Purusartha means

Expressions researched:
"purusartha means"

BG Chapters 1 - 6

His citi-śakti, or internal potency, is transcendental. Puruṣārtha means material religiosity, economic development, sense gratification and, at the end, the attempt to become one with the Supreme.

BG 6.20-23, Purport:

His citi-śakti, or internal potency, is transcendental. Puruṣārtha means material religiosity, economic development, sense gratification and, at the end, the attempt to become one with the Supreme. This "oneness with the Supreme" is called kaivalyam by the monist. But according to Patañjali, this kaivalyam is an internal, or transcendental, potency by which the living entity becomes aware of his constitutional position. In the words of Lord Caitanya, this state of affairs is called ceto-darpaṇa-mārjanam (CC Antya 20.12), or clearance of the impure mirror of the mind. This "clearance" is actually liberation, or bhava-mahā-dāvāgni-nirvāpaṇam. The theory of nirvāṇa—also preliminary—corresponds with this principle. In the Bhāgavatam (2.10.6) this is called svarūpeṇa vyavasthitiḥ. The Bhagavad-gītā also confirms this situation in this verse.

Srimad-Bhagavatam Lectures

Puruṣārtha means the interest of the living entity.

Lecture on SB 1.5.1-4 -- New Vrindaban, May 22, 1969:

Artha means, what are the arthas? Artha means interest. Interest. So there are four kinds of interests. We are interested in four things. If we are actually human being, a civilized being, then we should be interested with four things. What are those four things? Dharma-artha-kāma-mokṣa (SB 4.8.41, Cc. Ādi 1.90). In human society, for at least peaceful living, the human society must have religion, dharma. And artha means economic development, good condition, economic con... That is also required. One, that the human society should be religious, they must have nice economic organization, and the kāma, they must have also nice arrangement for sense gratification. So sense gratification is not denied. Dharma, artha, kāma, and mokṣa. And after that, when one is satisfied, when he, when one is, by religious procedure, he is satisfied in his economic development, in his satisfaction of senses, the next need is mokṣa. Mokṣa means liberation from material bondage. These are four arthas. Catur-vargaḥ puruṣārthaḥ. Puruṣārtha means the interest of the living entity. But they are not final. They are not final.

1973 Conversations and Morning Walks

Puruṣārtha means material religiosity, economic development, sense gratification and, at the end, the attempt to become one with the Supreme.

Room Conversation with Educationists -- July 11, 1973, London:

Prabhupāda: The duality of knowledge and knower is not accepted by the non-dualists, but in this verse transcendental pleasure, realized through transcendental senses, is accepted, and this is corroborated by the Patañjali Muni, the famous exponent of the yoga system. The great sage declared in his Yoga-sūtras: puruṣārtha-śūnyānāṁ guṇānāṁ pratiprasavaḥ kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti." This citi-śakti, or internal potency, is transcendental. Puruṣārtha means material religiosity, economic development, sense gratification and, at the end, the attempt to become one with the Supreme. This "oneness with the Supreme" is called kaivalyam by the monist. But according to Patañjali, this kaivalyam is an internal, or transcendental, potency by which the living entity becomes aware of his constitutional position. In the words of Lord Caitanya, this state of affairs is called ceto-darpaṇa-mārjanam, or clearance of the impure mirror of the mind.

1976 Conversations and Morning Walks

This cit-śakti, or internal potency, is transcendental. Puruṣārtha means material religiosity, economic development, sense gratification and, at the end, the attempt to become one with the Supreme.

Room Conversation -- June 10, 1976, Los Angeles:

Prabhupāda: The great sage declares in his Yoga-sūtras: puruṣārtha-śūnyānāṁ guṇānāṁ pratiprasavaḥ kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti. This cit-śakti, or internal potency, is transcendental. Puruṣārtha means material religiosity, economic development, sense gratification and, at the end, the attempt to become one with the Supreme. This oneness with the Supreme is called kaivalyam by the monist. But according to Patañjali, this kaivalyam is an internal, or transcendental, potency by which the living entity becomes aware of his constitutional position. In the words of Lord Caitanya, this state of affairs is called ceto-darpaṇa-mārjanam (CC Antya 20.12), or clearance of the impure mirror of the mind. This clearance is actually liberation, or bhava-mahā-dāvāgni-nirvāpaṇam.