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İnstitution of Class and Order
231
selves from low births in future life through the due discharge of duties belonging to their castes.139 We are further told that the fulfilment of caste-obligation, even though it may appear worthless or bad, is one of the effective ways of attaining final emancipation 140
Adhama type of men are those who value only Artha and Kāma 141 They do not care for the next world, crave after sensuous pleasures, ridicule righteous persons and reproach the way of liberation, disbelieve (the teachings of) Dharmaśāstra and are averse to the narrative of divine personages 142 Hence, (for them) there is no Puruşārtha excepting Artha and Kāma Such people price sensuous pleasures over all objects and strive to amass wealth for the enjoyment of Kama Thus, “subject to the five senses, the vile, runed as they are on account of their perverted understanding, lead also others to destruction by imparting false instruction (to them) "143
The characteristics of the Adhama type, as put forth above, compare well with those of the men of the Demonic nature, briefly described in the Gitā 144 Besides, the epics abound in both precepts and examples that warn people of the disastrous consequences of the exclusive pursuit of Kāma In the opinion of the epic poets “Artha has always Dharma as its root and Kāma is declared to be the fruit of Artha."146 Thus, Dharma is 139. Cg MBh XIII 143 26-51 140 Ibid., III 207 20, 208 8 209 40 Bg XVIII 46-49. 141. "45AT SU 9590611fquufe41......"
"смср 2 142 ...aruncat fara fram efTefHUT.....
5 Af affatto जण, रिणदति मोक्खमग्ग, दुगछन्ति धम्मसत्य विउस्सन्ति देवकहालाव।
Ibid , p 2 143 पर्चेदियवसगया...अहमा सय णट्ठा परेसि पि असन्भूयोवएसप्पयाणेण विरणासे पयति ।
-Ibid, p 3 144 XVI 7-12, 16-20 145 धर्ममूल सदैवार्थ कामोऽर्थफलमुच्यते
-MBh XII 123 4a Jinasena expresses almost similar view when he remarks that "of the tree of Dharma, Artha is the fruit and Rāma (15) {1t3 juice" ( goasthof: फल कामस्तु तद्रस)
AP 2 3la.
