End Of Knowledge

Tag: atman

  • 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.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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  • A Conversation with Ashtavakra Pt.30

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    Ashtavakra said:
    18:16 – One who has seen brahman meditates, “I am brahman.” What does one who has transcended all thought think, when they see no second?

    “One who has seen brahman” is someone with indirect knowledge—they’ve been told about brahman by a teacher or text but they don’t yet understand that they are brahman. Meditating on their identity with brahman is therefore required until they can see for themselves that it’s true. Then they “see no second,” meaning they understand that everything in the universe is none other than their own self. This is self-knowledge, the vision of non-duality, which by definition transcends all thought, seeing as all thought, being based on words and concepts, is dualistic by nature.

    18:17 – One who sees distraction in themselves practices control. But the great one is not distracted. Having nothing to accomplish, what do they do?

    When you believe that you’re the mind, you identify with its various states. For instance, if the mind is distracted, you think “I’m distracted.” In that case you may attempt to control and concentrate the mind through meditation. But when you become a “noble one” (one with self-knowledge), you see that the mind neither belongs to you nor affects you—as the self you’re never distracted. So as the self there’s nothing to be done because no amount of meditation can change your true nature. But that doesn’t mean meditation suddenly becomes useless for the mind. In that regard it’s always a helpful, healthy exercise that promotes focus and calm—even after enlightenment—should you choose to do it.

    18:18 – The one with knowledge is no ordinary person, although they may live like one. They see neither concentration nor distraction nor defilement of their own self.

    The one with knowledge is no ordinary person because they know that they’re not a person at all. But that doesn’t mean the body-mind they appear to be will act any differently than an ordinary person. For instance, if a banker realizes that they’re the self, they’ll most likely keep going to work, setting up accounts, giving out loans etc. They’ll still come home, eat dinner and spend time with their family. Outwardly, they appear totally ordinary. But inwardly, the way they think of themselves—as the self—is not like an ordinary person at all.

    18:19 – The wise one who is beyond duality is satisfied and free from desire. They do nothing even when they appear to be acting in the eyes of the world.

    The meaning of this verse is similar to the one above: the one with knowledge acts like a regular person. But the difference is that they know that they’re always the action-less self, despite the actions of the body-mind.

    18:20 – The wise one who lives happily, doing what needs be done, does not feel eagerness either in activity or in inactivity.

    When you’re a “wise one,” one with self-knowledge, your perspective on action changes. Knowing you’re not the doer—the body-mind—you can relax a bit and let the body-mind respond to what needs to be done, without excessive concern about what it does or doesn’t do.

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  • A Conversation with Ashtavakra Pt. 29

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    Ashtavakra said:
    18:11 – It makes no difference to the yogi whose nature is unconditioned whether they gain or lose, live in society or retire to the forest, rule in heaven or beg for alms.  

    “Unconditioned yogi” can be taken two ways.  Literally, it refers to someone that’s assimilated self-knowledge to such a degree that it neutralizes their negative emotions.  In other words, they’re so used to thinking of themselves as the ever-free, unchanging self that they no longer get upset when faced with unpleasant circumstances.  For the record, becoming a person without negative emotions isn’t the objective of Vedanta—it’s a side effect.  The real objective is to see that you’re the self, which isn’t a person in the first place. 

    And that brings me to my next point: Metaphorically, “unconditioned yogi” refers to the self.  Since the self isn’t a person, it’s ever unconditioned (unaffected) by the circumstances body-mind finds itself in.     

    18:12 – Where is dharma (performance of ritualistic or meritorious works), where is artha (worldly prosperity), where is kama (sense-enjoyment), and where is discrimination for the yogi who has transcended such dualistic notions as “this is to be done” and “this is not to be done”?

    Another way to phrase the question is this:  What is to be gained from action when you’ve transcended dualistic notions and realized that you’re the limitless self?  Nothing, because merit, prosperity, pleasure and discrimination (self-inquiry) only apply to the illusory body-mind. Alternately, what action can you perform or avoid when you’re the action-less self, ever-free of the doer (ego)?            

    18:13 – The yogi who is liberated while living, has neither attachment nor a sense of duty.  Their actions pertain to the present life only, being merely the effects of his past karma.

    In relation to enlightenment, the theory of karma goes something like this:  You have a storehouse of karma accumulated in innumerable past lives.  At birth, a portion of your stored karma manifests to create a body-mind along with the appropriate conditions the body-mind needs to experience the effects of its past karma.  As you go through life identifying with the body-mind, thinking its actions belong to you, new karma is created that will come to fruition in either your present life or a future life. 

    But when you realize that you’re actually the self and not the body-mind—the doer of karma—the storehouse of your karma is cleared.  Regardless, the stored karma that’s already been released to create your current life still has to play out, similar to the way that an arrow, once loosed from a bow, has to travel on its predetermined trajectory.  However, since this process is merely the exhaustion of previous karma, it doesn’t create new karma.  And without new karma, there’s no necessity for the future birth of another body-mind to reap the effects.  This is how the actions of a yogi who’s liberated while living only pertain to the present life—their actions are merely the effects of past karma that don’t create the seeds for future rebirth.     

    I’m glossing over this topic because frankly, it’s silly.  And my opinion is in accordance with Vedanta texts such as Aparokshanubhuti which say that explaining how karma relates to enlightened beings is only for the benefit of those who don’t understand the nature of enlightenment.  Why?  Because the entire theory of karma hinges on the notion that you’re a body-mind that performs action and experiences it’s effects.  But enlightenment unequivocally negates that notion, showing that you never have been, and never will be, the body-mind.  That means in light of self-knowledge, the theory of karma loses its relevance.   

    So you don’t have to destroy your storehouse of karma—you just have to see that it doesn’t belong to you in the first place.  Once you’ve realized that, there’s no reason to explain how and why the body-mind–which never has and never will belong to you– continues to act. 

    18:14 – Where is delusion, where is the universe, where is renunciation, moreover where is liberation for the great-souled one who rests beyond the world of desires?

    That which “rests beyond the world of desires” is your true nature, the self.  The self, being the sole non-dual reality, is “beyond” (meaning it’s unaffected by) the dualistic illusion of the universe and everything it contains, such as delusion etc. 

    18:15 – One who sees the universe may try to deny it. What has the desireless to do? They see not, even though they see.

    When you believe the world is real, you may deny it by trying to manipulate it, change it, negate it or outright avoid it.  But when you know the world isn’t real, what is there to deny?  Even though you still experience the world, you know it’s not really there—you see not, even though you see.  With that, the logic behind wanting to manipulate, change, negate or avoid the world is nullified.   And this is immensely freeing because you can approach the world from the standpoint of self-knowledge, knowing that it isn’t some objective problem that needs to be solved.  It just is what it is—a strange illusion—and you’re always okay regardless.     

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