“If you do not bring forth what is within you, what you do not bring forth will destroy you. If you bring forth what is within you, what you bring forth will save you.” – Christ

The Purusharthas are the inherent values of the Universe – Artha (economic values), Kama (pleasure), Dharma (righteousness, purpose), Moksha (liberation, enlightenment). The Purushar-thas are the blueprint for human fulfillment. Working with them helps us create a satisfyingly balanced, meaningful life at the deepest and most holistic level. They offer a way for evaluating our life and making good decisions. Knowing our goals brings meaning to our spiritual practice.

Purushatha means “for the purpose of the Self , which eventually answers the age-old question, “Why am I here?”. Take a moment and ask yourself, “Am I managing my life in a way to sup-port my spiritual growth?” “What do I really, really want at the level of my Soul?”

The original Vedic texts mainly focus on the means to live a happy, healthy, harmonious life, only suggesting the three goals of Dharma, Artha and Kama. In the later Upanishadic era, when people began to seek higher consciousness, the fourth goal of Moksha was added. Although the first three are somewhat interwoven, it is felt that the “right action” of Dharma is a necessary re-quirement for Artha to be meaningful and the abundance of Artha will be needed to support Kama and Dharma. The path to liberation or enlightenment of Moksha is supported by the har-monious interaction of Dharma, Artha and Kama.

Dharma

Dharma means truth, the right way of living, human behaviors considered necessary for the order of things in the world. On a grander scale it refers to the cosmic law or rules that created the Universe from chaos.

On an individual level, we can think of Dharma as our true purpose in life or the ethical basis on which we live our lives. It is being conscious in one’s actions, words and thoughts, having com-passion and sensitivity to the needs of others and being awake to the existence of the Divine within us. Ultimately, Dharma leads us to remember who we really are.

Dharma brings stability and order, a life that is lawful and harmonious, the striving to do the right thing, to be virtuous, to be helpful to others and interact successfully with society. The great Indian text, the Bhagavad Gita says, The greatest dereliction of Dharma is to desert the helpless in their time of need.

Vedanta tells us that we can discover our Dharma by studying sacred teachings; from the exam-ple of highly evolved people; reflecting on and following what satisfies our heart and listening to our deepest inner feelings. At the Chopra Center we suggest asking your heart, “What is my pur-pose, how can I serve?” Just sit with your eyes closed and your attention in your heart center, si-lently ask the question and listen to whatever answer arises, without evaluation or judgement.

We also recommend making two lists, one of all the things you are good at and the other of all the things you really enjoy doing. The items which are on both lists will give you a clue to your Dharma or the best path for you to follow.

The Bhagavad Gita also says, Better your own Dharma though imperfect than the Dharma of an-other done perfectly. Meaning that we each need to find our own Truth and even though we may make mistakes along the way, this is still preferable to trying to copy others. Today, we are bombarded by other people’s ideas on how we should live, be careful not to lose sight of your own true journey.

Vedanta tells us that we will know we are in Dharma when our actions are spontaneously cor-rect; we automatically know what to do in any situation; we are in harmony with and our life is supported by everything around us; we feel complete within ourselves and life becomes effort-less.

Dharma is considered the first of the Purusharthas because without it, Artha and Kama can easily become self-destructive. However, Artha and Kama, when balanced, also serve to support our Dharmic Path and eventually, our outward Dharma leads us to inner Moksha.

Artha

Artha is the security of having the material comforts we need to live in the world with ease. While some people think that to be spiritual means to be poor, Artha is not about rejecting the world, but being content with the things we own. It’s to live skillfully in a world of material ob-jects that exist for our benefit.

Artha is one of the basic human dignities – to have enough assets to live on and care for your family, without hoarding or being greedy. Artha guides us to ask the question, “What do I see as truly valuable?”

Needs vary from person to person. Artha includes everything in our environment that allows us to live a fulfilling life and also the means to achieve it. It includes knowledge, friendships, love, career and skills, good health and prosperity. The Upanishads tell us, There is no joy in small-ness, joy is in the infinite.

Artha provides the foundation for Dharma and Kama. Without prosperity and security in society or at individual level, both moral life and sensuality become difficult. However, it’s important that our “worldly success” doesn’t violate the moral responsibility of our Dharma and our jour-ney towards Moksha (spiritual liberation).

Ultimately, Artha is the pursuit of activities and means necessary for a joyous and pleasurable life. Vedanta says that we should:

  • discover a way so money runs after us and not vice versa,
  • do work which is compatible to our nature and capabilities
  • do work that serves society.
  • do work we really love
  • trust in the infinite organizing power of the Universe

Paramhansa Yogananda said, Seek spiritual riches within. What you are is much greater than an-ything or anyone else you have ever yearned for. And remember, the fear of not having, dis-guises the reality that we have everything.

Kama

The desire for pleasure is what drives human behavior. A life without pleasure and enjoyment is hollow and empty.

Kama relates to this pleasure, which can be sensuality, but is also art, music, beauty, love, inti-macy, affection, fellowship, and kindness—it’s what brings a sense of delight to our lives. The right kinds of pleasure lead us towards our Dharma and help us fulfill it with passion. Kama is good, and necessary, when it exists to support Dharma and becomes part of the richness of life. However, excessive Kama can lead to overindulgence, addiction, sloth, greed and lust.

To successfully practice Kama, we must ask, “Are my pleasures aligned with my life’s pur-pose?” The Upanishads tell us, As is your desire so is your will, as is your will so is your deed, as is your deed so is your destiny and You are what your deep driving desire is.

Many Westerners were introduced to Kama when the ancient Indian text the Kama Sutra became popular. Unfortunately, it was generally misinterpreted as a sex manual, whereas it is actually a guide to a virtuous and gracious living that discusses the nature of love, family life, and other as-pects pertaining to pleasure-oriented faculties of human life. In truth, it depicts Kama as an es-sential and joyful aspect of human existence.

To practice Kama from a yogic perspective means to practice being fully present with whatever you’re experiencing. Be aware of the things that bring you pleasure in a balanced, harmonious manner and which you can, if necessary, comfortably walk away from. Kama is a total sensory experience that includes the discovery of an object, learning about the object, making an emo-tional connection, the process of enjoyment and the resulting feeling of well being before, during and after the experience.

Vedanta warns us that Kama should be followed with thought, care, caution and enthusiasm, free from worries and egotistical problems. Know and seek which pleasures are saturated with Di-vine Consciousness and are drenched in the ecstasies of the soul. Ultimately, the highest Kama is the longing for Oneness with the Divine.

Moksha

While Artha, Kama and Dharma can be practiced, Moksha is the end result of their harmonious and balanced interaction. When we live our Dharma, fully supported by Artha and Kama, Moksha or the final liberation dawns.

Moksha is our True Nature, it’s who we really are. It’s emancipation, liberation, freedom from the cycle of death and rebirth, freedom from ignorance, complete Self-realization and Self-knowledge. It’s consciousness of the Oneness of the Supreme Soul, the removal of obstacles to an unrestricted life and access to our full human potential of creativity, compassion and under-standing.

Vedanta tells us that liberation comes to those who know Brahman as that which is the origin and end of all things, the universal principle behind and at source of everything that exists, the Pure Consciousness that pervades everything and everyone.

Such realization comes from self-knowledge and self-discipline. Moksha is self-discipline that is so perfect it becomes unconscious, second nature, an unworldly understanding, a state of bliss. This liberation comes from a life lived with inner purity, alert mind, led by reason, intelligence and realization of the Supreme Self, who dwells in all beings. As the poet Rumi says, The whole Universe exists within us, ask all from yourself . While Lao Tzu tells us, Knowing others is wis-dom, knowing yourself is Enlightenment.

Moksha is seen as a final release from life’s illusion. The Upanishads describe the liberated indi-vidual as one who treats others with respect regardless of how others treat him, returns anger with soft and kind words, doesn’t expect praise from others, never injures or harms any life form, is as comfortable being alone as in the presence of others and is humble of clear and steady mind, straightforward, compassionate and patient.

Our journey through the Purusharthas is beautifully summarized by Swami Chinmayananda, May your life be simple and pure so you know only beauty.

May your mind be clear and quiet so you speak only of Truth. May your heart be filled with love and compassion so you radiate Light to all you meet. May all you do be blessed with Divine Grace.