Harih om everyone, thanks for coming to our first session. I apologize for those who tried to make it but couldnt join, it was one of the technical bugs we have to deal with. At any given time, hangouts was only allowing one session of 10 people to go live. For next time onward, Amit ji and I will post a viewable link on hangouts so the ones who cannot participate can at least view whats going on. For those who couldnt make it due to these aforementioned technical reasons (or some other time constraints), you did not miss a whole lot. We introduced ourselves and went over some of the basics of dharma, and spoke about the 4 puruSarthas. At the end of each session I will also give a brief handout, summarizing what we covered. For todays session, please find read the following summary (only an outline is given below, the discussions are more elaborate). Here are extracts from swAmi paramArthAnanda ji --------- 01.Purushārtha – Insight into Human Pursuits The word Purushārtha means Human Goals. Āhāra Nidrā Bhaya Maithunam Cha Sāmanyametad Pashubhir Narānām Bhuddhir Hi Tesham Adhiko Visheshaha Buddhya Vihīnaha Pashubhir Samānaha Human beings and other beings are similar in several respects :- • all seek food, • taking rest or sleeping, • fear of the external world : sense of insecurity and therefore trying to protect self • propagation of one’s own species • The differentiating factor is intellect, faculty of thinking, judging, reasoning, projecting the future, farsightedness, planning for future and working for the betterment of the future – the rational faculty. Since Buddhihi alone makes a human being superior or different from animals, without this faculty of intellect (if you do not have or do not use) the human beings are as good as animals only. And therefore Buddhihi is unique. Because of this extra faculty only, we are extremely self-conscious also, capable of self-judgement, capable of comparing ourselves with other human beings of the same species. The animals are not capable of this. Once a complex is developed, there is a thinking of improving oneself in the future and therefore planning for the future becomes a natural consequence of Buddhihi faculty. Hence, self-consciousness, self complex development, self judgement, and therefore projection of the future hoping that one will be better off. And for the improvement of the future, one starts planning. The plans is cut into several levels of immediate goals and long term goals. Only humans are capable of having this tendency. All the animals and plants have an instinctive lifestyle. Their entire life is governed by instincts whereas human beings are governed not only by instincts but predominantly by the capacity to choose their future. And because of this choice, the human being entertain a lot of goals and these are called Purushārtha. The next question is how many such goals are possible ? Any number of such goals are possible, but they can be classified into four categories – Chaturvidha Purushārtha. Any goal to be accomplished will come under one of these four only. The four goals are • Artha, • Dharma • Kāma • Moksha 1.1. Artha Purushārtha This starts early in life. In this context, it refers to security. Anything that is procured for the sake of security comes under Artha. By security, only sheer physical survival is being referred to. Right from birth one instinctive and natural urge every living being, including human being, has is the urge to survive. And anything that is procured for the security of the self, those objects which contribute to the security, physical survival will come under Artha. This helps in removing the sense of insecurity. Broadly these are • Food • Clothing : this includes clothes for self, helmets for security, seat belts for security, breathing filters. • Shelter • Health : fighting all forms of diseases Once security is taken care of, there is no threat of survival. Once Artha is taken care of, the next step is Kāma Purushārtha 1.2. Kāma Purushārtha Kāma means all forms all forms of comfort that is not needed for security but when present, can be enjoyed. When present, one is more comfortable or luxurious. All forms of entertainment are Kāma Purushārtha. No entertainment is needed for survival. Any form of music, dance, drama, TV, travel are examples of Kāma Purushārtha. This is also sought by animals by instinctively going after comfort. The animals naturally go to shade when under the sun. But in case of human being because of his superior intellect, he plans and entertains himself. Among most of the human being kind, the Artha Purushārtha takes so much time and effort that even passing on to Kāma Purushārtha is difficult. 1.3. Dharma Purushārtha This Dharma can be acquired by appropriate means (which will be discussed later). Since Dharma or good-luck or fortune is something that is achievable by appropriate method, Dharma also becomes a human goal. It can also be translated as Punyam. This Dharma contributes to our well being in two fold ways One way is, Dharma contributes to our well being in this very life itself, by providing Artha and Kāma. Therefore Dharma is very useful in this life because it contributes to one’s well being in addition to one’s own effort that also contributes to the Artha and Kāma. Hence Artha Kāma Dharma is otherwise called Dharma-Artha-Kāma. Dharma is the subtle powerful one and is enumerated first. These three human goals have many things in common and put together, they are called Preyas. Preyas means Dharma + Artha + Kāma. Also called Bhoga. Anything that is acquired deliberately, legitimately, with planning is called Preyas. 1.4. Moksha Purushārtha This is the fourth human goal. Moksha is also known by the name Mukti or Shreya. Moksha can be translated as freedom. This is an inner freedom, freedom from slavery with regards to Preyas or Dharma-Artha-Kāma. This slavery with regards to Preyas or external goals is a bondage. Freedom from this slavery, or Self-mastery. I am no more a Dāsa but am a Swāmi. Sāmitvam means that when things are absent, there is no vacuum and when things are present they are not burdensome. Moksha means comfort with and without Dharma-Artha-Kāma. This inner strength, inner maturity, inner mastery is called Moksha or Shreyas. The first three (Dharma-Artha-Kāma) are secondary Purushārtha while the last one (Mokha) is primary Purushārtha. In the former (Preyas), slavery continues, while in the latter (Shreyas) alone one is no more a slave of anything. ------ In the next talk we will look at shAstra. hariH om
Posted on: Sat, 13 Sep 2014 19:18:15 +0000
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