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Daya Krishna argues [12] that artha, as well as the concept of Puruṣārthas, is a myth. The various schools and ancient Sanskrit texts provide no consensus opinion, notes Krishna, rather they present a debate, a diversity of views on what artha and Puruṣārtha means. Inconsistencies and conflicting verses are even present within the same ...
Artha (prosperity, wealth, purpose, meaning, economic security) is one of the four aims of human life in Hinduism (Puruṣārtha), [35] the others being dharma (laws, duties, rights, virtues, right way of living), [36] kama (pleasure, emotions, sex) [37] and moksha (spiritual liberation). [38] Śāstra is the Sanskrit word for "rules" or "science".
In Hinduism, Śāstra pramāṇam refers to the authority of the scriptures (śruti, Vedas) with regard to puruṣārtha, the objects of human pursuit, namely dharma (right conduct), artha (means of life), kāma (pleasure) and mokṣa (liberation). [1]
Artha – signifies the "means of life", activities and resources that enables one to be in a state one wants to be in. [20] Artha incorporates wealth, career, activity to make a living, financial security and economic prosperity. The proper pursuit of artha is considered an important aim of human life in Hinduism. [21] [22]
Gṛhastha is considered to be the most intense of all four stages, where a man or woman pursues all four goals of life, with greater emphasis on first three - Dharma, Artha and Kama. [4] [5] [12] In contrast, Sannyasa is the stage where the individual renounces Artha and Kama, and pursues Moksha with a single minded pursuit. [4] [7]
The reverence for food reaches a state of extreme in the renouncer or monk traditions in Hinduism. [14] The Hindu tradition views procurement and preparation of food as necessarily a violent process, where other life forms and nature are disturbed, in part destroyed, changed and reformulated into something edible and palatable.
However, notes Max Muller, the hymns of Atharvaveda existed by the time Chandogya Upanishad was completed (~700 BCE), but were then referred to as "hymns of Atharvangirasah". [ 24 ] Frits Staal states that the text may be a compilation of poetry and knowledge that developed in two different regions of ancient India, the Kuru region in northern ...
The text also discusses, in sutras 3.4.28 to 3.4.31 whether there are restrictions on food (meat) one can ingest, during the spiritual journey. The sutras, translates Thibaut, derive from the Vedic texts that there is "a prohibition of doing harm to any living creature", however, the scriptures state, "only in danger of life, in cases of ...