PURUSHARTHAS

PURUSHARTHAS It has been pointed out that the traditional social organization is based on varnashramadharma and the purushartha. The indological approach to the Indian society directly brings us to analyze and to understand the varnashramadharma and the purushartha system is the foundation of our social order. It deals with individual and society in all its comprehensiveness. An individual as the constituent of social whole, must contribute his best to it is recognized and is assured by the ashrama system. But his role, as the constituent of the whole is not the end of his doings. He is not just to be sacrificed for the social order. He must have also his inner fulfillment. The way to it is by purushartha. Purusharthas and ashramavyavastha are closely linked with each other. These help in the contact of human activities leading towards Moksha. It has all along been suggested that Artha, Kama and Dharma are not only necessary but also unavoidable channels for getting moksha. Purusharthas are intended to guide one to achieve a high standard of living and also a high standard of life. Fulfillment of desire, the Kama and economic enrichment, the artha were the aims to be realized in accordance with the dharma, the righteous way of living. The ‘Trivarga’, the triple pursuit, as it is called were recognized to be interdependent. Their fulfillment alone could make the moksha possible. The highest aim set before and individual was the realization of moksha the spiritual freedom. DHARMA The concept of dharma is the greatest contribution of Hindu philosophy. It means the righteous way of living. One is expected to live and act in a manner that is good for all. It is recognized as the foundation of all good action and hence the stabilizing factor in life. It is intended to provide guidelines, in all social actions and to harmonize relations between Kama and artha, to work as a check on self indulgence and to eliminate exploitation of weak and helpless. It is corrective of social evils. Dharma tells us that while our life is in the first instance for our own satisfaction, it is more essentially for the community and most of all for that universal self which is in each of us and all beings. Ethical life is the means to spiritual freedom, as well as expression on earth. So dharma stands for right action, it regulates human life and determines as to what is right and what is wrong. Dharma places an important role in moulding a spiritual and honest society and paves a way for social solidarity. So dharma means various religious and social duties governing a social life. ARTHA It means acquiring wealth by honest means. Without artha, no desire (Kama) can he satisfy. The object of Kama would not be achieved and the purpose of life would not be achieved and the purpose of life would remain unrealized without economic wellbeing. Living, means living well. It is no mere existence. Poverty is no ideal. Hungry stomach knows no virtue. Economic insecurity and individual attainment do not go together. Economic security is the basis of social stability, individual advancement and spiritual attainment. Property is not the end by itself; but it is the means to many noble ends. The pleasure of giving is when there is something to give. Throughout emphasis is on giving charity which incidentally indicates the importance of property. In ‘Arthashasthra’ ‘Kaudilya’ has pointed out that among Dharma, artha and Kama, artha is the higher, since it is the means for the achievement of Dharma and Kama. KAMA Hindu social thinkers have always fully appreciated the place of Kama in human life. According to them Kama is the urge for human life. Kama ha been literally defined as desire. Desire is the motivative power of all actions. Pointing out the characteristics of Kama, Vathsyayan has said that ‘kama is the tendency of desires of five sense organs’. It is the pleasure experienced by the self in the fulfillment of sexual tendency. It is the basis of creation that leads to procreation. THE MOKSHA It means self realization. Life is not the grant to prepare for the next world. We do not live only to die. “To be shut up in one’s own ego, to rest in the apparent self and to mistake it for the real, is the root of all unrest to which man is exposed by reason of his mentality. The sociologist have held that there is nothing higher than individual. The aim of living is to enjoy and to attain fulfillment and at the same time to inquire in to the truth of life. Moksha is the ultimate aim of every human being, i.e. to get salvation. The remaining three Purusharthas are the means to achieve this end. According to Vivekananda morality is not an end in itself, mukthi is its end. Morality is not an end in itself, mukthi is its end. Morality or dharma is only means for the achievement of liberation. It is the liberation from all types of pains. It is the unity of ‘Atma with Brahma’. It is the realization of ultimate reality.The study of purushartha makes it clear that there is healthy binding of material and spiritual principles. Here artha and Kama deal with material aspects, moksha and dharma deals with spiritual aspects of human life. Unless both are blended together perhaps perfection cannot come. Reserved by C.K. Rakhesh. No part of this publication may be reproduced in any form or by any means without prior permission of C.K. Rakhesh.