THE PURPOSE OF LIFE

The term “life” is used to denote the eternal principle that exists in all living systems as well as to indicate the process of living or for the overall properties of living organisms. All living organisms possess “something” in common that enables them to perform vital activities such as maintenance, growth, reproduction and interactions with the environment in which they live. When organisms cease to possess this “something” they cease to be living or they are dead.

The question that arises now is, what is this eternal principle that exists in all-living systems?   In other words what is life?

According to modern science there is no generally accepted definition of life. Physiologists regard any system capable of eating, metabolizing, excreting, breathing, moving, growing, and reproducing and constantly responding to external stimuli, as living. Metabolically, life is the property of any object surrounded by a definite boundary and capable of exchanging materials with its surroundings. An amoeba, a single cell or a bacterium is all examples of such systems. Biochemically life subsists in cellular systems containing both nucleic acids {DNA, RNA} and proteins [enzymes]. A geneticist may define life as something that belongs to systems able to perform complex transformations of organic molecules and to construct from raw materials copies of themselves capable of evolution through natural selection. However, almost all of these definitions are the manifestations of the properties of life rather than definitions of life itself.

Our scriptures have recognized this principle behind all living systems as Soul, Spirit or Atman [in Sanskrit], which is “unborn, eternal, everlasting entity that never perishes when the body ceases to exist” [Bhagavad Gita: 2:20]. It is that principle “which is the ear of the ear, the mind of the mind, the speech indeed, of the speech, the breath of the breath, and the eye of the eye” [Kena Upanishad: 1:2]. “It moves [when the organism moves]; it does not move [because it is every where]; it is far away [as it is beyond the comprehension of common intellect] yet it is so near [as it is within every living thing], it is the internal spirit of everything that we know” [Isavasya Upanishad: 5]. However, life is such a phenomenon “which has no definite shape, neither beginning nor end and not even stability” [Bhagavad Gita: 15:3]. It is true that life has no definite structure and shape or size. It may appear as small as a bacterium or as big as a blue whale, which can easily accommodate a full-grown elephant in its stomach. It may be as small as algae or as big as some of the trees that exist in certain forests. Life appears in innumerable shapes sizes and numbers, as animals, trees, shrubs, grasses and a host of other forms. It may express itself in emotions and feelings without any structural characteristics. It appears to change from one stage to the other as the changes from childhood to youth through adolescence and finally to old age. That is why our scriptures say that this eternal principle, “when it is existing in a living body or departing from it cannot be comprehended through ordinary means of perception, but only through the eye of wisdom” [Bhagavad Gita: 15:10].

All these descriptions from the scriptures point to the fact that life is a phenomenon that has no beginning and end, is continued in the bodies of living organisms, small, big, fat, or slim, moving or unmoving, incomprehensible with the normal sensory perceptions and  is not destroyed along with the destruction of the body. It is interesting to analyze these features of life through modern science. This may involve elaborate discussion and analysis, which is beyond the scope of this article. The emphasis now is the purpose of life rather than the nature of life. In this context the term life is used to denote the total experiences of the organism throughout the lifespan starting with birth and ending in death.

All organisms go through the processes of birth, growth, transformation, reproduction, decay and death and these processes are repeated generation after generation. What purpose they fulfil by going through this never-ending cycle of life. Why should organisms go through this cycle at all? These are questions of interest for philosophers, scientists, and even ordinary human beings who have the time and inclination to ponder over such enquiries.

The biological purpose of existence, for all organisms, is to survive and perpetuate their kind. After birth they survive and grow, often with help from their parents. On attaining maturity their next responsibility is to find suitable mates and reproduce. Life comes to an end for many animal species at this stage, as if once they produce their young ones their presence in this world is no longer required or they have fulfilled the purpose of their existence. Even for other organisms life comes to an end after   reproducing few more offspring few more times.

Biologists believe that this process of survival and reproduction by organisms, generation after generation, is the mechanism to enhance genetic variability, so that every generation may produce individuals better adapted to survive in an ever changing environment: a process of a perpetual journey towards perfection, a phenomenon we call evolution.

Human beings, as part of the biological world, have the same fundamental purpose for life. However, the superior intelligence and capabilities of man make him more aspiring and he is constantly trying to improve upon the old or to produce something new. The story of our civilization, our scientific and technological achievements, our arts and architecture, our language, literature and music, are all glorious examples of this intrinsic urge to achieve and accumulate. At present the biological meaning of life for man has almost become secondary rather than primary. Now for majority of human beings the purpose of life is life with a purpose, or life with a definite aim.

According to Sri Sankara three things are rare in life: “Manhood, a burning desire for liberation, and the capacity to surrender completely to a man of wisdom” [Viveka Chudamani: 3]. To be a human being, we have undergone many thousands of millions of years of evolutionary change and we are the only organisms who have the requisite qualifications and capabilities to choose a positive way of life and also to look forward to grow and emancipate the inner self. Life with a purpose or aim is rather easy to choose and almost all of us have chosen something or other as purpose or goal of life. Often we fix so many targets for us to attain in one life before we finally kick the bucket. Unfortunately all such aims and purposes are associated with the attainment of worldly pleasures and wealth in anticipation that these achievements will lead to true happiness. A few individuals are in pursuit of perfection in their chosen fields, such as artists, musicians, scientists and technocrats. Some, of course are after power and positions. However, the question still remains, are these true aims and purposes of human life?

According to all systems of Indian philosophy the ultimate goal of human life should be spiritual. The Indian systems seek to obtain a state of existence called “moksa”. Moksa is the highest good,  parama purushartha [the ultimate value]. All other values of life are only secondary or sub serve this realization of the ultimate good.

Moksa is a state of perfection, a result of an integral experience. According to Sri Aurobindo moksa is the master word in Indian philosophy. It is a philosophical ideal as well as a religious ideal. It is not conceptual. Mere intellectual study will not enable us to attain it. It is the ultimate realization of the Self or Atman. It is a certain immediate experience resulting from the acquisition of knowledge and self culture.

The question definitely may arise “why aspire for moksa?” The desirability of keeping moksa as the ultimate purpose of life is primarily due to the need for the radical termination of all sorrows of life and the attainment of eternal happiness. It is considered to be a practical way to overcome and destroy the sufferings of human life [samsara]. It is the master radical remedy for the ills of life. All systems of Indian philosophy regard life in this world as a preparation for the realization of moksha. Dr. Radhakrishnan says “sansara is a succession of spiritual opportunities.”

The most important and noble goal of human life, thus, is to aspire to gain insight into the nature of one’s essential Self or Soul or Atman. The Upanishads teach that the Self and the Cosmos are one. It is repeatedly asserted that one’s Atman is inseparable from all that there is. This is profoundly expressed in the mahavakya “You are [all] that” [Chandogya Upanishad: 6:8]. Gaining experimental insight of this identity is to be aspired for, because such knowledge affects one’s release [moksha] from continued rebirth.

The state of moksa is conceived as attainable here and now and not elsewhere. The Katha Upanishad says: “when all desires dwelling in heart vanish, then a man becomes immortal; and [even] here reaches the goal.”[Katha Upanishad: 4:14]. Such a person who has attained his goal in this life is called a jivenmukta, or ‘one that is free while still alive’. This view recognizes the possibility of perfecting oneself in the present life itself. Perfection, possibly, means rising above or overcoming every form of narrowness, through knowledge and self-discipline.