History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c95.82

v7.c95.82

It should not be forgotten that, according to our śāstras the goals of human life are four, *Dharma* (an ethical life of doing what is right), *Artha* (a life of acquisition of wealth i. e. economic life based on justice), *Kāma* (a life of the enjoyment of innocent pleasures and right desires) and *Mokṣa* (liberation), this last being the highest goal to be attained only by a few people (it is called *Paramapuruṣārtha*). Even in the Ṛgveda (I. 89. 8) the sage prays for physical health,²⁴⁶⁴ happiness and a life of hundred years in the words "O Gods, may we be able to hear words of welfare (i. e. we may not suffer deafness till our death), may we see with our eyes pleasing sights, may we, engaged in praising you and possessing strong limbs and bodies, enjoy (long) life as fixed by God (i. e. 100, 116 or 120 years)'. Vide also Ṛg. VII. 66. 16. The Manusmṛti, after referring to several views about the number of the goals of human life, states its own final conclusion (in II. 224) that there are three goals²⁴⁶⁵ (Dharma, Artha and Kāma) for all men and condemns premature resort to sannyāsa in the following words (VI. 36-37) "Having studied the Vedas as laid down in śāstras, having produced sons and having performed sacrifices according to one's ability, one should fix his mind on Mokṣa (liberation); if a man desires Mokṣa without having performed these duties he falls into hell'. Manu emphasizes that a man must discharge his duties (i. e. pay off the three debts) as laid down in Tai. S. VI. 3. 10. 5 (quoted in H. of Dh. vol. II. p. 270 n. 621) before he can renounce the world. The experience of sexual life and other pleasures not opposed to righteousness was not condemned by Manu and other Sāstras and in the Bhagavadgītā (VII. 11) Lord Kṛṣṇa identifies himself with Kāma that is not in opposition to righteousness. In the three goals²⁴⁶⁶ of ordinary human life there is hardly anything that should cause surprise. The Gītā demands a life dedicated to active work and regards doing one's duty as worship (III. 8, 19, 20, 25, IV. 18, XVIII. 65–66). The 4th goal (mokṣa) is in a way opposed to the first three. But the first three goals enable a man to attain liberation, after he has discharged his duties. It was not meant for everybody but only for a selected few.