Four Pursuits of Human Life our Pursuits of Human Life:
Dharma, Artha, K³ma, and Mokïa — together
are defined in the Indian Culture (which in its
original form is also honored as the “Divine Culture”)
as Puru̳rtha ChatuÌÚaya. These represent the
foremost objectives, endeavors, and achievements of a
successful, holistically fulfilling, and truly worthy life.
Of these, Mokïa is the supreme goal of life; Artha and
K³ma are the essential supports of worldly progress
and fulfillment, and Dharma is the beacon light of
guidance for ideal use of worldly resources and ascent
of life towards the supreme goal.
The journey of human civilization has proceeded with
different shades of culture. Broadly speaking, there are
two extreme classes of cultures. One is materialistic -
it encourages and thrives on consumption for sensory
pleasures and worldly passions. The other extreme is
nurtured by spirituality; it originates from noble values
and idealism. The materialistic culture revolves around
Artha and K³ma, whereas the spiritual culture aims at
Mokïa and is supported and guided by Dharma. It is
essential to understand here that “Mokïa” is not what
the commonly used English translation (salvation)
of this word is interpreted as ‘freedom’ or “resting in
heavenly adobe” after death. In fact, “Mokïa” implies
the state of absolute peace, virtuous light, completeness,
beatitude, and unalloyed bliss that is to be achieved in
this very life. Similarly, “Dharma” is not a communal
doctrine of orthodox norms in the name of God, as the
word ‘religion’ is often interpreted.
In the true sense, “Dharma” (as
clearly defined in the Sanskrit origin
of this word) is - the adoption of
those qualities, values, and principles
in practice, which are universally
essential and useful for peaceful co-
existence and positive progress of all
beings in consonance with Nature.
Every component of Nature follows
the eternal principles and disciplines
(of sharing self-responsibility with
sincerity, efficiency and consistency).
This is what maintains the existence
and self-regulated functioning of
the entire creation (including the
sustenance of life on the Earth) since
uncountable Ages.
Like the cosmic as well as the
atomic / micro-components, and
other creatures in the ever-vibrant
system of Nature, we, the humans,
too owe to share our responsibilities.
We need to wisely and positively
transact our duties as an intelligent
creature, as an evolved member of
Nature’s family, as a social being,
etc. in the best possible way to
contribute to the healthy survival and
happy evolution of all. This is whatbroadly amounts to the ‘religion’
assigned to us by the Almighty
Creator. “Dharma” in Puru̳rtha
ChatuÌÚaya is incorporated in this
universal context. At the personal
level of one’s life, it implies
wisdom, sensitivity (compassion,
benevolence), truthfulness, fidelity
towards duties, etc., adoption of
which leads to eminent progress and
absolute good of the individual self,
as well as others.
The main principles/disciplines
of Dharma, as propounded by
the forefathers of divine human
culture are — self-determination,
forgiveness, integrity (of character),
scrupulosity and purity (of mind),
self-restraint (over instinctive and
sensory passions), prudence, pure
knowledge, truthfulness, humility,
and control over anger. Adoption
of these orients one’s worldly life
towards positive progressing and
welfare by disciplining K³ma and
Artha. K³ma, which otherwise is a
synonym of sensual pleasures and
lusty passions, becomes a source
of creativity, real joy, enthusiasm,
courage, and high vital energy, and
nurtures the art of self-management.
K³ma without Dharma is criticized
in the Indian Culture as a disgraceful,
beastly tendency. Undisciplined
k³ma fuels uncontrolled sensual
lust, irresistible passions for sensory pleasures, instinctive
impulses; it rapidly weakens one’s mind as well as
body, encourages perverted and violent tendencies, and
leads to debauch devolution. This devolution declines
and degrades a person’s character and life into that of a
human-beast, a psychopath, a demon. The rising rates of
heinous crimes of rapes, adultery, violence, thefts, etc.,
in the present times, are consequences of this unchecked,
grotesque k³ma. An increase in the cases of adultery,
broken families, social anarchy, frauds, etc., is also a clear
sign of the lack of Dharma in people’s life. Indeed, k³ma
sans the discipline of Dharma is worse than poison; it
not only ruins one’s own life but also creates a hellish
ambiance for others around.
It is the inspiring guidance and the bounds of Dharma
that help refinement of k³ma and positive and healthy
channelization of its immense energy. Dharma does not
make one devoid of the pleasures of worldly life. It only
helps in achieving a natural balance, a prudent check, and
discipline for one’s benefits and welfare in the materialist
life; the light of Dharma guides a person to enjoy with
awareness for self-control and viable progress in the
positive direction. The principles of Dharma, if adopted
righteously, lay the foundation of a heavenly paradise for
everyone on the Earth itself.
Like k³ma, artha, too, is an essential element of healthy
human life. One can’t imagine the sustenance of life
without it. Not only for materialistic growth, but it’s also
essential even for the very survival of life these days. Even
a hermit needs artha in some form to run his Ashram. But
artha is worth its significance only if the generation and
use of this powerful resource are guided and disciplined by
Dharma. Wealth gained without the principles of Dharma
means it is accumulated through unfair means. Moneyearned dishonestly further boosts greed and encourages
more corrupt practices. A person caught in the clutches
of avarice does not hesitate to exploit others or even
hurting the interests of the society/nation. The widespread
corruption and ever-new types of scandals taking place
in our country are an indicator of the pathetic decline of
personal and social values at large.
Artha without Dharma quietly creates a conducive
environment for varieties of adversities in return for
the monetary and other worldly gains. It hurts one’s
conscience and thus gradually weakens him from within
and invites varieties of mental tensions and physical
health complications; it nurtures negative instincts like
addictions; the tendencies of selfish attachments, cruelty,
etc., also get support from it. Sooner or later, one faces
hazardous consequences of all this. Sinfully earned wealth
and other worldly assets are found to carry-forward the
adverse effects to later generations of the sinner; successive
users of such property also suffer the negativity attached
with the very origin and nature of such assets.
Prosperity expands and creates joy only if it is earned
honestly by scrupulous practices. Dharma also teaches
wise use of such fairly gained artha for altruist purposes
of the welfare of the needy, constructive development,
supporting noble activities, etc., rather than accumulating
it only for the self and the near and dear ones.
Thus, under the guidance and support of Dharma, k³ma and
artha serve the purpose of the holistic development of the
individuals as well as society. On materialistic fronts, they
naturally contribute toward viable progress. More importantly,
they also bestow immense satisfaction, positive enthusiasm,
and peaceful joy in one’s mind and heart (emotional core).
This inner development further
strengthens one’s dedication to follow
Dharma, which gradually leads one’s
inner-self towards the divine feeling
and pure light of mokïa. One does not
have to wait to die to attain heavenly
peace and salvation; one’s enlightened
inner-self bestows the beatifying peace
and blissfulness in this very life.
Attainment of mokïa is the ultimate
endeavor, supreme goal guided by
the Indian Philosophy. It is the state
of ultimate salvation in the worldly
sense also, as it emancipates one from
all thraldoms of all cravings, pulls
and pressures, tensions, and worries.
In spiritual parlance, it is the state of
absolute purity of the inner self and
peace of the mind. Nothing remains to be
desired, looked for, or attained after that.
In this state of ultimate content, absolute
peace, and unalloyed blissfulness, one’s
inner self unifies with its supreme divine
origin. Thereafter, one experiences
divinity everywhere (in all worldly
circumstances). The ambiance of his/her
life becomes heavenly forever.The above
discussion summarizes the precious
spiritual knowledge of Puru̳rtha
ChatuÌÚaya— the four pursuits of human
life. Indeed, “Puru̳rtha ChatuÌÚaya”
reflects the unique majesty, originality,
sagacity, and completeness of the Indian
are defined in the Indian Culture (which in its
original form is also honored as the “Divine Culture”)
as Puru̳rtha ChatuÌÚaya. These represent the
foremost objectives, endeavors, and achievements of a
successful, holistically fulfilling, and truly worthy life.
Of these, Mokïa is the supreme goal of life; Artha and
K³ma are the essential supports of worldly progress
and fulfillment, and Dharma is the beacon light of
guidance for ideal use of worldly resources and ascent
of life towards the supreme goal.
The journey of human civilization has proceeded with
different shades of culture. Broadly speaking, there are
two extreme classes of cultures. One is materialistic -
it encourages and thrives on consumption for sensory
pleasures and worldly passions. The other extreme is
nurtured by spirituality; it originates from noble values
and idealism. The materialistic culture revolves around
Artha and K³ma, whereas the spiritual culture aims at
Mokïa and is supported and guided by Dharma. It is
essential to understand here that “Mokïa” is not what
the commonly used English translation (salvation)
of this word is interpreted as ‘freedom’ or “resting in
heavenly adobe” after death. In fact, “Mokïa” implies
the state of absolute peace, virtuous light, completeness,
beatitude, and unalloyed bliss that is to be achieved in
this very life. Similarly, “Dharma” is not a communal
doctrine of orthodox norms in the name of God, as the
word ‘religion’ is often interpreted.
In the true sense, “Dharma” (as
clearly defined in the Sanskrit origin
of this word) is - the adoption of
those qualities, values, and principles
in practice, which are universally
essential and useful for peaceful co-
existence and positive progress of all
beings in consonance with Nature.
Every component of Nature follows
the eternal principles and disciplines
(of sharing self-responsibility with
sincerity, efficiency and consistency).
This is what maintains the existence
and self-regulated functioning of
the entire creation (including the
sustenance of life on the Earth) since
uncountable Ages.
Like the cosmic as well as the
atomic / micro-components, and
other creatures in the ever-vibrant
system of Nature, we, the humans,
too owe to share our responsibilities.
We need to wisely and positively
transact our duties as an intelligent
creature, as an evolved member of
Nature’s family, as a social being,
etc. in the best possible way to
contribute to the healthy survival and
happy evolution of all. This is whatbroadly amounts to the ‘religion’
assigned to us by the Almighty
Creator. “Dharma” in Puru̳rtha
ChatuÌÚaya is incorporated in this
universal context. At the personal
level of one’s life, it implies
wisdom, sensitivity (compassion,
benevolence), truthfulness, fidelity
towards duties, etc., adoption of
which leads to eminent progress and
absolute good of the individual self,
as well as others.
The main principles/disciplines
of Dharma, as propounded by
the forefathers of divine human
culture are — self-determination,
forgiveness, integrity (of character),
scrupulosity and purity (of mind),
self-restraint (over instinctive and
sensory passions), prudence, pure
knowledge, truthfulness, humility,
and control over anger. Adoption
of these orients one’s worldly life
towards positive progressing and
welfare by disciplining K³ma and
Artha. K³ma, which otherwise is a
synonym of sensual pleasures and
lusty passions, becomes a source
of creativity, real joy, enthusiasm,
courage, and high vital energy, and
nurtures the art of self-management.
K³ma without Dharma is criticized
in the Indian Culture as a disgraceful,
beastly tendency. Undisciplined
k³ma fuels uncontrolled sensual
lust, irresistible passions for sensory pleasures, instinctive
impulses; it rapidly weakens one’s mind as well as
body, encourages perverted and violent tendencies, and
leads to debauch devolution. This devolution declines
and degrades a person’s character and life into that of a
human-beast, a psychopath, a demon. The rising rates of
heinous crimes of rapes, adultery, violence, thefts, etc.,
in the present times, are consequences of this unchecked,
grotesque k³ma. An increase in the cases of adultery,
broken families, social anarchy, frauds, etc., is also a clear
sign of the lack of Dharma in people’s life. Indeed, k³ma
sans the discipline of Dharma is worse than poison; it
not only ruins one’s own life but also creates a hellish
ambiance for others around.
It is the inspiring guidance and the bounds of Dharma
that help refinement of k³ma and positive and healthy
channelization of its immense energy. Dharma does not
make one devoid of the pleasures of worldly life. It only
helps in achieving a natural balance, a prudent check, and
discipline for one’s benefits and welfare in the materialist
life; the light of Dharma guides a person to enjoy with
awareness for self-control and viable progress in the
positive direction. The principles of Dharma, if adopted
righteously, lay the foundation of a heavenly paradise for
everyone on the Earth itself.
Like k³ma, artha, too, is an essential element of healthy
human life. One can’t imagine the sustenance of life
without it. Not only for materialistic growth, but it’s also
essential even for the very survival of life these days. Even
a hermit needs artha in some form to run his Ashram. But
artha is worth its significance only if the generation and
use of this powerful resource are guided and disciplined by
Dharma. Wealth gained without the principles of Dharma
means it is accumulated through unfair means. Moneyearned dishonestly further boosts greed and encourages
more corrupt practices. A person caught in the clutches
of avarice does not hesitate to exploit others or even
hurting the interests of the society/nation. The widespread
corruption and ever-new types of scandals taking place
in our country are an indicator of the pathetic decline of
personal and social values at large.
Artha without Dharma quietly creates a conducive
environment for varieties of adversities in return for
the monetary and other worldly gains. It hurts one’s
conscience and thus gradually weakens him from within
and invites varieties of mental tensions and physical
health complications; it nurtures negative instincts like
addictions; the tendencies of selfish attachments, cruelty,
etc., also get support from it. Sooner or later, one faces
hazardous consequences of all this. Sinfully earned wealth
and other worldly assets are found to carry-forward the
adverse effects to later generations of the sinner; successive
users of such property also suffer the negativity attached
with the very origin and nature of such assets.
Prosperity expands and creates joy only if it is earned
honestly by scrupulous practices. Dharma also teaches
wise use of such fairly gained artha for altruist purposes
of the welfare of the needy, constructive development,
supporting noble activities, etc., rather than accumulating
it only for the self and the near and dear ones.
Thus, under the guidance and support of Dharma, k³ma and
artha serve the purpose of the holistic development of the
individuals as well as society. On materialistic fronts, they
naturally contribute toward viable progress. More importantly,
they also bestow immense satisfaction, positive enthusiasm,
and peaceful joy in one’s mind and heart (emotional core).
This inner development further
strengthens one’s dedication to follow
Dharma, which gradually leads one’s
inner-self towards the divine feeling
and pure light of mokïa. One does not
have to wait to die to attain heavenly
peace and salvation; one’s enlightened
inner-self bestows the beatifying peace
and blissfulness in this very life.
Attainment of mokïa is the ultimate
endeavor, supreme goal guided by
the Indian Philosophy. It is the state
of ultimate salvation in the worldly
sense also, as it emancipates one from
all thraldoms of all cravings, pulls
and pressures, tensions, and worries.
In spiritual parlance, it is the state of
absolute purity of the inner self and
peace of the mind. Nothing remains to be
desired, looked for, or attained after that.
In this state of ultimate content, absolute
peace, and unalloyed blissfulness, one’s
inner self unifies with its supreme divine
origin. Thereafter, one experiences
divinity everywhere (in all worldly
circumstances). The ambiance of his/her
life becomes heavenly forever.The above
discussion summarizes the precious
spiritual knowledge of Puru̳rtha
ChatuÌÚaya— the four pursuits of human
life. Indeed, “Puru̳rtha ChatuÌÚaya”
reflects the unique majesty, originality,
sagacity, and completeness of the Indian
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