In infancy, the wants are primarily biological. As one grows, these expand into varied needs and desires—first simple, then increasingly complex. Throughout life, the specific desires keep changing, but the fact of wanting itself remains constant. Vedānta broadly classifies these into fundamental needs such as food, clothing, and shelter, biological urges, and the numerous desires arising from one’s own preferences and imagination. This pattern is universal and timeless.

From early on, one is conditioned by family, society, and upbringing to believe that fulfilment of desires leads to happiness, and non-fulfilment leads to unhappiness. One concludes that happiness is proportional to the number of desires fulfilled. Success is then defined in these terms, and society reinforces this notion by celebrating achievement, ambition, and outward accomplishment.

This leads to an endless expansion of desires—wealth, status, relationships, recognition, experiences, and accomplishments. Even spiritual inclination is sometimes misunderstood or dismissed as a sign of failure, while worldly success is glorified.

There is no denying that fulfilling desires can be exciting and temporarily satisfying. However, the question is whether it provides lasting fulfilment.

Even when a desire is fulfilled, the satisfaction is short-lived. The joy fades even as it is being experienced, and the mind quickly moves on to the next pursuit. At any given time, only a few desires are fulfilled, while many remain unfulfilled. This inevitably leads to frustration, anxiety, stress, fear, and a constant sense of incompleteness.

Despite this, one rarely questions the underlying assumption and continues chasing new desires. One becomes trapped in a cycle of striving, comparison, and the need for validation. No amount of success provides lasting relief. One may recognise the trap, yet feel unable to step out of it.

Some attempt to find fulfilment through service—helping others, caring for animals, or working for social causes. While noble and valuable in their own right, even these pursuits do not provide complete fulfilment. They too have limitations, and the underlying sense of incompleteness persists.

This is true across all stages of life.

Even towards the end of life, many remain dissatisfied, burdened by regret, anxiety, and a sense of unfulfilled living. This raises a fundamental question—if one ends up in dissatisfaction despite all effort, what is the purpose of the struggle?

At times, life itself may end abruptly in the midst of one’s pursuits, making all plans and efforts irrelevant. Yet, paradoxically, one continues to assume control over life and plans for long-term enjoyment, as though its duration were guaranteed.

Age does not resolve this problem.

Growing older does not automatically bring clarity or wisdom. Instead, it often brings additional concerns—fear, insecurity, and regret. Despite repeated exposure to the realities of life—birth, ageing, and death—one continues to remain engrossed in pursuit, without developing dispassion.

This human condition has been vividly expressed by Bhartrhari, who observes that life keeps passing while one remains absorbed in responsibilities and desires, failing to recognise the transient nature of existence.

Thus, even after achieving much, one finds oneself without a clear solution.

At this point, spiritual enquiry becomes not optional, but necessary. One may either continue in this endless cycle or seek a deeper understanding.

Vedānta points out that true fulfilment does not lie in external achievement, but in Self-knowledge. It reveals that one need not depend on accomplishments to feel complete. One can be at peace simply by understanding one’s true nature.

Spirituality, in this sense, is synonymous with Self-knowledge.

Where ignorance is the problem, knowledge alone is the solution. Just as in any other field, ignorance cannot be removed by action but only by understanding. The same principle applies here.

When one begins to recognise this, a shift takes place.

One understands that material solutions can only offer temporary relief and cannot resolve the deeper sense of lack. This lack itself is not real, but arises from ignorance of one’s true nature. Seeking fulfilment externally only perpetuates the problem, whereas turning inward leads to its resolution.

Spirituality also brings meaning to life.

What once appeared as struggles, disappointments, and failures begin to be seen as part of a larger process that prepares the mind for Self-knowledge. Even past regrets lose their significance when viewed from this standpoint.

At the same time, it must be clearly understood that Self-knowledge is not casual or incidental.

It requires effort, commitment, and a structured approach, just like any other form of knowledge. It is not merely about meditation or occasional reflection. It must be pursued systematically, under the guidance of a competent teacher.

The Upaniṣads themselves declare that gaining this knowledge here, in this very life, brings the greatest benefit. Failing to do so results in incalculable loss.

The choice, therefore, rests with each individual.