Philosophy: Moksha and Dharma - Together they sustain Artha and Kaama

In the modern world, it is quite natural for us to become apprehensive about philosophical notions like Mukti/Moksha. Its philosophical definitions often seem too unrealistic, intangible, unattainable. The perception of it being a post-death state makes it difficult to comprehend in our current lives. One wonders if this philosophical indulgence is even worth it. Is it possible to define a worthy life without such a metaphysical indulgence? In which case - why worry about it. Is the attainability of moksha a real possibility,  is it a real experience? What is the loss if one leads a life in ignorance or non-indulgence of it? There is hardly a person that seems to have expressed this doubt in the pre-British India. This doubt is almost certainly a result of modern education, in particular of the post British era.  

These questions need a deep elaboration. However, before answering this question directly it is necessary to first describe Moksha - as to what we mean by it. We could then establish its utility for the society based on its description.

The Indian tradition though is emphatic. It is indeed an achievable state and real experience. The tradition, though, is very clear that it is not necessary to understand it. It is achievable irrespective of whether it is intellectually understood or not. However, if it is to be understood at all - we can view it at two levels. Understanding Moksha at these two levels is necessary and useful to answer the original query that has been raised in the beginning, but not necessary to attain it.

1. Level-1: Description of one who has attained Mukti or  Moksha

Moksha is that state of a liberated mind where one continues to perform all righteous actions of life yet unaffected by the results and implications of the actions. In this state, one is equidistant from everything in the world. Everything is important but nothing is important. Everything and nothing belongs to such an individual. You can do anything without an after-affect on the self. When one attains this state, one earns the ability to observe everything from a distance without being involved in it - at all times. It is a very unique path and journey in life that is right in front of all of us but only few can recognize and pursue.

This also has another notable implication. It is attainable while you are alive - the term called "Jeevanmukta", meaning alive but liberated, represents this reality. Buddha and Paramahamsa et.al. achieved that state. When we say one has attained this after death, it means many things. For our discussion, it suffices to say that it refers to a brilliant footprint left behind that makes such a path accessible to large sections of humanity.

Thus far - we have discussed it as a concept which is comprehensible in material terms to an extent and its attainability at a theoretical/in-principle level. But, practically, how can one achieve this? Is a need for deep scholarly exposition mandatory, does one have to be an intellectual or a indulge in tough, ascetic kind of life? 

Here, the Indian tradition is amazingly open. One can attain this state in any which way. In principle, a football player can achieve this even while he is playing. A highly materialistic person can stumble upon this path all of a sudden. A common man/woman can find this path in the course of one's routine life. Of course, tradition also has created multitude of techniques some of which are yogic in nature, in order to arrive at this path.

In summary, it is a real, attainable state in one's life time and the opportunities available to do so are equal for all irrespective of the background. A mendicant, king, businessman or a farmer or even someone perceived to be the lowest in the social ladder - all of them have near equal chance and opportunity, in principle, to achieve this state. 

2. The Philosophical Framework beneath and why it is so valued in life

The previous section was all about the description of somebody who has achieved moksha, This section explains the rich philosophical bedrock to it. This requires us to understand how the Indian tradition/philosophies abstract the universe. This abstraction covers both the physical universe and the life within it. Hence this is not physics or astronomy but a life-based-world view, if one may call it a world view, that could include physics, astronomy et. al. 

The Universe has three distinct features - Sristhi, Sthiti and Laya.

A.  Let us first explore the concept of Sthiti - which could be loosely translated as The state of dynamic equilibrium. It is dynamic which means it is constantly changing. Equilibrium means even while it is changing, each new state it attains is in a state of equilibrium and not unstable. It represents a certain harmony  and a good state for life to thrive. We can represent this with the analogy of Boat Travel over the Ocean from one Island to another Island. In each Island the boat can rest and is in balance. There is a path going out from each Island and hence it is dynamic. This state is called Sthiti in Sanskrit. This is the Lord Vishnu or Narayana state. This is the perfect state and this is how the world should be. A network of Islands.

B. The other two states are Srishti and Laya - Creation and Destruction respectively. Srishti is that positive dynamic force that enables change through novelty. It is required to move from one island to another island, to create new boats and explore new routes. Laya is that negative dynamic force that ends an object of creation creating space for the new. It is required to destroy old boats so that new boats are created for new paths. It is required to abandon a bad path to make the right path more accessible. This is also a recognition two other important elements.

• Srishti does not always create a perfect boat. Hence Laya steps in and destroys the unwanted. 
• Srishti often takes universe in wrong directions. There are bad paths. Laya steps in and corrects.

However, some paths from one island to another and so on are always perfect - not just good. Such paths are called Ruta. Those who know such paths are Rishis. Those who can always be on such paths without getting concerned about the remaining are in the state of Moksha. They are in the Vishnu or Narayana state. Dharma is nothing but an infinite set of actions that help us keep ourselves in the good and perfect paths. The Sanskrit meaning of Dharma is The Beholder - the one that keeps things together - the breakup in Sanskrit for Dharma is "dhaarayati iti dharma" - dhaarayati is to hold. 

Under this broad definition, there is absolute freedom for an individual to explore paths and actions - this is the freedom that Indian tradition offers to an individual. This is the philosophical exposition of the concept of  Moksha.

Should we under Moksha/Dharma? Should we strive for the same?

We now come back to our original question. Is it necessary for us to know or understand Moksha in order to live a good righteous life? Is it necessary to understand Dharma in order to live a righteous life?

In this the tradition is heavily biased in favour of 'action' than 'knowledge'.

1. Tradition does not say that one should knowingly perform those righteous actions (good path actions) or that one should be knowledgeable about Dharma and Moksha.
2. It just says that without dharma, the Artha (Our Securities of Life) and Kama (Our Fascinations) will go awry. Indian wisdow says that Artha and Kaama have the inherent tendency to go uncontrolled and create havoc. One's artha and kaama will clash with another's and will invariably create conflict. However, they are not to be disrespected - they are at the same pedestal as Dharma, Moksha as a fundamental aspect of life.
3. The net summar is, because of these conflicts and complications, constantly striving to be on a righteous path is essential for a human being in order to not go astray.
4. Most fundamentally, even the most righteous path/action (Dharma) is impossible to achieve or perform with consistency without a sense of Moksha - which includes a sense of renunciation, abdication, not building stakes etc., - and striving for the same. This last point is a unique wisdom and is fundamental to Indian Philosophy and tradition.

If one manages to live one's artha and kaama in a sustainable way and without creating conflict - then that is nothing but dharma itself. In essence, one need not know dharma deeply to be truly dharmic. Hence the tradition does not burden people with philosophical overload. In that path, one can attain moksha. Tradition is full of stories where commoners attain moksha and are revered as great dharmic persons by just living their common lives with sincerity and honesty. Eg., Dharmavyaadha story of Mahabharata.

Having said that, the tradition emphasizes that such a life needs intense reflection and deliberation. However, the tradition also says that

• A unique/definite architecture and organization of society and life is required for us to live a righteous path and strive for Moksha. Without such an architecture of life, it is difficult for an individual to pursue such a path on one's own - in particular for the commoner it becomes difficult. The tradition has strived to create such an architecture of life.
• Construction of such an architecture requires discipline, foresight and intellect - all attributes of great sages - The Rishis.
• Knowing about them either intellectually or otherwise, or increasing our awareness of the  same - increases our ability to strive towards them

The Purpose of all this Philosophy is...

In essence, the concern of dharma, artha, kaama, moksha framework - which is referred to as the Purushartha framework - is

1. How can one lead a good life in the most sustainable manner
2. How do we define a framework of life that creates fulfillment in most equitable and sustainable manner for an entire society - today and tomorrow.

In summary, The Present is the primary concern of our philosophy without losing sight of The Future. The Objective is to Lead a beautiful today and prepare a sustainable tomorrow. This indirectly explains why grihastha dharma is holds the kind of importance and respect it does in tradition. It will not be an exaggeration to say that a grihastha sustains life.

In summary, the concern of Dharma and Moksha is to create a sustainable Artha and Kama for humanity. The Concern is to create a sustainable life. The Material is for the Spiritual and the Spiritual is for the Material - it is mutual.