Purushartha - Human fundamental aspirations

[Guest guest]

Namaste:

 

I am posting several articles on the topic of Purushartha, one of the

topics that the list declared. As stated before, the subject matter

of this topic does not warrant a month long discussion. I plan to

post several related articles on this topic and related subject

matter. If there any questions on this topic we can certainly

discuss and I do welcome other members to participate and contribute

for the discussions.

 

The scriptures declare four goals in human life and they are called

the Purusharthas. The term 'Purushartha' not only denotes what the

objectives of life should be but it also means what the objectives of

life are as the result of the psychological tendencies of the

individual. The Purusharthas consist of Dharma, Artha, kaama and

moksha in the same order.

 

First, every human being needs to obey the law of nature by strictly

following dharma. Dharma is the stability of the society, the

maintenance of social order, and the general welfare of mankind. And

whatever conduces to the fulfillment of this purpose is

called 'dharma'.

 

Artha is the acquisition of wealth, is regarded as the primary

purpose of life, as without it, human existence is impossible. One

has to live before one can live well. Artha is the foundation upon

which the whole structure of life has been built and all the other

Purusharthas can be achieved only by the fulfillment of this primary

purpose in life. The acquisition of wealth is through Dharmic actions

and wealth needs to be used in the preservation of Dharma.

 

Kaama means desires. Desires of varying degrees. It is from Dharma

that Artha and Kaama result. Man recognises here that Artha and Kama

satisfy the psychological tendencies of man and they form essentially

the two fundamental aspirations of every individual. It is implied

what one desires need to be within the threshold of one's wealth and

within dharmic values.!

 

Now the word Moksha means the ultimate freedom from birth and death

or the deliverance of the soul from bondage. From the advaitic point

of view, Moksha results from the extinction of false knowledge

(ignorance). The self-knowledge is the aim and end of man's misery

and bondage.

 

In support of the realization of SELF, Upanishads outlines several

additional explanations. The universe has the natural tendency to

guide the realization by the human soul. The natural forces of the

universe maintain the balance between the material objects, living

plants, conscious animals, and intelligent human beings. The

transition from human consciousness into divine (transcendental)

consciousness is a long and laborious process. Ordinarily, within the

span of a single lifetime, it is not feasible to transit from human

to divine. Life is a continuous journey, carried over and continued

through the succeeding lives till the attainment of SELF realization.

 

The Doctrine of Karma and Samsara:

This doctrine explain what happens when the human being meets the

three goals - Dharma, Kama and Artha. It rationalizes the role of the

soul during the transition between the lives. The law of Karma

rationalizes the purpose of the movement. Rebirth is dependent on

moral behavior in a previous phase of existence and life on the

universe is transient. In the Upanishads, it is no longer a question

of rewards and punishments meted out by an external judge. The human

beings become the architect of their own spiritual fortunes, no

longer subject to chance or the will of an hypothetical God. The

Brihadaranyaka Upanishad states that the actions of the human beings

decide the outcome. The doer of good becomes good, the doer of evil

becomes evil. One becomes virtuous by virtuous action and sinful by

sinful action. As is his desire so is his will, as his will so is the

deed, he does, and whatever deed he does, that he will reap.

Ultimately, being Brahman, he goes to Brahman!

 

The Path to Self-realization - Sravana, Manana, and Nididhyasana:

What are the guidelines to reach the goal of life? What type of life

one has to lead in order to realize God? The answers to these

questions are not directly addressed in the scriptures. It is

impossible to outline the path of Self-realization because such a

possibility is a logical contradiction. Rightly, the acquisitions of

knowledge, the cultivation of virtues, the development of character

and the discharging of the duties of the citizen are the only true

concerns of the scriptures. However, there are hints and suggestions

with regard to the essential pre-requisites of spiritual

illumination. It is not the knowledge of scriptures but the

realization of the SELF that brings liberation to the spirit of the

human being. The Sanskrit sloka " Mantravideva asmi na atmavit."

illustrates the true perspective in the quest for knowledge. Infinite

knowledge on Mantras does not lead one to Self-realization.

Vedanta, the philosophy of life derived from the scriptures, is an

elaboration of the path to Self-realization. The Brihadaranyaka

Upanishad discusses the essence of Vedanta in greater depth. The

discussion between Rishi Yajnavalkya and his wife, Maitreyi

elaborates the essence of Vedanta. The three recognized states to the

path of Self-realization are: Sravana, Manana and Nididhyasana.

Sravana is the study of scriptures under a qualified Guru. Manana

means constant reflection upon what has been learnt so that

intellectual conviction may be produced in the mind. Finally,

Nididhyasana implies meditation that helps to cause a direct

realization of the unity of things in God. Knowledge should lead to

experience, intellectual conviction should result in perception. That

is why meditation comes in the last stage of the spiritual journey.

Again the scriptures insist that successful completion of the states

are neither necessary nor sufficient for Self-realization.

 

All creatures seek happiness, and most of them seek the lowest

quality and for the shortest duration. True happiness consists in

expanding our souls in every direction and reaching out in brotherly

union with other souls, to that universal spirit who is the

perfection of knowledge, beauty and love. This path to true happiness

is Pravritti Marga. The acquisition of knowledge, the worship of

beauty, and the thrilling experience of love is only knowing the

different phases of knowing the SELF. This is Nivritti Marga, the

path of concentration. The internal world and the external world

needs equal attention to reach the transcendental consciousness. The

Bhagavad Gita says, " He who sees that the way of renunciation and

the way of works are one, he sees indeed."

 

The ultimate Purushartha is Moksha and all Vedantic schools (dvaita,

visistadvaita and advaita) have no dispute over this claim. But the

means of achieving the Moksha differ between these schools of

thought. The other two schools (dvaita and visitadvaita) require that

human beings should approach Lord Narayana (Vishnu or Krishna) and

appeal to him grant Moksha. We have to be blessed to receive the

Purushartha Kaimkaryam from the Lord. This month from the middle of

December till the 13th of January correspond to the Hindu Month

Marghazhi (Tamil month) and the devotees of Andal recite Thiruppaavai

(prayers in praise of the Lord) to appeal to Him to bless the

Jeevaatma. Andal represent the role model of a jeevaatma through her

dedication and service, pleased the Lord and attained Moksha. Here

the Purusharthas are the special efforts of the devotee to get the

attention and the Grace of the Lord!

 

Warmest regards,

 

Ram Chandran

[Guest guest]

Namaste:

 

In the web space, there are quite a few homepages contain materials

on this topic and here are a few:

 

Bharat Dharma and Purusharthama

URL: http://www.sacred-texts.com/tantra/sas/sas01.htm

 

RISE AND FALL OF MAN

URL: http://www.geocities.com/parasu41/man.html

 

The Four Great Purusharthas

URL: http://www.yoga-age.com/modern/philosophy/phylosophy19.html

 

As I have stated before, this topic may not be suitable for a month

long discussion and most of the relevant materials have been

presented already!

 

Warmest regards,

 

Ram Chandran