chapter 1 – puruṣārtha

 

Swamiji begins his teachings by introducing tattvabodha, a foundational vedantic prose-work attributed to Adi Shankaracharya. This text introduces the essential terminologies required to understand vedic scriptures such as the Bhagavad Gita and the Upanishads.

introduction to puruṣārtha and the uniqueness of humans The central concept introduced first is puruṣārtha, which translates to human goals or destinations. The word is a compound of puruṣa (meaning a human being, male or female) and artha (meaning a goal, destination, or that which is sought after). In secondary scriptural contexts, puruṣārtha can also mean free will, choice, effort, or endeavor (prayatnaḥ). The very use of this term indicates that these are goals pursued exclusively by human beings, distinguishing humanity from animals and plants.

To explain why only humans pursue these goals, Swamiji quotes a Sanskrit verse detailing the similarities and differences between humans and animals:

आहारनिद्राभयमैथुनंच सामान्यमेतत्पशुभिर्नराणाम् । बुद्धिर्हि तेषामधिको विशेषः बुद्ध्या विहीनाः पशुभिः समानाः ॥

āhāra nidrā bhaya maithunañca sāmānyam etad paśubhir narānām buddhir hi teṣām adhiko viśeṣaḥ buddhyā vihīnāḥ paśubhiḥ samānāḥ

According to Swamiji’s explanation of this verse:

  • āhāra (food), nidrā (sleep), bhayam (fear or feeling of insecurity), and maithunam (propagation of species) are common to both animals and humans.
  • buddhi (the intellect, reasoning, judging, and planning faculty) is the extra or unique feature that makes human beings superior.
  • If a human being does not use this intellect, they are as good as an animal (paśubhiḥ samānāḥ).

Because of buddhi, humans possess self-consciousness, self-judgment, and the capacity to develop complexes and compare themselves to others—traits animals completely lack. While animals live a purely instinctive lifestyle, humans are uniquely capable of projecting a better future and making choices to improve it. This ability to plan and choose leads humans to pursue countless short-term and long-term goals, which are classified into four broad categories known as caturvidha puruṣārtha.

caturvidha puruṣārtha (the four-fold human goals) Even though human goals are endless, they all fall into one of four categories:

1. artha artha represents the fundamental pursuit of sheer physical survival and security. It encompasses acquiring anything that removes a person’s sense of insecurity (abhaya prāptyartham), primarily covering food, clothing, shelter, and health. A vast portion of human life is spent securing the present, saving for old age, and maintaining “security for the security.” For example, one buys clothes for security, a washing machine to secure the clothes, a stabilizer to secure the washing machine, and a security guard to secure the house. While bhagavan provides natural security to animals (like special skin for winter), human beings must constantly work and manufacture their security.

2. kāma Once basic survival (artha) is assured, individuals pursue comforts, luxuries, and entertainment. These include music, dance, television, and world travel. These objects and experiences are not strictly necessary for survival but are deliberately sought after to make life more enjoyable and comfortable.

3. dharma dharma represents an invisible form of wealth (adṛṣṭam or puṇyam), commonly translated as good luck or good fortune. dharma is highly valuable for two reasons:

  • It contributes to well-being in the present life by aiding in the acquisition of artha and kāma.
  • It crucially determines the initial stages of a person’s next birth. Since one’s early childhood environment, parentage, and upbringing are out of their immediate control, earning this invisible wealth shapes those formative years. This is vital because childhood heavily influences one’s future adult physical and emotional health.

Together, artha, kāma, and dharma are secondary human goals collectively referred to as preyaḥ or bhogaḥ (external accomplishments).

4. mokṣa Also known as mukti or śreyaḥ, mokṣa is the fourth and primary human goal, defined as inner freedom and self-mastery. Swamiji explains that human beings are naturally enslaved by preyaḥ (worldly goals), and objects or relationships bind individuals in two ways:

  • By their absence: Creating a painful vacuum, lack, or emptiness.
  • By their presence: Becoming a stressful burden or creating strain and tension.

mokṣa is the ultimate state of inner maturity where a person is entirely comfortable without the presence of dharma, artha, and kāma, and equally comfortable when they are present. Swamiji compares this to a perfectly fitting shoe—when it fits right, its presence is not a burden, but when absent, one does not feel a painful void. Attaining this level of inner strength and true mastery over circumstances is the ultimate purpose of human life.