Dharma, Artha, Kama and Moksha
To fully understand the philosophy and traditional teaching of non-duality (Advaita Vedanta), the sincere spiritual aspirant needs to recognise the two points-of-view from which the truth can be observed. One standpoint is the relative; the other is the Absolute (Brahman). From the relative point-of-view, time, space, causation and the field of multiplicity are real. This is the relative truth of an illusory superimposition (adhyaropa) under the influence of the mysterious and paradoxical principle called ‘maya’. The fact that the non-dual (advaita) universe appears as the many with names and forms, the Absolute as the relative and the Infinite as the finite, is maya. If the spiritual aspirant is under the influence of maya and sees multiplicity everywhere, the Vedic seers out of compassion have pointed the way out of this dilemma. Depending upon the spiritual aspirant’s maturity, he or she can begin to find harmony in the world through appropriate ethical actions and gradually quiet his or her mind.
The ancient Vedic teachings speak of four goals, purposes or ideals (purusharthas) for success and harmony in the world and gradually quieting the mind. In the Sanskrit language, these four ideals are called, dharma, artha, kama and moksha. Although these four ideals are integrated into one supreme goal, for the purposes of spiritual practice it is useful to approach the four ideals as independent and sequential. In other words, to fully realise the second ideal (artha), it must be built upon the wisdom gained from the first ideal (dharma) having become functionally stable in one’s daily life. To fully realise the third ideal (karma), the second ideal must also be realised and functionally stable. And lastly, the fourth and final ideal is ultimately the supreme ideal, or goal (moksha). The supreme goal is the end fulfilment of life as true Life and the eternal Truth (sanatana dharma) of the true Self (atma nishta) as the primal Existence (sat). The supreme goal is the inner Freedom from all mental and emotional bondage and suffering. Upon its fulfilment, perfect inner stability and a profound quiet inner Peace and Freedom will reign supreme. This supreme ideal or goal of Self-Realisation and God-Realisation is the ultimate purpose of a true Life and the paradoxical Mystery of our primal Existence.
The first deal (dharma) relates to the spiritual Law of “cosmic blueprint” of our particular births that have arisen from our prior circumstances. This Law of our specific births is the Law of right and appropriate functional action (karma) in the context or the given circumstances of our particular life spans (prarabdha karma). It is the Law of our human births. Our human births include our biological, emotional, mental and inner subtle spiritual unfoldment.
When we are in harmony with our basic nature, a feeling of fulfilment, integrity, personal honesty, independence, completeness and unity will be felt within each of our physical body, emotions, mind and spirit. When we honour the “cosmic blueprint” of our own births, a sense of self-esteem and respect for life will permeate all our actions.
This fundamental Law (dharma) of our inner birth and growth is the basis for all our actions (karma). If we follow this Law, we will experience a feeling of success and fulfilment within our daily lives. Finding, abiding, and acting within the law of our birth sets the stage for our personal harmony and inner Peace and Happiness. This Law is necessary to quiet our minds for meditation and the considerations of the paradoxical teaching of the eternal Truth. This Law and our actions set the stage for our intelligent enquiry (vicharana) and the realisation of the eternal Truth of the true Self.
The second ideal (artha) in life is to experience the feeling of personal wealth, fullness and peaceful abundance. This is accomplished through the development of a harmonious connection with life’s creative energy. It is important to note that money and power must be acquired within the context of the Law of our particular birth. Maturing in this second ideal of life brings harmonious self-expression and personal creative power to all our personal, family, community and cultural activities.
The third ideal (karma), goal or purpose in life is to discover within us the feeling of aesthetic desires associated with beauty, harmony and graciousness. The fulfilment of our aesthetic desires are awakened when we are in harmony with our passionate and sensual cycles of growth and creative expression. It also must be built upon a foundation of functional wealth in society by being in harmony with our society’s economic rules for acquiring and managing money, wealth and other material things needed to function in the world.
The fourth ideal (moksha), goal or purpose in life fulfils the hunger of our souls. This hunger is a whole body, emotional, mental and spiritual yearning for the integration, completion and ultimate transcendence of our illusory separate personalities or egos (ahamkara). Through this transcendence of our illusory ego, we will naturally come into communion, harmony and understanding with the Creating (Brahma), Sustaining (Vishnu) and Transforming (Shiva) aspects of true life.
The third aspect, or the principle of Transformation, destroys our sense of separation from our Self. Therefore, this principle is frequently personified and referred to as “God” the “Destroyer” or “Transformer” (Shiva). This ultimate destruction and spiritual transformation of our illusory ego is the direct experience (anumbhava) of inner Freedom (moksha) from all our notions of multiplicity, limitations (upadhis) and separateness. The other three ideals (dharma, artha, and karma) all lead to this fourth supreme ideal as the realisation of the true Self (atma sakshatkara).
(Abridged version of the article “A Rose is Always a Rose by A. Roy Horn – Chandrashekar” from the Mountain Path, October-December 2010)
