Bhagavatham - Ksheera Sagara Mathanam: Upanishad Insights

                                    Gurur Brahmaa Gurur Vishnuh,
                                    Gurur Devo Maheshvarah.
                                    Gurur Saakshaat Para Brahma,
                                    Tasmai Shri Guruve Namah.

Following are some upanishad insights from guruji  Shri Shri Bhashyam Appalacharya swamiji's Sreemad Bhagavata pravachanams. In this post, ksheera saagara mathanam upanishad interpretations are summarized as follows:

In ksheera saagara mathanam, devas and asuras churn the ocean of milk using manthara mountain to attain amrutham. Snake Vaasuki was used as a rope to the churn the ocean. Asuras insisted to hold the head portion of the snake and  devas had to hold the tail portion of the snake. Lord Vishnu comes in tortoise and ajitha incarnations to hold the manthara mountain from bottom and top respectively in order to prevent the mountain from sinking in the ocean.

Upanishad Interpretation:

Human birth is meant to attain amruthathvam (i.e., mukthi). Every human has daivi sampada and aasuri  sampada. Daivi sampada represents the noble virtues, sattva guna and having subuddhi. Asuri sampada represents our manas (i.e., mind), indriyas (i.e., senses) and our body. They are asuri because they are always behind the materialistic pleasures (i.e., sense gratification). However, in order to attain mukthi (i.e., moksham), a saadhaka needs these very much (i.e., to grow spiritually, to engaze in japa, tapa and to study veda vaangmaya, one requires human birth and the senses).   Also along with these, one needs subudhi, sattva guna (i.e., daivi sampada). So in order to attain amruthathvam (i.e., mukthi or moksha), a saadhaka needs to use his daivi and asuri sampadas effectively in his saadhana (spiritual practice). So we got human birth to do this saadhana. This corresponds to devas and asuras working together to churn the ocean of milk.

The ocean of milk represents vedas, puranas which describe almighty and HIS kalyana gunas. The mountain manthara represents gnaana. So one should use his gnana to cultivate bhakthi by studying vedic scriptures which describe almighty's divine qualities and HIS activities. Gnana is not something which can be obtained by studying books. That gnana is also bestowed on us by HIS grace based on our sincere devotion, our extent of desire to attain mukthi leaving aside all our materialistic desires.


Snake Vasuki represents the vedas. Vedas poorva bhagam (head portion) prescribes various karmas such as yagnas, pujas, etc., to attain materialistic benefits such as i) getting children, getting aishvaryam (i.e., materialistic prosperity) and getting rains etc., and  vedas uthara bhagam (i.e., tail portion) contains upanishads which describe paramaathma, brahma vidya to attain moksha or mukthi. Those humans who wish to attain mukthi should aim for studying upanishads to understand the paramaathma and attain him. This corresponds to: asuras interested in holding the head portion of the snake and devas interested in holding the tail portion (i.e., persons with asuric nature are always desirous of materialistic pleasures and persons with daivi prakriti always want to get rid of this birth and death cycle and attain mukthi).


Lord coming as tortoise and ajitha incarnations to help in churning the ocean gives the insight: while in the early stages of saadhana, a saadhaka might feel that he is successful in spiritual journey because of his own efforts (i.e., the typical 'I am ' or aham feeling). But the fact is that lord is helping us in our saadhana by HIS grace so that we will not sink like mount manthara. 

There is a popular misconception among many that lord Vishnu was biased towarads devas and hence he gave amrutham to only devas..In spite of their efforts, asuras could not get amrutham...This corresponds to: A saadhaka achieves progress in spiritual journey by supressing his materialistic desires (i.e., asuri pravruthi) and enhancing his daivi prakrithi..This is the ultimate aim to attain amruthathvam. In stead if one tries to attain amruthathvam to our asuri sampada (i.e., our body, senses and manas), we will always be behind sensual wordly pleasures and will never attain moksham..This is not the goal of human birth...Hence it is very much correct to give amrutha to only devas but not to asuras..However, we need asuri sampada help along with daivi in order to do sadhana..So its correct to use asuri sampada (i.e., body, senses and manas) along with daivi to do sadhana , but not to give amrutha to asuras..

                                .......Swasthi....

sundara kanda part 4 - hidden upanishad insights

Following are some more upanishad insights that I would like share with you all in continuation to my previous posts on upanishad insights in Ramayanam as per Guru ji Shri Shri bhashyam Appalacharya's pravachanam:

1. In the begining of sundara kanda, all the vAnaras assemble near the ocean  and tell about their capacity to fly across the ocean. All the vAnaras say that they can not cross the 100 yojanas sea to reach lanka. However, Lord Hanuman says he can cross the 100 yojana long sea.

Guruji says that there is a hidden meaning behind saying 100 yojana long sea link as per upanishads. The ParmAtma, JeevAtma and prakruthi are the three things which constitute every being. The '1' denotes the ParamAtma, and the remaining two zeroes denote jeevatma and prakruti..The later two does not have any value without paramAtma (i.e., they represent null/shunyam without paramatma...).  However, they attain completeness (i.e., they attain poornattvam) when they are together with paramAtma. Whoever realizes/experiences this great fact by obtaining siddhi/atmagnanam can cross over this 100 yojana samsara sagaram. As we have discussed in our earlier posts that Lord Hanuman is the acharya swaroopa who crossed the ocean to unite jeevatma (mother Sita represents Jeevatma) with paramatma (Lord Rama is the ParamAtma). Thus, he was able to cross this 100 yojana samsara sagaram.

2. When Lord Hanuman crosses the sea and about to enter Lanka nagaram, there comes a rakshasi named Lankadhidevata. She says arrogantly the following: "I am (i.e., Aham) Lankadhi devata and you can not enter without conquering me". Further, she starts attacking Lord hanuman. Then Lord hanuman hits her with his left hand fist gently (Here Lord Hanuman shows mercy on that female demon and hence hits with his left hand fist gently).  She could not face Lord Hanuman in that battle and surrenders to Hanuman and says the following:" Long ago, Lord brahmaa told me that I will be conquered by a vAnara one day and that is the begining of rakshasa clan destruction". Further, she asks him to enter lanka and look for mother Sita and unite her with Rama. Lord hanuman enters the langa nagara from the fence of the city by keeping his left foot first.


Here is the following upanishad interpretation for this incident:

Hanuman is the acharya swaroopa, Lanka is our body and our aham (i.e., arrogance) represent lankadhi devata. In our lives also, a guru comes to give us atma gnanam and thus make us united with paramAtma. However, our arrogance (i.e., aham) represented by lankadhi devata never allow our guru to help us conquer our  ignorance. That means , we are still very much protecting our body aka lanka with our arrogance. Hence due to our arrogance, we hurt our gurus and thus our body aka lanka is well protected with our arogance and ignorance (here protection is in a negative sense. i.e., with our aham, we never allow a guru to give us gnanam and thus we will continue to take births again and again. Thus, we are protecting our material body). Thus, our jeevathma never attains paramAtma until we shed our arrogance. Further, Lord Hanuman entering lanka by jumping over fence, but not by entering via simha dwaram signifies the following:
common people like us take births to experiences the fruits of karma phala. However, great acharyas like shankarAcharya, RAmanujAcharya and MadhvAcharya did not take birth to experience their karma phalas. They are not bound by karmas since they attained atmagnaanam/siddhi..They came to this world by the divine will to establish the path of dharma, thus helping us to get out of this birth and death cycle.

3. Sundara kanda starts with the following mantra and guru ji says that the entire upanishad saaram is embedded into this mantra.

   ततो रावण नीतायाः सीतायाः शत्रुकर्शनह
   इयेष पदमन्वेष्टुं चारणा चरिते पथि

Meaning of the aforementioned sloaka is as follows: Lord Hanuman, the conquerer of enemies started his search for mother Sita who was abducted by rAvana.

The upanishad interpretation is as follows:
तत (meaning THAT, which is omnipresent, omnipotent, omniscient and beyond our reach due to our ignorance) signifies paramAtma.

रावन denotes our manas and
सीता denotes jeevaathma and sanskrit meaning of sita is  ploughing device that is used in agriculteral land for farming.  She was found by king Janaka while plouging land for doing yagnam. Hence he named her as Sita. The upanishad meaning is as follows:

By ploughing the karma kshetram (i.e., our body) with a ploughing device named gnanam, one can find/realize atma's tattvam (i.e., Sita).

शत्रुकर्शनह means the one who conqured enemies..Here it signifies inner enemies (i.e., indriya vyAmohas). Only a sadguru conquers his inner enemies and bestows gnanam to his desciples.  So our jeevatma which belongs only to paramAtma is under the bondage (i.e., bandhanam) of manas and indriyas because of jeeva's adharmic way of living. Lord hanuman (acharya swaroopa) who conquered his inner enemies, gives gnanam to desciples and unites the jeevaatma with paramaatma.

sundara kanda part 3 - hidden upanishad insights

Following are some embedded upanishad insights in sundara kanda as per guru ji Shri Bhashyam Appalacharya's pravachanam.

When Lord Hanuman meets Mother Sita in Ashoka vana, he gives her Lord Rama's ring which has Rama namam imprinted on it. Upon seeing that ring given by Hanuman, Sita devi feels immensely happy as if she has seen Sri Rama right in front of her. When Hanuman asks for some abhignanam (i.e., souvenir) to show Lord Rama, mother Sita gives her divya choodamani which was tied to the loose edge of her saree (i.e., cheera kongu mudi). 

The aforementioned incident is analogous to the following:

Here Rama is the paramAtma and mother Sita is jivAthma. Mother Sita filled Lord Rama in her heart and chanted his name with full devotion conquering the indriya vyamohas (i.e., sensual desires). Then lord Rama has sent Hanuman with his ring which has Rama namam imprinted on it. This is similar to Lord Rama sending an Acharya (i.e., Hanuman) to give mantropadesa to the devotee. Here choodamani corresponds to the desire of a devotee/sadhaka to obtain the thathva gnanam and unite with god. This desire of jeevatma/sadhaka is covered by maya (i.e., maya vastra/saree) until he gets the mantropadesa. Upon hearing the mantropadesa from his acharya, this maya vastram uncovers the hidden desire of a sadhaka attaining paramAtma (This corresponds to mother Sita uncovering the choodamani from her saree and giving it to lord Hanuman). Once that desire gets uncovered and by continuously chanting the mantra obtained from acharya, he obtains the thathva gnanam. Further, paramAtma himself can not bear the separation from his devotee anymore and HE comes to rescue his bhaktha from clutches of samsara. This is analogous to Lord Rama coming himself to lanka and releasing her from the cluches of Ravana (Here Ravana corresonds to manas and indriya vyamohas. They are the obstacles in the path of self relization to attain paramAtma). 

 

About Guru ji Shri Bhashyam Appalacharyulu

Sriman Sribhashyam Appalacharyulu (Telugu: శ్రీభాష్యం అప్పలాచార్యులు) (April 6, 1922 - June 7, 2003) was a Vedic scholar, commentator and a great teacher.

Early Life:
 He was born to Srinivasacharyulu and Thiruvengalamma on April 6, 1922 on the auspicious day of Sri Ramanavami in Padmanabham, Visakhapatnam district, Andhra Pradesh. His birth name was Anantha Appalacharyulu. His ancestors to the nearest forefathers had been the honourable clan of students tutored in `Sribhashyam' (commentary on the Badarayana Sutras known as `Brahma Sutras') under the able guidance of the descendants of the direct disciples of Sri Ramanuja. By teaching `Sribhashyam' since time immemorial, his ancestors had earned that title. His father had performed the uphill task of circumambulating the hill many times praying for a son and he begot him. He was equally devoted to the deity of Simhachalam known as "Appanna" and thus named his son Appalacharya.

Commentaries:
His commentary on the Ramayana is called `Tatva Deepika'. He is inspired by the benedictional verse, Ma Nishada of Valmiki and sees Srinivasa in between the lines of that couplet. Underneath the Seven Hills he sees the `divine idea' in the seven kandas of the Ramayana. (playing on the sonic similarity of `ko' and `ka' in Telugu) He has titled his lectures as Yedukondalu-Yedukandalu. He has proved that Rama was never conscious of his divine identity unto six kandas of the epic and he had emerged as `Narayana' in the seventh kanda only - this 'Narayana Tatva' he calls the `divine idea'. The seventh hill, Narayanadri, shrouds Lord Venkateswara from behind. The booklet of his lectures reveals his ingenious interpretative skill.
He was celebrated the 1000 Purnimas (Sahasra Chandra Darsanotsavam) by Visakha people in 2003. His biography titled `Pravachana Siromani' was written by renowned litterateur Chitrakavi Aathreya and released during the celebrations.^[2] He reached the abode of Vishnu shortly after the celebrations on June 7, 2003.^[3]
His discourses on Bagavadgeeta, bhagavatam, Ramayanam can be downloaded from the following link: http://www.pravachanam.com/



Discourses in Telugu:
Some of his valuable discourses on Ramayanam and Bhagavtham can be found in www.pravachanam.com under Ramanyanam and Bhagavatham sections

Bala Kanda - hidden upanishad insights

Following are some points from guruji Sree Bhasyam Appalacharya's pravachanams on Ramayanam- Bala Kanda:

1. To begin with, we see many people saying that Rama was just a good king, but not God. They do not believe that he is god.

Guruji explains this as follows:

Suppose a person has fallen into a well by mistake and seeking help from someone. A person who knows swimming jumps into the well to get him out of it. Now the first person should not say to the 2 nd person that 'Hey! You are also like me..we both of us are in well'. Here the first person has fallen in the well by his own mistake and the second person jumped into the well to rescue the first person. This is analogous to : We commit sins and take birth again and again to experience the fruits of our karma (papa and punya) (i.e., we are in karma bandhanam). This is the reason for our birth. So we fell into this deep bottomless pit, and never coming out of it.

Where as Lord's incarnations come to get us out of this birth & death cycle. Avataram means God coming down from his exalted position to rescue us. He does not have karma, he is just coming down with his causeless mercy to rescue us from this samsara sagaram. This is analogous to the person who knows swimming jumps into the water to rescue. So we should not think that he is also like us. Only great devotees like Akrura, Bhisma, Vidura and Udhava etc., recognize the divinity of god.

2. Balakanda and Sundarakanda have some similarities. Rishi Vishvamitra and Lord Hanuman unite the  Mother Sita with Lord Rama in balakanda and sundarakanda respectively. 

3. If we read bala kanda of valmiki ramayanam, we will come to know that Rama janana sarga begins with Rama jananam and ends with sage Vishvamitra coming to meet Dasharadha in Ayodhya (i.e., Rama's entire balyam is covered in just one sarga. Rama was 13 year old when VishvAmitra comes to ayodhya. There is no description of his  childhood activities though the name of the kanda is bala kanda).  Guruji says that Rishi Valmeeki has embedded hidden meaning in it. The meaning of baaludu (i.e., boy) is as follows from the upanishads definition: a) He who wants to get protected only by God and withdraws all his efforts to protect himself (i.e., sharanaagathi). b) Whose thought and deed are same unlike common man who deceives, lies, talks outwardly something, but has something else in his mind. 

In balakanda, Valmiki is referring to Maharshi viswamitra in this context. VishvAmitra comes to Dasharatha and says the following: "I am planning to do one yAgam for SIDDHI and some demons are disturbing the yAgam and in this context, I need lord RAma's help". Though VishvAmitra knows entire asthrAs and shastrAs, he did not protect by himslef. Instead, he gave entire dhanurvidya upadesam to Rama and got protected by him. This way, he has dedicated everything Rama to obtain SIDDHI..Hence he is referred to as baludu..

Guru ji explains this nicely as follows: Sea contains lot of pearl shells. During summer, the sea water evaporates. Later, in rainy season, pearls will be formed when the rain droplets fall into the pearl shells specifically on days when Sun comes in Swathi nakshatra. This is how we get pearls from sea. If suppose, the sea starts thinking that why should I give water to the sun (i.e., water evaporation) and why all this process of rain water falling back into the pearl shells. Instead, I can make pearls since I have pearl shells and lot of water. But pearls will never be formed that way... So this is similar to VishvAmitra dedicating all is astras and shastras to Lord Rama and get protection or siddhi from Rama.

Also, if we see, VishvAmitra splits to Vishva + amitra meaning he who is not friendly to vishvam. However, this samAsam is not true in this context. If a common people like us keep that name, then it means he who is not friendly to vishvam. PAnini has mentioned in his vyAkaranam that, for sages, there comes extra deergham when we split the sandhi (i.e., Only for sages, rishis, vishva + mitra = vishvAmita is true). Suppose if we keep the name as vishvAmitra, it splits to vishva + amitra, where as for sages, rishis, vishva+mitra=vishvAmitra). Why is he mitra to vishvam ? It is because, he united Rama with his consort Sita and established the pathway for the Ramayanam.


If we observe sage vishvAmitra's life, he had experienced kAma, krOdha, mada, matsaryas and finally conquered his inner enemies (i.e., indriyas and manas) and became brahmarshi. In our life also, we experience all these feelings and he has setup an example on how to achieve perfection in spite of committing many mistakes in life.

 

Aranya Kanda (part2) - hidden upanishad insights

Following is the Aranya Kanda essense that I tried summarizing from Guruji Sree Bhashyam Appalacharya swamiji's Ramayana pravachanam.

Aranya kanda is considered to be the moksha kanda. It begins and ends with two rakshasa characters namely, Viradha and Kabandha. In between Lord Rama kills 14000 rakshasas and also three people get mokham namely, 1) Sharabhanga Maharshi 2) Jatayu 3) Shabari.

Viradha sanskrit meanings is some opposite meaning to aradhana. When Rama, Lakshmana and Sita are walking in the jungle, this Viradha comes and pulls and takes control of Sita devi and says: "She is my wife". This is what all we say that this body and atma is mine and identify it with the 'I' (Mother Sita is analogous to Jeevatma which belongs only to Paramatma). But Jeevathma belongs to paramatma and we out of ignorance we claim that as ours and commit all sorts of sins in our life to give pleasures to this ephemeral body. When Rama and Lakshmana try to kill him, Viradha says, he can not be killed by arrows, but only have to buried. This is analogous to ours materialistic desires never end. Then Rama and laksmana dig a pit and bury him in that and press hard with their legs on the pit so that he will not come back. This is analogous to our materialistic desires can only be conquered by pushing/pressing hard with Rama paadam which is full of thorns and turned reddish (because of his journey in aranya without wearing padukas). Only that reddish, Rama padam with full of thorns can only eliminate our materialistic desires and give us bhakthi, Gnaanam and Vairagyams. Hence we should seek Rama's anugraham to conquer our indriya vyamohas by doing sharanaagathi.

Sharabhanga Maharshi is a great sage. Just before Lord Rama, Sita Devi and Lakshmana arrive to his ashram, Indra deva comes to sharabhanga maharshi's ashrama and welcomes him to swargam (becoz of sharabhanga maharshi's great tapas). But sharabhanga says I will come only after seeing Lord Rama, Sita Devi and Lakshmana. When they arrive, Sharabhanga dedicates all his tapas, yagnas, yagna phalams to Lord Rama and leaves his body and attains moksham. This is the Karma Yoga. What ever tapas, yagnas, yagna phalas he got , he dedicated all those to Rama (In vishnu sahasra namas, meaning of one of the names of Lord is: He is the one who is doing yagnam, he is the one who gives Yagna phalam and He himself is the very process of Yagnam). Maharshi sharabhanga realized this and attained moksham.

Jataayu injures his body severly fighting with Ravana for rescuing mother Sita who is so dear to Rama till his last breath and in that process Rama gives him Moksham.

Shabhari is a desciple of Matanga Maharshi's desciples. She has great Guru bhakthi and she has great vishwasam(trust) in guru vaakyam. Her gurus told her to wait till Lord Rama comes to meet her. They did not tell when will he come and she also did not ask how long she has to wait. She simply followed what her gurus said. For 13 years she waited for Rama without giving a second thought on their guru's words. This way, all 13 years, she was thinking about Rama expecting him to come to her ashram. Finally he came and she gave aathithyam and left her material body and attained moksham. She does not have great tapas or yoga shakthi etc. But she has vishwasam on her guru's words and because of that great quality, she attained moksham. Her guru bhakthi is her major strength.

What we can learn from these three incidents is: 1) We should do all our deeds thinking that it is god's will and dedicate all our karma phalams to the Lord without expecting benefits from it and that can lead us to moksham 2) We should use our body for spiritual enlightment and serving god related activities. 3) We should have trust and devotion on our Gurus (Unquestionable trust on our gurus)

Aranya Kanda - hidden upanishad insights

Following are some interpretations on Ramayana by Guruji SriBhashyam Appalacharya Swamy
1. Valmiki named Ramayanam as Polasthya vadha, seethayaah scharitam mahat, but not as Ramayana. The reason can be interpreted as follows:
   Poulasthya vadha is getting rid of rajo guna and sensual desires/ignorance of manas aka ravana. Seethayahscharitham mahath means mother sitha's great story. This is nothing but the story of jeevathma ( which belongs only to Paramathma ) attaing paramaathma by conquering ignorance. So this is the story of every human. So this highlights the prime goal of maanava janma. May be he wanted to highlight this great ideal.



Guruji explains nicely about the three gunas  as follows:

In a lake, we find mud, dust particles in the water and thus due to this, we can not see the floor (i.e., bottom surface of the lake). Here mud water is analogous to tamo guna. Even if we get rid of tamo guna, the rajo guna's influence (i.e., dust particles in water) never allow you to see the bottom surface of the lake. Only when the dust particles, and mud water gets eliminated (i.e., pure water : shuddha sattva guna), we see the clear bottom surface. Similarly only when our rajo and thamo gunas get eliminated, then only with the shudha sattvam, we can see/experience the divinity within us.

2. When mother Sita expresses her desire about Maaya mrugam to Rama, before leaving for that animal, Rama instructs her to be under the protection of Lakshmana. But she scolds him and sends him out ignoring Rama's instruction and this results in her abduction by Raavana. This is analogous to : Our jeevatma is always together with paramatma and experiences the bliss. However, we show interest in materialistic vishaya sukhas instead of showing interest in Paramatma. This is like: Mother sita was always with Sugunabhi Rama and experiencing the eternal bliss. However, when she saw the maya mrugam, she was interested more in that shining golden mayamrugam skin than Rama. This is the cause of separation from the lord Rama and she was under the clutches of manas aka Ravana... Similarly the main reason for our struggles in life is: we show interest in materialistic, ephemeral vishaya sukhas instead of showing interest in attaining Paramatma. Our Jeevatma 

is always together with paramatma, but we are under the shackles of Manas and indriyas due to our attachments

to vishaya sukhas.

Also one point: As soon as Sita got abducted by Ravana, she realized her mistake and always chanting RAma's name seeking his reunion. This is what we also need to conquer our senses and manas (i.e., mind). We should get that desire to seek Rama and nothing else. This is the only solution to attain Paramatma..

 Also another point is:  God instructed us to follow certain life style. If we do not obey his instructions like (like Sita ignoring bhagavad rakshana (i.e., protection ) in the form of lakshmana protecting her, she was abducted), we will also be under the bandhanam of Manasu and senses. If we ignore the God's instructions and commit sins, we will be under the bandhanam of Manasu and senses (this is similar mother Sita was immediately under the bandhanam of ravana as soon as she said NO to the bhagavad rakshana ).

3. Also if you see Lakshmana, he is daasa of Rama and if you observe its not just brotherly relationship. Whatever Laksmana does is for Rama's sake. He is always in Bhagavad Sannidhyam. This is called Paraartham.  Similarly Bharatha does all his duties like ruling kingdom, etc, but he always feels that he is ruling Rama's kingdom as per his instructions when he was in aranyam. This is Parathanthram (i.e, depending on Rama's will). He does not accompany Rama always, but wherever he is, he always does his duty thinking that it is rama's instruction to rule kingdom through his Paadukas. Similarly Shatrugna is always doing kainkaryam to bharatha. This is similar to one doing kainkaryam to parama bhaktha's of lord rama.
 
But if you see Rama's role, he shows the baahya dharma of humans, like how one should behave with every one.
 
Now you observe the following : Laksmana role's message to us: Do everything for the sake of God (i.e Paraartham), but nothing for our sake. This is similar to sanyasa or always to be with God (i.e., always in Bhagavad Sannidhyam). Where as  Bharatha's role is true karma yoga (Even though you are not always with God, do lead you life as per his instructions always thinking that I am working for him as per his instruction like an instrument his hands). This is karma yoga of bhagavadgita.

Shatrugna's role: Always do seva to bhagavad bhakthas. Always do sathjana saangathyam...
Rama's role: Baahya dharma of every human how one should behave with everyone, how to lead good life.

Mother Sita's role teaches how a woman should lead her life..Also she shows how we all should do sadhana ignoring indriya vyamohas to reach Paramaatma.

4. The roles of Rama, Lakshmana, Bharatha, Shatrugna can be interpreted as Dharma, Artha, Moksha and Kama. Artha and Kaama should never stay together since they can lead to chaos if they take unrighteous path. Hence Artha should be tied together with Dharma and Kaama should be tied with Moksha (i.e., all our kaamyams (desires) should be in such a way that they lead to moksham).
This is analogous to Lakshmana accompanying Rama and Shatrugna accompanying Bharatha always.