In the beginning...

Ancient kind of Indian culture is Vedic culture. Its beginnings can be traced back more than a thousand years
before Christ. The religious beliefs of the Indian people have had a significant impact on their culture, which
places a strong emphasis on morality, spirituality, and salvation. Tolerance of many religions, nonviolence, and
respect for one another are all essential tenets of Indian culture.

The meaning of Purusharthas is as follows:

Human beings are referred to as purusa, while objects or goals are referred to as artha. The word "Purushartha"
translates to "the purposes of man." The purusharthas are a set of ideals that form the foundation of Indian
culture. The concept of purusharthas can be regarded as the guiding factor behind Indian cultural practices.
According to this philosophy, the objective of each and every person in the universe should be to realize the four
purusharthas: dharma, artha, kama, and moksha. These four goals are what a man's life should be focused on
achieving as much as possible. Before leaving this place, each person in a society should strive to accomplish
these four goals and find some sense of satisfaction in his or her life before moving on.

An holistic way of looking at life has been represented by the Indian ideal of purusharthas ever since ancient
times. The term "dharma" refers to the moral code that underpins a community. The utilization of the land and
all of its resources in order to provide a living for oneself is known as artha. Moksha, on the other hand, refers to
the ultimate end of human life or freedom, whereas Kama, in its more general connotation, refers to wants.

Dharma As A Value:

In accordance with the Rigveda Ordinances or laws are what are meant by the term dharma. According to the
Upanishads, dharma can be translated as either the force of force or the power of power. There is nothing more
important than adhering to the Dharma. In Buddhist philosophy, the term "dharma" refers to various doctrines.
There are at least three distinct interpretations of the term "dharma" that may be found in Kautilya's Arthshastra:

(1) Dharma in the sense of a moral obligation to one's community

(2) The concept of dharma as a moral code founded on the truth.

(3) Dharma as a substitute for civil law.

The practice of adhering to particular responsibilities and ethical guidelines is called dharma, and it is intended
to help improve people's behavior in general. Dharma derives from the following sources: Shruti, which refers
to the Vedas, Smriti, which refers to works of Dharmashastra, Sadachara, which refers to the behavior of noble
people, and Atmatushti are the four most essential sources of Dharma (Self -satisfaction)

Dharma can be categorized as follows:

There are two categories that Dharma falls under:

(1) Nitya Dharma or Samanya or Sadharana Dharma

(2) Vishishta Dharma or Vishesha Dharma

Nitya Dharma:

The Nitya Dharma can be understood as an all-encompassing ethical system. All people, regardless of their
caste or creed, are responsible for upholding these ethical standards. These virtues are universally applicable.
The importance of these ethical qualities is acknowledged and highlighted by each of the world's major faiths.
Some essential moral virtues are:

I Satya (Truthfulness) Truthfulness is one of the primary components that make up a moral existence. It is the
most important responsibility, and there is no other obligation more important than this one. It cleanses the mind
and opens the way to financial success. In every situation, telling the truth is always going to be the better
option.

(ii) Ahimsa (Non-Violence) The concept of ahimsa refers to the loving behavior of refraining from causing
harm to other people by one's thoughts, words, or deeds.

(iii) Brahmacharya (Celibacy) The term "brahmacharya" refers to self-discipline and exerting one's willpower
over one's sense organs. One can triumph over any obstacle if they live a life marked by celibacy, self-
discipline, and continence, and if they devote themselves to endeavors of a greater purpose.

(iv) Dama (Control over sensory organs) It is important to acquire complete mastery of all of one's sense organs.
Vidura draws parallels between the human body and a ratha (chariot), sattva (the vital principle) and its
charioteer, sensory organs and horses, and buddhi (intelligence) and the reins of the chariot. Whoever does not
master these horses will never be liberated from the shackles of both birth and death no matter how long they
live.

(v) Ksama (Forgiveness) Yudhishthira had nothing but praise for Ksama. According to him, this is a quality that
should be possessed by everyone since the person who is most capable of forgiving others will emerge
victorious. Only those who are worthy of forgiveness need to be granted it, and not the wicked.

(vi) Sheela (Good behavior) Sheela requires a person to refrain from harboring ill will toward others in their
thoughts, words, and actions. It is important to work on developing compassion and devotion. Everyone,
including young people, has a responsibility to show respect for those who are older. One is considered to be the
worst of sinners if they show disrespect towards their parents and/or guru. Even though these three are
potentially dangerous, they should not be killed.

(vii) Atithi Seva (Hospitality towards a guest) AtithiSeva has been prescribed as a sacred duty due to the fact
that it is one of the Panca-maha-yajnas, which are the five great sacrifices. Even if one's enemy visits them at
their home, they should still treat them with politeness and respect.

Vishishta Dharma:
It refers to responsibilities that have been expressly assigned to distinct individuals or groups and must be
fulfilled in accordance with specific conditions:

I Varnadharma In ancient Hindu civilization, there were four distinct castes that were referred to as varnas.
Brahmana, Kshatriya, Vaisya, and Shudra are the four classes that make up the Varna system. The following is a
list of the precise responsibilities of each of the four varnas: (a) With regard to the Brahmanas Brahmanas are
expected to observe fasts, participate in religious discourses, adhere to the precepts outlined in the Vedas, have
mastery over their sensory apparatus, devote themselves to learning, instruct others, graciously accept gifts,
engage in self-denial, and show compassion. b) With regard to the Kshatriyas The Bhagvadgita states that "the
underlying natural duty of the Kshatriyas is to be valiant, brilliant, courageous, not to run away from the
conflict, generous, and to exercise power." d) In the case of the Vaishyas Agriculture, fair commerce, and the
raising of livestock are all mentioned in connection to the Vaishyas' responsibilities in the Mahabharta. c) With
regard to the Shudras In the hierarchy that Hinduism uses to classify its members of society, the Shudras occupy
the lowest place. The responsibility of providing care for the three higher varnas has been delegated to them.

Ashramadharma

According to the ancient Indian philosophers, the entirety of a man's life may be viewed as a form of education.
As a result, they identified what came to be known as the four Ashramas, or stages, of life. The Brahmacharya
Ashram, the Grihastha Ashrama, the Vanaprastha Ashrama, and the Sanyasa Ashrama are the four types of
ashramas. The correct practice of Ashramadharma can assist a person in overcoming any and all kinds of
tragedies and hardships, as well as in achieving salvation.

The Brahmacharya ashrama was a period that was marked as a time of study and self-discipline, therefore there
was a code of behavior that went along with it. A Brahmachari was expected to live with his preceptor and show
him the utmost respect throughout their time together. Because he was so devoted to his education, it was
expected of him that he would study the Vedas on a consistent and in-depth basis, maintain his celibacy,
perform agnihotra, and appease the God Agni. In the Mahabharata, it is stated that he should show reverence to
his master, keep purity, and avoid odors, among other things. Begging for charity has traditionally been seen as
an essential part of a student's responsibilities.

After completing the vow of brahmacharya, members of the Grihastha ashrama are expected to pay guru-
dakshina and then get married so that they can live the life of a householder and a man of the world. The fact
that this dharma is referred to as the foundation of the other dharmas in the Mahabharata demonstrates that it is
superior to the other dharmas.

Code of behavior for the Vanaprastha ashrama: While participating in the Vanaprastha Ashrama, participants
were expected to live the life of a forest inhabitant. It was a life of contemplation and of gradually distancing
oneself from ties to the outside world. After finishing the Vanaprastha ashrama, one was required to enter the
Sanyasa ashrama and then go into the jungle, either with or without one's wife. This was part of the Sanyasa
ashrama's code of conduct. A Sanyasi has also been termed a Parivrajaka in the Mahabharata. During this phase
of his journey, he was supposed to live a life of total renunciation. Celibacy, self-control, forgiveness, and purity
are all practices that he ought to engage in, and he ought to eat roots and fruits. According to the Mahabharata,
one can achieve salvation if they live their life with moderation.