Do Know 4 Objectives of Life

According to Vaidic philosophy, everyone must strive to achieve 4 objective or Purusharth in his life. All objectives of life may be bracketed into one of the four types. Do know 4 objectives of life, famous as Purusharth of life, which are as follows:

1. Dharma – the right way of life, is the first objective of life

2. Artha – Acquisition of wealth, is second objective of life

3. Kama – Fulfillment of wishes, noble desires, is third objective of life

4. Moksha – Liberation from cycles of life and death, is the final objective of life

It is difficult to understand the true meanings of these objectives, or Purusharth of life because these are used in our daily language to mean different things. Progress with us to Do know all 4 objectives of life, and the way to attain these.

1.Dharma (Religion)	First objective of life
	1.1 Samanya Dharma	1.1.1 Yama
		1.1.2 Niyama:
	1.2 Varnashrama Dharma
2. Artha (Wealth)	Second Objective of life
3. Kama (Controlled fulfilment of desires )	Third objective of life
4. Moksha (Salvation, or Liberation)	Final objective of life

1.Dharma (Religion): Do know the first objective of life

This is the first and foremost objective or purpose of every life. Dharma does not have the same meaning as the word ‘religion,’ which is normally used as an exact equivalent in the English language. Religion specifies a particular set of values, and systems required to be followed by a person as propagated by the prophets and priests.  Dharma has much wider significance.

The word Dharma is a Sanskrit word, which has been derived from its root Dhri which means ‘to uphold’, ‘to adopt’, and ‘to safeguard.’ Therefore, Dharma means that which is worthy of being adopted, safeguarded, or practiced. Thus, DHARMA is a comprehensive term that covers an entire range of values required to be adopted by a person.

1.1 Samanya Dharma

As Bhartuhari has declared in his Nitishatakam, “There is no difference between a human and an animal in respect of food, sleep, fear, and sex. It is the Dharma that differentiates a man from animals.” It is the foremost objective of life for all.

“आहारनिद्राभयमैथुनं च समानमेतत् पशुभिर्नराणाम्।

धर्मो हि तेषामधिको विशेषो धर्मेण हीनाः पशुभिः समानाः।“

In almost all Religions, there are two basic factors to be followed by every person to achieve this objective of life:

 (a) Genuine faith and devotion to God, as all noble qualities emanate from God; and

(b) Practice of righteousness in life.

As regards God, Hindu Dharma does not prescribe one name or quality of God. One may pray Vishnu, or any of his incarnations, or Shiva, or Ganesh, or Murugan, or Durga, or Kali, or any name or form considered by him as worthy of his devotion. Some may pray to God without having any form, and some others may pray to their Gurus or even the dead persons with devotion. Worship of God is by praise, by thought, by devotion, which leads to attainment of the objective of life.

Righteousness has been prescribed in Vedas, Upanishads, and Puranas. Almost all these principles have been prescribed by other established religions also with some exceptions and some relaxations to the people accepting the religion. Hindu Dharma is Sanatan and so prescribes to follow these principles for every human and every constituent of the universe.

Basic principles of Hindu Dharma required to be followed by every Hindu are prescribed as Yama and Niyama in the Yoga sutra. These are also called as 10 basic principles of Dharma, the first objective of life. While Yoga Vashishtha and Yoga Yagyavalkya prescribe a wide range of righteousness principles, as per Patanjali Yoga sutra, these are summarised as follows:

1.1.1 Yama

Yama prescribes Ahinsa (non-injuring), truthfulness, non-stealing, continence, and Aparigraha. These are the moral pieces of training and purify the mind, enabling one to achieve the first objective of life, Dharma.

Ahinsa: Never producing pain by thought, word, and deed, in any living being, is what is called Ahinsa, non-injury. There is no virtue higher than non-injury, the attitude of non-offensiveness, to all creation.

Truthfulness: Relating facts as they are — this is truth. By truth, we attain the fruits of work. Through truth, everything is attained. In truth, everything is established.

Non-stealing: Not taking others’ goods by stealth or by force, is called Asteya, non-covetousness.

Brahmacharya:  Chastity in thought, word, and deed, always, and in all conditions, is what is called continence (Brahmacharya).

Aparigraha: Not receiving any undeserved or not earned thing from anybody is what is called Aparigraha. The idea is, that when a man receives a gift from another, his heart becomes impure, he becomes low, he loses his independence, he becomes bound and attached.

1.1.2 Niyama:

Niyama is regular habits and observances of Purity or cleanliness (Shaucha), contentment (Santosha), austerity (Tapas), study (Swadhyaya), and self-surrender to God (Ishvara-pranidhâna). These help to attain success in the objective of life, Dharma.

Shaucha: The sages have said that there are two sorts of purification, external and internal. The purification of the body by water, earth, or other materials is external purification, such as bathing, etc. Purification of the mind by truth, and by all the other virtues, is what is called internal purification. Both are necessary. It is not sufficient that a man should be internally pure and externally dirty.

Santosh: Contentment is satisfaction from what one has attained.

Tapas (Austerity): Fasting, suffering heat or cold, or in other ways controlling the body, is called physical Tapas.

Swadhyaya: Repeating the Vedas and other books of knowledge, by which the Sattva material in the body is purified, is called study, Swadhyaya.

Ishwar Pranidhan: It is surrendering to God. As Bhagavad Gita advises, doing whatever is one’s duty without considering himself as doer and leaving the fruits of the work in the hand of God.

1.2 Varnashrama Dharma

Dharma, the first objective of life is also specific to a person depending upon his capacity and position.

From early times Indian Society was divided into four Varnas, with specific duties assigned to each other. Theoretically, the Varna system refers to the segmental division of the Hindu society into four classes. The ashrama system refers to the segmental division of the life of an individual into four stages. Dharma refers to the duty of an individual. Thus, the attainment of the first objective of life may be different for different person depending on his Varna and Ashram.

Thus, Varnashrama Dharma suggests different formulations for Dharma, the first objective of life for different individuals as a member of society relating to their class and stage of life. It does not depend on social status, temperament of specific power, and capacities.

There are four varnas i.e. Brahman, Kshatriya, Vaishya and Sudra.

Brahman is the class of the priests and teachers. Kshatriya is the class of the kings, warriors, and aristocrats. Vaishya is the class of traders, merchants, cultivators, and people engaged in other professions. Sudra is the class of workers etc.

Originally, these four classes were determined by the capacity and profession of the individual, not by birth. The Dharma, objective of life, of these classes are determined according to inborn quality and nature.

In the Gita, Lord Krishna said that on the principle of Guna and Karma, varnas are made by Him-

“Chaturvarnam maya sristang

Gunakarmavibhagasah” (4.13)

The Brahmanas are those who have sufficient control over the mind and senses, maintain the purity of body and mind, and practice austerity, forgiveness, wisdom, uprightness, etc. Their specific duties are studying and teaching of the Vedas, performance of sacrifices, giving and accepting alms etc.

The Kshatriyas possess qualities like courage, heroism patience, resourcefulness, not fleeing from a battle, generosity, and leadership. The specific duties of a Kshatriya was to protect people from external aggression and internal disturbances, govern them with the goal of peace and prosperity for their subjects, chastise the wicked, charity etc.

The duties of the Vaishyas are cultivation and trading. They are the businessmen of society. The duty of Sudras was to serve the other three classes.

According to Hindu society, every man has four stages in life. These are called ‘asramas’ with their names being. The stage of Brahmacharya, Grihastha, Vanaprastha and Sanyas.

The first stage of Brahmacharya is that of a student. Here the individual is taught to practise perfect self-control. It is the period of preparation & training. The duty of a Brahmachari is to lead a celebrated life based on simplicity, chastity, austerity, and obedience.

The second stage is that of a grihastha or householder. After the period of Brahmacharya, one should marry and get settled in life. The individual has to perform different types of duties, as a family man, a member of a wider social organization and as a citizen. An individual in this stage must perform service to people, divinities, animals, ancestors, and God.

The third stage of individual life is Vanaprastha. In this stage, one should develop a detached view towards worldly objects, retire to a quiet place, meditate upon higher spiritual matters, and practice penance, non-violence, etc. He must also continue to perform the Yagyas like the householder, the only difference being that whereas the householder performs the Yagyas intending to attain Artha and Kama, the Vanaprastha should be inspired by no such worldly motive.

The fourth and last stage of human life is Sanyas. This is the stage of renunciation. In this stage an individual should devote himself to attaining moksha or nirvana.

So, a person should adopt the Dharma, first objective of the life, as per his position or status in society, and stage of life. It is called his Swadharma.

According to the Bhagavad Gita life depends upon action. Action is better than inaction. No one can remain inactive for a single moment. The four classes of society are made according to their qualities and actions. Sattva predominates in the Brahmanas. Rajas predominate in the Kshatriyas, to which Tamas is subordinate. Tamas predominates in the Sudras, to which rajas are subordinate.

The Gita states that every individual is born with specific aptitudes. By performing duties based on his true nature he can serve society well and realize his infinite self.

Social duties demand what may be called division of labor. The different phases of life are based on the apparent realization of the fact that life is a staircase in which one can ascend gradually by way of discharging necessary duties relative to each stage. For ascending higher and higher on the scale of life, it is necessary to divide it into certain broad phrases.

Some point out that the greatest downside of the concept of Varnashrama Dharma, different prescription of the objectives of life for different type of persons, is the perceived degradation of the Sudra in the society. But if the things are taken in the right perspective there is no cause for degrading the Sudra. Classification of duties or dharma never serves as a real cause for the degradation of the Sudra. Gita stresses the dignity of labor. The services of all classes have been deemed to be equally valuable for society in their own ways.

It was the impact of colonization for more than eight hundred years that manual work was considered degrading later. Even, in the modern era of technology, there are people engaged in manual work. But they do not consider their work degrading.

2. Artha (Wealth): Do know the second objective of life

Artha or the acquisition of wealth is the second most important pursuit or objective of human life. ARTHA must be based on Dharma. Money is a small part of wealth. The wealth consists of many other things. It consists of eight types of Siddhis and nine types of Nidhis, or wealth. The following are the basic forms of Artha, the second objective of life for everybody: –

1. Knowledge is the greatest wealth; both material and spiritual. Material Knowledge relates to our worldly life, requirements, and activities, while spiritual knowledge relates to spirit, God, and inner life. Material knowledge is necessary to live a worldly life and it can be gained through proper education, intellectual pursuits, everyday experience, etc. However, spiritual knowledge is much more difficult to acquire. Spiritual knowledge leads to self-realization. This objective of life can be attained through the practice of yogic discipline, and meditation.

2. Health is another form of Wealth. Some consider it as the best wealth. One of the most important objectives of a person is to attain and maintain good health, which includes well-being at physical, emotional, and mental levels. Good food, proper regular exercise, and good thoughts are some of the basic methods to achieve this objective of good health.

3. Contentment is another wealth. It means control of the desire and satisfaction from material possessions. It also implies that one should work honestly, try his best, and not worry about the results of his efforts. This objective of life, Contentment gives mental peace and moral strength to remain calm and happy in all circumstances, and so is considered real wealth.

4. Material Wealth is the wealth known by all. The objective of earning money should not be at the cost of the first objective of a person. Some portion of the money should be used for charitable purposes. Money should be expended only for the necessities and not for one’s greed (luxuries). One should not become a slave of this objective of life, the material wealth but should master it.

3. Kama (Controlled fulfilment of desires ): Do know third objective of life

The third important objective of Life is Kama, fulfillment of the desires for the satisfaction of sensual urges including entertainment, sexual gratification, beautiful objects, luxury items, good music, higher social standing, name and fame, and whatever one desires in life. On a wider scale, it includes satisfaction and fulfillment of other spiritual and material desires.

Only when one expects happiness or bliss from his work, one performs his work. One works only when one desires and so achievement of this objective of Kama is very important in life. However, one not forget the first paramount objective of Dharma, while trying to achieve fulfillment of this objective of life.

The achievement of this objective of life, Kama is two-faceted.

– One (controlled and beneficial desire) acts as a catalytic agent for actions in life. Much of the personal and worldly progress is the result of a desire to achieve something, to discover something new.

– Another (uncontrolled or not beneficial desire) can lead to destruction.

It is therefore of utmost importance to gain knowledge on differentiating between these two facets and then to entertain the desires, the fulfillment of this objective of life in a controlled way.

Let us now examine how desires are produced.

– Desires are produced in the mind through the thought process when the mind dwells on the objects of senses. When this happens, attachment to external objects is produced. From attachment springs desire.

– The desire goes on increasing and one desire leads to another and so on. Like fire to which fuel is added, Kama grows more and more with indulgence in the objects of the senses. When the uncontrolled senses are overwhelmed by Kama, the intelligence also gets deluded and the result is deterioration and destruction.

– Therefore, we should keep desires under proper check and at such level as to make life useful and purposeful. Desires that arise out of lust, greed, and anger should be curbed absolutely. This is important point in respect of this objective of life.

– Such control should be enforced from the beginning through wisdom and discrimination. In other words, control of desires should be observed through a proper understanding of the consequences of the desires; and should not be by suppression as suppressed desires will bounce back.

A very important system of control of the monkey mind is explained in the Patanjali Yoga sutra as “Pratyahara”. It has been explained in the first part of the series of books “Eternal Meditation Principles: Brahm Vidyas”

The teachings of Lord Yama to the child Nachiketa in the Nachiketa Brahm Vidya narrated in the third part of the series of books “Eternal Meditation Principles: Brahm Vidyas” is very important in respect of the third objective of life. It says:

आत्मानं रथिनं विद्धि शरीरं रथमेव तु ।
बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ॥1॥

Know the body for a chariot and the soul as the master of the chariot. Know your Buddhi, Reasoning as the charioteer, and the mind as the reins of the chariot.

इन्द्रियाणि हयानाहुर्विषयांस्तेषु गोचरान् ।
आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः ॥2॥

The senses are spoken of as the steeds and the objects of senses are the paths, grazing areas in which they move. The self is yoked with the mind and the senses, as the enjoy-er, say the thinkers.

यस्त्वविज्ञानवान् भवत्ययुक्तेन मनसा सदा ।
तस्येन्द्रियाण्यवश्यानि दुष्टाश्वा इव सारथेः ॥3॥

Now he who does not know how his mind can control, applied to the senses, his senses are to him as wild horses and will not obey like such horses not obeying the driver of the chariot.

यस्तु विज्ञानवान् भवति युक्तेन मनसा सदा ।
तस्येन्द्रियाणि वश्यानि सदश्वा इव सारथेः ॥4॥

But he who knows how to apply his mind to senses and keep them under control, his senses are to him as noble steeds and similarly, obey the driver.

Repeated reminders, checks, and strong determination are useful tools to avoid harmful desires. The observance of the principles of Dharma, the first objective of life, plays a vital role in the curbing and control of unwanted and harmful desires. This must not be forgotten while making efforts to meet the third objective of life, Kama.

4. Moksha (Salvation, or Liberation): Do know Final objective of life

Moksha is the fourth and final objective of human life. The state of liberation from misery and pain is so abundantly desired in human life. It is the state of Ananda (perfect bliss) after attaining which nothing more remains to be attained.

Human life is unique. He (/she) is at the top of all creation. Only human beings, unlike other living beings, are endowed with higher intelligence, and the ability to think, analyze, and discriminate between right and wrong. He must apply these endowments to full advantage to go beyond the animal level and reach higher spiritual goals of attaining Moksha, the objective of life.

The attainment of this objective of life, Moksha is extremely difficult work. This may or may not be achieved in one’s current span of life except in a few rare cases. It requires arduous spiritual practice, constant and unselfish devotion to God with an attitude of non-attachment, etc. Our knowledge, selfless action, and pure and constant devotion are some of the means that help attain Moksha. It is accepted that the attainment of this objective of life, Moksha usually takes efforts of many births (and rebirths).

The attainment of Moksha is the highest objective of life. This is the final objective of human life. But it is generally advised by Gurus that one should strive to attain the first three objectives of human life, i.e., Dharma, Artha, and Kama. The paramount objective of life, Moksha is stated as taking sanyasa (renunciation) from the mundane life, and so is recommended to be attempted except in certain rare cases, in a later stage of life.

Even if we achieve the greatest authority and power in the world over every animate and inanimate thing, that will not change our basic mortal identity. We must have the objective of removing all conditioning factors that make us feel we are finite, localized in one point of the space-time continuum.

We feel very much agitated over our limitations. We would like to become as wide as the world itself, to go beyond these. We would like to know all and everything for all time to come. This is possible only if we can defy the limitations of space and the limitation of time. This can be possible only through Moksha or liberation, the final objective of life.

Normally, we are preached that God is separate from us, and it is only after death, that one can think of attaining this final objective of life, Moksha. So, this objective of our life becomes very far from us. It is very difficult to strive for the objective of Moksha, the oneness with God if we assume Him as someone quite away from us.

The theologians following this separateness tell us, “You praise God, meditate on God, worship God but keep yourself at a distance from Him, because under no stretch of imagination can you imagine yourself to be like God.”

According to the scriptures, there are four types of salvation or Mukti known as ‘Salokya’, ‘Samipya’, ‘Sarupya’,and ‘Sayujya’. This is purely a devotee’s idea, of gradual closeness to God by degrees of nearness. So, they state for stages of Moksha, the final objective of life.

‘Salokya’ Mukti is first kind of attainment. Here the devotee has the idea of living in the same domain as God. We are in the kingdom of God, the Land of God though we may not see God.

‘Samipya’ Mukti is the next stage. It means nearness to God. We are in this stage, living just by the side of, very close to God.

‘Sarupya’ Mukti, is next higher stage of attainment. We assume the same form as God. We become an ambassador of God and even more as God has given us the powers which He wields.

‘Sayujya’ Mukti, merging in God, is the Highest attainment as per these theologians.

All these four types of Mukti come under Saguna Attainment.

Here, the best stage ‘Sayujya’ or ‘merging’ is something like merging, mixing of milk and water, though looking one, still not one. We remain different from God, in every stage of Moksha defined here. Is this the objective of life?

Acharya Sankara cannot accommodate himself to it – if you cannot become God, you will be finite again; if you are finite, then you must return, having not attained the real salvation. His Advaita does not accept such separation of Jiva from Brahma. How did the separation continue even in liberation? It is not real Moksha,the paramount objective of life one aspires for.

Obviously, it is wrong interpretation of the concept of Moksha, or liberation, the final objective of life.

Help comes from the Upanishad, particularly the Brahma Vidyas in answering the tricky question.

We would like to be free from the shackles of limitation or finitude of every kind. This attainment is called Moksha, liberation, the attainment of final objective of life. This is also explained in Bhagavad Gita, the most well-known Brahm vidya.

Lord Krishna advises that attainment of this final objective of life, the real Moksha is understanding oneness with Brahm.

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः ।

सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥ 5.7॥

yogayukto vishuddhaatmaa vijitaatmaa jitendriyah

sarvabhootaatmabhootaatmaa kurvannapi na lipyate

With the mind purified by yoga and devotion to the performance of action, and the body conquered and senses subdued, he who realizes his Self, as the Self of all beings, is not tainted though he is acting, performing his work in the world.

Lord Krishna explains through following verses the kind of yogi who attains Brahm, the Moksha, the paramount objective of his life.

योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः ।

स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥ 5.24॥

yo’ntah sukho’ntaraaraamas tathaantarjyotireva yah

sa yogee brahma nirvaanam brahma bhooto’dhigacchati

He who is happy within, who rejoices within, who is illumined within, such a Yogi attains absolute liberation or Moksha, himself becoming a Brahm.

लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः ।

छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥ 5.25॥

labhante brahma nirvaanam rishayah ksheena kalmashaah

chinnadwaidhaa yataatmaanah sarvabhootahite rataah

With sins destroyed, doubts dispelled, senses controlled, and devoting themselves to the welfare of all beings, the sages attain liberation in Brahm.

 When a man seeking perfection brings his senses under control, his customized sinful impressions are cleared. With these blockages being removed, his vision of the Self comes to the fore. Knowledge of his real nature comes to dawn on him and he comes to rediscover himself as the Self.

This state is considered Moksha in Brahm Vidyas, the pearls of wisdom narrated through my series of books on “Eternal Meditation Principles: Brahm Vidyas.”

To attain the Supreme objective of Moksha, this final objective of life, Bhagvad gita further advises:

यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् ।

यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् ॥ 9.27॥

yatkaroshi yadashnaasi yajjuhoshi dadaasi yat

yattapasyasi kaunteya tatkurushva madarpanam

Whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you donate, whatever you see and practice as austerity, O Kaunteya, do it as an offering to Me.

The Lord being the creator and sustainer of all objects needs nothing from anybody. All that is required by Him is the devotion expressed through the spirit of offering.

When all the activities of life are performed with a spirit of offering, not only does our love for the Supreme increase in us but also our entire life becomes sanctified with a nobler and diviner focus.

The next verse summarizes the ideas of Moksha, the final objective of life.

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।

मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः ॥ 9.34॥

manmanaa bhava madbhakto madyaajee maam namaskuru

maamevaishyasi yuktwaivamaatmaanam matparaayanah

Fix your mind on Me; be devoted to Me; perform great works for Me; bow down to Me. Having thus disciplined yourself and regarding Me as the Supreme goal, you shall progress towards and finally come to Me.

सन्नियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः ।

ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः ॥ 12.4॥

samniyamyendriyagraamam sarvatra samabuddhaya

te praapnuvanti maameva sarvabhootahite rataah

Having restrained all the senses, even-minded in all conditions, working for, and rejoicing ever in the welfare of all beings, indeed they also come to Me.

The seeker of this objective of life, Moksha should meditate upon the unmanifest and must fulfill the following three conditions:

1. Restrain all the senses to avoid dissipation of his energies.

2. Remain even-minded in all conditions despite subjected to favourable and unfavourable experiences, or always equanimous.

3. He should be the one who is ever ready to serve others to the best of his abilities.

In the last chapter of Bhagavad gita, we understand this concept of Moksha more deeply:

ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति ।

समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥ 18.54॥

brahmabhootah prasannaatmaa na shochati na kaangkshati

samah sarveshu bhooteshu madbhaktim labhate paraam

Having become one with Brahm, being serene in the Self, he neither grieves nor desires. Regarding all beings as alike he attains supreme devotion to Me.

भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः ।

ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥ 18.55॥

bhaktyaa maamabhijaanaati yaavaanyashchaasmi tattwatah

 tato maam tattwato jnaatwaa vishate tadanantaram

By devotion he knows Me in essence, what and who am I. After having known Me in My essence, he forthwith enters Me.

Entering Him means that the ego is replaced by Super Consciousness, and so the individuality vanishes. The conception of individuality or `I-ness’ ends and he is not distinct from Brahm.

सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः ।

मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥ 18.56॥

sarvakarmaanyapi sadaa kurvaano madvyapaashrayah

matprsaadaadavaapnoti shaashwatam padamavyayam

 Doing all actions, always taking refuge in Me, by My grace, he obtains the eternal, indestructible state, or abode.

चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः ।

बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥ 18.57॥

chetasaa sarvakarmaani mayi sannyasya matparah

buddhiyogamupaashritya macchittah satatam bhava

Mentally renouncing all actions in Me, having Me as the highest goal, resorting to the Buddhi Yoga, the Yoga of discrimination, you ever unite your consciousness with Me.

मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि ।

अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि ॥ 18.58॥

macchittah sarvadurgaani matprasaadaat tarishyasi

atha chet twam ahamkaaraan na shroshyasi vinangkshyasi

Fixing your consciousness with Me, you shall by My grace overcome all bad qualities and obstacles. But if bound by ego, you will not hear Me, you shall perish.

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।

अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥ 18.66॥

sarva dharmaan parityajya maamekam sharanam vraja

aham twaa sarvapaapebhyo mokshayishyaami maa shuchah

Abandoning all Dharmas (of the body, mind, and intellect), take refuge in Me alone; I will liberate you from all sins, do not grieve.

In this very powerful Verse, the Lord wants us to accomplish three distinct adjustments in our inner personality. They are:

(1) Renounce all Dharmas, required actions through relinquishing the doer-ship and desire of results;

(2) Surrender to My refuge alone; through Upasana, continued meditation,

(3) Stop all worries.

And as a reward He promises: “I shall release you from all sins”. This is a promise given to all mankind.

One should follow the instruction with faith and without malice, and with an attentive mind. Only then, he can declare to attain the final objective of life, Moksha like Arjuna:

नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत ।

स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ॥ 18.73॥

nashto mohah smritirlabdhaa twatprasaadaanmayaachyuta

sthito’smi gata sandehah karishye vachanam tava

Destroyed is my delusion, as I have gained my memory (knowledge) through your grace, O Achyuta. I stand firm with my doubts dispelled. I shall act according to your advice.

This is the Moksha, which is achieved simultaneously with all other objective of life. Thus, Do know that all 4 objectives of life must be attempted to be attained simultaneously. One must strive to achieve Moksha or liberation along with all other Dharma, Artha and Kama. Hope now you do understand 4 objectives of life without any confusion arising from the wrong teachings of people trying to maintaining their control over us.