To make human life meaningful, fruitful, and truly rewarding, it must be examined through three facets. Charitartha (livelihood or means of sustenance), Sukha (happiness or well-being), Sukharupata (Ananda – absolute bliss) are these three facets. Each of these corresponds to a distinct form of Vidya (faculty of knowledge).
The extent of evolution of one’s mind dictates the degree of effort spent to acquire these knowledge types. In modern society, the excessive emphasis given to Charitartha (sustenance) related pursuits has increasingly rendered human life one-sided and imbalanced. For artisans like potters and blacksmiths, knowledge for Charitartha (livelihood) is passed on through generations. For others, such as scientists or physicians, an elaborate intellectual training from universities is necessary. In the case of a potter or a blacksmith, knowledge as a formal discipline holds little value — the act of livelihood itself is central. Conversely, for a scientist, knowledge is primary, while the resulting livelihood is secondary.
Food, clothing, shelter, education, entertainment, health, sports, literature, fame, power, and art — such is the progressive expansion of Charitartha. All of these fall within the realms of Charitartha, and each has its corresponding discipline or field of knowledge. Every single one of them offers Charitartha opportunity for someone else. Indeed, the pursuit of livelihood by one often becomes the means for another’s. The real question is, does the successful Charitartha constitute a true measure of a meaningful, fruitful and rewarding human life? Does mere access to the instruments of Charitartha — from food to art — make human life achieve its purpose? Does it lead to Ananda (everlasting peace/happiness)? The answer, unequivocally, is No.
The Modern Human Mind: The modern human mind is very complex, fed by the notion that a human being is the pinnacle of intellect. According to anthropology, the life of a primeval human on Earth revolved solely around the three basic necessities for Charitartha — food, clothing, and shelter. In that early stage of humanity, there existed no divisions such as higher or lower class, rich or poor, educated or illiterate, oppressor or oppressed, ruler or ruled. Their entire life revolved around fulfilling the most primal impulses—hunger, sleep, fear, and reproduction. Naturally, the human mind of that time must have been far less complex. The complexities of the human mind likely extended only to matters such as group formation, leadership contests, internal rivalries, and disputes over territorial dominance.
In present times, these primal impulses have expanded into numerous complex dimensions—caste, creed, regional and national identities, economic disparities, labor hierarchies, crime, political and social structures, relentless competition, and entrenched notions of superiority and inferiority. As a result, the modern human mind has become exponentially more entangled.
The constant stream of stimuli from newspapers, fiction, cinema, sports, radio, and television have given ceaseless momentum to this growing complexity. Relationships between couples, and the very fabric of family life, are becoming increasingly intertwined. How can one hope to find lasting happiness in such a situation? With the rising number of mental health disorders, the normalization and even glorification of addictions, the erosion of legal and moral justice, increasing insecurity, an insatiable greed for limitless wealth, growing apathy toward society, and the mockery of sincere study and hard work— How can this lead to an everlasting happiness for mankind?
Therefore, to attain genuine happiness, Nyaya (justice), Neeti (ethics), and Dharma (righteousness or duty) are essential. The science of Nyaya, Neeti, and Dharma is rightly called the ‘Vidya (faculty of knowledge) of Happiness’. The discipline of Charitartha ensures survival and sustenance, while the foundation of Nyaya, Neeti and Dharma facilitate harmonious life. Nyaya and Neeti, in their true essence, can be embraced within one unified principle of ‘Dharma.’ A life based on such Dharmic principles leads to genuine human happiness. Yet, the true potential of a human being transcends even these noble ideas. This potential can be realized based upon the unwavering foundation of a Dharmic life. Since Dharma itself lies beyond the immediate scope of this article, this topic has not been explored here in depth.
The Quest for Lasting Happiness: A life lived by Dharmic principles increasingly makes one’s mind Shuddha (clear conscience) and Shanta (tranquil). Anchored in this foundation, a Sukharupa life (full of everlasting happiness) can be realized. To achieve this everlasting happiness and ultimately depart this mortal world in the same way is the sole purpose of Adhyatma Shastra (the spiritual path). What other higher purpose could human life possibly have? From the very moment of birth, everyone is driven by an intrinsic yearning for Sukha (happiness) and an instinctive aversion to Dukkha (suffering or sorrow). These impulses are so deeply entrenched in human mind that we largely fail to take notice of their very presence. ‘Be happy’—a blessing often given; ‘and then they lived happily ever after’—the customary end to a tale; the joyous union of the hero and heroine marking the happy ending of a film—each of these common gestures points unmistakably to the innate human yearning toward happiness. It becomes apparent with even a cursory observation that this innate tendency reveals itself early in life. Newborn infants cry primarily for three reasons: hunger, discomfort and the feeling of loneliness. What causes hunger?
Though it appears to be a biological necessity of a Jiva (individual) for the sustenance of life, one may wonder, what is the origin of this necessity? To ensure survival, hunger needs to be satiated. But where does this instinct of survival originate? When a baby wets its blanket, it gets cold, causing the baby to start crying. There’s an instinctive aversion to the discomfort caused by the cold. Why is it so? Because the infant is naturally inclined towards securing happiness (avoiding unhappiness)—effortlessly, instinctively. Where does this inclination originate? The newly born child instinctively turns toward light; its eyes fixed in wonder upon the lamp’s glow. It is also drawn to sound, alert to the presence of others. Yet when light withdraws or sound disappears, it cries. Whose impulse is it—to see and to hear? Where does this inclination to perceive originate? These fundamental impulses of life have a very close connection with Adhyatma Shastra. Behind the instinct of hunger lies the impulse for Astitva (existence). Behind the impulse for pleasure lies the impulse for Sukharupata (happiness), and behind the impulse to perceive lies the impulse for Dnyan (knowledge). In short, all these impulses originate from the Atma (Self), which is of the nature of Sat (absolute or changeless existence), Chit (absolute knowledge or self-effulgent consciousness), and Ananda (absolute or infinite bliss).
Adhyatmashastra (Spiritual Science) and Vidnyan (Worldly Science): If the aims of Adhyatmashastra and human life are truly complementary, then Adhyatmashastra must be useful for the fulfillment of human life. Adhyatmashastra can be directly applied in daily life experiences, and doing so, it can illuminate the ultimate purpose of human life, proving their complementary nature. Many great human beings have applied spiritual knowledge in their lives, achieved their life’s purpose, and offered guidance to others in their own ways. Some dismiss spiritual pursuit as the idle fancy of the privileged, the intellectuals, and the indolent heirs of fortune. Some think it is a life-path clung to in blind hope by the impoverished, the hopeless, and those who have failed in other endeavors.
Some regard it as an escape route for the unaccomplished, the ambitionless, and those lacking resolve. One must conclude that those who hold such opinions about Adhyatmashastra and those who misuse it in these ways, have not made even the slightest sincere attempt to study it in earnest. The questioner in the Mundaka Upanishad, Shaunaka, is described as Mahashali — a man of great wealth and means. He is the head of a prosperous household, untouched by poverty, despair, or failure. He directly approached his revered Guru with a profound question: “कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति” (Mundaka Upanishad 1.1.3) — “By knowing what Tattva, the reality of everything perceived as ‘this’, ‘that’, or ‘these’ is known?” Without at least a foundational grasp of Paramarthashastra (the science of the supreme truth), it is difficult even to comprehend the full scope of this question! There has long been a Shraddha (clear-sighted trust or faith) among great thinkers that within and beyond the never-ending expanse of this objective world, pervades a singular Tattva. Modern genuine scientists, through their own methods, are tirelessly striving to discover that very Tattva. Having grasped the subtlest layers, they are acutely aware that beyond these lies something even subtler. This is not a flight of imagination, but an inquiry into the ultimate truth. This inquiry into the truth has continued — and shall continue — by entirely setting aside the petty, intellectual, and circumstantial limitations of a human being. During the course of their inquiry of the truth, modern scientists have realized that as long as the inquirer and the object of inquiry remain separate from each other, a complete observation of the subtlest aspects of the observable world cannot be done. Focusing on one causes the other to elude observation. In attempting to observe both, one ends up with a fragmented understanding of each. From this, they arrived at an insight that a true inquiry is impossible unless the inquirer forgets its individual identity in the very act of the inquiry (becoming a participator, not merely an observer). All constituents in the cosmos exist in mutual participation — a truly Participated Universe.
Yet, bound by the self-imposed constraints of their own methodology, scientists find themselves unable to take the next leap forward. Each proposition is required to be proven in a controlled environment, be proven everywhere & everytime and must be expressed in a mathematical form — these constitute the fundamental constraints. In distinguishing the approaches to truth-seeking taken by scientists and Vedanta practitioners, Fritjof Capra notes: ‘The modern physicist experiences the world through an extreme specialization of the rational mind; the mystic through an extreme specialization of the intuitive mind. Mystics understand the roots of the Tao but not its branches; scientists understand its branches but not its roots. Science does not need mysticism, and mysticism does not need science; but man needs both.’ According to Vedanta, Brahm is that Truth (supreme reality).
By the scientists’ own admission, the truth discoverable by their methods still lies beyond their grasp. Whenever that truth is found, let it be so; yet even now, the Vedic truth can be inquired about and realized by the ones who seek; to live life blissfully by maintaining a state of inner harmony, and to depart this body and the world in the same equanimous state. Through the ages, innumerable human beings have realized it.
The System of Adhyatmashastra: Vedanta (Adhyatmashastra) presents both a philosophical foundation and a systematic methodology or Sadhana (path of spiritual realization) aimed at the direct realization of Truth. Yet, the system itself is not the Truth. By employing the system, Truth can be realized. However, once realized, the system itself is rendered useless. Those who conceived the system themselves have declared as such.
अविज्ञाते परे तत्त्वे शास्त्राधीतिस्तु निष्फला । विज्ञातेऽपि परे तत्त्वे शास्त्राधीतिस्तु निष्फला ॥ (VivekChudamani 59)
If the realization of Brahm does not occur, then study of Shashtra (scriptures, practice etc.) is futile; and once it is realized, the Shastra itself becomes redundant. Therefore, one must understand the system, use the system, realize the Brahm by employing it and then freely let go of the system.
The conviction placed in the system is known as Shraddha (faith). In day-to-day life, we routinely place such Shraddha in systems and protocols and accept them as valid and reliable, often based solely on a certificate or formal qualification, without personally verifying every detail. For example, when a patient visits a radiologist to get an X-ray of an internal organ, they simply stand before the machine as instructed. It doesn’t even remotely occur to them to inspect or question the functioning of the machine. The produced image, the diagnosis offered by the expert, and the machine itself—all three are components of that system. In every aspect of this process, Shraddha (faith or implicit trust) is at work. The medical degree displayed on the plaque, the neatly packaged machine, the inscrutable X-ray image, and the scaled report— all these materials are accepted by the patient without any doubt or suspicion. In the same way, if one wholeheartedly accepts the system of spirituality and practices accordingly, one can experience a life filled with Ananda. However, just like dealing with a fraud doctor can be harmful, similarly, the misuse of the spiritual system can be dangerous on the spiritual path. One does not need to understand the scientific aspects of X-rays, but it is essential to grasp the Siddhanta (principles) of spiritual science; this distinction must be clearly recognized here. However, one must place complete trust in the outcomes of spiritual science just as fully as in the results of X-ray technology.
Sat-Chit-Ananda: We have seen earlier that an individual naturally possesses an instinct of survival, knowledge and happiness owing to the source of the Atma (Self) — which is Sat, Chit, and Ananda by its very nature. The Atma or Brahm — whose essential nature is Sat-Chit-Ananda — boundlessly pervades the body, the cosmos, and even what lies beyond the cosmos. This is the fundamental postulate of the Vedantic inquiry and a matter of utmost importance when it comes to Shraddha. The next Upanishadic Shruti (verse) affirms the same point
अस्तीत्येवोपलभ्यव्यस्तच्छावेन चोभयोः । अस्तीत्येवोपलभ्यस्य तच्छावः प्रसीदति ॥ (Kathopanishad 2-3-13)
There must first be Shraddha (clear-sighted trust or faith) that ‘Brahm is’. Thereafter, it must be realized in its true essence. One who accepts Brahm in both these ways receives the grace of Brahm in the form of direct realization. The answer to the question posed by Shaunak in the Mundaka Upanishad is also contained here: Brahm is that Tattva, the realization of which is as if everything that can be perceived is known. That Tattva is Sat-Chit-Ananda.
सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् ॥ (Chhandogya Upanishad 6-2-1)
Brahm, as ‘Sat’ (changeless existence) existed first. From this ‘Sat’ emerged, in sequence, Mula-maya (primordial maya), Guna-maya (maya manifesting through qualities), and Jada-maya (inert matter-bound maya). From this sequence arose the word ‘Asti’ — the expression pointing to a manifest existence. The existence of both Jada (non-living) and Chetana (living) entities is what is meant by ‘Asti’ (manifest existence). There is a Pramata (Subject or Knower) — one who is aware of this existence; the Pramata is the ‘seer’ or the Jivatma (individual). It is aware of the object’s existence. Being aware of something is called Bhati. Because the Atma (Self) is of the nature of Chit (pure consciousness), the Jiva gets the ability of being aware (Bhati). When a favorable response arises toward an object or person that exists as Asti and appears as Bhati, that object or person becomes Priya — that is, it feels near and dear. This sense of dearness arises from the Ananda aspect of the Atma. It is because the Atma is Ananda (pure bliss) by nature, the Jiva experiences happiness as a sense of dearness. Astitva (existence), Bhatitva (awareness), and Priyatva (endearment) are the principal aspects of human life. The profound impact these have on the entirety of human life—and their connection to Adhyatma (spirituality)—is a profound subject.
The fundamental instincts of existence, knowledge, and happiness can be categorized in three ways: Prakruti (the biological instinct that is needed for survival or sustenance), Vikruti (distorted tendencies or misaligned thought patterns that diminish individual and/or collective well-being) and Sanskruti (refined, consciously cultivated expression of these impulses, aligned with inner truth and higher purpose). The impulse for existence manifests itself in human life through various tendencies — to remain alive, to be seen, to be recognized, to leave an imprint everywhere, to gain honor and renown etc. In this, the natural instinct to be alive is Prakruti; the aspiration to live meaningfully through Nyaya (justice), Neeti (ethics), Dharma (righteousness or duty), Adhyatma (pursuit of the Atma or Self), art, and literature is Sanskruti; whereas a life that exploits the world, extorts others, and hoards pleasures by force is Vikruti. It is only natural to feel the urge to remain alive — for it stems from the Sat-nature of the Atma that pervades the entire body. Because the Atma is all-pervading, the desire to gain honor and renown is natural. Yet, it is expected that this innate impulse must be refined through the cultivation of Sanskruti. To preserve one’s own existence by destroying the existence of others — that marks the extreme limit of Vikruti. To derive pleasure from obstructing the existence of others is a distortion born of cunning (Vikruti); but to be apathetic towards the difficulties of others — that is a brute-like perversion (Vikruti). Against this backdrop, the teachings of Sant Tukaram Maharaj and Shri Dnyaneshwar Maharaj on the Sanskruti of Astitva deserves particular attention. Jagadguru Tukaram Maharaj says –
जे का रंजले गांजले । त्यासी म्हणे जो आपुले । तोचि साधु ओळखावा । देव तेथेची जाणावा ॥ (Tukaram Gatha Jog 201)
— He who aids other beings who are distressed and suffering, must be recognized as a Sadhu (saint); it is in such a heart that God is to be found. Sant Shri Dnyaneshwar Maharaj asks for following blessing:
भूता परस्परे पडो । मैत्र जीवांचे । (Pasaydan 2)
May there be peace and harmony among all beings — a kinship of the Jivas (living beings). When the impulse for existence takes on a Vikruti (distorted tendencies), its consequences eventually become evident to all. Even while visiting places of heritage, students leave their names etched on walls—an unconscious yearning to affirm their existence in the eyes of others.
From public buses to park benches to restroom walls, this silent cry for recognition leaves its mark everywhere. The urge to appear in a newspaper, to have one’s name mentioned on the radio, to catch a fleeting image of oneself on television, or to be photographed at public functions—these are all subtle expressions of the deeper existential impulse. Everyone harbors, whether subtly or openly, the longing to be acknowledged, to be remembered, to see their name shine, to leave a mark, to be memorialized in statues or photographs. The disappointments and resentments that arise from these unfulfilled desires can be seen everywhere. On the contrary, Sant Dnyandev Maharaj says –
परि वेडेवेंगाडी दडे । मिळवे भेणे । (Dnyaneshwari 13-191)
The one who has realized one’s true nature, cloaks himself in apparent ignorance to avoid attracting glory or fame. This is the epitome of Sanskruti in Adhyatma (spirituality). Notably, the greatness of the noble personas that adhere to the Adhyatmik Sanskruti endures in the collective consciousness of people for thousands of years. The aims of Adhyatmashastra are to eliminate the Vikruti (distorted impulses) of existence, to transcend the Prakruti (natural instincts), and to elevate those impulses for the welfare of the society, fostering collective harmony (Sanskruti). This is a prerequisite for a joyful and peaceful social life, isn’t it? We’ve already seen that this impulse of existence has its origin in the ‘Sat’ nature of the Atma. This impulse of existence is dependent on the body, mind and the external world. When one realizes with an experiential knowledge that: These three are Mithya (appearances) and the source of the impulse – ‘Sat’ – is Satya (Truth that can never be dismissed or negated under any condition) and I am that source. Then, there is no incentive to run behind these outward impulses endlessly. This is the essence of Adhyatmashastra. It is because this realization was attained, that Shri Dnyandev could willingly and joyfully enter Samadhi at a young age. Because of this very fulfillment, Shri Tukobaraya could bid farewell with joy, saying: “आम्ही जातो आमच्या गावा” — “We now depart for our true abode.” (Tukaram Gatha Jog Kshepak 148). Because of this realization, Samarth Ramdas Swami could declare with conviction: “मी आहे जगजीवनी रिंगण” — “I am that unbroken essence that enlivens all of creation”. So long as the Jiva remains under the delusion born of Avidya — mistaking the body and mind to be the Atma and the existent world to be Satya (real) — the chase after the impulses of existential craving continues unabated. All the systems of Vedanta Shastra have been thoroughly employed to discern how the body-mind identified ‘I’ and the objective world-identified ‘mine’ are not Satya (real) but Mithya (appearances), and how Brahm, alone is the ultimate Truth.
