Dharma Vahini
Original in Telugu
The Yugas, classified according to the spiritual principles and practices laid down in the Hindu Dharma, are three:
- The Vedic Yuga, during which great importance was laid on Karma (Rituals).
- The Upanishadic Yuga, when Jnana (Spiritual Wisdom) was emphasised more than all else.
- The Puranic Yuga, when Bhakti (Devotion) was highlighted as all-important.
Vedic literature is divided into four parts: Samhitas (the continuous and methodical hymnal text of the Vedas), Brahmanas (work in prose format which explains the rites and rituals related to the Samhitas), Aranyakas (texts that discuss the rituals from various perspectives and sometimes with a philosophical outlook), and Upanishats (texts on spiritual knowledge and philosophy, the final or ultimate judgement of the Vedas or Vedanta). Of these, the first three, Samhitas, Brahmanas, and Aranyakas deal with Karmas (Rites and Rituals) and are known as Karma-kanda, and the last, the Upanishats, are concerned with Jnana (Spiritual Wisdom) and so are called Jnana-kanda (texts devoted to Spiritual Wisdom).
The groups of Mantras in the Vedic texts of Samhitas are full of Stotras (Hymns of praise), glorifying Gods like Indra, Agni, Varuna, Surya, Rudra, and so on. The Aryans (Noble men) in ancient times earned peace and contentment and the fulfillment of their desires by performing Yajnas (Sacrifices) and Yagas (Rituals), addressed to these Gods through these Mantras. They realized that the Absolute Principle, the Paramatma, is One and only; and, they also knew that it manifests nevertheless as varied and manifold, under different names and forms. In many Rig-Vedic Mantras this is clearly announced:
“Ekam sat vipra bahudha vadantyagnim yamam, mātariśvānamāhuḥ”
Meaning of this is, “There is only just One; the noble ones who have seen the Truth praise it by various names such as Agni, Yama, Mathariswan.” This non-dual Brahman is designated in every word and verse of Rig-Veda as Hiranyagarbha, Prajapati, Vishwakarma, Purusha, and such other names. The hymns, Hiranyagarbha suktam and the Purusha suktam of Rig-Veda are clear evidence of this.
To undertake or perform Yajnas (holy rituals) was the primary life Dharma (Principle) of the ancient Aryans. Their daily disciplines or practices of Yajnas were marked by various devotional aspects such as Archana (Ritual worship), Vandana (Adoration), and Namaskara (paying homage) to God. So, their life was full of Bhakti (Devotion). The word Bhakti might not be used, as such, in these texts, but, is not the word, “Shraddha (Unwavering Faith),” which is equivalent in meaning to Bhakti, found often in these texts?
Shraddhayagnih samidhyate shraddhaya huyate havih,
Shraddham bhagasya murdhani vachasā vedayāmasi.
The meaning of the above verse is, “It is only through Shraddha that the flame of the Yajnaagni (Sacrificial fire) is lit and fed. It is through Shraddha that the offerings are received by Gods who are invoked. Let us praise Shraddha, which is vital to all forms of worship.” See how holy and mighty the power of Shraddha is!
In the Vedic Yuga, the simple and innate principles that promote devotion to God were within reach to observe and learn. Later, those simple principles and disciplines of devotion of the Vedic Yuga became obscure because of the manifold, complex, and extensive rules of the practices of the Yajnas (sacrificial rites and rituals). So, with the passing of time, with the rise in the belief of Yajnas, it was persuaded saying, “Performing Yajnas is the way of life or Dharma, and through the means of Yajnas man can earn all kinds of happiness.” Though the performing of Yajna was really a method of worship of the gods, and though it was dedicated to the gods, focus was shifted from the Gods to the Yajna alone. Gods were considered secondary; therefore, “those who desire heaven must do rituals.” Such was the turn the declaration took in the name of Vedic doctrine.
Meanwhile, the Upanishadic Age dawned. The Upanishats discarded the material objectives as inferior and explained that the Karma-kanda (Ritual portion) of the Vedas as the means for the liberation of man from the bondage of birth and death and as ‘the boat’ for crossing Samsara Sagara (ocean of worldly existence). The vision of the Upanishadic Age Sadhaka (Spiritual aspirant) breaks through this “Bahya Jagat” (external, sensory, objective world) and centers itself on the “Antar Jagat” (Inner World). The Upanishadic Age Rishis (Sages) collectively confirm the nature of the Charama Tatva (Highest Principle) thus:
“In the basic depth of this visible Nama-Rupa (Name-Form) world that constantly changes, there exists One, eternal, permanent reality. That is the Parabrahman (Absolute, the Highest Brahman). That Highest Brahman can be grasped by means of Jnana Yoga (Yoga of Spiritual Wisdom).” Therefore, “Tad vijijnasasva, tad Brahma (Inquire into ‘That’, for, ‘That’ is Brahman).” This is the Brahma-vidya (Knowledge of Brahman) that the Upanishats (the Vedanta) propound.
Besides, the Upanishats also declare:
“The Vedas, though mainly concerned with the human objective of attaining higher planes, also provide the basic training for achieving Moksha (Liberation). The attainment of the Absolute, Parabrahman, is possible only through this Brahma-vidya (Knowledge of Brahman).”
The attainment of the Absolute is not possible merely by the study of sacred scriptures or by memorizing them or by scholarly achievements. The one who gets immersed in the Upasana (Contemplation) of the Absolute alone can attain Him. There is one more point to remember. If the Sadhaka has all the above-mentioned weight of learning of scriptures and in addition gets immersed in the worship of the Paramatma, he is indeed the most holy and blessed one. Before such Sadhakas, the Lord will manifest in His real glory. In the Brihadaranyaka Upanishat, the bond between the Jivi (Individual Being) and the Paramatma (Supreme Being) has been explained in this way:
Esha'sya parama gatiresha'sya parama sampad
Esho'sya parama loka esho'sya paramanandaḥ.
Meaning, “The Supreme Being is the individual’s highest goal, highest wealth, highest elevation, ultimate Bliss.”
In the Taittiriya Upanishat it has been proclaimed thus: “The Paramatma (Supreme Being) is the source of contentment, for He is the embodiment of ‘Rasa’ (limitless fullness or ultimate bliss). Therefore, the Jivi (Individual Being) who attains Him can be immersed in joy. If the Paramatma (Supreme Being) is not shining in the firmament of the heart, who is to taste, who is to live? He feeds all, with Ananda (Bliss).”
Therefore, the seeds of Bhakti (Devotion) which are found planted in the Samhitas, sprout in the Upanishats and begin to grow with many a blossoming branch in the Puranas and gradually develop into a gigantic tree bearing flowers and fruits.
Well, many are yet confused when it comes to understanding what exactly Bhakti (Devotion) is, and what the nature of the attitude called Bhakti is! It is impossible for anyone to demarcate what exactly devotion is and what it is not. Devotion has infinite facets. Only Nirmala (Pure), Komala (Tender), Udhara (Tolerant), Shanta (Calm), and the Sadhus (Highly virtuous spiritual aspirants) whose heart is filled with Prema (Love) and sporting ever in the company of kindred devotees, can understand its purity and depth. Others will find it as difficult to discover Bhakti in a person, as discovering softness in rock or coldness in fire or sweetness in the bitter fruits of the Neem (Margosa) tree. The Bhakta (Devotee) holds the Lord dearer to him than life; and the Lord too is attached to him in equal measure.
Some great men even declare that the Bhakta is superior to Bhagawan. The ryot loves the clouds more than the ocean, though the clouds only bring the ocean waters to their fields. The ocean does not come directly over their crops. Tulasidas praised the devotees, comparing them with clouds and winds, though without any doubt, the source of water in the clouds is ocean, and the source of fragrance in the breeze is sandalwood. So too, it is the devotees of the Lord who carry the Bhagavadgunas (Divine traits) such as Daya (Mercy), Udarata (Tolerance), Prema (Love), Saushilam (Good Morals) wherever they go, thereby spreading these Divine traits across the globe. Just as gold comes out of mines, these virtues of the devotees emanate from the Divine.
The sage Durvasa arrived one day in the court of Ambarisha to test the efficacy of his devotion to God. For this purpose, he created out of his anger a demoness, Kritya, for Ambarisha’s destruction. But, the Lord’s Chakra (discus weapon), which demolishes the fear in the hearts of devotees, destroyed Kritya and then started pursuing Durvasa to the ends of the earth. He fled over hill and dale, lake and stream, and leaped across the seven seas; he tried to take asylum in the heavens; but, the foe of a devotee could get asylum nowhere. At last, as an exhausted penitent, Durvasa fell at the feet of Lord Narayana in Vaikuntha. The Lord, however, declared that He was always on the side of His devotee, and that He will never give up the devotee who relies on Him as his only refuge. “I follow the devotee as the calf follows the cow, for he gives up for Me, all that is considered desirable by the worldly-minded including spouse, relatives, wealth, and even body and mind” (as quoted in the Bammera Potana Telugu Bhagavatam).
Once, Lord Krishna told Uddhava thus: “Tapas (Austerity), Jnana (Spiritual Wisdom), Vairagya (Renunciation), Yoga (Communion), Dana Dharma (Acts of Charity), Vrata (Vow-keeping ritual), pilgrimage, etc. — the merit acquired by these is acquired by My devotees with even greater ease.” Reflect on how great true Bhakti (Devotion) is! By one-pointed Bhakti towards the Lord, an outcast can excel even a Brahman! Even a Brahman, with no devotion towards God, is considered inferior to an outcast. This is elaborated in the Puranas, is it not? Puranas teach: That which is described in the Vedas as simply, “Neti, Neti,” (Not this, Not this); that which is declared as “Yato vacho nivartante aprapya manasa sah” (beyond the reach of the words, far out of the grasp of the mind); that which is unreachable by the senses, the mind, or the intellect; that Paratattvam (Supreme Being or the Knowledge of the Self) which is said to be capable of being felt and experienced only by the Jnani (wise sages) immersed in Dhyana (deep meditation); such Charama Tattvam (Ultimate Truth) can be got into the consciousness easily through Bhakti (Devotion) and it fills the devotee with bliss.
The Puranas not only described the Supreme Being as Jneya Brahmam (that which is Knowable), Nirguna (Attributeless), Nirvikara (Formless), Advitiya (Non-dual), Jagatkaraka (cause for the origin of the Universe), and Chit-Svarupa (true form of Pure Consciousness), but is also a Prema Ghana Murti (an Embodied Affectionate Form) that can be worshipped directly. He is the storehouse of infinite Bliss and unconditional Love. He is also the repository of all the noble, elevating, and attractive qualities. He is the reminder, refuge, and restorer of the fallen, a savior of sinners. He lifts, energizes, and purifies. Puranas also teach another thing: Nirguna Brahman (Unmanifested, Attributeless God) cognized at the climax of Jnana-marga (path of Jnana - spiritual wisdom) cannot be grasped by the individuals with Dehabhimana (bodily attachments or body-consciousness), without great travail and trouble. Nirguna Brahman can be attained only by giving up Dehabhimana. However, the worship of embodied form of God with attributes, i.e., Saguna Brahmopasana, which is practiced on the path of Bhakti (Devotion) is within the reach of a common man.
This is why the Puranas dwell so much more on the Saguna (with-qualities) aspect, than on the Nirguna (attributeless) aspect of Godhead. First, the aspirant has to practice the discipline related to the Saguna aspect of God; this will endow him with Chittaikagrata (one-pointedness of the mind) on God and, later, according to the law of procedure from the gross to the subtle, i.e., Sthula Saurambhika Nyaya (‘saurambhamu’ means mirage), he can merge his mind in the attributeless Brahman itself. The thirsty man, who is not able to go to a real water source, is first dragged too far by the mirage; later, when he avoids the mirage and approaches the real water source, he becomes competent to drink and slake his thirst. This is called the Sthula Saurambhika Nyaya (pointing out the real water source after chasing a mirage). So too, aspirants who are seekers of Moksha (Liberation), instinctively move towards the Nirgunopasana (worship of the formless Supreme). Though the Lord has basically no specific form, because He is attached to the devotees, He takes up the forms which the Sadhus (Highly virtuous spiritual aspirants) and Mahatmas (great souls) seek. According to each one's wishes, He grants out of His bounty the fulfillment of Purusharthas, all four human pursuits - Dharma, Artha, Kama and Moksha (Virtue, Prosperity, Desire and Liberation).
Index
Preface
Dharma is the Basis for the Existence of All Beings
Atma Dharma is the Foundation for All Dharmas
Any Act Dedicated to God is a Dharmic Act
Dharma of a Stree
Cultured Women are the Divine Embodiments of Dharma
Dharma is Immutable
Significance of Chanting Gayatri Mantra
Grihastha, the Householder, the Greatest of All
All Are Entitled to the Heritage of Brahmavidya
Temples are the Centres of Saadhana to Attain Saakshaatkaaram
Three Yugas - Vedic, Upanishadic & Puranic
The Significance of Temples
Learn to Practice Dharma to Avoid Punishment
Three Yugas - Vedic, Upanishadic & Puranic
Original in Telugu
The Yugas, classified according to the spiritual principles and practices laid down in the Hindu Dharma, are three:
- The Vedic Yuga, during which great importance was laid on Karma (Rituals).
- The Upanishadic Yuga, when Jnana (Spiritual Wisdom) was emphasised more than all else.
- The Puranic Yuga, when Bhakti (Devotion) was highlighted as all-important.
Vedic literature is divided into four parts: Samhitas (the continuous and methodical hymnal text of the Vedas), Brahmanas (work in prose format which explains the rites and rituals related to the Samhitas), Aranyakas (texts that discuss the rituals from various perspectives and sometimes with a philosophical outlook), and Upanishats (texts on spiritual knowledge and philosophy, the final or ultimate judgement of the Vedas or Vedanta). Of these, the first three, Samhitas, Brahmanas, and Aranyakas deal with Karmas (Rites and Rituals) and are known as Karma-kanda, and the last, the Upanishats, are concerned with Jnana (Spiritual Wisdom) and so are called Jnana-kanda (texts devoted to Spiritual Wisdom).
The groups of Mantras in the Vedic texts of Samhitas are full of Stotras (Hymns of praise), glorifying Gods like Indra, Agni, Varuna, Surya, Rudra, and so on. The Aryans (Noble men) in ancient times earned peace and contentment and the fulfillment of their desires by performing Yajnas (Sacrifices) and Yagas (Rituals), addressed to these Gods through these Mantras. They realized that the Absolute Principle, the Paramatma, is One and only; and, they also knew that it manifests nevertheless as varied and manifold, under different names and forms. In many Rig-Vedic Mantras this is clearly announced:
“Ekam sat vipra bahudha vadantyagnim yamam, mātariśvānamāhuḥ”
Meaning of this is, “There is only just One; the noble ones who have seen the Truth praise it by various names such as Agni, Yama, Mathariswan.” This non-dual Brahman is designated in every word and verse of Rig-Veda as Hiranyagarbha, Prajapati, Vishwakarma, Purusha, and such other names. The hymns, Hiranyagarbha suktam and the Purusha suktam of Rig-Veda are clear evidence of this.
To undertake or perform Yajnas (holy rituals) was the primary life Dharma (Principle) of the ancient Aryans. Their daily disciplines or practices of Yajnas were marked by various devotional aspects such as Archana (Ritual worship), Vandana (Adoration), and Namaskara (paying homage) to God. So, their life was full of Bhakti (Devotion). The word Bhakti might not be used, as such, in these texts, but, is not the word, “Shraddha (Unwavering Faith),” which is equivalent in meaning to Bhakti, found often in these texts?
Shraddhayagnih samidhyate shraddhaya huyate havih,
Shraddham bhagasya murdhani vachasā vedayāmasi.
The meaning of the above verse is, “It is only through Shraddha that the flame of the Yajnaagni (Sacrificial fire) is lit and fed. It is through Shraddha that the offerings are received by Gods who are invoked. Let us praise Shraddha, which is vital to all forms of worship.” See how holy and mighty the power of Shraddha is!
In the Vedic Yuga, the simple and innate principles that promote devotion to God were within reach to observe and learn. Later, those simple principles and disciplines of devotion of the Vedic Yuga became obscure because of the manifold, complex, and extensive rules of the practices of the Yajnas (sacrificial rites and rituals). So, with the passing of time, with the rise in the belief of Yajnas, it was persuaded saying, “Performing Yajnas is the way of life or Dharma, and through the means of Yajnas man can earn all kinds of happiness.” Though the performing of Yajna was really a method of worship of the gods, and though it was dedicated to the gods, focus was shifted from the Gods to the Yajna alone. Gods were considered secondary; therefore, “those who desire heaven must do rituals.” Such was the turn the declaration took in the name of Vedic doctrine.
Meanwhile, the Upanishadic Age dawned. The Upanishats discarded the material objectives as inferior and explained that the Karma-kanda (Ritual portion) of the Vedas as the means for the liberation of man from the bondage of birth and death and as ‘the boat’ for crossing Samsara Sagara (ocean of worldly existence). The vision of the Upanishadic Age Sadhaka (Spiritual aspirant) breaks through this “Bahya Jagat” (external, sensory, objective world) and centers itself on the “Antar Jagat” (Inner World). The Upanishadic Age Rishis (Sages) collectively confirm the nature of the Charama Tatva (Highest Principle) thus:
“In the basic depth of this visible Nama-Rupa (Name-Form) world that constantly changes, there exists One, eternal, permanent reality. That is the Parabrahman (Absolute, the Highest Brahman). That Highest Brahman can be grasped by means of Jnana Yoga (Yoga of Spiritual Wisdom).” Therefore, “Tad vijijnasasva, tad Brahma (Inquire into ‘That’, for, ‘That’ is Brahman).” This is the Brahma-vidya (Knowledge of Brahman) that the Upanishats (the Vedanta) propound.
Besides, the Upanishats also declare:
“The Vedas, though mainly concerned with the human objective of attaining higher planes, also provide the basic training for achieving Moksha (Liberation). The attainment of the Absolute, Parabrahman, is possible only through this Brahma-vidya (Knowledge of Brahman).”
The attainment of the Absolute is not possible merely by the study of sacred scriptures or by memorizing them or by scholarly achievements. The one who gets immersed in the Upasana (Contemplation) of the Absolute alone can attain Him. There is one more point to remember. If the Sadhaka has all the above-mentioned weight of learning of scriptures and in addition gets immersed in the worship of the Paramatma, he is indeed the most holy and blessed one. Before such Sadhakas, the Lord will manifest in His real glory. In the Brihadaranyaka Upanishat, the bond between the Jivi (Individual Being) and the Paramatma (Supreme Being) has been explained in this way:
Esha'sya parama gatiresha'sya parama sampad
Esho'sya parama loka esho'sya paramanandaḥ.
Meaning, “The Supreme Being is the individual’s highest goal, highest wealth, highest elevation, ultimate Bliss.”
In the Taittiriya Upanishat it has been proclaimed thus: “The Paramatma (Supreme Being) is the source of contentment, for He is the embodiment of ‘Rasa’ (limitless fullness or ultimate bliss). Therefore, the Jivi (Individual Being) who attains Him can be immersed in joy. If the Paramatma (Supreme Being) is not shining in the firmament of the heart, who is to taste, who is to live? He feeds all, with Ananda (Bliss).”
Therefore, the seeds of Bhakti (Devotion) which are found planted in the Samhitas, sprout in the Upanishats and begin to grow with many a blossoming branch in the Puranas and gradually develop into a gigantic tree bearing flowers and fruits.
Well, many are yet confused when it comes to understanding what exactly Bhakti (Devotion) is, and what the nature of the attitude called Bhakti is! It is impossible for anyone to demarcate what exactly devotion is and what it is not. Devotion has infinite facets. Only Nirmala (Pure), Komala (Tender), Udhara (Tolerant), Shanta (Calm), and the Sadhus (Highly virtuous spiritual aspirants) whose heart is filled with Prema (Love) and sporting ever in the company of kindred devotees, can understand its purity and depth. Others will find it as difficult to discover Bhakti in a person, as discovering softness in rock or coldness in fire or sweetness in the bitter fruits of the Neem (Margosa) tree. The Bhakta (Devotee) holds the Lord dearer to him than life; and the Lord too is attached to him in equal measure.
Some great men even declare that the Bhakta is superior to Bhagawan. The ryot loves the clouds more than the ocean, though the clouds only bring the ocean waters to their fields. The ocean does not come directly over their crops. Tulasidas praised the devotees, comparing them with clouds and winds, though without any doubt, the source of water in the clouds is ocean, and the source of fragrance in the breeze is sandalwood. So too, it is the devotees of the Lord who carry the Bhagavadgunas (Divine traits) such as Daya (Mercy), Udarata (Tolerance), Prema (Love), Saushilam (Good Morals) wherever they go, thereby spreading these Divine traits across the globe. Just as gold comes out of mines, these virtues of the devotees emanate from the Divine.
The sage Durvasa arrived one day in the court of Ambarisha to test the efficacy of his devotion to God. For this purpose, he created out of his anger a demoness, Kritya, for Ambarisha’s destruction. But, the Lord’s Chakra (discus weapon), which demolishes the fear in the hearts of devotees, destroyed Kritya and then started pursuing Durvasa to the ends of the earth. He fled over hill and dale, lake and stream, and leaped across the seven seas; he tried to take asylum in the heavens; but, the foe of a devotee could get asylum nowhere. At last, as an exhausted penitent, Durvasa fell at the feet of Lord Narayana in Vaikuntha. The Lord, however, declared that He was always on the side of His devotee, and that He will never give up the devotee who relies on Him as his only refuge. “I follow the devotee as the calf follows the cow, for he gives up for Me, all that is considered desirable by the worldly-minded including spouse, relatives, wealth, and even body and mind” (as quoted in the Bammera Potana Telugu Bhagavatam).
Once, Lord Krishna told Uddhava thus: “Tapas (Austerity), Jnana (Spiritual Wisdom), Vairagya (Renunciation), Yoga (Communion), Dana Dharma (Acts of Charity), Vrata (Vow-keeping ritual), pilgrimage, etc. — the merit acquired by these is acquired by My devotees with even greater ease.” Reflect on how great true Bhakti (Devotion) is! By one-pointed Bhakti towards the Lord, an outcast can excel even a Brahman! Even a Brahman, with no devotion towards God, is considered inferior to an outcast. This is elaborated in the Puranas, is it not? Puranas teach: That which is described in the Vedas as simply, “Neti, Neti,” (Not this, Not this); that which is declared as “Yato vacho nivartante aprapya manasa sah” (beyond the reach of the words, far out of the grasp of the mind); that which is unreachable by the senses, the mind, or the intellect; that Paratattvam (Supreme Being or the Knowledge of the Self) which is said to be capable of being felt and experienced only by the Jnani (wise sages) immersed in Dhyana (deep meditation); such Charama Tattvam (Ultimate Truth) can be got into the consciousness easily through Bhakti (Devotion) and it fills the devotee with bliss.
The Puranas not only described the Supreme Being as Jneya Brahmam (that which is Knowable), Nirguna (Attributeless), Nirvikara (Formless), Advitiya (Non-dual), Jagatkaraka (cause for the origin of the Universe), and Chit-Svarupa (true form of Pure Consciousness), but is also a Prema Ghana Murti (an Embodied Affectionate Form) that can be worshipped directly. He is the storehouse of infinite Bliss and unconditional Love. He is also the repository of all the noble, elevating, and attractive qualities. He is the reminder, refuge, and restorer of the fallen, a savior of sinners. He lifts, energizes, and purifies. Puranas also teach another thing: Nirguna Brahman (Unmanifested, Attributeless God) cognized at the climax of Jnana-marga (path of Jnana - spiritual wisdom) cannot be grasped by the individuals with Dehabhimana (bodily attachments or body-consciousness), without great travail and trouble. Nirguna Brahman can be attained only by giving up Dehabhimana. However, the worship of embodied form of God with attributes, i.e., Saguna Brahmopasana, which is practiced on the path of Bhakti (Devotion) is within the reach of a common man.
This is why the Puranas dwell so much more on the Saguna (with-qualities) aspect, than on the Nirguna (attributeless) aspect of Godhead. First, the aspirant has to practice the discipline related to the Saguna aspect of God; this will endow him with Chittaikagrata (one-pointedness of the mind) on God and, later, according to the law of procedure from the gross to the subtle, i.e., Sthula Saurambhika Nyaya (‘saurambhamu’ means mirage), he can merge his mind in the attributeless Brahman itself. The thirsty man, who is not able to go to a real water source, is first dragged too far by the mirage; later, when he avoids the mirage and approaches the real water source, he becomes competent to drink and slake his thirst. This is called the Sthula Saurambhika Nyaya (pointing out the real water source after chasing a mirage). So too, aspirants who are seekers of Moksha (Liberation), instinctively move towards the Nirgunopasana (worship of the formless Supreme). Though the Lord has basically no specific form, because He is attached to the devotees, He takes up the forms which the Sadhus (Highly virtuous spiritual aspirants) and Mahatmas (great souls) seek. According to each one's wishes, He grants out of His bounty the fulfillment of Purusharthas, all four human pursuits - Dharma, Artha, Kama and Moksha (Virtue, Prosperity, Desire and Liberation).