Kama, Artha, Dharma, Moksha are the four purusharthas of human life. Kama is the pursuit of happiness or pleasure and fulfilment in the present. Artha is the pursuit and accumulation of wealth and resources to ensure happiness and contentment for the rest of one’s life. Dharma is the performance of meritorious virtuous deeds for the accumulation of spiritual merit that will ensure happiness, peace and contentment in the afterlife and future births. Moksha is the transcendence of the struggle to acquire happiness, peace and contentment in the external objective world of objects and experiences, after gaining enlightenment and self-realisation, which enables one to discern that the happiness, joy, peace, contentment, fulfilment and love that we seek outside is actually within us. It is our own happiness and peace that we seek outside in limited objects and experiences. We are the imperishable source of our own inexhaustible bliss, peace and fulfilment. Ananda is our real nature. We are infinite inexhaustible immutable existence consciousness bliss. This realisation of our own infinitude and indivisible wholeness and completeness leads to the transcendence of desires and the cessation of suffering and sorrow as we realise that the eternal everlasting joy and happiness that we seek outside is our own joy. We seek to experience our own bliss through objects and experiences. When we realise this, we trancend our bondage to the limited finite perishable objects and things that we seek to enjoy and then become attached to... and become fearful and insecure of losing and become despondent and sorrowful when those things elude us or get destroyed... as they eventually invariably will. All compounded things decay. Anything which is composed of parts...which has come together by assembling of parts, which has been put together by nature...will fall apart one day. It will disintegrate and get destroyed. It will perish. It is meant to perish. It is transient and ephemeral. All worldly enjoyments are ephemeral. When one realises their real nature and identity as Atman or Brahman, they still enjoy everything but do not hanker after anything. They don't compulsively pursue it or become attached to it or deluded by it. They transcend the compulsions of raga-dvesha that impel one to act. They then perform actions with Nishkam bhava. ..with a spiritual attitude of dispassion and discernment, knowing that all objects and experiences are transient and finite. They are going to come and go...both the good and the bad. One then neither avoids nor seeks. This is the right spiritual attitude to act and to abide in this world without becoming attached and deluded by the objective phenomena generated by Maya. This is Jiwan Mukti...liberation while living where one is perennially established in the transcendental knowledge of their real nature. They are continually aware of the absolute truth. ..the ultimate reality of their eternal imperishable immutable nature. Such a person enjoys everything but remains peaceful joyful and contented. They are even-minded and neutrally disposed to the pairs of opposites...the dualities of material existence such as pleasure and pain, heat and cold, honour and disgrace, praise and criticism etc. They transcend desire and suffering and sorrow. They perennially abide in their inner peace, bliss and contentment. This is Moksha while living or Jiwan Mukti. 


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