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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" />  

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।

# 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)

=== 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. 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.

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.

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.

=== Artha Paribhasha ===

=== Artha Paribhasha ===

Artha is one through which the human being fulfills his needs, it is the purpose of one's livelihood. Thus it is a chief instrument of occupation (vrtti) of a person. On Artha are dependent Dharma and Kama according to Chanakya.<blockquote>वृत्ति मूलम् अर्थः । अर्थ मूलौ धर्मकामौ ।। (Chan. 1.89-90)</blockquote>In this context, purpose of occupations related to land, wealth, money, education, art, agriculture and cattle rearing etc., are all termed as Artha.  

Artha is one through which the human being fulfills his needs, it is the purpose of one's livelihood. Thus it is a chief instrument of occupation (vrtti) of a person. On Artha are dependent Dharma and Kama according to Chanakya.<blockquote>वृत्ति मूलम् अर्थः । अर्थ मूलौ धर्मकामौ ।। (Chan. 1.89-90)</blockquote>In this context, purpose of occupations related to land, wealth, money, education, art, agriculture and cattle rearing etc., are all termed as Artha. <blockquote>विद्याभूमिहिरण्यपशुधान्यभाण्डोपस्करमित्रादीनां अर्जनं अर्जितस्य विवर्धनं अर्थः. ॥ १.२.९ ॥ (Kama. Sutr. 1.2.9)<ref>Kamasutras by Vatsayana ([https://sa.wikisource.org/wiki/%E0%A4%95%E0%A4%BE%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A4%BF%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D_%E0%A5%A7/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8 Adhikarana 1 Adhyaya 2])</ref></blockquote>Meaning: Education, land, gold and silver, cattle, money and food grains, vessels and containers, wood, metallic things used at home, viz., household articles of comfort and need, friends earnings and growing income of a person - all these are termed as Artha.

 

विद्याभूमिहिरण्यपशुधान्यभाण्डोपस्करमित्रादीनां अर्जनं अर्जितस्य विवर्धनं अर्थः. ॥ १.२.९ ॥ (Kama. Sutr. 1.2.9)<ref>Kamasutras by Vatsayana ([https://sa.wikisource.org/wiki/%E0%A4%95%E0%A4%BE%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A4%BF%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D_%E0%A5%A7/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8 Adhikarana 1 Adhyaya 2])</ref>

 

Meaning: Education, land, gold and silver, cattle, money and food grains, vessels and containers, wood, metallic things used at home, viz., household articles of comfort and need, friends earnings and growing income of a person - all these are termed as Artha.

Artha is sanctified by Dana

Artha is sanctified by Dana

== 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 ==