Concept OF Purusharthas - Dharma, Artha, KAMA & Moksha PDF

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Vedic culture is the oldest form of Indian culture. It dates back thousands of years before the birth of Jesus Christ. Morality, spirituality, and salvation are heavily emphasised in Indian culture, which is heavily influenced by religion. There is a strong emphasis in Indian culture on nonviolence,...

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DHARMA, ARTHA, KAMA & MOKSHA ARE THE PURUSHARTHAS CONCEPT. Introduction. Vedic culture is the oldest form of Indian culture. It dates back thousands of years before the birth of Jesus Christ. Morality,

spirituality,

and

salvation

are

heavily

emphasised in Indian culture, which is heavily influenced by religion. There is a strong emphasis in Indian culture on nonviolence, religious tolerance, and treating others with dignity and respect.

Meaning of Purusharthas:

A purusa is a human being, and an artha is a thing or thing of value or significance. Aspirations of man are referred to as Purushartha. Purusharthas are a set of guiding principles in Indian culture. The concept of purusharthas is at the heart of Indian thought. Dharma, Artha, Kama, and Moksha are the four purusharthas, according to it, and everyone's goal is to attain them. These four goals should be at the forefront of a man's priorities. A society

expects all its members to achieve these four goals before they leave this planet and seek fulfilment in their lives.

Throughout history, the Indian concept of purusharthas has offered a holistic view of life. Dharma refers to the fundamental principles of society. Using the earth and its resources as a source of income is known as artha. Kama (desires) and Moksha (liberation) are the two most important concepts in Hinduism.

Dharma As A Value.

It is said in the Rigveda. Laws or regulations are referred to as Dharma. Dharma is the force of force or the power of power in the Upanishads. Dharma is the only thing that is higher than anything else. Buddhism uses the term "dharma" to refer to doctrines. In Kautilya's Arthshastra, Dharma has at least three distinct meanings:

(1) Dharma in the sense of social duty.

(2) Dharma as moral law based on truth.

(3) Dharma as civil law.

Man's general conduct can be improved by adhering to the principles of Dharma, which prescribes certain duties and moral standards. There are four major sources of Dharma: Shruti

(the

Vedas),

Smriti

(the

works

of

the

Dharmashastra), Sadachara, and Atmatushti (the conduct of noble people) (Self -satisfaction).

Classification of Dharma.

Dharma is divided into two categories.

(1) Nitya Dharma or Samanya or Sadharana Dharma.

(2) Vishishta Dharma or Vishesha Dharma

Nitya Dharma.

The universal moral code is known as Nitya Dharma. Everyone, regardless of caste or creed, is expected to adhere to these moral virtues. All 91 religions emphasise the importance of these moral virtues. There are a number of important moral virtues that fall into this category.

i) Satya (Truthfulness) Satya is an essential component of morality. It is the most important duty we have, and nothing else compares. In doing so, it cleanses the mind and promotes prosperity. It's better to tell the truth than to tell a lie under any circumstances.

(ii) Ahimsa (Non-Violence) Ahimsa refers to the concept of loving others without causing harm to them, whether through words or deeds.

(iii) Brahmacharya (Celibacy) Brahmacharya has been defined as the practise of self-control and discipline over the five senses. It is possible to conquer all obstacles by living a life of celibacy, self-control, and continence.

(iv) Dama The ability to control one's senses One's sense organs should be completely under one's control. Vidura compares the human body to a ratha (chariot), the living principle sattva to the charioteer, the sense organs to the horses, and the reins to the buddhi (intellect). In order to be free of the tyranny of birth and death, one must master these horses.

v) The Ksama (Forgiveness) Ksama is highly regarded by Yudhishthira. Everybody should have it, he says, because he believes that forgiveness is the key to success. There

should be no forgiveness for those who deserve it, but only for those who deserve it.

vi) Sheela (Good behavior) To be Sheela, one must abstain from all forms of hostility, including words and actions. Compassion and devotion should be nurtured in order to achieve success. Everyone has a responsibility to show respect for their elders. To be the greatest sinner, one must disregard one's mother, father, and preceptor (guru). Even if these three are harmful, they should not be killed.

vii) Five-hundred-seventh (Hospitality towards a guest) There are five great sacrifices in Hinduism, and one of them, AtithiSeva, has been prescribed as an obligatory duty. Even if an enemy shows up at your door, treat him politely and with respect.

Vishishta Dharma.

It refers to tasks that are assigned to specific individuals or groups and must be completed under specific conditions.

i)

The Varnadharma Varnas were the four castes in the ancient Hindu society. Brahmana, Kshatriya, Vaisya, and Shudra are the four Varnas. The four varnas each have the following responsibilities: a)

Fasting, attending religious discourse, abiding by the Vedas' injunctions, controlling one's sense organs, dedicating one's time to study and teaching others, accepting gifts, and practising penance

are

just

a

few

of

the

many

responsibilities of a Brahmana (a Hindu). b)

The Kshatriyas As stated in the Bhagvadgita, "The inherent natural duty of the Kshatriyas is bravery, brilliance, courage, not running away from the battle," 93

c)

As

an

example,

consider

the

Vaishyas.

Agriculture, honest trade, and cattle-rearing are all

linked

Mahabharta.

to

the

Vaishyas'

duties

in

the

d)

The Shudras, on the other hand In Hindu society, Shudras are ranked at the bottom of the social ladder. They've been tasked with taking care of the three more elevated varnas.

ii) Ashramadhamma Man's entire existence was viewed as a form of education by the ancient Indian thinkers. As a result, the Ashramas, or four stages of life, were listed. This

includes

Brahmacharya

Ashram and

Grihastha

Ashram as well as the Vanaprastham and Sanyashram ashrama, which are separate from each other.

It is possible to overcome all kinds of difficulties and reach salvation through proper adherence to Ashramadharma.

The Brahmacharya ashrama's code of conduct. Ashrama in the Brahmacharya tradition is a time of intense study and self-control. A Brahmachari was expected to live with and respect his teacher. The Vedas, celibacy, agnihotra, and worship of God Agni were all expected of him as a devoted student. His guru, according to the

Mahabharata, should be respected; he should observe purity and avoid scents, for example; and so on. To ask for money has also been regarded as a student's duty. Grihastha ashrama's code of conduct. To become a householder and a worldly man, one must pay guru-dakshina and then marry. In the Mahabharata, it is stated that this dharma is the foundation of all other dharmas. 94 Vanaprastha ashrama's code of conduct. An ascetic way of life was required at the Vanaprastha Ashrama. Contemplation and gradual withdrawal from the outside world were the norm. Sanyasa ashrama's code of conduct. You could leave with or without your wife for the forest after entering the Sanyashrama Ashram. In the Mahabharata, a Sanyasi is also referred to as a Parivrajaka. For the rest of his life, he would live a life of complete renunciation. Celibacy, self-control, forgiveness, purity, and a diet of roots and fruits are some of the virtues he should cultivate. Those who lead a stifled life are said to have achieved salvation in the Mahabharata.

Artha's worth. In Indian culture, Artha holds a prominent position. Earth's use as a resource for human survival is known as artha. Koutilya defines artha as "the existence of human beings" in his Arthashastra. It has been stated that Artha is "gaining knowledge, land, animals and money following one's own Dharma and increasing it," by Vatsyayan in his Kamasutra. Humans' basic needs are covered by Artha. Everyone must pursue Artha, according to Vatsyayan. In the Mahabharata, Arjuna stated that Dharma in the world is based solely on wealth. Even heaven can be attained through wealth, which allows for all religious activities as well as pleasure. Artha, according to Kautilya in the Arthshastra, is the highest of the three because it is the means by which the other two, Dharma and Kama, can be achieved. These findings are backed by the likes of Panchtantara and Hitopadesha. Artha without Dharma, on the other hand, was rarely deemed desirable by Indian philosophers. Dharma-based wealth was considered to be of the utmost importance at various points in history. Artha is Kautilya's favourite of the Trivarga (all purusharthas excluding moksha). Dharma and Kama are intertwined,

and as a result, in his view, Artha is the most important thing in the Trivarga system. The 95-year-old Vatsyayan also supports the idea that a person should constantly work to increase his or her wealth in the form of money, land, gold, clothing, and jewellery. It is stated in the Arthshastra that there is a scientific basis to attaining Artha. According to Kautilya, when defining Artha's scope, the word "Artha" refers to the human habitat. Aristotle's Arthshastra is a treatise on state formation and the rules for its preservation. It's been covered extensively in Kautilya's book. That's what he thinks, and he thinks that the state is its root. Because of this, a society can only achieve Artha in a favourable environment. The king should have a preference for Artha because the state is aiming for her. For centuries, Kautilya has advocated for ideal conduct and character in the attainment of Artha and for the king to maintain conditions in which his subjects can attain Artha. In this way, we can see that Indian thought was both socialistic and humanistic in nature. Individuals cannot achieve Artha on their own. Together, we can achieve Artha. According to the Gita, all land is God's and should therefore be treated as such. Kautilya explicitly stated

that a king who neglects his responsibilities to Artha can be removed.

Kama as a commodity or commodity. Kama is the third and final purushartha. To put it another way, it represents a desire. A desire for fulfilment, akanksha (desire for it), and lalasa (desire for it) are the four dimensions of Kama (lust). All actions are motivated by a desire to succeed. As a result, it is at the heart of every action. An entire field of activity is covered by Kama. Three types of kama exist: Rajasika Kama is the result of the confluence of the senses and desires, whereas Satvika Kama follows the dictates of Dharma. While Rajasika Kama is enjoyable to experience, its long-term consequences are lethal. Ignorance and laziness have given birth to Tamasika Kama. The first of the three Kamas has been widely praised. They care for the five senses in Kama's care. i)

To appreciate and enjoy the beauty and grace of nature. It's Rupa.

ii)

To enjoy the taste of food and to crave it. Rasa is the name.

iii)

to be infatuated by scent and to have a fondness for fragrant things. It's Gandha.

iv) To enjoy a loving touch and a pleasant sensation. The name on the other end is Sparsha. v)

To enjoy the sound of something pleasant and sweet. a) Shabda is the name.

Also, Kama indriyas are influenced by Kama's influence. Kama is the place for a man to express his emotions. Kama is the type of guy who will hold onto something just because he likes it. Kama is a man's best bet if he's looking to get somewhere. Kama is the type of man who gets pleasure from having children. Though Kama encompasses so much more than sex, it is now viewed as a synonym for sex only. As explained in the Mahabharata at one point, Kama is a pleasure that comes from having wealth. When the senses, mind, and heart are focused on the right things, they produce kama, which is a feeling of complete contentment. It's worth noting

that

ancient

Indian

philosophers

weren't

unanimous in their condemnation of Kama. Despite being the lowest among the purusharthas, they gave it the respect it deserved. In their view, it was okay to satisfy

one's every whim, as long as it was within reason. As long as we're here, we can't escape Kama. It is the driving force behind all life. At all times, it is suggested that you think about how to channel, control, and shape it. As we practise

Yama,

Niyama,

Asana,

Pranayama,

and

Pratyahara, we gain greater mastery over our breath. Value of Moksha and the Ways to Achieve It. The attempt to regulate and guide human conduct has been made at every stage of the growth of human knowledge since man recognised the importance of human conduct presupposing the realisation of some end or ideal (whatever the conception of its nature may be). In light of this history, it is clear that the human soul desires to achieve some goal or ideal 97 through which it can achieve its own self-realization. Various ideals have been advanced in the West. A subset of moral theorists, known as psychological hedonists, believe that the ethical ideal can

be

deduced

from

psychology. The highest

an

examination

of

human

human goal, according

to

idealists, is the development of the "spiritual principle." A state where there is no process of birth and rebirth, pain or suffering, but where there is complete freedom from all

such

processes

is

considered

ideal

by

Indian

philosophers. For those seeking Moksha or Mukti, this is what they're looking for. Moksha

is

a

Sanskrit

word

that

means

liberation,

emancipation, and freedom. The meaning we assign to a word or phrase has both a positive and a negative side. When

viewed

perspective,

from

the

either

rebirth

a

cycle

positive can

be

or

negative

viewed

as

something to be avoided, while a more expansive outlook can be achieved. Salvation is closer in meaning to this term. "Moksha" in Indian culture refers to the liberation of one's ego, the removal of one's "I" and "mine," and the attainment of enlightenment in which all distinctions merge into a single identity. The term "moksha" can refer to a state of liberation from the cycle of birth, death, and rebirth. One thing to keep in mind is that in Indian philosophy, the term "Moksha" refers to a state of complete liberation from the shackles of ego in this life. The natural world appears to an emancipated person to be the manifestation of ultimate reality. In terms of cultural significance, Moksha is more important than Moksha as a freedom from the cycle of birth and death. Moksha has a social dimension when viewed this way.

Since an emancipated person has no personal goals, he comes out in the spirit of service. Self-interest can't be transcended by a person who lives within the confines of his ego. Either directly or indirectly, he's motivated by self-interest. As a result, all men are required to serve the community at a certain point in their lives without regard to personal gain. Sanyas is the final stage of a man's life, after he has enjoyed the pleasures of this world. It is the life of the emancipated Sanyasi who devotes himself to the betterment of the human race. Some people have the misconception that Moksha can only be attained through death. However, this is not the case at all. There are two types of it. ii)

JEEWANMUKTI

This is a state of liberation from the constraints of this world's existence. The world's enticements and temptations have no effect on someone who has achieved mental and physical self-mastery. He rises above petty and selfserving concerns. Jeewan Mukti is said to have been achieved by such a person.

iii)

VidehaMukti

In Indian philosophy, there are numerous paths to liberation known as Moksha. One way to break free from the cycle of rebirth and rebirth is to rise above it. Videha Mukti can only be achieved when a person's life has come to an end. However, this can only be achieved if we are able to control our emotions and passions completely. Videha Mukti is the highest state of liberation, and those who attain it never return to this world. The final stage of liberation is known as Videha Mukti. Means of realising enlightenment

There are many paths to liberation in Hinduism. These are based on a person's suitability. There are many different kinds of people in this world. Some people are suited to a life of piety, while others have the intellect to pursue knowledge. Individuals are free to pursue any path to liberation they choose. To summarise, the methods listed below are recommended for achieving Moksha. 1)

Karma Yoga

Indian culture emphasises the importance of action as Karmayoga, which is both a personality trait and a reality. Moksha can be attained by perfecting one's conduct. Krishna prescribed the 98 99 Niskama Karmayoga, or detachment theory of action, in the Bhagvadgita for realisation. To avoid the law of causation or the law of Karma, one voluntarily commits all of one's voluntary commitments to the universal self and thus avoids being bound by the law of causation or Karma. It is possible to break the cycle of birth and rebirth by gradually separating oneself from oneself. Only one person can attain moksha or liberation if he or she is free of all of one's

voluntary

commitments.

It

has

long

been

recommended as the best and most straightforward path to liberation or salvation. 2)

the path of Devotion (Bhakti Yoga).

Attributing and submitting oneself to one's duty is the essence of this virtue. This method is best suited for the average person. People who are intellectually superior are meant to follow the path of knowledge, but those who are unable to do so should follow the path of devotion. Using love and compassion is the method. There are many

things to which people devote their time and energy. However, in order to devote one's attention and devotion to a single object, one must remove one's senses and internal senses. In this manner, the mind is brought to rest and its concentration power is restored, leading to liberation or moksha. The path to wisdom: (Jnana Yoga). In order to find one's purpose in life, one must first understand what life is all about. Objects that appear to be real, but are not, can be deceiving. This state of universal ignorance is known as 'Maya.'" It's the part of reality that's visible. Maya goes through a variety of stages. According to Shankara, the world is made up and only Brahman is real. Because of the 99.9 percent universal ignorance, which can only be dispelled by the light of knowledge, our perception of reality is distorted. Brahman is the only true ...