2. The Puruṣārthas (Introduction)

Here a doubt may arise as to what are Puruṣārthas and how they lead and operate in the so-called “ultimate attainment”. The word Puruṣārtha generally means human endeavor, but in the current context it means the goals or ends sought through human endeavor.

Such goals essentially identify the classical Indian thought as four in number.

1. Dharma (Religious living or discharge of duties)
2. Artha (Acquisition of wealth)
3. Kāma (Gratification of duties)
4. Mokṣa (Attainment of spiritual liberation) (Arvind Sharma, 2000: 186)

In the hierarchy of Indian caste system, the entire life span of an individual is divided into four stages as “Āśramas”. The childhood must be utilized for education under a learned teacher by keeping celibacy (Brahmacarya). This is suitable for the attainment of Dharma puruṣārtha.

After this stage, one should enter into household life by acquiring sufficient means of livelihood and by marrying a suitable bride (Gārhasthya). This stage is suitable for the enjoyment and concentration upon the material pleasures, social as well as political activities, literature, arts, philosophy etc. This stage is very well apt for the acquisition of the Puruṣārthas, Artha and Kāma. In the third stage (Vānprastha), the individual should prepare to concentrate upon spiritual thoughts and lifestyle by retiring from the position of householder. The final one is called Sanyāsa. It is the search for liberation. At this stage, one should handover all of his material prosperities to the next generation and should lay upon spiritual activities for attaining ultimate salvation. Thus, the four stages of life and underlying pursuits includes all the material, bodily, intellectual and socio-spiritual spheres of a human being. Here, the material and sexual pleasures are not rejected entirely, but it aims to the attainment of self-liberation or Mokṣa. It has been strictly directed that all the obstacles seen on the path of Mokṣa should be overcome.

It should be noted that all these were not binding to the Śūdras or the lower class society in any sense. The imposed duty upon them is service to the upper class. One of the major effects of the Brāhmaṇic dominance is the perpetuation of class discrimination by giving a religious basement to Varṇāśrama system and Puruṣārthas (Damodaran K., 2011: 99). An account of each Puruṣārtha is given here for a better knowledge about their nature.