Money is often perceived as the end goal by the modern human being. Possessing materialistic trinkets are often believed as the source of happiness. Though money makes numerous things possible and makes the world go around, there is a strong fallacy that money will give happiness. In many cases, it opens the door of options and takes us closer to our desired outcomes. For these reasons, we rush to make the mistake that money is happiness. Yet, if we observe the lives of world’s richest billionaires, they seem to be still slaves of Kama, lust in this case to another person’s spouse or chase some vanity, despite having all the money. Just proves that Kama was all along using money as a bait to retain that slave. We also see that money causes immense friction, fighting and chaos in the society. Negatives like stealing, robbery, heist and even murder are centered around money.
On the other hand, we see money as useful, when we see people doing wonderful charity or when we can even pay for our treatment for a disease. We see money as a tool to help the poor and needy. We need money for nation building. Does it give happiness or does it compound our sorrows? How to solve this seeming paradox? Can we derive modha, joy, delight from money?
Deriving maximum happiness from money
The normal person has a catalog of the list of things that one aspires to derive from an abundance of money. The popular perception is if we either take care of the top few on the list or most of the list we have, one can be happy. The truth is contrary to such a representation. The biggest folly of this approach is, we have a narrow one track of resolving unmet desires with wealth which we translate wrongly as happiness. Whilst desire fulfillment is at the heart of happiness, this method falls short in wholesomeness.
In Srimad Bhagavatam, we have this passing advice from Shukracharya, the asura guru of Mahabali, the emperor of three worlds. Shukra advises Mahabali to be prudent with Wealth, especially as he was confronted by the mighty Vamanavatara. Shukra is trying to reason out about balancing spending of wealth amongst these five categories to derive maximum happiness. He warns that favoring one alone (like in our case Kama and in the case of Mahabali with Dharma) may not lead to lasting or increased happiness. Let us closely examine this sloka – Srimad Bhagavatam 8-19-37.
धर्माय यशसेऽर्थाय कामाय स्वजनाय च । पञ्चधा विभजन्वित्तमिहामुत्र च मोदते ॥ (SB 8-19-37)
dharmāya yaśase’rthāya kāmāya sva-janāya ca pañcadhā vibhajan vittam ihāmutra ca modate
One derives maximum happiness from wealth in this life and next, by allotting it for the following purposes – discharging for the upholding of Dharma, spreading one’s name and fame, increasing one’s wealth, satisfying one’s desires and helping one’s friends/relatives.
Let us dive deeper into the five purposes that amplify happiness from wealth. All five need to be part of the equation, at least in varying degrees, if not in the order of importance mentioned.
Dharma: Dharma is the essence of all existence. The mistranslation as religion is definitely short-sighted and mischievous. Today, we have drastically cut our observance of Dharma and consequently our understanding has never been the worst in Yugas. धर्मो रक्षति रक्षितः (dharmo rakshati rakshitaha) is a foundational understanding. This implies Dharma is to be both followed/observed and also protected. Though Dharma appears to vary with the swadharma of the individual and also over time, Dharma is the true north for the individual. It is easily observed by mapping our karmas against the backdrop of the panchayajnas – Deva Yajna, Rishi Yajna, Pitr Yajna, Manushya Yajna and Bhuta Yajna.
In Sita Rama samvada – an insight into the nature of violence, we looked deep at the origins of Artha and Kama. In fact in Valmiki Ramayana 3-9-30, Sita makes this deep insightful declaration. From Dharma emanates Artha, it is from Dharma sukham arises. Everything comes from Dharma. The essence in the world is Dharma (धर्मात् अर्थः प्रभवति धर्मात् प्रभवते सुखम् | धर्मेण लभते सर्वम् धर्म सारम् इदम् जगत् || dharmādarthaḥ prabhavati dharmātprabhavatē sukham dharmēṇa labhatē sarvaṅ dharmasāramidaṅ jagat VR 3-9-30)
On the basis of this insight, we can safely conclude that one of the primary purposes of Artha is to protect its source, Dharma. Without this continuous effort of reapplying the resources to protect its roots, not only Dharma observance will get shaky, but also the very source of Artha jeopardized.
In today’s scenario, people have reduced dharma offering to temple donations, done with some selfish business deal with Bhagawan. The idea of every individual to give back a portion for Dharma samrakshana is faded into the distant memory of the civilization. The core idea of the more wealthy taking it upon themselves to do more for Dharma has been replaced with more Kama driven activities. This in turn has made the value system topsy turvy.
For example, athithi devo bhava is the core Vedic idea that made just the Grihastas take care of the other three Ashramas – Brahmacharya, Vanaprastha and Sannyasa. But today with the disappearance of the latter three and the pressures of Grihastashrama reduced to only married life as their myopic focus, the values of taking care of others as Dharma has vanished. The nuclear family reduced to a single family and now even parents as an economic burden in old age is soon giving way to kids being seen as a burden and with many advocating childless marriages. Failing to use artha for dharma is most certainly suicidal.
Overweight: Overextending towards Dharma is impossible without a corresponding increase in Viveka, Vairagya, Bhakti or Jnana. This naturally alters the GunaKarma of the individual and makes them lean more heavily towards the inner journey. We may see people renouncing their wealth like Purandaradasa, Pattinathar and completely steer towards the Moksha Marga.
Underweight: This is perhaps the most common scenario, amongst us. This reduces the individual and society to become addicted to a materialistic life. The more one stops supporting Dharmic causes, the more one pays by miring oneself in the ways of Samsara, by ignoring the traditional wisdom of the sages and civilization.
Yashas: One of the selfish endeavors of the Jiva is to aggrandize itself. Thus it uses Artha (resources) to amplify its relevance by contributing to causes that add to its fame. There is the physical body of the individual that is ephemeral and the real Atman behind eternal. In between these two is the fame body of the individual. In the past when Dharma was adhered, offering others food was not even considered anything more than duty and hence many amplified by building choultries - free annadana centers that also acted as traveller’s lodge. They also planted many trees, dug wells and tanks. Today we still remember Karikala Chola because of the Kallanai dam. In the west, we see many wealthy end up as philanthrophists towards the end of their life. Andrew Carnegie to Warren Buffet, we see them in different flavors. But if their philanthrophy has a sincere cause, their fame lives through their enduring gift.
If the fame is the primary driver, it can begin to tarnish the impact. For example if a grandparent bequeaths the wealth to a grandchild, it may be a nice gesture, but certainly doesn’t add much to the fame of the individual as it is seen as selfish. Only when the actions are centered on Dharma, Principles, the fame radiates and outlives the individual.
The selfishness driven giving colors the very action. Also giving away for vanity projects may not achieve the purpose of intended fame as it is fraught with flaws.
Overweight: If one overdoes this category, it definitely implies the over reaching Ahamkara. Usually ends in frivolous, vanity projects. Tends to amplify mistakes and lead us into vain glory.
Underweight: Today’s economics has pushed more of us into this category. Hence with the natural desire to be popular and with minimal expense, we tend to make this as our cheap ego displays like putting our name on a donated tube light or amplifying attention on whatever little we do. The causes are not driven by Dharma but by somehow grab two seconds of fame.
Artha: It seems very obvious, but not to all. If one were to keep $10,000 dollars at home, its value after ten years of inflation would have reduced it to a fraction. Instead if one were to keep it in an interest bearing account, hopefully after the devaluation by inflation, it may maintain the same value, if not more.
Even if one is considering Artha only for the manifestation of Kama, one will be prudent not to ignore the importance of maintaining and managing Artha so at least the resources will continue to fund the desires for a longer period of time. The passion of enjoyment must not be so overwhelming that it ignores even the very source that is making it possible.
Multiply Artha properly, else wont last for the very reasons you want.
Overweight: An overemphasis on Artha makes one tend towards miserliness, placing money over values and people. We see many frugally living old people passing away with even a million dollar stash in their accounts. Misplaced values is the biggest concern. Worse yet, the constant mapping of our wealth and the aspired amount adds to a depressive outlook and a stressful life.
Underweight: Ignoring this category results in reckless expenditure. Borrowing from the future as in debts and having no regard to its consequences that are typical of the modern lifestyle. Unfortunately this mindset was thought to be due to economic model of the West, but due to removing Dharma from the ecosystem, this phony model has been adopted pan India leading to very detrimental future.
Kama: This category is what we all are very comfortable with. We do not think of the financial, social, moral, ethical, spiritual or any other consequences. We just want the object of our desire. Money or resources are just a means to an end. Typically we end up justifying why our means was the right one. Contrary to Sita’s deep insight that Dharma is the source of Artha, we operate on an alternative paradigm. As Kama incites the emotions in us, we search for the resources that support that end and eventually go after the resources either beforehand or under the influence of the desire.
Overweight: Focusing solely on this bucket is the bane to the modern man. We are unable to experience the different dimensions of happiness brought by wealth, while chasing this single track. Constantly driven by the pressures of the highly turbulent effervescent nature of Kama, the slave to desires, man cannot differentiate between what is a need and what is a want. Wants become mistaken as basic needs, adding to the pressures on the mind. This results in deluded thinking and wrong actions.
Underweight: If this scenario, is not driven by poverty of artha, then usually it is a factor of disillusionment. If such a situation is based not on Viveka, it can result in an artificial disenchantment. This will result in more Tamasic thinking leading to further decay in our actions and resources.
Svajana: Taking care of our family, friends and dependents can form a key aspect of deriving more happiness from Wealth. On the way to the top, one finds its lonely. This can be mitigated by spreading the wealth that brings more warmth, friendship and loyalty around. Jana is a concept that can expand from family, relatives to community, jati and nation and beyond. The degree of expansion of Jana in our mind and actions is an indicator of our internal growth. In fact many Jatis have strong support from within that they have a distinct identity both in society and also in their financial success.
Overweight: This must be a surplus bucket, but critical for our well-being. If one tends to focus too much too prematurely, then it can be a drain on one’s resources. One must be cautious in distributing with a bit of judgment. Reckless distribution can yield unintended consequences.
Underweight: In today’s world, this is a casualty. The way one is already struggling to make ends meet, depending on one’s outlook, the welfare circle can shrink to just the family or couple, instead of expanding outward. This selfish outlook, especially in not sharing the abundant resources can only spread jealousy in others. Not spreading one’s wealth and resources and hoarding it with a selfish attitude, not only deprives prosperity from spreading in the society, but also darkens one’s mind and hastens self demise.
Applying the wisdom:
The switch from a Kama centered selfish approach to Artha to a more inclusive attitude takes the pressure off the mind. Adding the other buckets to harvest happiness from Artha adds to its bountiful nature. One is no longer forced to extract all happiness through a very narrow channel of Kama. This expanded mindset slowly lifts the mind towards Dharma. It may not be possible to tend to the channels equally, as resources available to us are diverse. Yet it is pertinent and crucial for maintaining all these five conduits of happiness. Also important is not overplaying or ignoring one channel over the rest.
In Purusharthas – a simplified insight, we studied the four dimensions of maximizing human potential. While the modern man barely thinks beyond Artha-Kama sinkhole, as evident in understanding the channels of happiness, we find Artha and Kama emanate and reside in Dharma. The very purpose of Dharma and also our Janma is Moksha. As we steer away from being slaves to Kama, expanding Artha usage to a more enlarged, all encompassing Dharmic state, our understanding and practice of Dharma increases. In other words, Artha can be a submissive slave of Kama, a mere tool in the hands of Ahamkara driven Kama. But associating Artha with Dharma, by supporting different layers as in Svajana, Artha, Yashas or Dharma itself, helps absorb Kama and Artha into Dharma, thus realizing Sita’s wisdom and eventually paving way for Moksha.
A simple passing statement buried in Srimad Bhagavatam was able to unearth the layers of wisdom buried. Imagine if we study our Itihasapuranas and Upanishads, not from a story point of view, but from an intention to apply and digest every word, the Dharma consciousness will dominate our GunaKarma. May we all be benefit from such a wonderful and profound Satsangha that will keep us focused on the real purpose of our being.
ॐ तत् सत
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