This Truth, or Goal Principle, is subsumable under five categories:
1. Dharma (Duty)
2. Artha (Wealth)
3. Kama (Joys)
4. Atmanubhava (Soul-Bliss) and
5. Bhagavad-anubhava (God-Bliss)
Dharma or Duty, is good works done for the sake of all sentient creatures – such good works as sustain the moral unity of the universe, or that cohesive force inherent in righteous works which binds together all existence into a harmonious whole or Unity. Dharma is unifying, adharma is separative; the one cohesive, the other divisive.
Artha, or Wealth, is money, grain, and such other possessions acquired in strict conformity with the rules of varna and asrama, and using the same in the spirit of charity in the service of Devas, Pitrus, and all creatures generally, with due regard to place, time, and fitness.
Kama, or Joys, are of two kinds: terrestrial or mundane; and celestial or ultra-mundane. The joys of this world are those derived by means of the senses of sound, touch, sight, taste, and smell, from such objects as father, mother, gems, lucre, grain, raiment, food, drink, son, friend, wife, cattle, house, land, perfumes, flowers, and all such luxuries. The joys of the other material worlds are of a nature much exalted above those of this world, and consist in dwelling in such bright regions as svarga, in being there bereft of such distempers as hunger, thirst, grief, passion, age, and death, and there enjoying draughts of nectar, and the love of celestial nymphs (apsaras) [but all one day to cease].
Atmanubhava, or Soul-bliss, is also moksha (release), inasmuch as it is the release from, or cessation of, sorrow, or in other words; deliverance from the bonds of the revolving wheel of births and deaths and the recovery of the natural state of the soul in its freedom, or the soul-life confined to itself without objective contacts, in the condition called kaivalya, or isolation, a purely psychic state, but not divine.
Bhagavad-anubhava, or God-bliss, is true moksha, or release, inasmuch as it is not only attended by the cessation of all the recurring cycles of physical life, but is release followed by God-bliss, the acme of the soul’s aspiration and destiny. A total effacement or remission of all the effects of deeds done, good or bad (which force the soul into material bondage), takes place, and the gross body – which is the medium for experiencing the effects of such deeds (enjoyment or suffering) – which is the seat of the sixfold states or modifications, eventuating therein, viz., conception, delivery, change, growth, decline, and death – which is the abode of the threefold miseries, viz.,adhyatmika, Adhibhautika, and adhidaivika – which screens God from the soul and breeds delusion – which, in short, is the root of samsara – is sloughed off. The soul then enters into the susumna-nadi, rises into the head, and, rupturing the crown of the skull, soars aloft in the subtle body, journeying along the archiradhi path, and, piercing through the orb of the Sun, reaches the bounds of physical nature defined by the Viraja River. Here, by a plunge into its sacred waters, the soul is rid of all the subtle remnants of physical defilement, as well as of the subtle body still adhering to it; and is anon received, on emerging from that holy immersion, by a glorious Personage called Amanava, whose very touch soothes and disperses for ever all the pangs endured in its aonic peregrinations in collusion with physical Nature.
The released soul is then robed in a body of light and glory – panchopanisan maya; – body which obstructs not, but is made of such light stuff as helps the raying forth of the powers of the soul, which are Knowledge, Bliss, and Divine -Service; – a body which is fitted for no other purpose than the service of God; – a body, in short, radiant, celestial, spiritual, divine. The soul is then conducted in due pomp and state in cortege- into the Beatific Presence of God, who is visualized there as seated exaltedly in a celestial pavilion, made of such ineffable stuff as is celestial, supported on either side by Sri. Bhu, and Nila, and other hosts of beings and objects,glorious and past compare or conception. These celestial hosts come and go before the August Presence in incessant procession, bent on serving the Lord, actuated by love indescribable: service before a Presence, instinct and vibrant with visions of beauty Hitting before their vision in ever new forms, like golden eddies in perpetual making and unmaking, rippling along a stream as of molten gold. This Beatific Presence is no other than the High Lord of Vaikuntha (Vaikuntha-natha), or the Changeless All – Absolute Being – the Immutable, beyond the Perishable – Whose joy without cessation is now granted to the saved soul as the high reward at the end of his evolutionary journey, and the boon of Whose service is to him conferred in terms of eternity. Thus is reached the ne plus ultra of blessed ness (parama-purushartha); in other words, the soul-long (yavad-atmabhavi) loving divine service – service which is not a task, but a prerogative – a service joying in the work.