Kul-Religion
Along with varna dharma and ashrama dharma, man had to follow his clan-dharma. Under this, family and hereditary rules and ethics had to be followed. The behavior and duty of the person towards the family members were the main part of Kuldharma. Father-Dharma, Mother-Dharma, Husband-Dharma, Son-Dharma, Brother-Dharma etc. are part of Kul-Dharma.
The duty of a father is to take care of the needs of his children and other members of the family. Mother's religion is love for all her children and taking care of the facilities of other family members etc. The husband's dharma is to treat his wife, children, parents, etc., with humility and sympathy.
The dharma of a wife is to serve her husband, sexual purity, equal treatment, respect for elders and love for younger and fulfilling one's responsibilities. The dharma of a son is to respect his elders, to fulfill the expectations of the parents and to be free from debt-debt, rishi-debt, father-debt. The duty of the parents towards the girl child and the duty of the girl to the parents and other members of the family is a part of Kul-dharma.
Age-Religion
Yuga-dharma is different from ordinary religion. It changes according to time. Moral ideals, practices, ethics, behavior, cultural norms and rules keep on changing according to the era. Satyuga, Tretayuga, Dwaparayuga and Kaliyuga represent the dharma and ideals of the times. Satyayuga is for tapa-dharma, Tretayuga for knowledge-dharma, Dwapar era for sacrifice-dharma and Kaliyuga for charity-dharma.
Raj-Religion
The ideals and duties prescribed for the king may be different from the ideals and duties of the common man. Instead of protecting his selfishness, the king has to pay more attention to the interests of the subjects and in order to establish ideals in the subjects, he has to take unpleasant decisions in relation to himself. Instead of imposing his will on the subjects, the king has to rule according to religion and take measures for his welfare considering the subjects as his children.
The king had three main religions - (1) to protect the country from external aggression, (2) to control the country and society and (3) to inspire the people of the society to follow the Varnashrama Dharma. It was mandatory for the king to have knowledge of religion and ethics. According to the Mahabharata, following Dharma, the king goes to heaven, and following adharma leads to hell. The main duties of the king were to protect the gentlemen, punish the wicked people and maintain happiness, peace and prosperity in the kingdom.
Swadharma
Every human being has some duties and responsibilities towards family and society. Duties and responsibilities of each person may vary according to the situation. These duties are called Swadharma of the individual. The conditions of father, mother, son, daughter etc. are different according to religion, so their duties are also different.
Under the Varnashrama system, the moral duties that a man performs, those duties are also part of Swadharma. According to the Bhagavad Gita, self-righteousness without virtue is superior to a well-practiced one. Dying in self-righteousness is also beneficial, Paradharma is fear-inducing - 'Shreyansva Dharmao Vigunah Pardharmatswanushthitat. Swadharme nidamam shreya:pardharmo death horror.' Here Swadharma means Varnashrama Dharma and personal duty of man.
Aapdharma
When the circumstances were unfavourable or in times of calamity, man used to get laxity by following the simple dharma and he could follow the aapdharma. Members of one Varna could adopt the religion of another Varna under special circumstances. The Brahmin could do the work of a Kshatriya or Vaishya, a Kshatriya as a Vaishya and a Vaishya as a Shudra. In such a situation, the person's duty related to the Varna of birth was waived and he used to earn his living by adopting the duties of the other Varna.
When surrounded by the enemy, the king could give up the war to protect his family and country. He used to hide in the house of a Brahmin, Kshatriya or Vaishya in times of calamity and to deceive the enemy and to save the life of the king or prince, the Brahmin used to feed him on his plate. In this way, the brahmin or kshatriya was not blamed even for acting against the varna.
Meaning
Purushartha in the form of Artha means to earn wealth and prosperity. It is considered as the second Purushartha. Without money the work of society, family and individual could not work, but not having greed in money was considered a high ideal. In this way, Indian culture establishes a balance between earning and freeing life. Rigvedic Aryans used to pray to the gods for the growth of wealth, cow-horse etc.
So the meaning of the meaning is very wide. According to a hymn of Yajurveda 'Artha is the root of all folk practices. Without this, the worldly and transcendental responsibilities of man cannot be performed. 'Artha' in Vedic hymns also have been wished for. In the scriptures, it has been instructed to earn the meaning by doing religious works. There is an important contribution of the effort of artha in the sustenance of the family and in making it prosperous and prosperous.
Kautilya wrote his book 'Arthashastra' Giving paramount recognition to the importance of Artha in human life, it is written that both Dharma and Kama are meaningful. That is, the existence of these two is dependent on the meaning itself. Public subsistence can also be done through artha. When sage Yajnavalkya reached King Janak's place, Janak asked him- 'You want money and animals or debate and victory?'
Sage Yajnavalkya replied that both are needed. Of course, meaning was also important in Yajnavalkya's view. According to Kautilya 'Dharma than Kama and Artha from Dharma should be considered superior. Although the primacy of meaning is inevitable in human life, but accepted in Purusharth 'Artha' Means religiously acquired meaning.
The Mahabharata states that Artha is the highest religion. Everything depends on it. Rich people can live happily. By depleting a person's wealth, his Trivarga (Dharma, Kama and Moksha) can be affected. Wealth is considered the basis of work and religion. This paves the way to heaven. Artha is essential for the establishment of religion, because it is from this that religious functions can be performed.
A person who is weak in wealth is also poor in religion, because money is needed in religious activities. A meaningless person is said to be like a dry stream of summer. In the Brihaspati-sutra it is said that a person who is rich has friends, religion, knowledge, virtues etc., whereas a meaningless person is like a dead man or a Chandala. Thus Artha is the root of the world.
Many scholars have considered artha as the main means of life and in no case have accepted the separation of artha from life. Rich people are considered to be of good family and high status. He is considered to be a pandit, Vedagya (knower of the Vedas), orator, virtuous and visible. In this way all the qualities are absorbed in wealth. Apastamba Dharmasutra has specified man to enjoy all the pleasures according to Dharma.
Artha-shakti has also been criticized in the scriptures. Manu has written- 'The person who is unattached towards artha and kama, for him there is a law of religion. When the means of earning money are corrupted, when one has to resort to violence to earn money, the living beings are oppressed, the self of others is kidnapped and the sinful tendency to accumulate wealth by the method of exploitation Takes a fierce form, so 'wealth' Deserving, discarded and undesirable. Due to the money earned from sin, people become drunk and violent. In Vedas such people are called 'Asura' Having said. According to the Vedas, wealth is earnable according to religion.
There are different forms of money. Money, gold, grains, fruits, flowers, nuts, gems, diamonds, pearls, cows, horses, elephants etc. are also wealth. Wisdom, wisdom and knowledge are also wealth. The Vedas gave 'Earthiva-wealth' and 'Divine-wealth' has been discussed. Many people worry more about internal money than external money, but even internal money does not ignore external money, he considers it his helper. Thus Artha is a very important part of human life and that is why it has been included in the category of Purushartha.
work
'work' in human life It is considered as the third Purushartha. This effort has the same importance as the remaining three efforts in human life. There are two forms of sex- (1) desire i.e. desire to get any object or pleasure. (2.) Sexual-pleasure or sensual-desire. The main meaning of the work of Purushartha is sexual desires. This is just the instinct of the creature, which it has got from nature.
Whatever be the reason for the desire to have a child, but the only means of getting a child is sexual desire. Sexual-desire or 'work' Being subdued by it, the creature is able to move forward in this world cycle. It is because of lust and desire that man desires for wife and children. Under sex-attraction, from sexual attraction to affection, love, Vatsalya, Anurag etc. are included and the peak of this house is sense-pleasure and satisfaction of sexual-desires.
'work' Man creates enthusiasm and joy in life and takes it to heights but 'Kama' Excess of it is considered to be a weakness of character and a great demerit. Therefore, the consumption of sex should also be as religious as the meaning. The fulfillment of work, without being in the bondage of social limits, can bring the individual and the entire human society to an inferior state and can make them animalistic. Therefore, along with the bondage of religion on work, social norms should also be curbed.
In Mahabharata it is said that 'Dharma' Always 'Earth' is the reason for receipt and 'work' , 'Earth' is the fruit of. Kautilya has placed Kama in the last category and instructed to follow it without obstructing Dharma and Artha. Manu 'Kaam' to 'Tamogun' Supposedly. Considering Kama as the ultimate aim of man, one should look towards it only after attaining Dharma and Artha. Yet Kama is considered the essence of Dharma because all the inner beings of a person 'Kama' operates from.
There are three main bases of work – biological, social and religious. The person can use his 'sensory-desires' That is, fulfills sexual desires on biological basis. When the sensual desires are not satisfied, frustration, tension, resentment and anger arise in the human being. Whereas their fulfillment brings a sense of satisfaction in the mind of the person. His mind is fulfilled and his ego is also fulfilled. Such a person behaves modestly, modestly and decently.
Satisfied with sexual desires, a person follows dharma and in the end tries to attain God, whereas man, due to non-fulfillment of sexual desires, 'Kamagni' I keep getting scorched. Without fulfilling the desire, he ceases to desire other things. That is why Kautilya has written- 'Man should consume Dharma, Artha and Kama with equal spirit.' By adopting one of these and neglecting other efforts, the thinking, attitude and behavior of man becomes unbalanced.
'Kama' by many scholars to only 'sexual pleasure' The tendency to believe was severely criticized and 'Kanna' To 'work' Considered. If 'work' 'Kanna' is the origin of the universe is the basis of life. Life without desire is not possible. The origin of desire is man's 'mind' In 'Kama-Roop' Sits from.
That's why the work is 'Manoj' i.e. 'Birth of the mind' Having said. 'work' Miscellaneous 'Wishes' are generated. It is only when a desire arises that we are ready to do some work and that 'enterprise' Its fruit is obtained in the form of fulfillment of desires.
The ancient sages used to do penance combined with some desire or the other. The Brahmins used to study and teach the Vedas only because of desire. It is through desire that a person is engaged in Shraddha Karma, Yagyakarma, Charity and Pratigraha. Traders, farmers, craftsmen and workers are also engaged in their respective deeds only by one or the other desire.
Without desire, even brahmins do not eat good food, and no one gives charity to brahmins without desire. Manu has neither considered sexuality to be praiseworthy nor the state of sexlessness. If only 'wishless' If it is accepted, then the work inherent in the root of good works also has to be abandoned.