In Sanskrit, whatever is fundamentally sought after by every human being is called a puruṣārtha. Although every individual has peculiar and specific desires, there are four universal human ends or pursuits: artha, kāma, dharma, and mokṣa.

1. Artha (Security) Artha refers to that which provides any kind of security, whether emotional, economic, or social. It can take many forms, including cash, liquid assets, real estate, relationships, a good name, titles, recognition, influence, or power. Accomplishing these things boosts the ego and provides a sense of ego security. However, the constant pursuit of artha reveals a fundamental fact about the seeker: they feel deeply insecure.

2. Kāma (Pleasure) Kāma is the pursuit of pleasure, defined as anything that satisfies the senses, pleases the mind, or touches the heart to evoke appreciation. It encompasses a wide variety of experiences:

• Sensory pleasures: Enjoying food, physical comforts, etc..
• Intellectual pleasures: Solving puzzles, playing games, or studying bodies of knowledge.
• Aesthetic pleasures: Listening to music, traveling, or enjoying a beautiful sunrise or a painting. Like artha, the constant pursuit of kāma reveals a sense of restlessness and an inherent dissatisfaction with oneself.

3. Dharma (Righteousness and Harmony) Dharma, as a human end, refers to the joy and pleasure born of harmony, such as friendship, sharing, or helping to relieve another person’s suffering. It is a different type of joy that comes from the maturing process, characterized by not hurting others and simply doing what is right at the right time.

Because dharma is the measure of a person’s maturity, it occupies the primary place among the first three human ends. The sources note that while people naturally tend to seek artha and kāma first, a mature person pursues security and pleasure without violating dharma.

4. Mokṣa (Liberation or Freedom) Mokṣa is the fourth and most important puruṣārtha, though it is recognized as a deliberate pursuit by very few people. It represents ultimate freedom and liberation. The sources emphasize several profound aspects of mokṣa:

• Freedom from want: Mokṣa is defined negatively as freedom from something binding you that you do not want. Specifically, it is freedom from the notions that “I am insecure” and “I am displeased with myself”.
• Self-acceptance: Mokṣa is not “salvation,” which implies that someone is condemned and needs to be saved by another. Instead, it is the complete acceptance of oneself as a secure and happy person who requires no situational changes to be at peace.
• The Ultimate End: Upon deep analysis, even when people pursue artha, kāma, and dharma, what they are truly seeking is freedom from being a wanting, insecure person. Therefore, mokṣa is not just another end; it is the “end behind all ends”.
• The Meaning of Life: Discerning that mokṣa is the true end of human life is what makes life meaningful; without it, life is merely a “rat race” where even the winner remains a rat.

Ultimately, choosing to pursue mokṣa means choosing to know the “whole” or the limitless self. Because it encompasses ultimate freedom, the choice of mokṣa inherently includes the results of the other three pursuits—dharma, artha, and kāma.