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  • A Conversation with Ashtavakra Pt.36

    Read Part 35 / Ask a Question / Support End of Knowledge
    Ashtavakra said:
    18:47 – He who is free from doubts and has his mind identified with the self does not resort to practices of control as a means to liberation. Seeing, hearing, touching, smelling, and eating, he lives happily.

    The self-realized person knows there’s no practice of control that leads to liberation because no action can make them more or less the self they already are.  Therefore, they let the body-mind do what it’s going to do, all the while remaining identified—and satisfied—with the actionless self. 

    18:48 – Those of pure mind attain peace by hearing of the truth alone.  They do not see anything to do or avoid or a reason to feel indifferent towards either. 

    You’re ready for self-knowledge when your mind is “pure,” meaning when it’s is clear, focused and receptive.  At that point, you can gain self-knowledge simply by hearing the teaching.  When you understand you’re the self, you don’t see anything to do or not do because you know that you’re not the doer (the ego that claims the actions of the body-mind as its own).   

    18:49 – The wise one does freely whatever comes to be done, whether pleasant or unpleasant, for their actions are like those of a child.

    Really speaking, the wise one doesn’t do anything because the wise one is the actionless self.  Because of that, their body-mind can do whatever needs to be done, pleasant or unpleasant.  For that reason, I’m not sure why the actions of an enlightened person are described as child-like in this verse because children are acutely aware of what’s pleasant and what’s not.  And they almost always gravitate toward the pleasant while avoiding the unpleasant.  That’s part of being child, isn’t it?    

    Perhaps the author is trying to say that the actions of the self-realized person are childlike in the sense that they’re spontaneous.  But the actions of children (like many of their adult counterparts) aren’t spontaneous because they’re generally motivated by desire—the desire to get what they want while avoiding what they don’t want.    

    But is it possible that the actions of an enlightened person—unlike a child—are spontaneous?  No.  If you refer back to the commentary on 18:13, you’ll see that the actions of an enlightened person are supposedly the effects of their past karma (prarabdha).  If that’s the case, their actions can’t be spontaneous because they’re completely pre-determined. 

    At this point you may know what I’m going to say:  Ultimately, it doesn’t matter if the actions of an enlightened person are done freely or not because the enlightened person knows they’re not really a person—therefore the issue of action doesn’t apply to them.  It actually doesn’t apply to the unenlightened either, they just haven’t realized it yet.         

    18:50 – Through freedom one attains happiness. Through freedom one obtains the highest.  Through freedom one reaches tranquility.  Freedom is the ultimate standpoint.    

    In this verse, freedom means self-knowledge.  Why is self-knowledge freedom?  Because it shows you that you’re the ever-free self. 

    Does self-knowledge lead to permanent happiness?  No, because happiness is a state of mind and the mind—enlightened or not—is always subject to change.  But self-knowledge does give the mind a permanent source of happiness to rely on—the self.  Unlike objects in the world, the self is always present, so when an enlightened person’s circumstances are painful or frustrating, they can always find happiness in the knowledge, “I’m the self.  I’m not limited by the circumstances of my body-mind.  No matter what happens, I’m always just fine.”

    Does one obtain the highest through self-knowledge?  Technically, no, because the self is the “highest”—seeing as it’s the ultimate reality—and you can’t obtain the self because you already are the self.  So through self-knowledge one obtains the highest in a metaphorical sense by understanding, “I am the highest.”

    Self-knowledge doesn’t lead to permanent tranquility for the same reason it doesn’t grant permanent happiness: both tranquility and happiness are temporary states of mind.  But in the same way that self-knowledge gives the mind a permanent source of happiness to rely on, it also gives the mind a permanent source of tranquility (peace) to dwell in, inasmuch as the self is changeless and eternal.  When an enlightened person finds their mind agitated by a difficult situation, they can always fall back on the knowledge, “I am not my agitated mind.  I am peace itself.” 

    Self-knowledge may not be a permanent mental state of happiness and peace but it is the ultimate standpoint. How so? Because it cuts through false beliefs you have about yourself and shows you the truth: that you’re the self, consciousness-existence, the highest reality.         

    18:51 – All the modifications of the mind are destroyed when one realizes they are neither the doer nor the enjoyer. 

    When the modifications of the mind are seen to be an insubstantial illusion, they’re metaphorically destroyed insofar as their reality is negated.  All the same, it’s more accurate to say that identifying with the modifications of the mind ceases when you realize that you’re not the ego, the doer and enjoyer that claims the modifications of the mind as its own. 

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  • A Conversation with Ashtavakra Pt.35

    Read Part 34 / Ask a Question / Support End of Knowledge
    Ashtavakra said: 
    18:41 – Where is control of mind for the deluded one who strives for it? It is indeed always natural with the wise one who delights in self.

    Control of the mind—at least permanent control—isn’t possible because the mind is ever in a state of flux, often prompted by unconscious factors that can’t be known, let alone controlled.  So the wise one “who delights in the self” (knows they’re the self) doesn’t strive for control—they understand that as the self, they’re naturally at peace.      

    18:42 – Some think the world exists, some think it does not.  Rare is the serene one who thinks neither. 

    There’s nothing to be gained from trying to figure out the ontological* status of the world because it’s nature is indeterminate (anirvacaniya for you Vedanta nerds).  Here’s the logic:  The world can’t be said to exist because it has no being independent of the self—it’s merely an appearance of the self, not some stand-alone reality.  But the world can’t be said to be non-existent either because it’s a plain fact of your everyday experience.   The bottom line: It’s an insoluble conundrum, as evidenced by the fact that it’s puzzled philosophers for ages.  So rare is the one who can see past the dualistic concepts of both existence and non-existence to the non-dual reality that underlies them both—the self, consciousness-existence. 

    Now, it may seem contradictory to say that existence and non-existence are dualistic concepts and then turn around and call the non-dual self consciousness-existence.  But the Sanskrit word used to describe the existence of the world in this verse is bhava whereas the “existence” in consciousness-existence is the Sanskrit word sat (pronounced “sut”).  To make things confusing (as Vedanta often does), bhava has several meanings, one of which is the same as sat.  But in this verse, the meaning of bhava being used to describe the world is “a state of being.” And this meaning can’t apply to the self because the self is not a state.     

    *Ontology is the branch of philosophy that deals with the nature of existence.  There, now you don’t have to google it 🙂

    18:43 – Those of dull intellect hear that the atman (self) is pure and one without a second.  But they do not know it and are unhappy as long as they live.

    You can be told about the self.  But you’ll never truly know the self unless your intellect (mind) is pure enough to inquire consistently until you see firsthand that you are the self. 

    18:44 – The intellect of one who longs for liberation cannot function without depending on the object; but the intellect of the liberated one is indeed ever independent and free from desire.

    The intellect of the liberated one functions in the same way as one who longs for liberation: it thinks thoughts.  There’s no getting around it.  So being liberated doesn’t mean that somehow your intellect will function without objects (thoughts). 

    Therefore, when the author says the intellect of one who longs for liberation can’t function without depending on an object, he means that their intellect can only think of things in dualistic terms, seeing as a thought object necessarily implies its dualistic counterpart—the subject that knows the thought .  But the intellect of the liberated one has seen through the dualistic illusion of subject/object, thinker/thought, knower/known by realizing that they’re the non-dual self.  They no longer think in terms of duality and understand that as the self, they’re independent and free from desire. 

    18:45 – Seeing those tigers the sense-objects, the frightened ones, seeking refuge, at once enter a cave for the attainment of control and concentration.

    Those who believe that sense-objects are real may desire them.  Or fear them.  They may even fear the fact that they desire sense objects in the first place.  Because of that they may try to run away from sense-objects or commit to practices that reduce their desire for sense objects. Or both.  But when you know that sense objects aren’t real and that they can never add to the self or take away from the self, there’s no real reason to desire them or feel aversion to them.     

    18:46 – Seeing the lion (liberated one) free of mental conditioning (vasanas), those elephants the sense-objects run away or serve like flatterers. 

    Normally, mental conditioning in the form of likes and dislikes dictate a person’s behavior.  For instance, if someone has a strong inclination for a sense-object such as coffee, they’ll likely feel compelled to seek it out whether they want to or not.  But when someone has reduced their mental conditioning through the practice of yoga, sense objects either “run away” (lose their appeal) or they “serve like flatterers” (are enjoyed for what they’re worth, without compulsion). 

    Yoga is good, but because it’s an action based practice, it has limited results.  You may get rid of your desire for one thing only for it to return unexpectedly at a later time.  Or you may get rid of one desire only for it to be replaced by another. 

    This means to be truly free from your mental conditioning is to realize that, as the self, the mental conditioning isn’t yours at all.  It’s merely part of the illusory mind that never affects you.  

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  • A Conversation with Ashtavakra Pt. 34

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    Ashtavakra said:
    18:36 – An ignorant person does not attain liberation through repeatedly practicing control of the mind. The blessed one through mere knowledge becomes free and unaffected by change.

    You’re the self so no amount of controlling the mind can turn you in to the self you already are.  That’s why liberation is a matter of knowledge—meaning understanding what’s already true—not a matter of action.  

    18:37 – The ignorant person does not attain brahman because they desire to attain it. The wise one certainly realizes the nature of the brahman, even without desiring to do so.

    If a person desires to attain brahman, they’re thinking of brahman as something outside of and separate from themselves that they need to acquire, merge with, or become.  But this thinking is incorrect (ignorant) because brahman isn’t outside of anyone or separate from anything—this means, ironically, that the one who desires to attain brahman already is brahman. 

    That’s why the wise one realizes the nature of brahman when they stop desiring it, meaning when they stop viewing brahman as something other than their own self.      

    18:38 – Without the support of knowledge, the ignorant seek fulfillment in the world.  The wise cut the very root of this world which is the source of all misery.

    “The very root of this world” is ignorance, specifically ignorance of the fact that the world—while seemingly real—is actually an illusory appearance of the self, consciousness-existence.  So instead of seeking fulfillment in the world, the wise destroy its root cause with self-knowledge, thereby negating the misery caused by trying to find satisfaction in something that isn’t real. 

    18:39 – The fool desires peace through control of the mind and so does not attain it.  The wise one knows the truth and is ever of tranquil mind.

    Control of the mind is an action.  Since action only produces limited, temporary results, no lasting peace is possible. The wise, therefore, seek knowledge.  When they know the truth, “I am brahman,” their minds can rest easy in the knowledge that as consciousness-existence they’re limitless, eternal, unchanging and ever-free no matter what condition the mind is in. 

    18:40 – Where is self-knowledge for him whose knowledge depends on the object?  The wise do not see objects—they only see the immutable self.

    The self, despite being the substratum of all objects (an object being any aspect of the body-mind or world), is never itself an object.  So any knowledge based on knowing objects can’t be self-knowledge. 

    The wise are the wise because they have non-dual vision—even though they see objects like anyone else, they know that the objects are only an unreal appearance of their own self.   

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  • A Conversation with Ashtavakra Pt.33

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    Ashtavakra said: 
    18:31 – The mind of the liberated one does not exert itself to be either meditative or active—it becomes meditative and active without any motive.

    As the self, liberated people don’t exert themselves to be either meditative or active because they’re not the ego—the doer—the one that does the exerting (or at least claims to).  As the actionless self, they’re ever free of the mind, whether it’s active or meditative. 

    18:32 – A dull-witted person becomes bewildered on hearing the real truth, but a sharp-witted person withdraws within himself like a dull person.

    Here, “dull-witted person” refers to someone who’s not mentally prepared to study Vedanta and “sharp-witted person” refers to someone who is mentally prepared to study Vedanta.  Ironically, both types of people have the same reaction to hearing the teaching: they become silent. Whereas the dull person becomes silent out of bewilderment, the sharp person is silent because they’ve drawn their attention inward to contemplate the meaning of the teaching.       

    18:33 – The ignorant constantly practice concentration and control of the mind. The wise, abiding in the real self, like persons in deep sleep, do not find anything to be done.

    The ignorantly constantly practice concentration and control of the mind thinking that control of the mind is enlightenment.  This is an idea that often appears in Vedanta circles owing to Vedanta’s close association with the practice of yoga.  But the wise don’t find anything to be done because they know that no amount of mind control can turn them into the self.  They can only recognize that they already are the self.       

    18:34 – The ignorant person does not attain peace either by inaction or action. The wise one becomes happy merely by knowing the truth.

    The results of both action and inaction, being impermanent, can never lead to a lasting peace of mind.  But self-knowledge can.  Why? Because it shows you that you’re always the self, regardless of what the body-mind does or doesn’t do.  As the self, you’re always at peace because your very nature is actionless, changeless and eternal.    

    18:35 – In this world those who devote themselves to diverse practices do not know the self, pure consciousness, which is complete, beloved, free from the ills of the body and untouched by the universe.

    To devote yourself to diverse practices is to seek fulfillment in the world by doing certain actions and avoiding others.  Because your attention is directed outwards to the body-mind and world, you can’t properly ‘turn inward’ to investigate your true nature and realize that it’s pure consciousness etc.

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  • A Conversation with Ashtavakra Pt.32

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    Ashtavakra said: 
    18:26 – One who acts while maintaining that they are not acting is not a fool—they are liberated in this very life.  Even though in the world, they shine, ever happy and fortunate. 

    If you walk around telling people you’re the action-less self, you’re going to get some funny looks.  You may even be called a fool—or worse—even though what you’re saying is correct.  But the point here is that even though a liberated person outwardly goes about their business in the world just like everyone else, inwardly their perspective is very different:  They know they’re never acting, despite the actions of the body.  And regardless of what is happening, they ‘shine brightly,’ feeling happy (satisfied) and fortunate to be the self.   

    18:27 – The wise ones, weary of diverse reasoning, have attained repose.  They do not think, know, hear or see. 

    The spiritual journey can lead you down many different paths, each one with its own set of beliefs. And you may spend considerable time comparing and contrasting these conflicting beliefs, using reason to see which ones are true.  But no amount of reason can prove what’s already true—you can only see truth firsthand. 

    For instance, Vedanta is a path that uses generous amounts of reason to support its claims.  But once you’ve investigated those claims and seen for yourself that they’re true, you attain repose in the knowledge, “I am the self” and no more reasoning is necessary.  At that point you no longer need to think about who you are and there’s nothing more to know (learn) about your true nature.  You don’t need to hear any more teachings to support your conclusions or see any more proof. 

    Further, you know that as the self, you were never the one that thinks, knows, hears or sees i.e. the body-mind.   

    18:28 – As the wise one has no distraction and does not practice meditation, they are neither an aspirant for liberation nor are they in bondage. Seeing the world but knowing that it is an illusion, they exist as brahman itself. 

    The wise one—as the self (brahman)—has no distraction.  And as they body-mind, they don’t practice meditation, at least not for the sake of gaining the self-knowledge they already have.  They may, however, continue meditating simply for the sake of focusing their mind.  Or to dwell on the implications of self-knowledge in order to purify their mind of the negative thinking patterns it developed from its previous stay in self-ignorance. 

    The reason I mention this is because there’s a belief in the Vedanta world that enlightened people shouldn’t meditate, as if not meditating proves that you’ve really got it.  Ironically, if you’ve ‘really got it’ then you know that whether your mind keeps meditating or not is just part of the illusory world and has no bearing on your status as the self.  As I said above, you’ll no longer be meditating in order to focus on inquiry and gain self-knowledge.  But you may use meditation as a tool to bring the mind back to the self-knowledge you already have, until that knowledge has really ‘seeped in,’ until it’s been fully assimilated. Or you may simply utilize meditation as a mechanical exercise that keeps the mind sharp and focused, seeing as a clear, alert mind is an essential ingredient for success in day-to-day affairs.  

    The wise one, knowing they’re the self (brahman), doesn’t aspire for liberation because 1) they understand that they’re not the mind that aspires and 2) they see clearly that they weren’t bound in the first place because the self is ever-free.     

    18:29 – One who identifies with the ego acts even when they refrain from action.  The wise one who does not identify with the ego does not act, even while acting. 

    When you think you’re the ego—the doer—you act even while not acting, seeing as refraining from an action is just another action.  But when you know you’re the self, you know you’re not acting whether the body-mind is acting or refraining from action. 

    18:30 – The mind of the liberated one is neither troubled nor pleased; it is actionless, motionless, desireless, and free from doubts.

    “The mind of the liberated one is neither troubled nor pleased; it is action-less, motionless, desire-less, and free from doubts,” assuming it’s fully assimilated what it means to be the self.  So this verse isn’t giving the criteria for enlightenment.  Instead, it’s describing an already enlightened person who’s consistently applied the knowledge, “I am the changeless, limitless, ever-free self” to their mind until it habitually thinks from that perspective, thereby becoming less disturbed by desire and negative emotions. 

    To be clear:  Self-knowledge is knowing without a doubt, “I am the self.”  That’s it!  So a mind that’s neither troubled nor pleased etc. is not self-knowledge­—it’s only a byproduct of self-knowledge, assuming self-knowledge has been fully assimilated.  But when you have self-knowledge you know that it’s no credit to you if your mind fully assimilates the knowledge and becomes peaceful and it’s no discredit to you if it doesn’t.  And that’s true freedom: to know you’re okay regardless of the state of your mind. 

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