PURUSHARTHAS - IN INDIAN PHILOSOPHY

It is the individuals fulfillment of the particular Dharma according to the Sastras which will help him in attaining higher life and at the last Moksha, the supreme position. In line with this thought the concept of Ashrama Dharma is advised and the span of individuals life is based on Ashramas. It is organised into four Ashramas. The Ashrama Dharma is based on the Purushartha which were the essence of lifes attainments. The theory of Purusharthas provide the way to the understanding the individual striving to attain salvation in relation to the society.

The Purusharthas are four. They are Dharma, Artha, Kama and Moksha. Dharma is created for the well being of all creations. All that is free from malice and hatred and all that is done in course of ones Dharma is the Dharma, for indeed, Dharma is created to help all creation, free from any harm.
1

Another definition given is that Dharma is so called because it

protects all. dharma preserves all that is created Dharma then, is surely the principle which is capable of preserving the universe. 2 Of the Purusharthas Kama implies desires in man and enjoyment and satisfaction of the life of senses, including sexual desires. Kama thus refers t the totality of the innate desires and drives in man. Artha implies acquisition of wealth and it refers to the means necessary to acquire worldly prosperity, such as wealth and power. Moksha means attainment of salvation. Dharma controls everything. Artha and Kama are to be acquired in accordance with Dharma. The stability of universe depends upon Dharma. Artha and Kama, too depends for their proper management upon Dharma. Dharma is the foremost of all. Artha is said to be the middling and Kama is the lowest of the three. Dharma is the holder of the balance in terms of which Artha and Kama to be dealt with, weighed, practised and acquired. Many says that Good of man consist in the harmonious co-ordination of the three and one should conduct his life in accordance with Dharma. 3 1. Mahabharatha, Sandhiparva 2 Mahabharatha, Sandhiparva 3. Manusmrithi, ch. II, V.224

As already seen the Purusharthas are to be practised in the four Ashramas.

The

Ashramas are the stages of life in ones journey to the point of final libneration the Moksha. In the social sense, Ashramas are stages in life, each stage is a training ground for the individual. From one stage to another he passes till he attains Moksha. The four Ashramas are :

Brahmacharya Ashrama, Grahasthya Ashrama, Vana Prastha Ashrama and Sanyasa Ashrama.

In ones early age, one lives in Brahmacharya Ashrama and he acquires education. In the next stage of Grahasthya Ashrama, an individual satisfies this natural desires of enjoyment, pleasure and pain, acquires wealth, giver away his obligations to the ancestors and performs Yjna and Poojas. In the Vanaprastha, he leads a simple life with little part in the worldly affairs. In the last stage of Sanyasa, one will have to renounce the world. This four stages have to be done is a way which is laid down by the Sastras. There are Sastras which will help one to lead the life in the balancing path of Dharma. The Artha Sastra and Kamasastra will help one to lead such a life. The Artha Sastra and Kamasastra are only related to Drishtaphala (visible fruits of Actions) and were based only on Dhrishta Pramana (perception and reason as distinguished from revelation)4 and as exclusively material pursuits may jeopardize the virtuous life, a rule of preferences had to be provided in situations of conflict. All schools which in any form

recognized a future life or the Doctrines of Karma and Transmigration to the next life directed that Artha and Kama should be sought only without prejudice to Dharma. From the above discussions it can be seen that the importance of Hindu social philosophy, in arranging the division of ones life into four Ashramas. On this basis, Vatsyayana provided that youth should be utilized for the acquisition of learning and material wealth, that manhood should be utilized for the enjoyment of sensual pleasures and that in old age, man should think of Dharma and Moksha.

4. S. Varada Chariar, HIndu Judicial System, p.45

With the Upanayana ceremony, the young boy is initiated into the Brahmacharya Ashrama, where he tries to acquire the wealth of knowledge. After completion of his education, he becomes a Snadaka and enters Grahasthya Ashrama. At this stage, the individual fulfils his obligation to this ancestors, to the members of his family, strangers, and to the society at large. He has to do his duty as a citizen or Nagarik according to his Varna or qualification. On the

approach of old age, he enters into the Vanaprastha Ashrama. In this Ashrama, he completely becomes detached from the world and worldly life and lives in a forest, a life of utter simplicity and austerity. But he continues to perform the sacrifices. After the Vanaprastha Ashrama, the individual enters the last Ashrama, the Sanyasa Ashrama. It is a life of total renunciation of world. Thus one will be able to attain Moksha the ultimate principle of salvation by pursuing ones Swa Dharma. So it was the formulation of the ancient philosophy that the harmonious social life can only be attained by the individuals who are strictly adhered to the Swadharma and the peaceful balancing of Artha and Kama on the path of Dharma. The predominance of dharma in the thought and deeds of the people of this ancient society lead them through the ages.