I AND MY WORDS

Whatever be the darsana, the emphasis on purushartha has always been significant. Barring perhaps the charvaka system, each attaches a degree of importance to the ideas of dharma, artha, kama and moksha in varying degrees. The eventual goal of the varying darsanas is not even moksha; rather it is mukti, or liberation from the bonds of the world in their entirety. However, it is not that mukti is to be sought independent of the four purusharthas; rather, the four serve as a sequential process towards the same, somewhat similar to the conceptualization of an algorithm that forms the underlying principle of any software. The concept of purushartha is different significantly from the conception of the Calvinistic and Lutheran thoughts on the relationship of man and God and man and society that eventually serve as the source of all individualistic and libertarian principles. Purushartha defines your relationship with yourself and the society that surrounds you, as it defines your d

Purushartha in human life is essential to the goal of moksha and mukti or ultimate freedom from bondage. To achieve the purpose, the four pillars of dharma, artha, kaama and moksha are to be attained in one’s life. The tools to enable the cultivation of the four pillars have been clearly identified by several scholars in the triage of sadhana, seva and swadhyaya, one not being mutually exclusive of the other. In all of this, the key underlying philosophy of seva or service clearly becomes paramount to the cause. The Philosophies of Dharma, in particular the Indic philosophies, have always attached a high degree of importance to service alongside devotion and liturgy. Service is an outcome unto itself, defining the manner in which we relate ourselves to the outer world. Despite the various astika (Vedanta, Veda, Advaita, Dvaita or Vaishnava, Shakta, Shaiva Siddhanta and others) and nastika philosophies (Jainism, Buddhism) that have existed around for millenia, the consensus on seva or