The Meaning and Purpose of Life
Life has no inherent meaning or purpose. It is you who brings meaning and purpose to life – so would say the western philosopher. But is it?
The wonder and dilemma associated with meaning and purpose of life has been as old as civilization itself. Our ancient Rishis too have meditated upon it. They have come up with four dimensions of life that every human being aspires for. These are called four purusharthas . Aspiring for each of these makes a balanced and fulfilled life. But depending upon the leanings of an individual, one or more elements may dominates in one’s life.
These purusharthas are – Dharma, Artha, Kama, Moksha. Let us examine each of these and how they are different from one another yet are interdependent.
Over the years, dharma has been literally translated to mean religion or doing religious duties. It has also been commonly understood that doing one’s dharmic or religious duties will automatically lead to Moksha (emancipation, Nirvana) which is the ultimate goal of human life according to all the eastern philosophies.
In a broader sense, Dharma is actually doing the duties that promote individual as well as collective good. It is also about refraining from those activities that harm individual as well as collective interests. For this, many tenets and conventions have been formulated by the ancients that have come down through generations. Conventions, tenets and laws also develop and change over time to keep pace with the spirit of the time. Dharma is closely associated with good karma. It leads to accumulation of good Karma.
As we see, out of the four purusharthas, Dharma and Moksha are related with spiritual dimension of life, while the other two – artha and kama are related with the mundane aspect of life. Sometimes, the activities related with Dharma and Moksha get mixed up, and sometimes one gets the impression that doing more Dharmic activities may get one moksha.
However, doing Dharmic activities as opposed to doing more non-dharmic activities, brings good karma which may make one’s future life easier. But, it does not mean that Dharmic activities will lead to Moksha. For Moksha, one needs to do Moksha related activities. Moksha is more abut journey in one’s inner world of various levels.
In puranas, we have examples of individuals engaging in extreme charitable activities so that they could replace Indra- the king of Gods. Indra is the one to whom all kinds of pleasures are available with ease. Engaging in extreme dharmic activities may or may not make one’s life conducive to Moksha. There is always a danger of getting attached to the fruits of one’s good action, which is not at all conducive to Moksha, as Moksha is all about non-attachment.
Artha has become synonymous of money. However, all kinds of material resources constitute Artha. Without the required material resources, one may neither engage oneself in religious activities nor may one lead a comfortable normal life. Traditionally in India, it was ensured that everyone in society learned certain skills that would not only help the individual in earning his livelihood, but also make creative and positive contribution to the society. It was also ensured that individuals learned varied skill sets that would complement other’s skills. This led to specialization of skills and also more interdependence in society and maintenance of communal harmony. Even though a seeker of Moksha abandons most of his acquired material resources, but not all. Even a serious seeker of Moksha, needs basic material resources to sustain his living.
So the very first purushartha is Dharma. At its most rudimentary level it could be following a set of commandments. Then there are social norms. There are various laws, rules and regulations. A foundation in dharma gives stability to other areas of life. When more and more people in any society or country become unrighteous, it threatens the stability and the progress of the society. The need for restoration of the dharma and the reason for the supreme godhead to come down to earth (avatar), has been explained by Lord Krishna in the Bhagavad Geeta through the most quoted shloka – yada yada hi dharmasya glani bhavati bharata ……
Thus pursuit of dharma is not only good for the individual, it is also good for the society as a whole. Where majority of the citizens do not follow the path of dharma, such societies disintegrate and perish. Our individual well being is connected with the collective well being. Hence, the rishis and the deep thinkers of every age have taken care to show us the path of dharma.
Of course it does not mean one should follow every rule regulation set by the society blindly. When the laws are not aligned with natural dharma and are not conducive to collective good there is need to stand up. Our leaders during the freedom movement defied the rules made by the British. The Mahabharata war is known as Dharma yudha. It was against rulers who had shun the path of Dharma.
At the other extreme, becoming a rebel should not be fashionable. There is no point becoming a rebel without a cause. In India we are witness to rebellions which are fueled by forces inimical to the interest of our country.
It is all the more important for the mass leaders to follow the path of dharma. They have more responsibility than the common men. Once again to quote a shloka from the Bhagavad Geeta –
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः। स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते।।3.21।।
Whatsoever a great man does, that the other men also do; whatever standards he sets up, those the common man follows.
Leaders, celebrities and the so called influencers not following the path of dharma has far reaching effects. Perhaps that was the reason, the entire clan of the kurus had to be destroyed.
The second Purushartha is Artha. Artha is closely interlinked with other Purusharthas. Artha i.e resources both tangible and intangible should be earned through fair or dharmic means. After earning, it should be spent on fulfilment of wishes that is not inimical to the common good of the society and the country. Scriptures advise that the major portion of the Artha should be spent for the sake of the welfare of others so that one obtains merit to be eligible for moksha which is the ultimate goal of human life.
Even kama should not cross dharmic boundaries. Every society has certain kamya kama and akmya kama – i.e. desirable desires and undesirable desires. As a human being, unless one has obtained the state of Buddhahood, it is not practicable not to have any desire. That is why the ancient Rishis, in stead of denying the existence of desires or the fulfilment of desires, recognized kama as one of the purusharthas.
According to the wise Rishis the forceful suppression of all desires become counter productive. Hence legitimate desires need to be fulfilled. In stead of suppressing the desires forcefully, the yoga sutras have suggested means as to how to wean away the mind slowly from all forms of desires.
Kama puts our life in a perpetual dilemma. It is the ultimate paradox. Even the desire for moksha is also a desire. But if there is no desire for Moksha one would not embark on a journey in the path of spirituality. However, a stage comes when one has to drop even the desire for moksha. But there lies the greatest paradox of life. Even though kama is inimical to moksha, by recognizing kama as a purushartha to be pursued, the ancient rishis have emphasized that the desires should not be suppressed forcefully, but rather need to be tamed skillfully by following the art of yoga, bhakti, combined with and spiritual knowledge and the grace of a sadguru.
Our ancient scriptures including itihasas like Ramayana and Mahabharat are full of practical examples regarding the correct principles of Dharma, Artha, Kama and Moksha. Such scriptures are timeless. When it comes to the basic principles of the four purusharthas, what was applicable thousands of years back, are equally applicable in the modern context. Hence, such scriptures continue to guide us in pursuit of the purusharthas, and will continue to do so in the times to come.
