The Gita’s Ethics (A Critical Study)
by Arpita Chakraborty | 2017 | 59,351 words
This essay studies the Ethical Teachings of the Gita, as presented in the Mahabharata in the form of a dialogue between Krishna and Arjuna. Ancient Indian ethics as evolved from the Vedas developed through the Upanisads, the Gita, Mahabharata, Ramayana and finally reached the Dharma-Shastras such as the Manusmriti. As the means to liberation, the e...
5. Purusarthas: The Vedic Value System
In Indian ethics, purusartha refers to a goal, end or aim of human existence. The idea of purusarthas is the fundamental value system of Indian ethics. The word Purusartha signifies both human effort (purusakara) as well as any object of pursuit (artha) of human beings.
According to it, the aim of every person in the world is to attain the four purusarthas-
Kama is the natural tendency in every person. Kama is the ideal of the institutions of marriage, and family. Artha is the ideal of economic and political activities. Dharma is the ideal of individual and social ethics. Even moksa is not merely an individual ideal since spirituality in essence does not negate any aspect of human life but fulfills each aspect.
Of all the Purusarthas, dharma is considered to be of the greatest importance. The Mahabharata (5.122.35) states that those who desire kama and artha should be practice dharma, because artha and kama cannot be separated (apteya). Further, dharma is the sole means of attaining trivarga (Mahabharata 5.122.36). Dharma provides direction to artha and kama. It provides self-discipline essential for the beneficial pursuit of other two purusarthas.
That is why Canakyasutra declares:
sukhasya mulam dharmah;
dharma is the root of happiness.
While artha is the means to live and kama is the will to live, dharma provides the disciplinary and regulatory milieu and the ideological inspiration for their healthy pursuit and fulfillment.