|Dharma_(धर्मः)}}According to one scholar the definition of Dharma is given as a code of law which is instructed by the Vedas and Smrtis - श्रुतिस्मृतिप्रदिष्टा आचारो धर्मः।<ref name=":4">Paik, Sipra (2000) Ph.D Thesis: ''[http://hdl.handle.net/10603/67077 The concept and treatment of purushartha in Indian Philosophy.]'' Gauhati University (Chapter 1)</ref> In the darshana shastras we find the following lakshanas of Dharma.

{{Main|Dharma_(धर्मः)}}Dharma is said be a code of law which is instructed by the Vedas and Smrtis - श्रुतिस्मृतिप्रदिष्टा आचारो धर्मः।<ref name=":4">Paik, Sipra (2000) Ph.D Thesis: ''[http://hdl.handle.net/10603/67077 The concept and treatment of purushartha in Indian Philosophy.]'' Gauhati University (Chapter 1)</ref> In the darshana shastras we find the following lakshanas of Dharma.

# Maharshi Kanada keeping the results arising from Dharma in view  defined dharma as यतो ऽभ्युदयनिःश्रेयससिद्धिः स धर्मः । वैशेषिक-१,१.२ । meaning Dharma is that means by which a man can achieve the worldly progress as well as [[Nihshreyasa (निःश्रेयसम्)|nihshreyasa]] (moksha).<ref>[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A5%88%E0%A4%B6%E0%A5%87%E0%A4%B7%E0%A4%BF%E0%A4%95%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Vaiseshika Sutras] </ref> For this the foundation he considered was the Vedas as pramana तद्वचनादाम्नायस्य प्रामाण्यम् । वैशेषिक-१,१.३ ।

# Maharshi Kanada keeping the results arising from Dharma in view  defined dharma as यतो ऽभ्युदयनिःश्रेयससिद्धिः स धर्मः । वैशेषिक-१,१.२ । meaning Dharma is that means by which a man can achieve the worldly progress as well as [[Nihshreyasa (निःश्रेयसम्)|nihshreyasa]] (moksha).<ref>[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A5%88%E0%A4%B6%E0%A5%87%E0%A4%B7%E0%A4%BF%E0%A4%95%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Vaiseshika Sutras] </ref> For this the foundation he considered was the Vedas as pramana तद्वचनादाम्नायस्य प्रामाण्यम् । वैशेषिक-१,१.३ ।  

# Maharshi Jaimini viewed Dharma in the perspective of a pramana as well as results, defined it as that unfailing instrument which fulfills all the desires of the human being, as laid down in the Vedas - चोदनालक्षणोऽर्थो धर्मः -१,१.२ (Purv. Mima. 1.1.2)<ref>[https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%80%E0%A4%AE%E0%A4%BE%E0%A4%82%E0%A4%B8%E0%A4%BE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF Mimamsa Sutras by Jaimini]</ref>

# Maharshi Jaimini viewed Dharma in the perspective of a pramana as well as results, defined it as that unfailing instrument which fulfills all the desires of the human being, as laid down in the Vedas - चोदनालक्षणोऽर्थो धर्मः -१,१.२ (Purv. Mima. 1.1.2)<ref>[https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%80%E0%A4%AE%E0%A4%BE%E0%A4%82%E0%A4%B8%E0%A4%BE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF Mimamsa Sutras by Jaimini]</ref>

# Maharshi Vyasa defined viewed it etymological origin ध्रियतेऽनेन इति धर्मः and propounded that Dharma is one that sustains and nourishes human existence, it is the foundation of all beings as in धारको धर्मः।

# Maharshi Vyasa defined viewed it etymological origin ध्रियतेऽनेन इति धर्मः and propounded that Dharma is one that sustains and nourishes human existence, it is the foundation of all beings as in धारको धर्मः।

The ten lakshanas of Dharma (Manusmrti 6.92) are verily the backbone of this [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]] itself. They are  

 

 

The ten lakshanas of Dharma (Manusmrti 6.92) are verily the backbone of this [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]] itself. They are

# Dhrti (धृति: । firmness or fortitude)

# Dhrti (धृति: । firmness or fortitude)

=== Kinds of Dharmas ===

=== Kinds of Dharmas ===

Dharma is of two kinds based on how it is attained - <ref name=":1" />

Dharma is of two kinds based on how it is attained - <ref name=":5">Tripathi, Prem Vallabh. (1970) ''Purushartha Chatushtaya.'' Varanasi: Rajvidya Granthamala. (Pages 27 - 30)</ref>

# '''Siddha Dharma''': To achieve this Dharma, no effort is required, it is readily present, knowing it is attaining it. It is the ideal form as exemplified by Paramapurushas such as Shri Rama and Shri Krishna where it is said that रामो विग्रहवान् धर्मः। Rama is the embodiment of Dharma and  कृष्णं धर्मं सनातनम्। Krishna is verily Sanatana Dharma. They are the eternal Ishvara - the ideal Purusha, on whom the world derives its sustenance. Means to attain this Paramapurusha has been discussed in Vedanta, and some methods include listening to their stories, performing bhajans and total surrender.  

# '''सिद्ध-धर्म -''' '''Siddha Dharma''': To achieve this Dharma, no effort is required, it is readily present, knowing it is attaining it. It is the ideal form as exemplified by Paramapurushas such as Shri Rama and Shri Krishna where it is said that रामो विग्रहवान् धर्मः। Rama is the embodiment of Dharma and  कृष्णं धर्मं सनातनम्। Krishna is verily Sanatana Dharma. They are the eternal Ishvara - the ideal Purusha, on whom the world derives its sustenance. Means to attain this Paramapurusha has been discussed in Vedanta, and some methods include listening to their stories, performing bhajans and total surrender.

# '''Saadhya Dharma''': Now this Dharma is to be practiced, with deliberation of the shastras, performing the rituals, kriyas, danas etc., mentioned in them as instruments of Dharma sadhana (nimittas) to earn the unseen, unknown (adrushta and apoorva) results in the form of Punya. They are in various forms based on the place, time, varna, ashrama and the individual capacity. They include the various rules or vidhis, and forbidden actions or nishedhas, proposed in Vedas and Smrtis based on the place, time etc., and include the sadacharas in thought, speech and deeds for a person. They are applicable to the humanity and are not based on the theological views of any particular world community, or a sampradaya; they are divine principles for the progress and growth of the world community.

# '''साध्य-धर्म -''' '''Saadhya Dharma''': Now this Dharma is to be practiced, with deliberation of the shastras, performing the rituals, kriyas, danas etc., mentioned in them as instruments of Dharma sadhana (nimittas) to earn the unseen, unknown (adrushta and apoorva) results in the form of Punya. They are in various forms based on the place, time, varna, ashrama and the individual capacity. They include the various rules or vidhis, and forbidden actions or nishedhas, proposed in Vedas and Smrtis based on the place, time etc., and include the sadacharas in thought, speech and deeds for a person. They are applicable to the humanity and are not based on the theological views of any particular world community, or a sampradaya; they are divine principles for the progress and growth of the world community.

=== Adharma and Dharma ===

=== Adharma and Dharma ===

The ancient seers have clearly demarcated what constitutes Dharma. Those  [[Karma (कर्म)|karmas]], invoked by mind, body, and speech, performed for the good of the world and lie within the limits defined by Rtam, promote mans progress in both worldly goals and beyond. Those karmas which are performed against Rtam, in a direction opposite to that laid out by the Rshis, against the good of the society and the individual are said to be Adharma. Thus, sadachara puts a man on the path of progress and durachara causes his downfall.<ref name=":1" />

The ancient seers have clearly demarcated what constitutes Dharma. Those  [[Karma (कर्म)|karmas]], invoked by mind, body, and speech, performed for the good of the world and lie within the limits defined by Rtam, promote mans progress in both worldly goals and beyond. The chief purpose of Sadhya Dharma or right action is obtaining Punya. Somadeva in his Nitivakyamritam, succinctly states the means to Dharma as follows.<blockquote>आत्मवत् परत्र कुशलवृत्तिचिन्तनं शक्तितस्त्यागतपसी च धर्माधिगमोपायाः । (Niti. Vaky. 1.4)<ref name=":6">Gupta, Sudhir Kumar. (1987) ''Nitivakyamrutam by Somadeva Suri, with Hindi and English Translation''. Jaipur: Prakrut Bharati Academy (Page 2)</ref></blockquote>Contemplation on the means of welfare of others as of oneself, practicing charity and austerity as per one's own capacity are the means of Dharma.

 

Those karmas which are performed against Rtam, in contrary to that laid out by the Rshis, against the good of the society and the individual are said to be Adharma. Somadeva in his Nitivakyamritam states Adharma to be the fruits of actions contrary to Dharma <ref name=":6" /><blockquote>अधर्मः पुनरेतद् विपरीतफलः। न खलु भुतद्रुहां कापि क्रिया प्रसूते श्रेयांसि । (Niti. Vaky. 1.3 and 6)</blockquote>Meaning: Verily, no action of persons maliciously disposed to other persons can lead to welfare.

Thus, sadachara puts a man on the path of progress and durachara causes his downfall.<ref name=":5" />

Artha is defined as  <ref name=":4" />

Artha Paribhasha

 

=== Artha Paribhasha ===

Artha is sanctified by Dana

Artha is sanctified by Dana

== Kama ==

== Kama ==

Kama Paribhasha

Kama Paribhasha

== Moksha ==

== Moksha ==

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.

[[Moksha (मोक्षः)|Moksha]] is a personalistic or individualistic 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 ==