Artha

Artha (Sanskrit: अर्थ) is one of the four aims of human life in Indian philosophy. The word artha literally translates as “meaning, sense, goal, purpose or essence” depending on the context. Artha is also a broader concept in the scriptures of Hinduism. As a concept, it has multiple meanings, all of which imply “means of life”, activities and resources that enables one to be in a state one wants to be in. In Hindu traditions, Artha is connected to the three other aspects and goals of human life - Dharma (virtuous, proper, moral life), Kama (pleasure, sensuality, emotional fulfillment) and Moksha (liberation, release, self-actualization). Together, these mutually non-exclusive four aims of life are called Puruṣārtha

Quotes

 * He knows tomorrow, he knows the world and what is not the world. By the mortal he desires the immortal, being this endowed. Man is the sea, he is above all the world. Whatever he reaches he desires to go beyond it.
 * Aitareya Aranyaka, II.1.3, R. V. De Smet Early Trends in the Indian Understanding of Man, Philosophy East and West, Vol. 22, No. 3, jstor.org, 1972, p. 259-268
 * Artha, in Hinduism, the pursuit of wealth or material advantage, one of the four traditional aims in life. The sanction for artha rests on the assumption that—with the exclusion of the exceptional few who can proceed directly to the final aim of moksha, or spiritual release from life—material well-being is a basic necessity of man and is his appropriate pursuit while a householder, that is, during the second of the four life stages. Furthermore, artha, as the pursuit of material advantage, is closely tied to the activities of statecraft, which maintains the general social order and prevents anarchy. But, as the immoderate pursuit of material advantage would lead to undesirable and ruinous excesses, artha must always be regulated by the superior aim of dharma, or righteousness.
 * Encyclopedia Britannica in: Artha, Encyclopedia Britannica


 * Unlike the Mahabharata, which is specifically recognized as tradition to be a Kavya, a sastra, and a smriti all in one, the Ramayana is not regarded as anything other than a Kavya. But the Northern Recensions contain a stanza, which states that the reader of the Ramayana really learns the great science of Polity (Dandaniti), and also the three professions (Trayivarta), i.e., Agriculture, breeding of cattle and trade. Moreover it is said to teach the Artha and the Dharma, to which another verse adds Kama as well. It is an interesting problem that the Ramayana, although  held with reverence by the Hindus, is not stated to be conducive to Moksha.
 * Ananda W. P. Guruge in: The Society of the Ramayana, Abhinav Publications, 1 January 1991, p. 2


 * To Kala there is no relationship, no reason, no valour; it (respects) no friendship or kinship no cause nor one’s control. But the evolution of Kala should be well observed by him who sees. Dharma, Artha, and Kama are established in the course of Kala (Kalakrama).
 * Ananda W. P. Guruge in: "The Society of the Ramayana", p. 187


 * Hinduism takes a comprehensive view of the human condition and classifies all the things people seek in the world and beyond into four broad categories called purushaarthas, kama, artha, dharma and moksha.
 * J. Lipner, quoted in Asia Journal of Global Studies, Issues 1-2, Universal-Publishers,History, 1 January 2012, p. 95


 * Morality is well practiced by the good. Morality, however, is always afflicted by two things, the desire of Profit entertained by those that covet it, and the desire for Pleasure cherished by those that are wedded to it. Whoever without afflicting Morality and Profit, or Morality and Pleasure, or Pleasure and Profit, followeth all three - Morality, Profit and Pleasure - always succeeds in obtaining great happiness.
 * The Mahabharata, Book 9.60 Kisari Mohan Ganguli (Translator), Book 9:Calya Parva The Mahabharata, archive.org, p. 232


 * Man, the period of whose life is one hundred years, should practice Dharma, Artha, and Kama at different times and in such a manner that they may harmonize, and not clash in any way. He should acquire learning in his childhood; in his youth and middle age he should attend to Artha and Kama, and in his old age he should perform Dharma, and thus seek to gain Moksha, that is, release from further transmigration.
 * Vatsyayna Mallanaga in: Kama Sutra, New Line Publishing, 1 January 2004, p. 13


 * A man practicing Dharma, Artha and Kama enjoys happiness both in this world and in the world to come.
 * Vatsyayna Mallanaga in: "Kama Sutra", p. 16


 * Basic Life Attributes. Four purusharthas or goals of the life be, So very crystal clear in life undisputedly: 1 Artha getting useful wealth and prosperity, Finding the meaning for living herein truly; 2 Kama fulfilling desires, acting repeatedly, It the physical, material desire fulfillment be; 14 Dharma - the foundation of all human goals be, Refers to obligations, conduct, moral duties; 25 Moksha - the liberation from the web of maya be, Freedom from the cycles of birth and death clearly; 33 As all the rivers must lead to the sea eventually, All spiritual paths leading to the same goal finally; 43 And all of the variety of life are created certainly, By combination of the three Gunas undisputedly. 44 That the backdrop for the Bhagwad Gita surely be, All three gunas so held to delude the World clearly: 75 World deluded by Three Gunas does not know Me: Who beyond these Gunas, imperishable does be. 76 If Brahman an infinite ocean, then Atma a wave within be, Ocean not different from its waves, the waves as ocean be; They are but one and the same very similar in actuality, So Brahman and Atma are one and the same in reality.
 * Munindra Misra in: Goals of Life, amazon.ca, 11 March 2014


 * ... Vatsayana was a law giver like Manu or Kauitilya and was anxious to reconcile Dharma, Artha and Kama the three recognized ends of life by emphasizing their equal importance and harmonious blending, and hence it was not possible for him to reduce his work to gross sexual level as did his successors or imitators in the subsequent erotic writing.
 * Basavaraj Naikar in: Literary Vision, Sarup & Sons, 1 January 2005, p. 16


 * The first three goals pertain to the world we know, whereas moksha involves freedom from the world and from desires... Moksha, although the ultimate goal, is emphasized more in the last two stages of life, while artha and kama are primary only during Grihasthshram, the householder stage.... Hindus themselves prefer to use the Sanskrit term sanatana dharma for their religious tradition.... According to Hinduism, our experience, our reason and our dialogue with others - especially with enlightened individuals - provide various means of testing our understanding of spiritual and moral truth...
 * Derrick M. Nault in: Asia Journal of Global Studies, Issues 1-2, Universal-Publishers, 1 January 2012, p. 95


 * Artha includes the pursuit of material well being, wealth and power. Dharma includes striving for righteousness and virtue. Moksha describes the desire for liberation from reincarnation. The first three goals pertain to the world we know, whereas moksha involves freedom from the world and from desires.
 * Derrick M. Nault, in “Asia Journal of Global Studies, Issues 1-2 (1 January 2012)”, p. 95


 * The ultimate goal of human life is to attain spiritual perfection (moksha), or freedom from transmigration of the atman. The social existence of an individual is means for attaining this supreme goal. Since an individual cannot attain moksha without fulfilling his (her) individual and social duties, responsibilities and obligations, Hindu social philosophy...includes the essential social principles and practices, goals of human life: dharma (moral law), artha (wealth), kama (pleasure), and moksha (spiritual perfection, the ultimate goal).
 * Bansi Pandit, in The Hindu Mind: Fundamentals of Hindu Religion and Philosophy for All Ages (1 January 2001), p. 279


 * A man practicing Dharma, Artha and Kama enjoys happiness both in this world and in the world to come. The good perform these actions in which there is no fear as to what is to result from them in the next world, and in which there is no danger to their welfare. Any action which conduces to the practice of Dharma, Artha and Kama together, or of any two, or even one of them should be performed. But an action which conduces to the practice of one of them at the expense of the remaining two should not be performed.
 * Kama Sutra in: The Kama Sutra of Vatsyayana: Translated From the Sanscrit in Seven Parts With Preface, Introduction and Concluding Remarks, Library of Alexandria, p. 27


 * A person acquainted with the true principles of this science, who preserves his Dharma (virtue or religious merit), his Artha (worldly wealth) and his Kama (pleasure or sensual gratification), and who has regard to the customs of the people, is sure to obtain the mastery over his senses. In short, an intelligent and knowing person attending to Dharma and Artha and also to Kama, without becoming the slave of his passions, will obtain success in everything that he may do.
 * Kama Sutra in: The Kama Sutra of Vatsyayana: Translated from the Sanscrit. In seven parts, with preface, introduction, and concluding remarks, Kama Shastra Society of London and Benares, 1883, p.9


 * Mimamasa definition:Codana lakshano artho dharmaha is according to Sabara’s interpretation means that whatever is indicated by the Vedic injunctions (or enjoined by the Vedas) and leads to the good is dharma. Codana refers here to the injunctive text, ‘Laksano’ is that by which something is indicated. ‘Codana laksano’ means what is indicated by the injunctive text. ‘Artha' means something conducive to good. Thus the entire sutra means 'that which is indicated by the injunctive text and which leads to the good is dharma'. As a matter of fact, 'artha' is a controversial term in the sutra admitting of different interpretations.
 * Kedar Nath Tiwari in: Classical Indian Ethical Thought: A Philosophical Study of Hindu, Jaina, and Buddhist Morals, Motilal Banarsidass Publisher, 1 January 1998, p. 10
 * The Vedas abound in both injunctions and prohibitions. It is the prohibitions not the injunctions which lead to evil consequences. If one trespasses prohibitions anartha is produced. So artha and anartha are the two opposite results emerging from the sacrifices — the former out of the injunctions and the latter when prohibitions are trespassed. So killing of animals is not in itself bad. What is bad is its result and that will bedecided by the vedas themselves.
 * Kedar Nath Tiwari in: "Classical Indian Ethical Thought: A Philosophical Study of Hindu, Jaina, and Buddhist Morals", p. 11


 * There are four purusharthas – Kama, artha, dharma and Moksha of which the last one is the highest. The three earlier purusarthas in the order they are mentioned do not however represent the progressive steps of the ladder such that kama comes first, then artha and then dharma. As a matter of fact, dharma pervades both kama and artha such that in the observance of both of them dharma must be our essential guide.
 * Kedar Nath Tiwari in: "Classical Indian Ethical Thought: A Philosophical Study of Hindu, Jaina, and Buddhist Morals", p. 37


 * Besides the above, the vanaprastha should continue to offer the five great sacrifices like the householder, the only difference being that whereas the householder performs the sacrifices with the aim of attaining artha and kama, the vanaprastha is inspired by no such worldly motive.
 * Kedar Nath Tiwari in: "Classical Indian Ethical Thought: A Philosophical Study of Hindu, Jaina, and Buddhist Morals", p. 94


 * ... dharma is generally regarded merely as a means to Moksha. In any case, however, its role is very important insofar as the observance of dharma is necessary for any and every human being even while pursuing the goals of kama and artha, the two lower purusharthas.
 * Kedar Nath Tiwari in: "Classical Indian Ethical Thought: A Philosophical Study of Hindu, Jaina, and Buddhist Morals", p. 123


 * When all three viz., Dharma, Artha, and Kama together, the former is better than the one which follows it, i.e., Dharma is better than Artha, and Artha is better than Kama. But Artha should be always practiced by the king, for the livelihood of men is to be obtained from it only. Again, Kama being the occupation of public women, they should prefer to the other two, and these are exceptions to the general rule.
 * Kama Sutra in: "The Kama Sutra of Vatsyayana: Translated from the Sanskrit. In seven parts, with preface, introduction, and concluding remarks", p. 18
 * A man practicing Dharma, Artha and Kama enjoys happiness both in this world and in the world to come. The good perform these actions in which there is no fear as to what is to result from them in the next world, and in which there is no danger to their welfare. Any action which conduces to the practice of Dharma, Artha and Kama together, or of any two, or even one of them should be performed. But an action which conduces to the practice of one of them at the expense of the remaining two should not be performed.
 * Vātsyāyana in: The Kama Sutra of Vatsyayana: Translated From the Sanscrit in Seven Parts With Preface, Introduction and Concluding Remarks, Library of Alexandria, p. 27


 * A person acquainted with the true principles of this science, who preserves his Dharma (virtue or religious merit), his Artha (worldly wealth) and his Kama (pleasure or sensual gratification), and who has regard to the customs of the people, is sure to obtain the mastery over his senses. In short, an intelligent and knowing person attending to Dharma and Artha and also to Kama, without becoming the slave of his passions, will obtain success in everything that he may do.
 * Vātsyāyana in: The Kama Sutra of Vatsyayana: Translated from the Sanscrit. In seven parts, with preface, introduction, and concluding remarks, Kama Shastra Society of London and Benares, 1883, p.9