trivarga - The triplet
The following purushArtha-s are suggested in early texts (especially the niiti-shAstra-s), and they are very well motivated (See shatAvadhAnI gaNesha’s explanation - IF15). They offer an excellent conceptual framework to view and prioritize our motives and goals in this world (for example some of us keep detailed lists of our goals categorized under these heads).
- kaama: We want to have fun and be happy. (Of course, we can do that in the pursuit of dharma and artha, but this category excludes those.) That is kaama.
- dharma:
- To do dharma (धारणात् धर्म इत्याहुः - धर्मो धारयते प्रजाः -mbh) is to something directly for the good of other beings (or groups thereof).
- This feeling is innate to us, and essential for our survival - otherwise, our desires will ensure that we destroy each other. It is always a compromise (we’d rather continue with our kaama.)
- Plus, dharma increases our group fitness. Since memes are seen as being carried within groups rather than individuals, “group selction” applies.
- Traditionally, the other two puruShArtha-s are followed in a way as to not conflict with dharma. (eg. manu and medhAtithi here)
- Eg: Donating money, Punishing a murderer, providing for one’s family.
- Details here.
- artha: artha is accumulation of wealth, power, knowledge etc.. For example, to accomplish dharma: wealth to give others, power to punish, knowledge to guide; Or for kaama.
The above 3 seem to encompass the universe of everything we do (barring moxa - considered below), and furthermore, they seem disjoint the way they are defined above.
Intercourse / सम्भोगे
- Injunctions like AshvalAyana’s “ऋतौ भार्यामुपेयात्” make it clear that a gRhastha is required to have sex with his wife during every fertile period.
- Some people may worry - “how to prevent the slippery slope to hedonism”. However, one can safely trust the sages and well established shAstra-s. If one cites the shAstra-s to have sex often, one should also observe the required fasts and rituals (eg maintain agni etc..) enjoined by the same shAstra-s.
- The vedAntin curailment/ ideal (consistent with their general nivRtti) is: “लोके व्यवायामिषमध्यसेव नित्या हि जन्तोर्न हि तत्र चोदना । व्यवस्थितिस्तेषु विवाहयज्ञ सुराग्रहैरासु निव्त्तिरिष्टा ॥”.
mokSha
- mOkSha: Pursuit of enjoyment through kaama is, in the end, unsatisfactorily riddled with compromises due to limited artha (eg: wealth) and the need for dharma (accommodation for the well being of others). So, the ancients sought something beyond dharma/ artha/ kaama. They sought a path towards the ultimate joy (Ananda). This objective was popularized in later texts.
- One feels the need to transcend the many masks/ roles one dons in this world (father, servant, scholar etc..), except that one feels that this needs to be done in the spirit of “being in the world, but not of the world”. This mildly insulates us from upheavals of life, while still letting us enjoy it even more - like a person performing in a drama.
- " mokSha or some equivalent thereof acquired greater importance in the brahmasUtra tradition and its successors. In the heterodox nAstika phase of nirgrantha &the tathAgata, a substitute for the same was proposed. What we see is by this time a synthesis was attempted."
kramamukti
“kramamukti has its shrutipramANa in chandogyopaniSat, where one attains hiraNyagarbha/kAryabrahma and then attains mukti from that loka without returning to earth. Since, this is different from the mukti “unveiled” (not attained in advaita) by aparokSa-jñāna from vedānta-mahāvākyas & is rather unveiled stage by stage (path of devas—>hiraNyagarbhaH—>paramukti), that is, krama by krama; it is called kramamukti. kramamukti has its shrutipramANa in candogyopaniSat, where one attains hiraNyagarbha/kāryabrahma & then proceeds to realize mukti from that loka without returning to earth; at the time of mahāpralaya. This is also confirmed in kūrma-purANam. matsyapurANa ityādi have some vratas, explicitly mentioning kramamukti as the fruit. The purANas also mention bhakti towards śiva & viSNu as leading men of all varNas as well as women to mukti. varāha-purANa mentions the bhāgavata-dIkSA for all including caturthas. śivapurANa mentions japa of saumya-pañcākSari as well as dIkSA for all varNas. In all these examples, the fruit of no-return & eventual mukti is stated for one who properly does bhakti.”