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Purushartha (पुरुषार्थ:) (view source)
Revision as of 22:53, 10 September 2022
, 22:53, 10 September 2022→Trivarga is secondary to Moksha
The last of the four intended purposes, the means to fulfil the purpose of being one with Atma, is not fully developed in other beings. Observing this one deficiency, the Srshtikarta created man having the quality to discern and seek Atmavidya. Because of this one exceptional quality - understanding and discerning power of the humans, man became the adhikari to these Chaturvargas which cannot be performed by any other beings. Thus the last for the four goals namely, moksha, cannot be the goal of any other being other than man because Buddhi or intelligence is the instrument functioning at its highest level only in the human.
The last of the four intended purposes, the means to fulfil the purpose of being one with Atma, is not fully developed in other beings. Observing this one deficiency, the Srshtikarta created man having the quality to discern and seek Atmavidya. Because of this one exceptional quality - understanding and discerning power of the humans, man became the adhikari to these Chaturvargas which cannot be performed by any other beings. Thus the last for the four goals namely, moksha, cannot be the goal of any other being other than man because Buddhi or intelligence is the instrument functioning at its highest level only in the human.
=== Uniqueness of Upadhi of a Human being ===
=== Uniqueness of the Upadhi of a Human being ===
It is said that being born as a human is highly desired for only in this Upadhi can the '''reflection of Paramatma''' be recognized in the Jiva. In the Aitereya Brahmana,
It is said that being born as a human is highly desired for only in this Upadhi can the '''reflection of Paramatma''' be recognized in the Jiva. In the Aitereya Aranyaka,
Shri Krishna in Bhagavat Gita clearly states that He is the Buddhi in the body of a man. In the Bhagavata Purana Shri Krishna mentions that in man, having a suitable body, using the the capabilities of Indriyas, Manas etc, an intelligent one can attain the Atman. For this reason, even though the creation has one, two, three, four, multiple and no legged creatures having different kinds of bodies, it is the human being (manushya sharira) which is most loved by the Him, for it is only in this Upadhi he can with focus and concentration reach the unreachable state of attaining that Ishvara which is different from Ahamkara (identification of body with Atma).<ref name=":1" /><blockquote>पुरुषत्वे च मां धीराः साङ्ख्ययोगविशारदाः। आविस्तरां प्रपश्यन्ति सर्वशक्त्युपबृंहितम् २१।
पुरुषे त्वेवाऽऽविस्तरामात्मा । स हि प्रज्ञानेन सम्पन्नतमः । विज्ञातं वदति विज्ञातं पश्यति । पशूनामशनापिपासे एवाभिविज्ञानं न विज्ञातं वदन्ति न विज्ञातं पश्यन्ति (Aita. Aran. 2.3.2)<ref>Aitareya Aranyaka ([https://sa.wikisource.org/wiki/%E0%A4%90%E0%A4%A4%E0%A4%B0%E0%A5%87%E0%A4%AF_%E0%A4%86%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A4%AE%E0%A5%8D/%E0%A4%86%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A5%A8 Aranyaka 2])</ref>
Meaning: In Purusha (manushya sharira) the manifestation of Atman is the highest as compared to other lifeforms. He is the only one endowed with Prajnana or discrimination. Man knows, sees, and speaks along with the understanding that "I am the knower, I am the seer, I am the speaker." An animal (creature) also knows, sees and speaks (utters sounds). But they do not have the understanding of that sense of "I am the knower, I am the seer and I am the speaker." Thus there exists a difference in the cognition level of a human and an animal. It is this extraordinary intelligence of the human which makes him dear to even the deities.<ref name=":1" />
Shri Krishna in Bhagavat Gita clearly states that He is the Buddhi in the body of a man. In the Bhagavata Purana Shri Krishna mentions that in man, having a suitable body, using the the capabilities of Indriyas, Manas etc, an intelligent one can attain the Atman. For this reason, even though the creation has one, two, three, four, multiple and no legged creatures having different kinds of bodies, it is the human being (manushya sharira) which is most loved by the Him, for it is only in this Upadhi he can with focus and concentration reach the unreachable state of attaining that Ishvara which is different from Ahamkara (identification of body with Atman).<ref name=":1" /><blockquote>पुरुषत्वे च मां धीराः साङ्ख्ययोगविशारदाः। आविस्तरां प्रपश्यन्ति सर्वशक्त्युपबृंहितम् २१।
एकद्वित्रिचतुष्पादो बहुपादस्तथापदः। बह्व्यः सन्ति पुरः सृष्टास्तासां मे पौरुषी प्रिया २२।
एकद्वित्रिचतुष्पादो बहुपादस्तथापदः। बह्व्यः सन्ति पुरः सृष्टास्तासां मे पौरुषी प्रिया २२।
# '''आत्मसुखम् Atma Sukha)''': After fulfilling the vasanas or samskaras from previous lives, in the form of eternal search for vishaya sukha in the outside world, the mind comes to a firm decision that there is something eternal called Atman, which is the original Self of a human and rejoices in this Jnana. Then he is said to be in the state of Atmasukha. It is the ultimate state of a human being only.
# '''आत्मसुखम् Atma Sukha)''': After fulfilling the vasanas or samskaras from previous lives, in the form of eternal search for vishaya sukha in the outside world, the mind comes to a firm decision that there is something eternal called Atman, which is the original Self of a human and rejoices in this Jnana. Then he is said to be in the state of Atmasukha. It is the ultimate state of a human being only.
To attain and remain in the state of Sukha, it appears that the most important desired purposes of all human beings (sadhya साध्य) are just two namely '''Kama''' (desires required to fulfil worldly pleasures) and '''Moksha''' and the instruments (sadhanam साधनं) to achieve these two goals are '''Dharma''' and '''Artha'''. Thus the two pursuits and their two instruments are generally felt necessary by every person. Since Moksha pertains to the domain of Self or Atma it is termed Adhyatma, and the chief instrument to achieve it is Dharma. Artha and Kama are essential instruments for fulfilling the needs in life. Dharma also supports these two needs, the Artha and Kama.<ref name=":1" />
To attain and remain in the state of Sukha, it appears that the most important desired purposes of all human beings (sadhya साध्य) are just two namely '''Kama''' (desires required to fulfil worldly pleasures) and '''Moksha''' and the instruments (sadhanam साधनं) to achieve these two goals are '''Dharma''' and '''Artha'''. Thus the two pursuits and their two instruments are generally felt necessary by every person. Since Moksha pertains to the domain of Self or Atma it is termed Adhyatma, and the chief instrument to achieve it is Dharma. Artha and Kama are essential instruments for fulfilling the needs in life. Dharma also supports these two needs, the Artha and Kama.<ref name=":1" /> Amarakosha defines Trivarga as Dharma, Kama and Artha.<blockquote>त्रिवर्गो धर्म कामार्थः चतुर्वर्गः समोक्षकः। (Amarakosha)</blockquote>While the four purusharthas have their own significance, shastras have given greater importance to Moksha because the Trivargas will eventually lead to Moksha.<ref name=":1" />
Boundlessness or expansion beyond something perceptible is an innate causeless nature governing everyone’s life. Achieving freedom from embodiment is the culminating point of Moksha. All human endeavors are directed, to Moksha, consciously by a few and unconsciously by most people. This solo journey of a ''Mumukshu'', who is consumed by the desire to be unfettered, is unmediated by his own senses, the only leading light being the words of Shruti (heard from the Guru), the Shabdapramana.
Boundlessness or expansion beyond something perceptible is an innate causeless nature governing everyone’s life. Achieving freedom from embodiment is the culminating point of Moksha. All human endeavors are directed, to Moksha, consciously by a few and unconsciously by most people. This solo journey of a ''Mumukshu'', who is consumed by the desire to be unfettered, is unmediated by his own senses, the only leading light being the words of Shruti (heard from the Guru), the Shabdapramana. Once a ''sadhaka'' starts the journey into the realms of the mind and consciousness, ''vrittis'' of the mind keep him busy within himself.
Once a ''sadhaka'' starts the journey into the realms of the mind and consciousness, ''vrittis'' of the mind keep him busy within himself.
== Dharma ==
== Dharma ==