September 11: A Hindu Perspective

Abstract

The first point that emerges into view from the perspective of Hinduism in the context of the events of September 11, 2001, has to do with Hindu axiology The point, however, cannot be presented straightaway; one must build one’ s way toward it by analyzing the Hindu doctrine of purusārthas or the goals of human existence. After some struggle, the doctrine crystallized in classical Hinduism in the form of the four goals of life, which are usually enumerated in the following order: (1) dharma, (2) artha, (3) kāma, and (4) moksa. Dharma, which is the first to be mentioned, denotes righteousness or virtue and implies that there is an innate human tendency to wish to do the right thing. The pursuit of this goal—that is, the pursuit of virtue—is one valid goal of human life. It is, however, not the only valid goal of human life. The quest for wealth and power is also a valid goal of human life, which is designated by the word artha. Similarly, the pursuit of the pleasure of the senses, from its most earthly form as sex to its most refined form as aesthetic pleasure, are also valid goals of life, in achieving which artha may come in handy. These too are valid goals no less than the pursuit of virtue but these two should be pursued subject to moral norms. This is why, it has been proposed, that dharma comes first in the order of enumeration, to suggest its regulative role in the pursuit of the two succeeding goals, those of artha and kāma. These three categories of goals of human life are rounded off with a fourth, which is designated moksa or liberation.