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=== 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 embodied 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 even to the deities.<ref name=":1" />  

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 embodied 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 even to 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" />  

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।

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" />  

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" />  

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 संभृतार्थानाम्), 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" /> Vedanta Paribhasha, opens with the statement that among the four purusharthas, Moksha is the paramapurushartha, the supreme of the purusharthas.<blockquote>इह खलु धर्मार्थकाममोक्षेख्येषु चतुर्विधपुरुषार्थेषु मोक्ष एव परमपुरुषार्थः, (Veda.Pari. 1.1)<ref>Vedanta Paribhasha ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A4%BE/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%9A%E0%A5%8D%E0%A4%9B%E0%A5%87%E0%A4%A6%E0%A4%83 Pratyaksha Parichcheda])</ref></blockquote>Thus as the ultimate goal of human pursuits, Moksha is said to be the parama-purushartha.  

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 संभृतार्थानाम्), 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" /> Vedanta Paribhasha, opens with the statement that among the four purusharthas, Moksha is the paramapurushartha, the supreme of the purusharthas.<blockquote>इह खलु धर्मार्थकाममोक्षेख्येषु चतुर्विधपुरुषार्थेषु मोक्ष एव परमपुरुषार्थः, (Veda.Pari. 1.1)<ref>Vedanta Paribhasha ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A4%BE/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%9A%E0%A5%8D%E0%A4%9B%E0%A5%87%E0%A4%A6%E0%A4%83 Pratyaksha Parichcheda])</ref></blockquote>Thus as the ultimate goal of human pursuits, Moksha is said to be the parama-purushartha.  

== 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।

=== 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>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 ==

== Artha ==

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

{{Main|Artha (अर्थः)}}Artha is defined as the means of each and every worldly prosperity.<ref name=":4" /> यतः सर्वप्रयोजनसिद्धिः सोऽर्थः । That which leads to the accomplishment of all worldly and beyond worldly purposes is Artha (in the sense of prosperity).<ref>Gupta, Sudhir Kumar. (1987) ''Nitivakyamrutam by Somadeva Suri, with Hindi and English Translation''. Jaipur: Prakrut Bharati Academy (Page 12)</ref> Artha is not just money, it that chief instrument for Dharma, health and enjoyment of a human being. While Dharma is the source of Sukha (happiness) and abundance, the Artha is the source of Dharma.<blockquote>खुखस्य मूलं धर्म: । धर्मस्य मूलम् अर्थः । (Chan. Sutr. 1-1,2)</blockquote>It is the important means to achieve desired things in the world as rightly stated by Chanakya - अर्थार्थ प्रवतते लोकः | (Chan. Sutr. 7.28). Kautilya Hence it is etymologically stated as अर्थ्यते सर्वैः इति अर्थः। meaning - to attain which everyone has a strong desire is said to be Artha.<ref>Tripathi, Prem Vallabh. (1970) ''Purushartha Chatushtaya.'' Varanasi: Rajvidya Granthamala. (Pages 221 - 225)</ref>

 

Artha Paribhasha

Artha is sanctified by Dana

Artha is sanctified by Dana

== Kama ==

== Kama ==

Kama Paribhasha

Kama Paribhasha