That
is why in Tamil religious literature, kama is called "chitrinba" while moksha is
called"perinba". By "chitrinba" is meant the small transient joys of
life on earth, while 'perinba" denotes supreme happiness. Indian thinkers have
accepted both moksha and kama as purusharthas. Among the four purusharthas, kama and
moksha may be called "sandhya purusharthas" while dharma and artha can be called
"sadhana purusharthas".
Through the medium of dharma and artha, ono is enabled to
attain kama and moksha. The charge of being otherworldly cannot be laid against Indian
thinkers. They have laid equal emphasis upon the pure joys of life in the pursuit of the
fine arts, or the satisfaction of our legitimate aspirations, ambitions and hopes. To
enjoy the sunshine or a landscape, to listen to music, to read a play is both sensuous and
spiritual.
The joys of married life are extolled. The happiness that is
derived from the performance of duty and from leading a pure and noble life is commended.
Kama is not merely confined to the low pleasures of the senses. Hence it is that the Lord
in the Gita says when enumerating his various vibhutis that He is the embodiment of kama
which is not opposed to or inconsistent with the pursuit and perform - ance of dharma.
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