PURUSHARTHA SYSTEM[1] Final_edited.pdf

HEC GROUP OF INSTITUTIONS, HARIDWAR Affiliated to Sri Dev Suman Uttarakhand University, Tehri, Garhwal (Uttarakhand) (A State University approved by UGC) Culture, Traditions and Moral Values SYLLABUS...

HEC GROUP OF INSTITUTIONS, HARIDWAR Affiliated to Sri Dev Suman Uttarakhand University, Tehri, Garhwal (Uttarakhand) (A State University approved by UGC) Culture, Traditions and Moral Values SYLLABUS For UG COURSE (V/VI Semester) UNDER NEP-2020 Unit – I PURUSHARTHA SYSTEM Purushartha and Ashrama Vyavastha are closely linked with each other. These help in the conduct of human activities leading towards Moksha. Thus Ashrama and Purushartha systems run parallel to each other. Just like four Ashrama, there are four Purusharthas which are Dharma, Artha, Kama and Moksha. The Meaning of Purushartha: Man is a thinking animal and all of his actions have some end or purpose behind these. We can distinguish between right and wrong behaviour on the basis of social values which are prevalent in society. Society lays down the standard of behavior and permits human actions which are in the right direction. The standard of behavior also restricts human actions which are socially considered incorrect and improper. The theory of Purushartha determines the values and a measuring rod according to which human actions are to be performed or avoided. Literally speaking, Purushartha means those actions which are proper and correct. The aim of life of an individual is determined by the doctrine of Purushartha. It also decides the course of life of man and lays down norms and values for the behaviour patterns. Purushartha means “Purusharthate Purushartha”, which the efforts are made by the individual to achieve the aims, goals, and ultimate values of life. The ultimate end of Hindu culture is to attain ‘Moksha’ or salvation and hence, man should behave in such a manner that this aim may be achieved. By Purushartha we mean the pursuance of those actions which lead to the fulfillment of socially approved values and goals. According to P.N. Prabhu, “The theory of Purusharthas concern themselves with the understanding, justification, management and conduct of affairs of the individual’s life in relation to the group in and through the Ashramas”. We speak of those Purusharthas as the psychomoral bases of the Ashrama theory. Because on the one had, the individual receives a psychological training through the Ashramas in terms of lessons in the use and management of the Purusharthas, while on the other hand, in actual practice, he has to deal with society in accordance with these lessons. Prof. K.M’ Kapadia says, “According to this theory there are four Purusharthas or aims of life- Dharma, Artha, Kama and Moksha. He is of the opinion that, ‘the theory of Purushartha thus seeks to co-ordinate material desires and spiritual life. It also tries to satisfy the sex of instinct in man his love of power and property, his thirst for an artistic and cultural life, his hunger for reunion with paramatman. It comprehends life as a whole, its hopes and aspirations, its acquisitions and enjoyment, its sublimation and spiritualization” It is clear that Purushartha, according to Hindu Sastras, is the basis of Human life and it is to be regarded as basis on which the life of a man rotates. It is an amalgam of this worldliness. It coordinates the activities of a man for the realization of spirituality as well as for the maintenance of day to day life. The theory of Purushartha thus covers the total life of man. It finds concrete expression through the Ashrama system. Different Purusharthas: There are four Purusharthas or aims of life namely Dharma, Artha, Kama and Moksha. 1. Dharma: The word Dharma is derived from the Sanskrit root ‘dhri’ which means to hold together or to preserve. Hence, the social implication of Dharma as a principle to maintain the stability of the society is brought out in various classical Hindu texts. Dharma is so called because it protects all. Dharma preserves all that is created. Dharma, then, is surely that principle which is capable of preserving the universe. Dharma is for the welfare of mankind. It protects and preserves all human beings. Hence, the Hindu view of Dharma is that it is the force of power which protects man from all kinds of dangers. K.M. Kapadia is of the view that Dharma provides a link between Artha and Kama. According to him, “Dharma is knowing that Kama and Artha are means and not ends” He believes that if a person devotes all his energies to the satisfaction of basic urges then life becomes undesirable and even dangerous. Therefore, some power or force is required to regulate and control mankind. Dharma provides direction to the acquisitive and emotional drives in man and by enjoying life in this manner; Dharma brings about harmony between temporal interest and spiritual freedom. It provides a code of conduct through which man has to conduct his day-to-day life. 2. Artha: Artha means the economic and the material aspects of life. According to Zimmer, “it includes the whole range of tangible objects that can be possessed, enjoyed and lost and which are required in daily life for the upkeep of a household, raising of a family income and discharge of religious duties.” According to P. N. Prabhu, “Artha is to be understood as referring to all the means necessary for acquiring worldly prosperity such as wealth or power”. According to К. M. Kapadia, “Artha refers to “the acquisitive instinct in man and signifies his acquisition, enjoyment of wealth and all that it connotes”. The old Hindu thinkers allowed the pursuit of wealth as a legitimate action. Apart from this, Artha is desirable because it unfolds the spirituality of man only when he is not economically starved. A man has to maintain a household and perform the Dharma as a householder. Hence, Artha is necessary for the maintenance of life and the maintenance of Dharma. 3. Kama: Kama refers to all the desires in man for the enjoyment and satisfaction of the senses including sex and the drives to which man is prone to. P. N. Prabhu writs, the term “Kama” refers to “the native impulses, instincts and desires of man; his natural mental tendencies, and finds its equivalent, we may say in the use of the English terms, ‘desires, ‘needs,’ basic or primary motives “According to him, the collective use of the term Kama would refer to the totality of the innate desires and drives of man. Hence it is clear that Kama refers to the basic impulses and desires of man and it may also be used in a broader sense to include the motivation of man which is socially acquired. Hence, due importance is also given on Artha and Kama. These, when pursued in accordance with Dharma are the right functions of a man. According to К. M. Kapadia, “Kama refers to the instinctive and emotional life of man, and provides for the satisfaction of his sex drives and aesthetic urges. Kama as the satisfaction of the instinctive life is recognized as one of the aims of marriage, along with Dharma and procreation”. Sex refers to procreation and it is regarded as the lowest aim of marriage. According to old classical Hindu thought, Kama does not mean sex life alone. It means emotional and aesthetic life also. Another belief of Hindu thinkers is that it is necessary to satisfy the basic desires; their suppression will ultimately be a great source of hindrance in the attainment of salvation. Hence it is necessary to allow the satisfaction of sex for the healthy development of personality. The theory Purushartha does not prohibit physical pleasure. On the contrary, Kama is prescribed for the development of inner and outer life of man. The good of man consists in the harmonious co- ordination of the three, “Hence, it is clear that the well-being of man depends upon the harmonious blending of these three – Dharma, Artha and Kama. These three combined together are called Trivarga. 4. Moksha: The ultimate end of life is to attain Moksha. When a person performs the above mentioned three Purusharthas he can think of salvation. According Kapadia, “Moksha represents the end of life, the realization of an inner spirituality in man. Some thinkers believe that Moksha is the most important Purusartha and remaining three are only means while Moksha is end in itself. Chaturvarna INTRODUCTION: VARNA SYSTEM Varna is from the root „vri‟ which means choice according to inherent traits. Varna seems to have been the division of society in the Rig Vedic times when there were four classes. These classes were Brahmin. Kshatriya, Vaishya, and Sudra. It is found from the Vedic literature that Varna meant the color of the skin according to which society was divided into four classes. These classes were based on the distinction and differences between the white or the Aryans and the black or the Dravidians. Duties & Origin of the Varna System TraditionalTheory: The division into four Varnas is here correlated to the duties of each Varna. Their origin is a symbolic representation of the rank and functions of the four Varnas. In the cultural bodyimage the head, the arms, the thighs, and the feet are ranked in descending order, so are the traditional functions. The Purusha-Sukta has been interpreted as having an allegorical significance behind it from another point of view. Thus, the mouth of the Purusha from which the Brahmanas are created is the seat of speech; the Brahmanas therefore are created to be teachers and instructors of mankind. According to Manu, a Brahman should always and assiduously study the Veda alone and teach the Vedas. It is also the privilege of a Brahman to officiate as a priest and as a means of livelihood permitted to receive gifts from a worthy person of the three higher varnas. This is known as pratigraha. The arms are a symbol of valor and strength; the Kshatriya’s mission in this world is to carry weapons and protect people. Thus, defense and war, administration, and government were the functions assigned to the Kshatriya. It is difficult to interpret that portion of the hymn which deals with the creation of the Vaisyas from the thighs of the Purusha. But the thigh may have been intended to represent the lower portion of the body, the portion which consumes food, and therefore the Vaisya may be said to be created to provide food to the people. Trade, commerce and agriculture were the work of the Vaishya. The creation of the Sudra from the foot symbolizes the fact that the Sudra is to be the “footman”, the servant of other varnas. The Sudra ranked the lowest by serving others through crafts and labour. The whole social organization is here conceived symbolically as one human being the “BodySocial”, we may say – with its limbs representing the social classes based on the principle of division of labour. The Mahabharata states the same thing thus: Our obeisance to That (Purusha) who consists of Brahmanas in the mouth, Kashtras in the arms, Vaishya in the entire regions, stomach and thighs, and Sudras in the feet. Theory of Color: Bhrigu Rishi presented another theory of the origin of varnas. According to them, the Superme Person Brahma had earlier created only Brahmins. But Later the four Varnas of mankind Brahmins, Kshatriyas, Vaishyas, and Shudras evolved. In fact as is the idea of Bhrigu Rishi, they were divided on the basis of body color. The color of Brahmins was White (Shvet), Kshatriyas red (Lohit), Vaishyas yellow (Peet), Shudras Black (Shyam) On the basis of these different colors of the body, human society was divided into four Varnas. Theory of Karma: The theory of Karma is also used to explain the origin of Varna. Some scholars say that in the Vedic age, Varna was created keeping in mind the basic needs of society. At that time there were four basic needs of the society – (a) fulfillment of education, religious and intellectual works, (b) operation of the state and protection of the society, (c) fulfillment of economic activities, and (d) service. In order to run the social system smoothly, it was necessary that by dividing the society into certain categories, the functions of the people were regulated and social needs were met. For this purpose, four varnas were created. The four varnas were assigned appropriate four tasks and these tasks were considered as dharma or duty of those varnas. The members of all varnas were codified that it was their dharma to perform certain duties and to follow them. Therefore, according to the theory of Karma, the varna system originated as a result of division of deeds as a religious duty to maintain the social order. Duties or Varnadharma of Classes: The Hindu scriptures have also prescribed certain duties or 'Dharma' of the different varnas. According to the scriptures, there are some common 'dharma' or duties of the four classes, such as not harming living beings, searching for truth, maintaining the purity of character and life, control over the senses, self-restraint, forgiveness, honesty, Practicing virtues like charity etc. But apart from this, each varna also has some different duties or dharma, these are called varna-dharma. 1. Brahmin In 'Purushsutra' Brahmin has been considered as the brain of the society. Acquiring and distributing knowledge is the main duty of the head of a Brahmin. Reading and teaching the Vedas, renunciation by suppressing the senses and presenting high ideals in front of the society through penance has been described as the main 'Dharma' (duty) of a Brahmin. According to Manusmriti, the duty of Brahmins is Swadhyaya, Vrata, Homa and Yagya. Forgiveness, modesty, patience and purity are the main qualities of a Brahmin. Because of being the true possessor of Veda- knowledge or Brahmagyan, Brahmin is the best among all human beings and also the first possessor of salvation. 2. Kshatriya  In 'Purushasukta', Kshatriya has been considered as the arm (hand) of a society- like man, that is, the symbol of power and protection. Just as the arms protect the body, in the same way the Kshatriya also protects the society. It is the duty of the Kshatriyas to study the Vedas, perform Yagya and protect the people. The responsibility of governance and orderliness is only on the Kshatriyas. According to Manusmriti, the work of a Kshatriya is to protect the people, study, donate and perform Yagya etc. 3. Vaishya Just as the work of the thigh is to support the weight of the whole body, in the same way, it is up to the Vaishyas to take upon themselves the responsibility of maintaining the society. Studying the Vedas, engaging in trade and agriculture, rearing animals and giving charity are the main duties of a Vaishya. According to Manusmriti, the duties of Vaishya are rearing and protecting animals, charity, study, sacrifice, commerce and agriculture. The function of Vaishya is also to give loan and they can also charge interest on that loan. 4. Shudra The origin of Shudras is said to be from the feet of Brahma, from the feet of which the stream of the Ganges came out, the feet of which touched the untouchables; This is considered to be the stage of a social man. Just as the body moves with the help of feet, that is, it moves around, in the same way mobility in social life is possible only because of the Shudras. Just as Charan is an embodiment of tolerance, in the same way a Shudra is also an embodiment of tolerance and tolerance. Serving other varnas is the ultimate 'dharma' or duty of a Shudra. According to 'Manusmriti', the work of Shudras is to serve the Dwij varnas (Brahmins, Kshatriyas, and Vaishyas). According to the law of 'Manusmriti', it is the duty of a Brahmin to make proper arrangements for the livelihood of his Shudra servant. If a Shudra does not get work from other varnas, then he can earn his living by manual skills. Sociological Importance of Varna System or Importance of Varna System in Indian Social Organization: Some scholars call the caste system impractical and an institution that creates inequality in society. But in reality, they have seen only the superficial form of the caste system. The following importance of the caste system in the Indian social organization may be mentioned: 1.Simple division of labor in society: The Varna system enforces a simple division of labor in society. Under this system, every person has to adopt his father's profession in a traditional way. There is no question of individual will or reluctance in this. The reason for this is also clear and that is that each varna is expected to follow its traditional profession. Thus it is clear that the caste system has implemented a simple division of labor in the society. 1. Fulfillment of social needs: The purpose of the caste system was to smoothly fulfill some of the basic needs of contemporary society. At that time there were some basic needs of society- (a) Fulfillment of education, religious and intellectual works, and needs, this responsibility was imposed on Brahmins. (B) Operation and regulation of political security and orderliness, this work was assigned to the Kshatriya with bravery, (C) Vaishyas were selected for the fulfillment of economic arrangements, that is, agricultural work, other types of physical production work, animal husbandry, trade and commerce-related works, (d) Service work related to social life. The responsibility of doing these service works, the real foundation of social life, was entrusted to the Shudras. 2. Providing stability in social organization:  The caste system has also proved to be extremely helpful in strengthening the social organization. On the basis of varna-dharma, all the people of the society get related to each other in a strong thread of mutual rights and duties, which is a right and the duty of the other. Also, without performing his duties, no one can enjoy his rights. For example, a Brahmin cannot satisfy his basic needs without following his varna-dharma, that is, without contributing to the intellectual and spiritual development of society, for which he has to rely exclusively on the Vaishya varna, and since the Brahmin is Knows that his other needs will be fulfilled by other varnas, that's why a Brahmin faithfully follows his varnadharma without bothering himself for the fulfillment of these needs. The same thing applies to other characters as well. 3. Maintaining equality in the society: Some scholars consider the caste system as fatal to equality. But this is their illusion. The varna system definitely divides the society into four varnas, but at the same time, these four varnas do not determine any height or continuity level among themselves. Under this system, the importance of all classes is equal, although everyone's religion, deeds or duties are different. Maintaining the purity of the blood: One of the importance of caste system is that it maintains the purity of the blood. In fact, one of the other objectives of the caste system was that the Aryans should maintain the purity of the blood of their group. In fact, each varna has inter- marriage restrictions and due to this, the purity of blood is maintained in the varnas. Ashram System The Ashram system was prescribed for the achievement of the values included in the concept of Purushartha. Under the Ashram System, human life was divided into four stages; every stage has social responsibilities and duties contributing to social stability. Four Stages of the Ashram System: 1. Brahmacharya Ashram: Student life  He enters the Gurukul to receive an education  It is the life of discipline  His life is regulated in such a manner that there is a balanced development of personality.  His duties include a life of austerity, service to the teacher, reverence and respect.  In this stage, one does academic learning. He should go to a guru and learn what is prescribed for him. After some basic education, he would move to some specialization based on his interest and performance. This is a stage of learning and celibacy (Rules in Manusmriti 2.173-249). Upanayana or initiation should happen at 5-25 years of age (Manu 2.36-40). Upon completion of study, one should take up grihastha ashrama (Manu 3.1-4). 2. Grihastha Ashram: Household life  This stage starts with his marriage ceremony at the age of about 25 years.  He is supposed to carry out the duties of his family and society (e.g. social life, compassion, donation, etc) as well.  This stage is mainly meant for the satisfaction of man’s material and emotional urges.  One is supposed to base his pursuits on Dharma and fulfill his desires. This is a stage of fulfillment. Both purusharthas, Artha and Kama, are to be served here, based on Dharma, the first purushartha. This ensures the fourth, which is Moksha.  Grihastha should perform five sacrifices every day (panca maha yajnas), to please gods, rishis, departed fathers, fellow men, and other living creatures. One is said to be indebted to all these. One's debts towards his departed  fathers are cleared at the end of this ashrama. One is also prescribed eight activities a day, which can be classified into worshipping and pursuing a profession/occupation (Manusmriti chapters 3-5). Having lived half his life, one should take up vanaprastha ashrama. 3. Vanaprastha Ashram: Retired life  After completion of his household and social duties, it starts at about 50.  His gradual withdrawal from worldly affairs starts.  It is a life of self-control and friendliness and charity to others; sharing wisdom with others.  He is supposed to have complete renunciation from society at the final stage. At this stage, one gives his property to his heirs or donates it, goes into seclusion, and does penance. One becomes inward looking. He still contributes with his experience, through advising and teaching. Having fulfilled his desires in the previous ashrama, one is expected to win over senses and sensuous pleasures. Thus his work is also more dispassionate and detached, as he does not seek any specific result from the work. It will be for the benefit of society alone. Though one is supposed to celibate, he is not required to renounce or live alone. One can take his wife or live with any other person. One is also permitted to earn his livelihood though not to save/accumulate. But unless there is a specific need, he does not enter the city – usually, people needing a vanaprastha’s advice go to him instead of him visiting people. One still has debts towards rishis and gods at this stage, and does teaching as well as performs sacrifices to propitiate the devatas. His primary debt towards pitris is cleared as he obtains progeny and raises them in ggrihasthaashrama, though he continues giving oblations to pitris during vanaprastha. 4. Sansaya Ashram: Renounced life  It is complete withdrawal from the world at the age of about 75.  He is expected to devote his entire time towards meditation towards spiritual pursuit.   Devotion and mediation lead to the ultimate aim of Hindu philosophy- Salvation (Moksha). In this stage one renounces the world and detaches from his social and family relations. One should not earn in this stage, or have any material possession of his own. Whatever few attachments he has with his relations or social ambitions are also given up. Man does all work purely for moksha at this stage. Technically, a sanyasi has no debts, and lives only as long as his karmaphala remains. In general, Brahmacharya and Grhastha ashramas are seen as Pravritti dharma. Vanaprastha and Sanyasa are nivritti dharma for man. A person who has taken sannyasa is considered to be outside of the four varnas. Sociological Importance of Ashram System An Ashram is the step of life where people take a break and prepare themselves to step into a new stage of life. It has played a great role in managing the lives of ancient people. In ancient history, four stages of life are classified based on the theory of Ashrams. Each of the Ashrams signifies the different goals of life to be achieved by a person. People used to follow the steps throughout their entire lives. The sections of the Ashram and their importance is described below  Significance of Brahmacharya − The initial stage of life is known as Brahmacharya. A child enters the cycle of Ashrams of life stages by the ceremony of upanayana where they are considered the reborn child. A boy of eight years old is chosen for the ceremony. Kshatriya boys of ten years and Vaishya boys of twelve years are allowed for the ceremony. There is no place for the Sudra boys to take part in the process as they were not permitted to take education. In this stage, children are taught about disciplines, cultures of India and the Vedas. Personality development is the agenda of this Ashram.  Significance of Grihastha −This is the second stage of life where a boy enters youth life  from his childhood life. He entered into married life. However, they have to provide services to people, requiring themselves along with the birds and animals.   Significance of Vanaprashta − The next stage of life is known as Vanaprashta which begins at the age of fifty. At this time he has to leave his family as well as the village. He has to go to the forest alone and practice meditation. This is the way of making the soul pure. The control of the senses is the main focus of the vanaprastha. Sometimes the wife of the man is permitted to live with him for the sake of performing social activities.  Significance of Sannyasa − The final stage of life entered after the vanaprastha took place at the age of 75 years. In this stage, a person forgets about all the bindings with the world and serves to the God Education in Ashrams Previously it had been discussed that an Ashram is the best place for gaining knowledge. From the stage of Brahmacharya, a child studies the Vedas and spirituality. After that, he learns how to eliminate desires from life. In the case of Grihastha life, he learns to take responsibility and duties of his family as well as to serve the whole world. In the Vanaprastha stage, a person not only serves the world but also he spreads knowledge and experience to the young generations. In the Sannyasi stage, he learns to sacrifice his life to God and starts working in the service of God. Moreover, he learns to forget about the attachment to the family as well as the universe. Conclusion The life of human beings is linked up with Ashrams. India is the harbour of spiritual activities. It is the root of Indian culture and history. The Ashram has a great role in developing a person mentally and physically. But nowadays the agenda of Ashrams have tangled with the lifestyle of the young generations. There is no essence of Vedic knowledge remaining in society. People forget to do their duties and responsibilities towards the society as well as the nation. A man enjoys the Grihastha stage from marriage to the end of his life which results in conflicts and troubles in their family. A person without the knowledge of life stages, cannot survive in society or cannot be happy inside. So, there is a requirement of spreading the knowledge of Ashrams rapidly among the current generations.