Purushartha (Sanskrit: पुरुषार्थ, IAST: ) literally means "object(ive) of men".[1] It is a key concept in Hinduism, and refers to the four proper goals or aims of a human life. The four puruṣārthas are Dharma (righteousness, moral values), Artha (prosperity, economic values), Kama (pleasure, love, psychological values) and Moksha (liberation, spiritual values, self-actualization).[2] [3]
All four Purusharthas are important, but in cases of conflict, Dharma is considered more important than Artha or Kama in Hindu philosophy. Moksha is considered the ultimate goal of human life.[4] At the same time, this is not a consensus among all Hindus, and many have different interpretations of the hierarchy, and even as to whether one should exist.
Historical Indian scholars recognized and debated the inherent tension between active pursuit of wealth (Artha) and pleasure (Kama), and renunciation of all wealth and pleasure for the sake of spiritual liberation (Moksha). They proposed "action with renunciation" or "craving-free, dharma-driven action", also called Nishkama Karma as a possible solution to the tension.
Puruṣārtha (पुरुषार्थ) is a composite Sanskrit word from Purusha (पुरुष) and Artha (अर्थ). Purusha means "spirit", "immaterial essence", or "primaeval human being as the soul and original source of the universe".[5] Together, Purushartha literally means "purpose of human being" or "object of human pursuit".[1] [6]
Alf Hiltebeitel translates Purushartha as "Goals of Man". Prasad clarifies that "Man" includes both man and woman in ancient and medieval Indian texts.[6] Olivelle translates it as the "aims of human life". In his book Bhagavad-Gita As It Is, Prabhupada describes Purusartha as "material religiosity, economic development, sense gratification and, at the end, the attempt to become one with the Supreme."[7]
Purushartha is also referred to as Chaturvarga.[8]
See main article: article, Dharma, Artha, Kama and Moksha. Purushartha is a key concept in Hinduism, which holds that every human has four proper goals that are necessary and sufficient for a fulfilling and happy life,[9]
Ancient Indian literature emphasizes that dharma is foremost. If dharma is ignored, artha and kama - profit and pleasure respectively - lead to social chaos.[21] The Gautama Dharmashastra, Apastamba Dharmasutra and Yājñavalkya Smṛti, as examples, all suggest that dharma comes first and is more important than artha and kama.[22]
Kama states the relative value of three goals as follows: artha is more important and should precede kama, while dharma is more important and should precede both kama and artha.[23] Kautiliya's Arthashastra, however, argues that artha is the foundation for the other two. Without prosperity and security in society or at individual level, both moral life and sensuality become difficult. Poverty breeds vice and hate, while prosperity breeds virtues and love, suggested Kautiliya.[21] Kautilya adds that all three are mutually connected, and one should not cease enjoying life, nor virtuous behavior, nor pursuit of wealth creation. Excessive pursuit of any one aspect of life with complete rejection of other two, harms all three including the one excessively pursued.[24] The sastras, states Kane,[25] observe that the relative precedence of artha, kama and dharma are naturally different with age.
Moksha is considered in Hinduism as the parama-puruṣārtha or ultimate goal of human life.
Indian scholars recognized and have debated the inherent tension between renunciation and Moksha on one hand, and the active pursuit of Kama and Artha on the other.[26] This has led to the concepts of Pravrtti (प्रवृत्ति, Pravritti) and Nivrtti (निवृत्ति, Nivritti), with the former meaning "giving or devoting one's self to" external action, while the latter means "withdrawing and restraining one's self from" external action in order to focus on one's own liberation. Artha and Kama are Pravrtti, while Moksha is Nivrtti.[27] Both are considered important in Hinduism. Manusmriti, for example, describes it as,
Indian scholars offered a creative resolution to the tension between "action"-filled life and "renunciation"-driven life, by suggesting the best of both worlds can be achieved by dedicating oneself to "action with renunciation", that is when "action is without attachment or craving for results". Action must be engaged in because it is Dharma, that is, it is good, virtuous, right, a duty and a moral activity, and not because of one's craving for the results or material rewards without any consideration for Dharma. This idea of "craving-free, dharma-driven action" has been called Nishkama Karma in Bhagavad Gita.[28] [29] Other Indian texts state the same answer to tension between "pursue wealth and love" versus "renounce everything" Purusharthas, but using different words. Isa Upanishad, for example, states "act and enjoy with renunciation, do not covet".
The concept of mokṣa appears in the Upanishads, while the preceding Samhitas, Brahmanas and Aranyakas commonly refer to kāma, artha and dharma as the "trivarga" or "three categories" of possible human pursuits. The Dharmaśāstras and the epics Ramayana and Mahabharata are the first known sources that comprehensively present the notion that integrated living entails the pursuit of four goals or ends. Prasad (2008) states that the division between the trivarga and mokṣa is intended to highlight the context between the social (trivarga) and personal (mokṣa) spheres.
The Sannyasa is entirely focussed on the pursuit of Moksha without violating Dharma. Baudhayana Dharmasūtra, completed by about 7th century BC, states the following behavioral vows for a person in Sannyasa,[30]
Baudhāyana also makes repeated references to the Sannyasa (ascetic) stage and its behavioral focus, such as in verses II.13.7 and 11.18.13. This reference, Olivelle states, is found in many early to mid 1st millennium BC texts, and is clearly from gnomic poetry about an established ascetic tradition by the time Baudhayana Dharmasutra and other texts were written. Katha Upanishad, in hymns 2.1–2.2 contrasts the human feeling of pleasant (preyas, प्रेयस्) with that of bliss (sreyas, श्रेयस्), praising the latter. The hymns of Rig Veda in Book 10 Chapter 136, mention Muni (मुनि, monks, mendicants, holy man), with characteristics that mirror those found in later concepts of renunication-practising, Moksha-motivated ascetics (Sannyasins and Sannyasinis). These Muni are said to be Kesins (केशिन्, long haired) wearing Mala clothes (मल, dirty, soil-colored, yellow, orange, saffron) and engaged in the affairs of Mananat (mind, meditation).[31]