End Of Knowledge

Tag: moksha

  • Erroneous Goals

    J:  I was thinking about the goal of Vedanta and how the desire for moksha appears erroneous since the fervent desire for freedom can become binding. The goal of knowledge appears to be the way since once we have assimilated knowledge we know we are free, because we have never been not free. This desire for knowledge seem better than some desire to be free.

    V:  Hi J.  Here’s the short answer: 

    I understand what you’re saying and in essence you’re correct insofar as there’s no need to desire freedom when you already are, and always have been, free.  So if it’s helpful for you to think of the goal of Vedanta as knowledge rather than freedom, go for it.  I don’t see any harm in that.  If that’s a sufficient answer for you, then read no further. 

    But just in case…here’s my picky, possibly pedantic answer:         

    Really, you can’t separate moksha and knowledge—specifically, self-knowledge—because in Vedanta the two words are synonymous.  While moksha does technically mean “freedom,” that freedom isn’t something different from self-knowledge because self-knowledge is the clear understanding, “I am free.”  Like you said, it’s true that it doesn’t make sense to have freedom be your goal when you’re already free, but that only applies after you get the knowledge that you’re already free.  Before that, freedom is a perfectly sensible goal, assuming it’s sensible to you.  If not, call the goal knowledge.  It doesn’t really matter. 

    To be a real stickler—as crotchety Vedantins are prone to do—following your logic regarding freedom as a goal, I could argue that the goal of knowledge is also erroneous because at the dawn of self-knowledge you see that you weren’t ignorant in the first place.  Nor have you attained knowledge because knowing and knowledge are seen to be properties of the mind alone.  And as the non-dual, ever-free brahman you are not the knowing mind.  To illustrate, here is a verse from the Astavakra Samhita, one that I’ve been looking for an excuse to quote.  So thank you for that.    

    2-15:  Knowledge, knower and the knowable—these three do not actually exist.  They merely appear in me, the stainless self, through ignorance.  

    Also, I could say that the desire for freedom can be just as binding as the desire for knowledge.  But to repeat, whether you want to make moksha your goal or knowledge your goal, either way is fine.  You’ll end up at the same destination regardless.  I only added the second answer in case my first answer happened to cause another doubt.  And if I didn’t this would’ve been a really short satsang 🙂  Thanks for bearing with me.      

    J: Loved the explanation you gave directly above (the crotchety Vedantic one).  

    This whole process reminds me of an expedition into the wilderness.  First there is the journey by air to your first destination, then the over land journey in a convoy of 4×4’s.  Then transfer to river boats, before the final leg on foot.  On reaching the destination there is just the Self.

    V:  I think that’s a good metaphor.  The different modes of transportation (plane, automobile, boat) are a necessary means to get to where you’re going, but once you’re there, they become irrelevant.  Similarly, the teaching method of Vedanta is a means to understand what you really are.  Once that’s known, the teaching itself, and whatever terminology or concepts it uses (like freedom, knowledge, etc.) become irrelevant.  They’re just tools–or more specifically, pointers–and once the job is ‘done’ there is no need for them anymore.  But as I said, we can only argue that they are unnecessary after they actually become unnecessary. Before that, they do have relative value, same as a car has relative value before you get to where you’re going. 

    All my best – Vishnudeva

    QUESTIONS? Contact me HERE. 

     

  • No Choice

    THE QUESTION

    In my understanding, Vedanta says that we don’t create our thoughts or perform any actions because there is no thinker or doer.  If this is correct, it seems to follow that we don’t make choices either.  Is that right?

    THE ANSWER

    Vedanta doesn’t deny the thinker-doer.  It can’t because the thinker-doer is an obvious part of our everyday experience.  What Vedanta does deny is the commonly accepted notion that you ARE the thinker-doer.  So there is in fact a thinker-doer but since you aren’t the thinker-doer, you aren’t thinking any thoughts or performing an actions.  Since choice is both an action and a thought process, it naturally follows that you don’t make choices.  By “you” I mean brahman, the changeless non-dual reality by which thought and action is made possible.

    It’s important to note that when you come to this understanding, it doesn’t change the workings of everyday life in any way whatsoever.  The thinker-doer will continue to think, act and makes choices all day long, the same as it ever has.  The difference will be that you won’t identify with the thinker-doer.  You will know that, although the thinker-doer persists, it does not affect you, brahman, at all.  The answer I’ve just given is the only answer relevant to Vedanta, meaning inquiry that leads to inner peace and freedom.

    However, it bears mentioning that the philosophical issue that is always lurking behind the pernicious question of “Do I choose?” is that of (said in an ominous voice) FREE WILL.  It almost always comes up when Vedanta declares that you are not the thinker-doer.  It inevitably leads the questioner into unproductive lines of inquiry.  Why are these lines of inquiry unproductive?  Because whether the thinker-doer has free will or not becomes immaterial once Vedanta establishes that you aren’t the thinker-doer.

    To put it succinctly:

    Inquirer:  Does the thinker-doer have free will to choose what it think and does?

    Vedantin:  It doesn’t matter. You aren’t the thinker-doer.  Assimilate that knowledge and enjoy inner freedom.

    Inquirer:  Did you choose to say that?

    Vedantin: (Sigh).

    -Vishnudeva

    HAVE A QUESTION? Contact me.

  • Marriage & Moksha

    K:  I have a partner, and want to marry. Does it mean I have to give up moksha?

    V:  No.  There is absolutely no rule that says one must remain unmarried or even avoid relationships to get moksha (freedom from suffering).

    To elaborate, in Vedanta, any idea of moksha comes from the scriptures, namely the Upanisads.  Is there any injunction against marriage in the Upanisads?  No. Take for instance the Mundaka Upanisad, where Shaunaka approaches the teacher Angiras seeking self-knowledge.  Shaunaka is described as “a great householder” which means he was a married man, presumably with a family.  Does Angiras turn Shaunaka away for being a married man, deeming him unfit to seek self-knowledge (moksha)?  No.  Angiras is looking for other qualifications besides marital status, specifically mental qualifications.  Because Shaunaka is “a great householder” is implies that he has lived a good and pious life, thereby preparing his mind for self-knowledge.  Therefore it could be said that something like marriage can even be helpful towards the pursuit of moksha.  Married and family life is rewarding but challenging and therefore it is an ideal place for spiritual growth, a key ingredient in the pursuit of moksha. 

    Another scriptural example is the Bhagavad Gita, probably the most popular text in the Vedanta canon.  Both the teacher, Krishna, and the student, Arjuna are married men.  In fact, Arjuna had four wives.  And get this…Krishna had over 16,000!  While that is most certainly hyperbole the point remains that Krishna was not single.  If marriage were an impediment to moksha then certainly as a teacher, he would not have been married.  And he would have undoubtedly told his student that marriage is an impediment on the path to moksha. But Krishna doesn’t do that.  He simply tells Arjuna to go about his daily life with the proper attitude, the karma yoga attitude, in order grow spiritually.

    However, Krishna does not present marriage or spiritual growth as an end unto itself. It is a means to prepare one for self-knowledge.  And an essential part of that preparation is clearly understanding that things like marriage will never give lasting happiness.  For that matter, neither will money, fame, achievement, family or religion.  That fact doesn’t make those things wrong and doesn’t mean they need to be avoided.  But they MUST be understood for what they are:  limited means of gaining temporary happiness.  Only then will one be able to look past them to the source of a lasting satisfaction:  knowledge of one’s own true nature.

    So be married if you wish and enjoy it.  It is only an impediment to moksha if you don’t understand that things like marriage won’t give you moksha.    

    -Vishnudeva

    HAVE A QUESTION? Contact me HERE.

  • Vedanta Course #25: Tattva Bodha Part 20 – The Waking & Dream States

    This video begins the analysis of the not-self (anatma) as experience in general i.e. the waking state, the dream state and the deep sleep state. It shows how you cannot be the person you think you are but rather, unchanging, ever-present consciousness.  If you have a question about this video, contact me or leave a comment below.

    These videos are best when viewed in order, so if you haven’t seen the previous installments, view them here.

  • Vedanta Course #22: Tattva Bodha Part 17 – The Causal Body

    This video explains how ignorance is the cause of the gross and subtle bodies and how ignorance is beginning-less.  If you have questions about this video, leave a comment below or CONTACT me.

    This series of videos is meant to be viewed in order, so if you haven’t seen the previous installments, view them HERE.