INNER MOST SIGNIFICANCE OF NAVARATRI

Dear All,

Let us go through the exposition of Navaratri at a different and highest  dimension, given to us by Sri Chinmayananda.

(Author is aware, even if one in a 100 is able to actually grasp what this great Saint has poured in  this unique exposition, it is a great miracle and a real vidya arambham  for that one reader)

What Then Do These Nine Days Of Celebration Mean?

The first three days we invoke Sri Kali Mata: Mother Durga. Durga is the "Power Terrible" that manifested out of the Unmanifested Eternal which is paripurna, (full or complete in all respects) and so has in THAT all powers. "Mother Terrible" took the "form dreadful" to kill and end the rakshasas (devils) that were roaming about the world of men, tyrannizing over the faithful, the devoted: the divine sadhakas (spiritual seekers). This is the story in a nutshell as we read it in the Puranas. The Puranic stories are all, Chinmaya repeats, all figurative voiceless truths of the Upanishads, the Brahma Sutra and Gita - the great oceans of the highest philosophies in the world. 

Yes. Surely, man, the imperfect, the bound, the sorrowful, has a thousand enemies within. He is riddled with negative thoughts, fears and yearnings. There are desires, passions, lusts, hopes, vanities, anger, greed, selfishness, jealousy, meanness, prejudices and hatreds - just to mention a few of the most terrible. 

If the sadhaka has to get rid of these lawless villains within, in Mother Kali's krpa (mercy) these tyrannous monsters are to be annihilated. No amount of soft persuasion can be of any avail with them. The force of Sri Rudra must be applied. There must be a deep, determined, adamantine resolve, and a fight royal within, as bloody as the Kali's ferocious dripping-sword; and unless the sadhaka is ready to wear about his neck the skull-garland of these murdered false values, there can be no peace or order in the within. 

So then, the first three days - representing the initial stage of a sadhaka who has started on his pilgrimage to freedom and perfection - are the invocation of the Mother Terrible. This power is also in us; it is only a question of invoking it. The self within is omnipotent; every power is in it. 

Only invoke any power you want, it will manifest according to the degree of invocation. In your chair and table is fire! Only it needs invocation; set fire: tend it: nourish it until it is well set - thereafter the whole house can be brought down by that very chair on which you are so comfortably sitting now! 

Just look around: the almirah, the windows, the doors, the table, the shelf each containing some thousands of calories of heat. And yet, when not invoked, you are comfortable with them: yet, all the same, the fire is full-packed in them. Invoke the fire, and what a terrible conflagration! What a terrible heat! 

So also the Self has all the powers in it. When we know the trick of invoking whatever power we want at will out of it, we are the masters of the Self. Supreme perfection is only in the Lord, the Self. To become the Lord is the state of the Absolute from where there is no return. He who has attained this state is a jnani. 

Thus, as we have seen, the very first stage in self-perfection is to invoke the Mother Terrible, to help us by eliminating from within us all negative forces all weaknesses. It is these that have removed us from ourselves: the Supreme Paramesvara svarupa which we all really are!

Now a mere elimination of our weaknesses in itself is no achievement permanent; for, if the bosom is thus empty, they 

will again enter by the "back doors". 

So then, we must understand that though we have to eliminate many wrong trends of thinking, acting, feeling and asserting that are now with us, we have to also side by side invite in, plant well, cultivate, collect or learn new healthy enduring values. In short, mere negative sadhana (spiritual practices) alone is of no avail; we must equally emphasize the positive side in our right effort: then only the purushartha (four factors necessary to make life full - dharma or right action, artha or wealth and happiness, kama or desires and aspirations and moksha or spiritual realization which is the ultimate goal of all existence) becomes complete and whole. 

Not only strive to assert that "I will not be dishonest" but in the same breath, as it were, we must assert "I will be honest at all costs". 

Fear is meaningless. I am not afraid of anything - I am Courage Absolute. I am He: He am I. I am courageous. Nothing is or can be there which can frighten ME. 

By such an invocation of the positive, we grow! This growth is the next stage that should follow the efforts at elimination and self-purification of the sadhaka. And this is the meaning of worshipping the Goddess Raja Rajeshwari, Sri Maha Lakshmi, the lady of all aisvarya (divine wealth).

In the first three days through the "Power Terrible" we have met, fought and killed the devilish tendencies in us. The rakshasic forces have been won over. This period of war is immediately - and even side by side followed by the constructive efforts at the organization of order and security by patronage of order and security by the patronage and growth of the Divine Forces in us. 

Lakshmi is not the Goddess of rupees and paise. She is the Goddess of Aishvarya: Daivi Sampatti, divine wealth. She is the embodiment of Love, charity, kindness, devotion, peace, tranquility, honesty, courage, faith, and mumukshutvam (desire for liberation).

These are to be engendered, and the vacancies created by the elimination of the negative qualities must be filled in by these positive traits. 

Hence the Lakshmi Puja for three days following Kali Puja of the first three days! How pregnant! 

When a jiva on his march has thus purified himself, and gets recharged with the Daivi sampatti (the divine wealth), he is a fit adhikari - a fit student - to be initiated into the philosophical side of religion. He is told of the supreme Reality, the state of sat-chit-ananda (absolute Knowledge, absolute Existence, absolute Bliss, the padvi (state) of sivoham the becoming of the Lord, the merger of the jiva to become Mahesvara, the final waking from this dream of samsara into realization that "I am the all-pervading knowledge in itself. 

Pure existence beyond time, space and causality - where the experience is I am God". This knowledge is the last and final stage in the evolution of man. There the mortal rises to become immortal. Death has no more stings for him - beyond death, beyond birth, beyond maddening cruelties of dharma and adharma, pleasure and pain, heat and cold, success and failure, love and hatred. The sadhaka drops his deluded conception "I am a man, devotee", and realizes, remembers - I am He (Nitya-mukta-chinmayoham!) 

With the jnana (knowledge) that I and Siva are one - I in Siva - Siva in me - Siva is jagat – jagat is naught but in Siva - Siva alone is "I am": the man has risen to Godhood. Jnana is the last stage through which sadhaka - the bhakta (devotee) walks to reach this native house of his, the Param Padam ( Supreme State) - stage of absolute Perfection. 

The Goddess of Jnana is Devi, Mother Sarasvati. Her veena is tuned within when the heart strings are polished off it's clogs - the asuric sampatti, non-divine traits. In the resulting peace, the bhakta sees his Lord in the peaceful, purified within. The soft floating tunes waft from within as the Lady of the veena passes Her tender fingers blessingly over thy heart-strings. The Siva bhakta melts in that music of the within and becomes one with Siva! 

Now "I am He, He am I ". This is the great victory . . . . .the total victory, the VIJAYAM. 

Thus in nine days, in three stages, even the ignorant is made to go through the right invocations in their required sequences of worship, and on the tenth day, make a huge bonfire of the devil, the samsarin in me - the mortal, who dreamt, and wept his dreams. 

The ever-weeping, stupid, limited, wretched, self-arrogating ego "I Mr.So and so" is a lie! It is a dream phantom. Only the Lord is: Thou art the Lord. With the jnanam (knowledge) "I am He", wretch, ,the perishable wretched body with its bundles of relation¬ships, duties, hopes and desires, that `gross caricature' of the Lord, "I Mr. So and so" — is hooted at, laughed at, and in a merry procession taken to the burning place and burnt by the very hands that made it: you yourself in festive joy will then once and for all, light this bonfire of the devil: "I Mr. So and so". With the end of this mithya jnana, (false notion), ends all sorrows, all limitations. 

"I am God — I am the All — All are in ME". The great day of Dassera literally means the "dasa-papa-hara" — the end of the ten sins — the Vijaya Dasami day, the day of Sree Parameswara Prapathi, Attainment of the Supreme Lord!!!

Hari Aum Tatsat

Dharma Vahini - Post 20

ALL CAN ASPIRE FOR SPIRITUAL WISDOM

Swami writes, 

'High and low, rich and poor, male and female — all are affected by illness, and all have the right to seek the drugs that cure illness. So too, all people are affected by the illness of birth and death and all have the right to the drug, named knowledge of Brahman (Brahma-vidya), that is its effective cure. 

That is the heritage of all. According to the stage reached by each, the degree of development attained in spiritual discipline, and the extent of assimilation of the drug, each person will improve in health, that is to say, in peace and equanimity. But one thing has to be specially mentioned: along with the drug, the regulations regarding the mode of living have also to be strictly adhered to.

Women may seek knowledge of Brahman

Now, there is one question: are women entitled to seek knowledge of Brahman (Brahma-vidya)? This question has already been answered. 

If women don’t deserve this knowledge, how did Vishnumurthi teach Bhudevi the mystery of the Gita? How did Parameswara teach Parvathi the Guru-gita? “Dhara spoke (Dharovaacha)”, “Parvathi spoke” — such statements reveal that Dhara and Parvathi took part in the discussions and put questions to clarify the points. 

The meditational scriptures (yoga-sastra) and the sacred-formula scriptures (mantra-sastra) were both taught to Parvathi by Iswara. This must therefore be correct, authorized by the scriptures (sastras), right? In the Brihadaranyaka Upanishad, it is mentioned that Yajnavalkya taught the knowledge of Brahman to Maitreyi.

In the Brihadaranyaka, there is mention of such effulgent women - sages as Gargi and Maitreyi, and in the Mahabharatha, the names of Sulabha and Yogini are found. 

Women should be inspired by their moral rectitude and their

steadfastness and then walk in that path; then only does the question of reaching that height arise. Chudala, Madalasa, and other such women attained knowledge of Brahman while in the householder stage of life itself. Women can, by spiritual practice, attain that unwavering unequalled auspicious Brahman; this is made clear in the Yoga-vasishta and in the Puranas. Doubts will haunt only those who have not studied the scriptures properly. Novitiates, householders, recluses, all among women, have attained the goal by their pure hearts and holy conduct. All women should strive to acquire these two.

In fact, the Atma is devoid of all differences as between men and women. It is eternal, pure consciousness itself, and self-illumining (nithya, suddha buddha, swayam-jyothi). Women can reach the status of those holy women only when they become aware of the nature of the Atma.

Love.

Dharma Vahini - Post 19

Dear All,

In yesterday's post, the author had explained in detail as to how each stage in life from Brahmacharya to Sanyasa can actually be leading to the single most goal of a human life - TO REACH GOD.

Swami concludes on the same with His following lines in Dharma Vahini.

"How to get that clear vision? The answer is through the practice of dharma, the dharma that is conditioned by caste and stage of life! Dharma enables the Atma to be realized, without any mist or fog hiding it from view. 

The practice of dharma fills you with experience; through that experience, truth is established; the truth reveals clearly, and the vision grants liberation. 

Those who have attachment and hatred, even if they dwell in the forest, cannot escape harm. 

Those who have conquered the senses, even if they are householders, can be ascetics (tapasvis). If engaged in acts that are not harmful or condemned, they are entitled to be called spiritually wise people (jnanis). 

The home is the hermitage (thapovana) for attaining non-attachment. Liberation cannot be won by progeny, charity, riches, sacrificial rites (yajna), or yoga; what is wanted for liberation is the cleansing of the self.

Kingly sages like King Janaka, Aswapathi, and Dilipa reached the goal while continuing in the householder stage; while in that stage, they struggled and succeeded in removing all obstacles that hindered the winning of the grace of the Lord; they had as the goal the Godhead they wanted to reach. Therefore, do not doubt it; the stage of householder is no hindrance.

Harmony in the household

Moved by the desire to cross this ocean of worldly existence (samsara), the husband and wife must both have harmony of mind. 

The resolution to reach the goal must be equally strong and steady in both. 

Otherwise, renunciation is the refuge! See, even the midday sun is associated with His consort, shadow (chaya); the sixteen-fractioned moon is closely associated with the cool rays of light, acting like nectar. 

The mistress of the home must be bright, patient, calm, and good and must have all the virtues; then, the home will shine and be a home of victory in the spiritual field also.

There is no rule that people should become renunciates and flee when they meet with difficulties in the spiritual field at home. It can never be fruitful for the husband to become a renunciate without full approval of his wife. 

The best that he can do is to leave home with his wife and be a forest dweller (vanaprastha), adhering to the dharma of that new stage. If there are children who need attention and care, even forest-dwelling at that stage is not favored by the scriptures.

Love.

Dharma Vahini - Post 18

Purushartha and four stages in life

Stage 1, Brahmacharya – the young man studies scriptures with a Guru, gets initiated into the Gayatri, and meditates intensely on Brahman or God. 

Stage 2, Grihastha – the man gets married and leads the life of a householder; 

Stage 3, Vanaprastha - the couple having reached old age, and their children having grown up and entered family life themselves, retire to the forest. What it really means is that they substantially decrease their attachments to things both material as well as family, thus mentally preparing to focus more and more on God and seek to merge with Him when the time comes. 

After all this, comes Stage 4, when the man becomes a complete renunciant; this is technically described by saying that the man embraces Sannyasa. As a Sannyasi, the man leaves home and, wandering in the world, makes the entire world his home. He is supposed to have absolutely no attachment of any kind, including to his wife and children. 

BRAHMACHARI

The brahmacharin is the seed that develops into the practical experience of a grihastha in life, which again matures into the detached existence of a vanaprastha,which again matures into the total comprehension of the spirit in sanyasa.

HOUSE HOLDER

You have to keep good company always. Even if you are a householder looking like a bound person, you can be a good person, an ideal individual, by living in the midst of a good community in a village, or even a little township of friends and cooperative individuals. 

Keep good company, as far as it is possible. If you can live socially, it is wonderful for you to choose your company and be in the midst of those people only.

Gradually, bear in mind that your householder-life is a preparation for a retirement from the occupations of a householder. It is not a retirement from work, necessarily. The occupation is inclusive of certain mental entanglements. 

A householder actually is not a person doing many things, but thinking in many ways. The entanglement is not necessarily physical, but mostly psychological. The psychological detachment should mature gradually in a family. You do your duty to take care of your family, but don't be attached to the family.

You may be wondering how it is possible to take care of the family with detachment. This is the difference between duty and work with desire. 

A duty is a necessity, an obligation,  that arises from your very being in the circumstance of your life; it has to be done for the welfare of the whole circumstance of your life, including the society outside.

Your obligation is not to be associated with a desire full action. Here it is that the Bhagavad Gita comes before you as a guideline. The gradual detachment, even in a householder, is a maturity of thought arising after the experience of the whole of life as an entangled individual in society. In the beginning  it is all entanglement. Then, later on, it is only an apparent entanglement through social relations; mentally it is not so connected.

Slowly begin to feel that your mind is a little different from the body and social relations. Then afterwards you will find that you can live a life in the mind only, and let the social relations be anywhere. You are a mind, rather than a social unit. You are a mind thinking, rather than a physical individual associated with the mind. Thought is the human being, so let this thought be your final concern, and live in your ideas.

VANAPRASHTHA

Ideas rule the world. Every action is preceded by a thought. The world is not governed by the actions of people, but by the thoughts of people, by the ideas of the leaders of mankind. The ideas manifest themselves as activities or performances. The idea is the ultimate reality; thought is the final principle in the cosmos. Thus, you live in your mind, in your idea of total comprehension and satisfaction.

Then, gradually, you will find that you are capable of living independently without bodily associations. Such a life is called the vanaprastha stage, which does not mean running away from the family. It is a kind of family life only, without the agonies and the emotional pressures caused by relations with people.

Mostly, what people do is that they go away to some holy places for some time, though they have not left the family. For three months in a year, the family man goes out on a pilgrimage, lives in a holy place, and entrusts the enterprise of taking care of the family to his grown-up children. Whether you are a businessman, or whatever you are, this is the first step that you have to take to detach yourself.

For three months you are not in the house. After that, you come back to the house and stay there for nine months, so that you may feel no uneasiness that you are without any contact with your family members. Gradually, if this process continues for some years, you will find that you are in a position to live unconnected with family life, because the members of the family are taken care of by the children, who are well placed.

Then, you may increase your detached life into six months, nine months, then occasional visits to the family, only. Somewhere in a sacred place you live such a life; then your life and your idea that you have chosen takes possession of you completely. You become an ideal being, not a physical individual.

Your meditation is thought thinking itself, as they say, idea operating on idea, the Cosmic Mind dancing in the centre of your own idea, whereby your idea becomes a focusing point of the Cosmic Mind, and you are a sanyasin at that time.

SANYASI

A sanyasin is not necessarily someone who has put on any particular cloth. The cloth is just an indication that he has achieved that state. It is a social insignia to distinguish the person from other people. The essential thing is what you think in your mind, so live in your mind only, afterwards. Your ideas are the seeds of the universal idea of God. A person who lives such a kind of life in his ideas only is a sanyasin. He has renounced truly.

You have not thrown away anything in your renunciation through sanyasa. You have attained a perfect, total, developed maturity of spiritual comprehension. That kind of living of an ideal existence, free in every sense of the term, happy always, happy with anything and everything – such a person is a sanyasin.

These are some of the traditional features of a spiritual life – the methods of the harmonizing of the principles of dharma, artha, kama and moksha connected with the principles involved in the stages of the brahmacharin, grihastha, vanaprastha and sanyasin, all which commingle in a sea of comprehension which is the maintenance of God-consciousness. Such a person alone can be called a sanyasin.

 In one of the  discourses on Ugadi day, Swami  said,

"Embodiment of love: You cannot find in the entire Cosmos any place or object in which God is not present. The divine is present on the mountains. The divine dwells in villages and cities. The Divine is Omnipresent. Only those who recognize this truth can redeem their lives; they alone can achieve the goal of human existence. The powers of the Divine are limitless. Every living being in the world is governed by some limitations. Birds, beasts and insects are all taken care of by the Divine in respect of their essential needs like food and drink.

People aspire for liberation (Mukti). They have no idea what constitutes liberation. Man seeks liberation from the ills of the body, the senses, the mind, the intellect and the Anthakarana (internal motivator). All these are no doubt necessary. But liberation in the ultimate sense consists in liberation from the cycle of birth and death.

This means that one should redeem one's present life so that one is free from rebirth. Men should pray to God for freedom from rebirth so that they will not have bodies which are bound to be afflicted with diseases. People have no clear idea of what Dharma, Artha, Kama and Moksha (the four goals) mean.

They think that Moksha (liberation) is something, which you attain after death. But, in fact, liberation can be attained here and now. Moksha means "Moha-Kshayam" the elimination of "Moha" (or attachment). People are not ready to give up attachment to wife, children, property etc., you have a duty to protect your family. But you must not be immersed in concerns about them. Realise that love is the most important quality in human life. It is not love for kith and kin that is precious. It is love for God that is more valuable".

(Extracts taken from Sanathana Sarathi, April 1998)

Love.

Dharma Vahini - Post 17

DHARMA

Dharma is sometimes translated as religion: Hinduism, Buddhism, Christianity, Islam, and others. Dharma is not denominational religion, necessarily.

Please forget the old definition of dharma as some religion. It is not any kind of ism. It is an ultimate law that keeps the universe in balance, keeps the body, the mind, your reasoning, society and everything in a state of perfect integration so that you feel that you are existing as a total individual and do not feel that you are a mix-up of several parts heaped together in a confused manner.

A person is born on this earth to perform certain duties. The soul houses itself into the physical vehicle that is the body which most suits for performing these duties. The physical work that a person needs to do, the duties of the person on this earth plane are termed as the Dharma of the person. Dharma is a difficult term to translate into English, but can roughly be translated as the rightful duty of a person.

ARTHA

The material needs of the body are a very important concern indeed.

Artha is the pursuit of material wealth, which brings material comforts to a person. People sometimes believe that the path of spiritual growth and pursuit of material wealth are mutually exclusive, or even that a spiritual seeker needs to be in poverty. But that is not true.

If we look at the Universe, it is a reflection of abundance. Nature is abundant in everything; poverty is nothing but a state of consciousness. If abundance is the quality of the Divine, how is pursuit of abundance in contrast with the pursuit of the Divine?

If one is in poverty, in a state of constantly worrying about how to support and feed, if that is what the focus is on, how can one pursue spirituality?

Only when there are no worries is one able to focus their attention to the goal of union with the Divine.

The important thing to remember is not to be attached to the possession or attainment of wealth. It can be either transcended or sought with detachment, and with awareness.

The important thing to remember is not to be attached to the possession or attainment of wealth. It can be either transcended or sought with detachment, and with awareness.

When done in this state of mind, the pursuit of wealth is not different from the pursuit of the Divine, because one sees abundance or wealth as a form of the Divine. And in this state of detachment, one recognizes when one has attained their financial objectives, and hence the desire to pursue automatically dies away, paving the way for Moksha.

KAMA

Then, there is another thing: the aesthetic longings of the human personality.

One cannot be happy merely by eating, drinking, putting on clothes, and having a house in which to stay. Even such a person will not be a complete person; there are other requirements which are of a vital nature – the desire-filled nature of the individual.

Kama is fulfilling one's desires.  Desires are in various forms -- to be wealthy, powerful, sexual needs, recognition, service, etc.

For a person to evolve spiritually and to reach the ultimate destination, the barrier of desires needs to be crossed. This can be done either by fulfilling the desires, or by sublimating or transcending them. Suppressing of desires is certainly not recommended because it is like a fully coiled spring that is held down by force, it can erupt unpredictably causing undesirable consequences.

As one becomes aware of their desires and one goes about fulfilling them in awareness and without judgement, one soon reaches the stage of being able to sublimate them. The Divine, the Universe, lends a big hand in the process.

MOKSHA

Then, together with all these, there is also the aspiration for moksha, attainment of God, which is a fulfillment, finally, of the whole complex of desires, physical as well as vital. 

That also is to be taken care of with great caution, as the one conditioning everything else. The method by which you can hook together these three types of impulse and the final aspiration harmoniously, that procedure of the cementing of all these sides of human nature is called dharma, or the law of harmonization of the aspects of the whole of life, with all its relations in human society.

As all the rivers must eventually lead to the sea, there are many spiritual paths leading to the same destination.  Some paths are shorter than others; some are more arduous than others. The path can be difficult to navigate, and the path may not always be visible. A guide, in the form of a Guru is needed to traverse this path, someone who holds the person and shows them the Way to their inner Guru. It is Ekatvam's mission, and it is the Dharma of Amma and Swamiji to help people find their way to Moksha.

All these four facets of life have to be brought together into a focus of attention at the same time. These are known as the purusharthas, or aims of existence, the final objectives of life known popularly as dharma, artha, kama and moksha, i.e., moral value, economic value, vital value and eternal value.

For  DHARMA and  MOKSHA, a man should always constantly do Purushartha (efforts) and should never leave it to Prarabdha.

As for ARTHA and KAMA he should totally leave them to Prarabdha as he is going to get only that much of wealth (ARTHA) and enjoyment (KAMA) which is destined in his Prarabdha (luck, fate, fortune) and nothing more in spite of all his Purushartha (efforts).

But unfortunately due to the ignorance of this law of Karma he goes in the wrong direction and ultimately he has to lose everything at the end of his life.

Instead of making any Purushartha (efforts) for (1) Dharma and (4) Moksha, he totally neglects it or leaves it to Praradbha only.

While for (2) Artha (wealth) and (3) Kama (enjoyment), he strives all his nerves and makes strenuous efforts (Purushartha) all throughout his life day and night and crazily hankers after them even when he is not going to get anything more than that is destined in his Prarabdha. Thus he fails in both the ways in life by making efforts in opposite and wrong directions.

Human body is given to acquire all these four: (1) Dharma, (2) Artha, (3) Kama and (4) Moksha, in proper sequence.

Hindu religion and its scriptures are not against having Artha (wealth) and Kama (enjoyment of wealth). A man is supposed to be and should be wealthy enough but that wealth must be earned and accumulated only and only through the medium of Dharma-ethics, through pious deeds and not by unethical crooked means and sins. That is why

·      DHARMA is given number 1 (one) in the sequence and wealth comes second.

· Wealth (ARTHA) earned through the medium of DHARMA (ethics and pious deeds) will lead you to worship and wisdom. While the wealth earned by unethical means and sins through crooked ways would lead you to wine and women.

·      With the wealth acquired through the medium of Dharma he is permitted to enjoy all the amenities of life and satisfy his KAMA, of course, within the limits of Dharma. This permission is given not to fall into the pit of passion and to indulge and stoop into the enjoyment for sense gratification; but just to make him realize that it is insatiable and therefore he should try to overcome it.

·      Ultimately when he will realize the fruitlessness of enjoyment for sense gratification which is insatiable, immediately he will realize the fruitfulness of Moksha. Consequently and subsequently he will renounce and will turn his face for self-realization and liberation from the cycle of birth and death i.e. MOKSHA which is the final target, the ultimate goal and also the main purpose for which he is gracefully given the human body by God.

This is how we have to consider the ways of bringing together the aspirations which are dharma, artha, kama and moksha in our practical life.

Thus, the flow of these 4 Purushartha is as under:

  

Thus, the entire life in this phenomenal world is also led by such a human being as a travel / journey from Atma Dharma to Moksha. 

In the next post, we will relate the 4 purushartha to the 4 stages in life.

Love.