Greatness of Acharyas & The Purusharthas

वदन्ति तत्तत्त्वविदस्तत्त्वं यज्ज्ञानमद्वयम् । ब्रह्मेति परमात्मेति भगवानिति शब्दयते ।।
(श्रीमद्भागवत १.२.११) 

तत्त्ववेत्ता उसे तत्त्व कहते हैं, जो आश्रयरूप ज्ञाता तथा विषयरूप ज्ञेयसहित मध्यवर्ती ज्ञानसे अतीत अद्वय ज्ञानस्वरूप है। जो लक्षणसाम्यसे वस्तुसाम्यकी दृष्टिसे विवक्षावशात् ब्रह्म, परमात्मा और भगवान् कहा जाता है।

अर्थ, धर्म, काम और मोक्ष पुरुषार्थचतुष्टय हैं। भोग्यसामग्रीका नाम अर्थ है। भोग्य सामग्रींके उपभोगका नाम काम है। अर्थोपार्जन और विषयोपभोगकी अभ्युदय और निःश्रेयस – संज्ञक मोक्षके अविरुद्ध और अनुकूल विधाका नाम धर्म है। लौकिक -पारलौकिक उत्कर्ष और मृत्यु, अज्ञान, और दुःखकी आत्यन्तिकी निवृत्ति और सच्चिदानन्दरूपताकी सिद्धि मुक्ति या मोक्ष है। 

Essence

The Acharyas call that – element (tattva), which is the form/embodiment of unique knowledge beyond the intermediate/simple knowledge. Theknower (us), in the form of shelter (of knowledge), and the known (The Supreme) in the form of subject, which is named as “Brahman”, “Parmatma” or “Bhagwan” by different philosophical systems, but is same from the point of view of characteristics and object. (Shrimad Bhagavat 1.2.11)

Artha, dharma, kāma and mokṣa are ‘puruṣārtha chatuṣtaya’ or ‘chaturguṇa anusṭhāna’. Puri Shankaracharyaji, in the same book has emphasised as to why these 4 are collectively equally important in kaliyuga as compared to kritayuga (satayuga). In satayuga there’s rule of dharma and similarly in other yuga(s) dharma and moksha are given importance but in kaliyuga only Artha and Kama are given importance, so there is need for one to balance and give importance to all 4 for spiritual progress.

Any consumable thing (bhogyasāmagrī) which has the potential of giving pleasure is called “artha” (for example- money or materials).

Consumption (bhoga) of those same bhogyasāmagrī (s) is called “kāma”(e.g. things we can buy and sell, physical pleasures, etc).

Dharma is that law which enables a person to attain spiritual progress/Ultimate freedom (mokṣa) while being favourable to all – artha, kāma and mokṣa, by applying restrictions and opening possibilities, wherever needed.

Transcendental exaltation or the ultimate cessation of death, ignorance, sorrow and the accomplishment of the “Sat-Chita-Ananda” (the idea of ultimate reality being truth, consciousness and bliss) is liberation or mokṣa.

View based on Śridharī tikā on Shri Bhagwat Purana:

Some thinkers say that the curiosity about dharma is called “tattva jijnasa” and hence dharma itself is the “tattva”. In response to this it is mentioned – Those who are knowledgeable about the elements (tattva) call that “tat” itself as ‘tattva’ ie, as knower (kartā) of the known (tat), through the voice (vāchya).

So the question is, what is meant by the word “tat”?
Supreme knowledge (Jñāna) is itself is called by the word tat, which is Advay-Akhand-Advitiya (unique and complete).

In the relative (pratyaksha) knower of the world, and the known are different from each other but in the absolute realm (parmarthik dasha) both the knower and known are same Ultimate Reality.

A person in the illusion of Māyā, in the inferior relative world, misunderstands both knower and the known to be separate.

If someone says that there is a dispute on the words spoken (by the different Acharyas) for the tattva (elements), then in reply it is said that it is not so, That element (tattva) itself has been expressed through different names by different Acharyas as Bhagwan, Parmatma or Brahman.

Solution to the diversity in philosophical systems in a larger perspective is given in Shri Bhaghavata Puran:

इति नानाप्रसंख्यानं तत्त्वानामृषिभिः कृतम् । सर्वं न्याय्यं युक्तिमत्त्वाद्विदुषां किमशोभनम् ॥२५॥
(11.22.25)

“Different rishis (acharyas) have calculated elements (tattva) differently. However, all the calculations are correct and logical (as elements interact with each other) so everything about those rishis is beautiful and leads to the same path”.

This gives an additional view for all satsampradayas students to remain respectful to every acharya and sampradaya, be it Ramanujacharya Mahabhag, Vallabhacharya Mahabhag or any other Purvacharya, Everybody is right in their own way.

Saṃskṛta meanings in context: vadanti -they call/say, tattva- elements, advaya- non – dual, jñāna – knowledge, śabda -word, brahma – Brahman- The Supreme being/God of Upanishads, parmātmā – the supreme soul/being or bhagawān (God), Jñātā – knower

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