Purushartha, Karma and Its Import in Indian Society
Whatever be the darsana, the emphasis
on purushartha has always been significant. Barring perhaps the charvaka
system, each attaches a degree of importance to the ideas of dharma, artha,
kama and moksha in varying degrees. The eventual goal of the varying darsanas
is not even moksha; rather it is mukti, or liberation from the bonds of the
world in their entirety. However, it is not that mukti is to be sought
independent of the four purusharthas; rather, the four serve as a sequential
process towards the same, somewhat similar to the conceptualization of an
algorithm that forms the underlying principle of any software.
The concept of purushartha is
different significantly from the conception of the Calvinistic and Lutheran
thoughts on the relationship of man and God and man and society that eventually
serve as the source of all individualistic and libertarian principles. Purushartha
defines your relationship with yourself and the society that surrounds you, as
it defines your duties rather than your rights, as Atul Kerde had summed up[1].
According to Kherde:
It was the prevalent belief that
you would achieve moksha only by fulfilling your duties, regardless of how the
world treated you. Your duties were your obligations which you owed to the
world. The duties involved:
·
Following your dharm (profession),
·
Generating income (arth) ONLY out of your dharm, and
·
Enjoying that arth (taking kaam) only after clearing
all obligations would lead to
·
Freedom (moksh) from the worldly concerns and give you
peace of mind.
Purushartha,
as Coomaraswamy had noted, forms the standard of social ethics which take into
account the whole man[2]. It serves as a yardstick
for measuring the utility of a given activity in total or in individuality or
groupings without detriment of the others. The significance of purushartha
arises in the pursuit of the ideal world, and helps us realize exactly how we
are different from any other living creature on the planet. As the philosopher
M Hiriyanna had noted[3], the Aitareya
Aranyaka elaborates how man alone says what he has known, and sees
what he has known, and is aware of the other world beyond the ony immediately
in front of him, and also conceives an ideal world fixed and independent of it.
As Hiriyanna wrote,
In this
feature of man’s activities, that they are consciously directed to an end, we
find the criterion of 'human values'. They are values in the fullest meaning of
the term; and we propose to confine our attention in what follows to them,
which are described in Sanskrit as purusharthas or ‘what are desired by
man.’
The
importance of striving towards an ideal world therefore becomes increasingly
evident as a system of values, working to ensure that the various duties are
fulfilled with due significance attached thus to each of them. Acting through
the proper conduct and working towards the generation of prosperity and
well-being in society in various ways is not just meant for the individual
alone – this puts into perspective several things, including entrepreneurship,
the relationship of the individual and his/her wealth with that of society, and
the values of ensuring an attitude of contribution. Indeed, the role of
purushartha therefore serves as the root of the concept of seva or service, in
addition to the philosophy of karuna or the attitude of karuna towards the
others.
The
significance of purushartha in the societal sense is not appreciated enough. The
fact that such texts as Kamasutra, Arthashastra and Dharmashastra exist and the
philosophy of purushartha are therefore testament to an important fact – that
Santana Dharma is not an escapist religion, and does not put undue pressures on
its adherent to renounce the world. As pointed by Shyam Krishnakumar[4], the significance of living
in this world, in this society and contributing to it can be gauged by the fact
that texts would begin by stating which of the purusharthas they aim to fulfil.
For instance, as the Ramayana states, “kamartha-guna-samyuktam
dharmarthaguna-vistaram” meaning “it deals with the worth of kama and artha and
treats in extension of dharma and moksa.”
With this
emphasis on purushartha, it becomes evident that karma is essential to the
performance of duties when in the fold of Dharma. Karma is however deeply
driven by the belief in aacharana or conduct that is essential to upholding
Dharma. Of course, it must be qualified that this is in no way unique to
Hinduism; rather, the philosophy of karma and its essentiality to the concept
of ensuring Dharma in society is invaluable for all Indic thought systems. The
Buddhist Dhamma Sasana as elucidated by the Buddhist canonical literature delve
deep into the belief, with the right conduct playing an important role. For
instance, the Madhura Sutta is instructive[5], as it highlights important
things – while Kshatriyas are Bkept above Brahmins, the reaffirmation of the
actions of the various constituents of society is essential to maintaining order
in society and upholding Dharma, or doctrine as Robert Chalmers spelt it out. Similarly,
Jaina darsana also emphasize significantly on right acharana and karma in
society, detailing the conduct similar to other Indic darsanas for various
constituents of society.
Karma as
a philosophy is layered and more complex than just present day conduct. By
defining its relation with time, a whole set of categories are created.
However, it is not that one category is independent of the other – good karma
as practiced by a person has the power to nullify, even supercede the effects
of bad karma that one may have undertaken. The importance of karma is evident
in the fact that it is considered as one of the yoga margas or ways to achieve
mukti from the cycle of birth and death. Of course, it is made more than clear
that controlling your karma all the time is very difficult, as observed in the
dilemma of King Janaka when donating to rishis despite a cow being slaughtered;
however, there is clarity in canon that there is an attempt to look at your
actions in sum total, and not necessarily individuality. Walking the path of
Dharma is never considered easy; however, its importance is necessary when put
in the larger context of what your duties are as an individual, and what it
would take to achieve the four purusharthas in life.
Past
actions determine what you can be born as or into; however, it does not in any
darsana stop you from becoming what you can by achieving your maximum
potential. Mahabharata refers to two particular tales, which also form two
Gitas of their own, that make for important case studies to understand the Dharmic
view of karma and how action and conduct determine your stature and path to
mukti.
Ashtavakra
Gita: Ashtavakra was born a cripple out of a curse from his father for having
corrected his uccharana while still being in the womb. He is called Ashtavakra
out of the fact that he has eight vakra (twists) in his whole body. However, through
his karma, Ashtavakra wins a critical debate in King Janaka’s court, and goes on
to even give upadesha about the relationship of aatma with Brahma, which forms
a critical part of Advaita canon literature.
Vyadha
Gita: A sannyasi who has achieved great yogic powers is humbled by a simply
vyadha or butcher, who gains enlightenment by his sincerity and adherence to
karma. Moreover, the butcher also advises the sannyasi, which goes on to also
espouse an important philosophy, as pointed out by Swami Vivekananda in one of
his lectures – that karma is what determines your stature and respect in
society, and will free you from all bondages.
Another
important aspect of always adhering to Dharma and practicing karma accordingly
can be seen in the popular text of Ramyana. In its various Indic adoptions – be
it the Hindu versions, Jain version, Buddhist version, or the version as told
in Guru Gobind Singh’s Dasam Granth, there is more than ample clarity on not
giving up on man’s Dharma under any circumstance, for it is the true path to
mukti. The end results often vary; however, the commonality in the
understanding of Dharma across the various Indic darsanas are indisputable.
[1] Kherde, A.,
Purushartha and Punishment, Pragyata September 2016, viewed at http://www.pragyata.com/mag/purushartha-and-punishment-245
[2]
Coomaraswamy, A., What Has India Contributed to Human Welfare? Athenaeum 1915
London
[3] Hiriyanna,
M., Indian Conception of Values: Purusharthas, reproduced by Prekshaa, November
2016 and viewed at https://www.prekshaa.in/indian-conception-values-purusharthas
[4]
Krishnakumar,S., A Week With the Purusharthas, Indiafacts October 2018 viewed
at http://indiafacts.org/a-week-with-the-purusharthas/
[5] The
Madhura Sutta concerning Caste. By ROBERT CHALMERS, Journal Of Asiatic
Society 1894 viewed at https://www.sacred-texts.com/journals/jras/1894-14.htm
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