Purushartha

“Our sages discovered the ultimate reality and gave a lifestyle aligned with that and kept ultimate reality as goal or purushartha for humans.”

Introduction

The concept of “Human Goals” translates into Sanskrit as “Purushartha.” This term combines two words: “Purusha,” meaning human, and “Artha,” which, in this context, means goal. Thus, Purushartha signifies the goals or purposes of human life.

The four primary goals of human existence, known as Purusharthas, are:

1. Artha is the pursuit of wealth and material success.
2. Kama is the pursuit of pleasure and sensory enjoyment.
3. Dharma is the pursuit of righteousness and moral duty.
4. Moksha is the pursuit of ultimate inner freedom and liberation from all binding desires and attachments.

These goals are divided into two categories. The first category, Artha and Kama, is pursued by all living beings. The second category, Dharma and Moksha, is unique to humans. The term “Purusha” emphasizes that these four goals collectively define the human experience, setting us apart from animals and plants.

The Four Human Goals

The Reason for Purushartha in Humans

Humans, like other living beings, seek food, rest, security, and reproduction. However, what differentiates humans is the faculty of intellect (Buddhi). This faculty allows for judgment, reasoning, planning, and reflection, enabling humans to contemplate their existence and set goals beyond mere survival.

This intellectual capacity also has a downside, making us self-conscious and self-judgmental, leading to feelings of inferiority or superiority. This self-awareness drives us to improve our future, planning and striving for more than just basic needs. Unlike animals, which act on instinct alone, humans exercise free will and choice.

1. Artha – The Endless Search for Security

Artha encompasses all forms of security in life: wealth, power, influence, and fame. While animals seek security through instinctual behaviors like hoarding food, human pursuit of security is unending. No matter how much wealth or power we accumulate, the sense of inadequacy persists, leading to a continuous struggle for more.

2. Kama – The Mercurial Nature of Pleasure

Kama refers to all forms of sensual pleasure, such as food, travel, sex, and music. After achieving a sense of security, humans pursue pleasure based on personal likes and dislikes. Unlike animals, whose pleasure-seeking is guided by instinct, human desires are complex and influenced by individual value systems.

Our desires are ever-changing and subjective, leading to a constant shift in what we find pleasurable. This shifting nature of desires keeps us in a perpetual struggle to obtain what we find enjoyable and avoid what we find displeasurable.

3. Dharma: A Guiding Force Inside Us

Dharma, the universal laws manifested as inner conscience within each of us. It is a moral compass that guides our actions and decisions. When we act in accordance with Dharma, we align ourselves with this divine presence, leading to a sense of inner peace and satisfaction. Conversely, when we act against Dharma—by cheating, hurting, or exploiting others—we experience guilt and regret, as we are essentially going against our true nature and the universal order.

The Source of Ethics

Ethical values stem from a common-sense appreciation of mutual respect and fairness. For instance, non-deception becomes a value because we do not want to be deceived. These commonsense ethics form the basis of Dharma, further enriched by religious ethics which add accountability beyond human laws. Good actions yield positive experiences (Punya), while bad actions result in negative consequences (Papa).

Free Will and the Brake System of Conscience

Human beings are endowed with free will, a gift that allows us to make choices. However, with this freedom comes the potential for abuse. How do we then avoid the pitfalls of misuse? The answer lies in our conscience. As naturally as we sense gravity, which is another manifestation of a higher power, we sense Dharma. Just as every bird and monkey inherently understands the force of gravity, every human being is born with an understanding of right and wrong. This internal compass, this manifestation of a higher order, guides us through life’s choices. Dharma is Ishwara’s (a term used in Indian philosophy to denote a higher consciousness or divine presence) manifestation within our minds, acting as an internal system of checks and balances.

Dharma and Self-Esteem

Self-esteem and a sense of success are deeply interconnected with our adherence to Dharma. When we conform to Dharma, we feel a sense of accomplishment and intrinsic value. Conversely, breaking away from these universal values leads not only to external consequences but also to inner turmoil and guilt. This inner discord is a natural reaction—an indication that we’ve violated the fundamental principles guiding human existence.

The Universal Impact of Dharma

The principle of Dharma extends beyond mere personal conduct. It encompasses how we interact with others—emotionally, culturally, and spiritually. Violating Dharma by hurting others, be it physically or emotionally, doesn’t just affect the victim but also diminishes the perpetrator’s self-esteem. This perspective is central to understanding the all-encompassing nature of Dharma.

The Essence of Spiritual Growth

Spiritual growth lies in understanding Dharma and embodying it in our daily lives. Initially, this might involve conflict, as desires often press against what is right. With guidance and practice, the conflict wanes, and conforming to Dharma becomes second nature. A time comes when what must be done aligns perfectly with one’s desires.

This alignment signifies true success, a hallmark of our cultural heritage, which we must cherish and promote. It’s an invaluable treasure that we can offer to the world. Among the myriad contributions our culture can make, the centrality of Dharma in human life stands out.

The Pressure of Desires

Desires are a natural part of human existence, but they can create pressure that tempts us to deviate from our inner conscience. Succumbing to these pressures can lead to actions that harm others and, ultimately, ourselves. In our culture, a person who acts against Dharma (inner conscience) is not necessarily seen as bad but rather as someone who is still growing. This perspective encourages a compassionate view towards those who falter, recognizing that personal growth and maturity are lifelong processes.

Balancing Ambition with Ethical Values

In the pursuit of Artha and Kama, it is crucial never to contravene Dharma. An ambitious person may seek wealth or power, but not at the expense of inner conscience. Crossing the boundaries of Dharma for personal gain leads to greed, a destructive force that disrupts the moral fabric of society.

Dharma as an Independent Value

Indian culture uniquely positions Dharma as an independent Purushartha, not subservient to Artha and Kama. It shapes any quest for worldly goals within ethical boundaries based on inner conscience, ensuring actions are in harmony with universal laws. This cultural emphasis on Dharma fosters a society where personal achievements are aligned with communal well-being.

Duty and Spiritual Ecology

In Indian culture, the concept of duty is deeply linked to Dharma. Roles and responsibilities—whether as family members, citizens, or simply human beings—are seen as duties (Swakarama) that contribute to the larger spiritual ecosystem. This interconnectedness extends to all elements of nature, from the air we breathe to the rain that nourishes the earth, fostering an attitude of appreciation rather than consumption.

Varnashrama: A Structure Beyond Competition

The ancient system of Varnashrama, while often criticized, was originally designed to support inner growth and societal harmony. It divided society into groups based on profession and duties. For example, a priest’s son became a priest, a carpenter’s son became a carpenter. This system minimized competition and fostered contentment within communities, as individuals took pride in their inherited roles.

However, modern shifts toward competitive professional markets often overlook this aspect of Dharma. As society moves away from inherited professions, it becomes crucial to retain the commitment to Dharma to ensure ethical conduct and inner growth remain focal points.

The Balance of Progress and Dharma

Today’s competitive environment demands a balance between professional excellence and spiritual integrity. While it is essential to adapt to changing job markets, this adaptation should not come at the expense of Dharma. A society that reaffirms Dharma as its core value can harmonize professional competitiveness with ethical living. Personal and professional growth should be synchronized with Dharma, wherein efficiency and compassion coexist, enhancing overall societal well-being.

Modern Implications

In contemporary times, the relevance of Dharma is often overshadowed by competitive pursuits and material success. However, the principles of Dharma remain vital. A society that prioritizes ethical living and inner growth over mere accumulation of wealth and power is likely to foster a more harmonious and fulfilling existence for its members.

The Stages of Life

Hindu life is divided into several stages, each with its unique purpose and means of spiritual growth:

1. Brahmacharya (Student Life): Focuses on learning and self-discipline.
2. Grihastha (Householder Life): Involves taking up family responsibilities and contributing to society.
3. Vanaprastha (Forest Dweller Stage): Represents a gradual withdrawal from material attachments, often involving retreating to a quieter life to prepare for the next stage.
4. Sannyasa (Renunciation): The final stage where one renounces worldly life to attain Moksha. A Sannyasi (renunciant) lives independently of all material supports, relying solely on spiritual strength (Atma balam).

Marriage as a Spiritual Practice

In Hindu culture, marriage (vivaha) is much more than a social contract; it is seen as a form of Yoga. Marriage is a crucial ashrama (stage of life) where two individuals grow spiritually by yielding to each other’s needs and working together. This stage demands a commitment that fosters mutual growth and helps each partner in the attainment of Dharma and, ultimately, Moksha. The seven steps of a Hindu marriage, Saptapadi, symbolize this commitment. Each step signifies different aspects of life such as prosperity, progeny, health, welfare of families, performance of rituals, and lasting friendship. These steps underscore the concept that marriage is a collaborative journey towards spiritual growth and not an end in itself.

Ancient Gruhasta Lifestyle

Ideals and Principles

1. Dharma (Duty and Righteousness):
   • The primary responsibility of a Gruhasta was to uphold dharma by fulfilling their familial, social, and spiritual duties.
   • This included providing for the family, performing daily rituals, and participating in community activities.
2. Artha (Wealth):
   • Earning a livelihood and accumulating wealth was essential, but it had to be done ethically and with a sense of responsibility towards society.
   • Wealth was seen as a means to support not just the family but also religious activities and charitable works.
3. Kama (Desires):
   • Fulfilling personal desires and enjoying worldly pleasures were accepted parts of life, provided they were in accordance with dharma.
4. Yajna (Sacrifice and Rituals):
   • Performing sacrifices and participating in rituals were considered crucial for maintaining cosmic order and societal well-being.
   • Rituals and ceremonies marked important life events and were a way to honor gods and ancestors.
5. Community and Support:
   • The Gruhasta was expected to support sages, students, and the elderly.
   • This stage was also about giving back to society through hospitality and charity.

Benefits to Growth

1. Social Stability:

   • By fulfilling their duties, householders ensured the stability and continuity of the social order.

2. Economic Sustainability:

   • The ethical pursuit of wealth and prosperity ensured a stable and self-sufficient community.

3. Cultural Continuity:

   • Through rituals and traditions, cultural values and knowledge were preserved and passed down through generations.

4. Spiritual Fulfillment:

   • Balancing material and spiritual duties helped in the holistic growth of individuals.

Modern Gruhasta Lifestyle

Changes and Characteristics

1. Shift in Values:
   • The focus has shifted more towards individualism, material success, and personal fulfillment.
   • Traditional values like dharma and yajna have become less prominent.
2. Economic Pressures:
   • With rapid urbanization and a consumer-driven economy, the financial pressures and lifestyle aspirations have changed significantly.
   • Dual-income households are common, with both partners often working long hours.
3. Nuclear Families:
   • The shift from joint families to nuclear families has reduced the traditional support system.
   • There is less emphasis on extended family responsibilities and community involvement.
4. Technological Influence:
   • Technology has transformed daily life, impacting work, communication, and leisure.
   • While it brings efficiency, it also leads to a more fast-paced and sometimes stressful lifestyle.
5. Globalization:
   • Exposure to global cultures has influenced lifestyles, values, and aspirations.
   • There is a blending of cultural practices, often at the cost of traditional customs.

Implications for Growth

1. Increased Stress:
   • The pursuit of material success and the pressures of modern living often lead to increased stress and a work-life imbalance.
2. Weakened Social Ties:
   • The decline in joint family systems and community involvement can lead to feelings of isolation and reduced social support.
3. Cultural Dilution:
   • With less emphasis on rituals and traditions, there is a risk of losing cultural heritage and values.
4. Mental Health Concerns:
   • The fast-paced lifestyle and constant connectivity can impact mental health, leading to issues like anxiety and depression.

The ancient Gruhasta lifestyle was deeply rooted in a balanced approach to life, emphasizing duties, ethical wealth accumulation, fulfillment of desires within moral bounds, and maintaining societal and cosmic harmony through rituals. This holistic approach fostered social stability, economic sustainability, cultural continuity, and spiritual fulfillment.

In contrast, the modern Gruhasta lifestyle in India, influenced by rapid urbanization, technological advancements, and globalization, tends to prioritize individualism, material success, and personal fulfillment, often at the cost of traditional values and social stability. While it offers new opportunities and efficiencies, it also brings challenges such as increased stress, weakened social ties, cultural dilution, and mental health concerns.

Rediscovering and integrating some of the ancient ideals into modern living could help mitigate these challenges and promote a more balanced and fulfilling lifestyle.

The Five Types of Dharma

1. Svadharma – Your Relative Nature

Svadharma refers to one’s personal nature or role within the larger cosmic program. Each person has a unique nature influencing their choices and actions. Acting in harmony with this nature ensures mental peace and facilitates spiritual inquiry.

2. Samanya Dharma – Universal Values

Samanya Dharma encompasses universal moral values derived from the principle of non-injury, such as honesty, non-theft, and mutual respect. These values are innate and their violation results in personal and societal harm.

3. Visesa Dharma – Situational Ethics

Life often presents complex situations requiring interpretation of universal values. Visesa Dharma involves situational ethics, where actions are judged based on specific circumstances, like the necessity of a white lie to prevent harm.

4. Ordinary Dharma – Everyday Dharma

Daily life involves various social, political, economic, and legal Dharmas. Abiding by these promotes general well-being, though sometimes they may conflict with one’s Svadharma, requiring thoughtful consideration.

5. Body Dharma

The physical body has its own Dharma, necessitating actions that maintain health and avoid harm. Scripture advises against detrimental habits and encourages those promoting well-being.

Runas

In Sanatana Dharma, the term “runa” refers to a debt or obligation that an individual must fulfill in their lifetime. There are five primary runas (debts) that one is born with and must strive to repay through their actions.

These runas can be understood not merely as debts but as guiding principles for actions that lead to a harmonious and fulfilling life. Deva Runa involves engaging in spiritual practices to foster a connection with the divine, promoting inner peace. Rishi Runa emphasizes the study and propagation of spiritual wisdom, enhancing personal and societal harmony. Pitru Runa focuses on respecting and performing rituals for ancestors, ensuring family unity. Manushya Runa encourages compassion and community support, building strong, cohesive societies. Bhuta Runa advocates for respect and care for nature, ensuring ecological balance. By viewing these runas as principles of action, individuals align their activities with the greater cosmic order, achieving balance and interconnectedness.

These are:

1. Deva Runa (Debt to the Gods): This debt is repaid by performing rituals, prayers, and offerings to the deities. It involves practicing religious ceremonies and maintaining spiritual practices to honor the divine forces that sustain the universe.

2. Rishi Runa (Debt to the Sages): This debt is owed to the ancient sages and seers who have imparted spiritual knowledge and wisdom. It is repaid by studying the scriptures, preserving and propagating the teachings, and living according to the moral and ethical guidelines provided by the sages.

3. Pitru Runa (Debt to the Ancestors): This debt is to one’s ancestors and is repaid by continuing the family lineage, performing rituals for the departed souls, and ensuring their peace and liberation. This often includes practices like shraddha (ancestral rites) and caring for one’s parents and elders.

4. Manushya Runa (Debt to Humanity): This debt represents the obligation to other human beings. It is repaid by practicing compassion, helping those in need, and contributing to the welfare of society. This includes acts of charity, hospitality, and supporting community welfare.

5. Bhuta Runa (Debt to Nature and Living Beings): This debt is owed to all living beings and nature itself. It is repaid by showing respect and care for the environment and other creatures. This includes practices like non-violence (ahimsa), conservation of natural resources, and living in harmony with nature.

These runas emphasize the interconnectedness of life and the importance of fulfilling one’s duties towards the divine, the wise, the ancestors, humanity, and the environment. By recognizing and striving to repay these debts, individuals can lead a balanced and dharmic life.

The Ultimate Goal: Moksha

While Dharma is a significant value, it serves as a means to the ultimate goal of Moksha – complete liberation. Moksha is described as freedom from the feeling of insignificance, achieved by recognizing one’s true nature as something beyond the ordinary dichotomies of significant and insignificant.

4. Moksha – Liberation or Freedom

Moksha, like Dharma, is a pursuit unique to humans. Unlike Dharma, however, Moksha is followed by only a few who recognize the deeper longing for freedom from all “binding” desires and the pervasive sense of insecurity that characterizes much of human experience. Moksha represents inner freedom, liberation from the attachments to Dharma (righteous living), Artha (wealth), and Kama (pleasure).

Understanding the Pursuits: Dharma, Artha, and Kama

The pursuits of Dharma, Artha, and Kama are driven by the underlying belief that “I am insecure, I am unhappy, I am mortal, and I must become somebody.” As individuals, we often feel limited and seek to overcome this sense of limitation by striving to be bigger and better through these three pursuits.

The relentless chase after these goals stems from an inherent urge to transcend our perceived limitations.

The Futility of Accumulation

How can this urge be satisfied? The simple answer many believe in is by acquiring more Dharma, Artha, and Kama. However, adding more to these pursuits does not fundamentally alter the basic sense of limitation that pervades our existence.

To illustrate this point, scriptures use the metaphor of a broomstick. Imagine tying a silk string around a broomstick, followed by a silver string, a golden string, and finally, a diamond necklace. Despite the adornments, it remains a broomstick. No matter how much it is decorated, its essential nature does not change. Similarly, no amount of Dharma, Artha, or Kama can change the fundamental sense of limitation that we feel.

The Nature of Enslavement

Enslavement to objects and desires can occur in two primary ways:

1. Absence of the Desired Object: When we desire something but do not possess it, its absence creates a sense of limitation, emptiness, and incompleteness. We become obsessed with its absence.
2. Presence of the Desired Object: Conversely, the presence of certain objects or people can also enslave us by creating stress and tension. For instance, money can create problems both through its scarcity and abundance.

Moksha: The Ultimate Human Goal

This attachment and aversion to external objects constitute bondage. Moksha is freedom from this bondage, representing self-mastery and inner strength. When we achieve Moksha, we no longer feel limited by the absence of objects, nor do we feel strained by their presence. Moksha means being at peace, whether we possess Dharma, Artha, and Kama or not.

The first three pursuits (Dharma, Artha, Kama) are secondary goals, perpetuating a cycle of slavery to our desires and insecurities. Moksha, on the other hand, is the primary goal of human life. It is only through Moksha that one can attain true freedom and no longer be a slave to anything.

In essence, Moksha is not just freedom from external attachments but also the realization of one’s inner completeness and wholeness. It is the ultimate state of inner maturity and mastery, where one is entirely self-sufficient and liberated from the perpetual cycle of desire and dissatisfaction.

Introduction – Fundamental Problem

In this sub-module, we will explore the fundamental human problem step by step and ultimately understand why pursuing Moksha, or liberation, is the only true solution.

We will examine:

1. Why individuals make incorrect judgments about themselves.
2. How these misjudgments give rise to feelings of limitation.
3. Why attempts to alleviate this sense of limitation by altering external circumstances always fail.
4. How every gain from changing external situations also involves a loss.
5. How the core human issue is a sense of limitation and incompleteness, which drives most human actions.
6. Finally, why only the pursuit of Moksha, rather than any action, can permanently resolve this fundamental problem.

The Fundamental Problem

1. The Sense of Limitation

The Case of Mistaken Identity

When we misidentify an object’s true nature, we mistake it for something else. If we are entirely unaware of the object, we only have ignorance, not misperception.

Consider this example:

Walking along a deserted village road at twilight, I see a dark shape beside the road. Mistaking it for a man hiding to rob me, I panic and change direction, failing to realize it’s just a tree stump. My misperception stems from seeing something and failing to recognize it accurately.

A short-sighted neighbor and his keen-eyed wife also walk the same road. The neighbor, with poor vision, doesn’t see the tree stump and remains in ignorance, while his wife sees it clearly and walks on without concern.

This story illustrates that without correct perception, misjudgments are inevitable, leading to unnecessary actions.

Wrong Self-Judgment

Animals rarely err about themselves due to their limited self-awareness. A cow doesn’t get depressed over milk production; a cat doesn’t aspire to be a bulldog; a horse doesn’t dream of flying. Lacking self-comparison, animals don’t have the basis for confusion about their nature.

Humans, however, can misjudge themselves due to their heightened consciousness. If we don’t recognize our true nature, we form false judgments about ourselves.

The Sense of Limitation Arising from Wrong Judgment

One common judgment we make is that “I am a limited person; I am incomplete.” This belief drives us to spend time, money, and effort chasing security (Artha) and pleasures (Kama), hoping to escape feelings of inadequacy and achieve completeness. All life struggles express this urge to feel whole.

2. Trying to Remove Limitation Through Change

In most situations, we see ourselves as incomplete and try to change our circumstances to feel whole.

A Young Man and His Family

A young man, despite having a good career and family, feels unsatisfied and takes a second job to secure his children’s future. This job strains his health, leading him to improve his diet and exercise. Though his health improves, he worries about his investments and spends less time with his family. This cycle continues as he seeks fulfillment through changing circumstances, never realizing the real issue is his own sense of incompleteness.

3. Every Gain Through Change Also Involves a Loss

Everyone feels limited and incomplete, trying to rid themselves of inadequacy by altering their circumstances. However, each gain comes with a loss. For example, buying a large house brings comfort but also responsibilities and costs, offsetting the initial satisfaction.

No external change solves the fundamental problem of incompleteness. Security (Artha) and pleasure (Kama) provide only temporary relief, not a lasting solution.

4. Temporary Pleasures

Pursuing pleasures (Kama) for completeness is also futile. Pleasure depends on three constantly changing factors: the availability of the object, the means to enjoy it, and a proper frame of mind. Since these factors change, pleasure is fleeting and unreliable.

5. Recognizing the Fundamental Problem

Analyzing life experiences reveals that our core motivation is to be free from feelings of limitation and incompleteness. Pursuit of security and pleasure provides temporary relief but not a permanent solution.

The Analysis of Experience

The Mundaka Upanishad states that maturity comes from realizing that worldly efforts cannot produce lasting completeness. A mature person discerns that true limitlessness cannot be achieved through actions and seeks knowledge of their true nature.

6. The Sense of Limitation Is Caused by Wrong Thinking

Analyzing experiences shows that incompleteness cannot be solved by acquiring or renouncing things. The problem lies within ourselves, specifically our thinking. The sense of incompleteness is self-generated and persists regardless of external changes.

7. The Search for Freedom (Moksha)

Moksha becomes relevant when we realize that neither security (Artha) nor pleasure (Kama) can achieve true completeness. Moksha means freedom from the sense of incompleteness. A seeker, or Mumukshu, understands that pursuing the first three Purusharthas (human goals) doesn’t solve the fundamental problem. The Mumukshu seeks direct completeness, which is called Moksha or liberation. It is recognising one’s true nature is always free from the assumed limitations and a sense of incompleteness.

Conclusion

In essence, the Hindu way of life is a continuous practice of Yoga at every stage, progressing towards the ultimate goal of spiritual liberation, Moksha. Each phase of life – from learning as a student, partnering in marriage, engaging in societal duties, to attaining renunciation – is designed to foster spiritual growth, personal development, and the realization of one’s highest potential. This journey is marked by a balance of responsibilities and the pursuit of higher values, culminating in a life of profound freedom and enlightenment. The Hindu culture’s intricate system of life stages, sacred commitments, and spiritual goals presents a harmonious blend of ethical living, personal satisfaction, and ultimate liberation, making it a timeless and comprehensive path for those who seek true fulfillment.

References: http://explorevedanta.com/vbc-dharma/