 The next part is what to pursue in the world? What is to be pursued? That is the second aspect of dharmic life or dharmya kriya. So, what should be pursued in life? What is worth pursuing are called purushartha and these are four dharma, artha, kam and moksha. Dharma as being mentioned many times earlier, it is righteousness, virtue, duty arising from harmony with self and harmony with social and natural environment. Kam is fulfillment of our sensuous pleasure, biological needs and artha is fulfillment of our social needs that includes material gains but artha also in my understanding includes acquisition of social recognition, reputation, all that which brings us reputation in the society. So, social recognition is the form of artha. Moksha is the liberation that is a spiritual enlightenment. In yogic tradition it is realization of Brahman and in general in the Hindu tradition it is called self realization. The real self is not which is limited by ignorance, limited by the ego but real self is that bigger one. Real self is that which includes everything and awakening to that so what so liberation from what liberation from the limited identity. So, moksha is the liberation from the limited identity to the cosmic or Brahmanic Brahman identity. So, these four aims highlight the harmony of different dimensions. The indica today's picture is taken from to explain this concept. Indica many of you must be aware is a very active organization which gives courses on the Indian tradition and Indian culture. In one of the lectures artha, kam, dharma and moksha are compared with the Maslow's need hierarchy theory and many of you must be aware of the Maslow's need hierarchy theory which says that human beings live at different needs which are generally arranged at hierarchical level. Physiological needs, safety need, need for belongingness, having a self esteem and self actualization. Artha they have compared that with the safety and physiological need. Kam is related to belonging and esteem needs and dharma is related to self actualization need. There is lot of debate whether needs are actually arranged in hierarchical manner or not or they might be arising simultaneously. Some people may live at the higher level of needs without actually satisfying lower level of needs. All that debate is there in the Maslow's need hierarchy schema but this comparison seems to be valid and that is why it is included over here. The comparison of self actualization with dharma is also seems to be valid because self actualization is our ability to be what we can be and dharma is also realization of our true potential and realization of our true nature and that realization and enacting on that nature in harmony with self and in harmony with the social and natural environment. So, that comparison seems to be valid that is why this schema is here to further understand this idea of the dharma kriya and how it is connected to the one modern concept. None of these four is more or less important that means dharma and mojh they sound adhyatma they sound spiritual. Kama and earth they sound mundane more worldly. None of these four are more or less important. So, in our tradition avidya is considered the one which is employed which is about something other than brahman, something other than adhyatma, something other than spiritual that is called avidya. Vidya is considered only that pursuit which is to realize the brahman or to realize our spiritual self or to awaken and evolve our adhyatma or spiritual self. In Upanishad it is said that that means they who follow avidya enter into gloomy darkness. Andham tamah pravishanti they enter into the darkness. Who enter the darkness? Those who only follow the vidya. Tatobhue evate those as well enter into the gloomy darkness who only follow avidya. So, only following vidya and only following avidya both will lead to darkness and the Ishopanishad further in the other mantras says that we have to follow all four vidya and avidya dharma, earth, kama, mojh. Of course, earth and kama must be governed by, must be limited by, must be disciplined by the dharma and all that should lead to mojh the liberation that is the ultimate objective and dharma is the pivot around which earth and kama have to be managed. So, that is the second aspect of dharmya akriya. Third aspect of dharmya akriya is right livelihood, dharmic livelihood. Why we enter into livelihood? Why we pursue livelihood? To pursue, to get earth, to get prosperity. The prosperity in the Indian tradition is reflected in the form of goddess Lakshmi. In the tradition eight types of Lakshmi's are identified. That means livelihood should be aimed at attaining any or more than one Lakshmi's as explained here. So, different form of Lakshmi's are Adi Lakshmi that is the central one you see in this picture. Adi Lakshmi is the eternal Lakshmi that gives spiritual pursuit that gives spiritual awakening. So, if people are able to integrate their livelihood with their spiritual urge then that then they get the Adi Lakshmi means the ultimate Lakshmi from where all other Lakshmi's actually emanate. Second aspect is Dhanalakshmi. We all know we all work for prosperity. Dhanalakshmi that which gives food crop that is related to Dhanalakshmi. Ghazalakshmi that gives cattle power. We all know that even today a lot of societies are agrarian societies or societies which are predominantly based on whose economy is predominantly based on the cattle's. Santanalakshmi the progeny. Progeny is also reflection is a kind of prosperity. So, that is reflected in this picture with the Lakshmi having a small child in her lap. Vir Lakshmi and Dharia Lakshmi that is the another form of Lakshmi. Weller self-management Dharia also means patience. These aspects are also very important in some of the professions some of the livelihoods for example in the armed forces they pursue weller they pursue discipline. So, they are actually pursuing Vir Lakshmi or Dharia Lakshmi. Jaya Lakshmi and Vijaya Lakshmi these are the those form of Lakshmi's which give power for realizing our Shobhasankalp right intentions. Many of us have right intentions. Many of us have Shobhasankalp. Many of us wish to do good things. Many a time our sankalpas our deep resolve are not able to fructify and that spiritual power which gives us energy to fructify to materialize our right intentions that power is embodied in the form of Jaya Lakshmi or Vijaya Lakshmi. Those who are listening to this lecture some of their name also may be like Jaya Lakshmi and Vijaya Lakshmi these are very common names and last is Vidya Lakshmi that is knowledge. So, that form of Lakshmi that form of livelihood where people pursue knowledge and that is blessed by the spiritual power called Vidya Lakshmi. So, livelihood should be in line with acquiring having Lakshmi having the blessing of Lakshmi not acquiring because Lakshmi is form of the mother you cannot acquire mother you can only pray to brother or you can only get Sneha get affection from the mother you cannot acquire mother so that is why Lakshmi or prosperity in the yogic tradition is not acquired it is embraced it is respected. So, these are the form of Lakshmi and interestingly when this typology was explained in the classical text somebody would have asked that we see in society people who collect prosperity and collect crop and they attain prosperity even with the unholy means dishonest ways. So, will that prosperity be not be called Lakshmi? So, for that prosperity which is attained without following dharma is called a Lakshmi means that might be money but that is not qualified to be called Lakshmi. So, a Lakshmi is also one of the terms used to explain this idea of livelihood must be anchored in the righteousness in the harmony with self and the social and natural environment.