The world Purushartha is a derivative of
two constituent words., namely Purusha (meaning the Self) and Artha
(meaning the purpose or goal of life). The term is reflective of the
fact that human life entails the pursuit of certain goals which makes it
complete. This fact is resounded in the Dharmasastras Mahabharata.
Early literary traditions dealing with the purpose of human life
outlined the “Trivarga”, that is Artha, Kama and Dharma as principal
goals of human life. However, generally the term Purushartha indicates
the four values that must be incorporated in human life to make it
meaningful. Manu identifies the four Purusharthas as Artha (wealth);
Kama (pleasure); Dharma (virtue) and Moksha (liberation). The four
Purusharthas have been the subject of much speculation and study
resulting in canonical works of Indian philosophy like the Kamasutra of
Vatsyayana (treating Kama, particulary as sensual grafication), the
Arthasastra of Kautilya (treating Artha as material accomplishments),
the Dharmasashtras of various authors, notably that of Manu (treating
Dharma as religious, social and personal ethics) and the principle
Sutras of the six orthodox schools of philosophy or Darshanas, all of
which are concerned with the attainment of Moksha, often referred to as
the Parma- Purshartha or chief end of human life. A life devoid of goals
would be rendered meaningless, hence, an aspiration for the attainment
of the four Purusharthas is essential. However, human beings should
persevere to strike a balance in pursuance of the first three
Purusharthas in order to realize the ultimate goal life… that is Moksha.
Artha
Artha refers to material possessions. It
also signifies the acquisition of wealth and worldly prosperity. Artha
contributes directly to the material well-being of an individual
therefore, pursuance of the same entices human beings. Though it is
generally agreed that Artha is required to fulfill the necessaties of
life, one is expected to pursue it within consciously set limits so as
not to give in to avarice. If Artha becomes the predominant goal of
human life then the higher goals of Dharma and Moksha would remain
steeped in Kama or the gratification of the senses and disregard the
evolvement of the spiritual Self. One philosophical view on the pursuit
of Artha suggests that the path of spiritual growth and that of material
pursuits are not mutually exclusive. According to this argument the
Universe is a reflection of abundance, that is, of God’s bounty.
Therefore it is not necessary for a spiritual seeker to abandon all
material pursuit and thrive in penury. Rather, if an individual is
encumbered with thoughts of securing basic necessities of survival then
his pursuit of spiritually may be adversely affected. However, it is
important not to get attached to the acquisition of wealth. Artha must
be pursued with a degree of detachment. Ideally, one should be able to
rise above the obsession of generating material wealth and ought to
pursue the attainment of Artha in moderation. This is possible when the
human mind is disciplined to function without the desire of
self-indulgence. One of the Pali texts tell us that one who enjoys one’s
wealth as well as uses it in serving others enjoys abiding happiness.
Kautilya echoed the same sentiment when he remarked that charity
depended on wealth or Artha and is therefore important in a man’s life.
Kama
Kama is generally understood as the desire for pleasure. The Kamasutra defines Kama as the enjoyment of objects through the five senses, viz. that of hearing, feeling, seeing, tasting and smelling. Kama or the urge to satisfy one’s desire is a strong motivational force that influences human action. Manu identifies Kama
as human desire which may assume various forms such as desire for
wealth; power; recognition or sensual pleasure. The human soul must wade
through the web of desires to reach the higher the web of desires to
reach the higher spiritual level. It is advised that either one fulfills
all desires then moves towards relinquishment of material bonds or
transcends the desires lurking within and progress towards spiritual
evolution. However, if one suppresses one’s desires it may vent itself
in undesirable forms and related spiritual progress. The guidance of a
spiritual mentor may enable one to harness Kama and forge ahead towards spiritual realization.
Dharma
The term Dharma refers to
righteous living. It may be understood as the duties that one ought to
accomplish in one’s lifetime. The Mahabharata defines Dharma as an
ethical concept that distinguishes the good from the bad, the right from
the wrong. In Mimamsa Dharma is explained as that regulatory force which guides the acquisition of Artha and the enjoyment of Kama along the principles of righteousness. The human life is aimed at fulfilling certain duties and Dharma is the subtle essence that guides human action along the path of goodness and justice. A conscious practice of Dharma in all activities of life enables one to progress towards of Dharma in all activities of life enables one to progress towards Moksha. Dharma also refers to Varnashrma Dharma, that is choice of duty on the basis of one’s the basis of one’s aptitudes and stage in life.
Moksha
Srimad Bhagavad Gita outlines Moksha
as the highest goal of human life. It is the highest stage in the
spiritual evolution of man in which one is able to experience all
happiness as streaming from within the Self. It is a stage in which
realization of the Self, contentment with the Self, Self satisfaction
and Self-fulfillment dawns on one. One who strictly observes the
principle of Dharma in the attainment of Artha and enjoyment of Kama achieves the transcendental experience called Moksha. In this superior state the mortal spirit realizes its communion or Ekatvam
with the Immortal Spirit. The individual self realizes that it is but a
part of the supremeself. However, it is the Guru, who guides the
individual to imbibe the principles of Dharma in all actions and goals
of life thereby guiding one towards the attainment of Moksha.
Without the divine guidance of a Guru, human action may waver from the
path of righteousness and fail to attain the coveted end that is Moksha.
Smt. Narayani Devi
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