8. Moksa (unity with the Supreme self)

The 骋颈迟补鈥檚 Ethics (A Critical Study)

by Arpita Chakraborty | 2017 | 59,351 words

This essay studies the Ethical Teachings of the Gita, as presented in the Mahabharata in the form of a dialogue between Krishna and Arjuna. Ancient Indian ethics as evolved from the Vedas developed through the Upanisads, the Gita, Mahabharata, Ramayana and finally reached the Dharma-Shastras such as the Manusmriti. As the means to liberation, the e...

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8. Moksa (unity with the Supreme self)

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Moksa has been rightly called by Dr S.N Dasgupta as 鈥榯he pivot on which all the systems of Indian Philosophy revolve鈥�.^[1]

He writes,

鈥淭丑别 doctrine of moksa and karma are the two fixed postulates which Hindu philosophy could not disavow even in its highest soaring鈥檚鈥︹€�.. These two doctrines taken along with their necessary corollaries sum up all the important peculiarities of the Hindu mind as it manifest itself in philosophy鈥�^[2]

Indian conception of moksa implies that the soul is eternally free, but it has wrongly identified itself with certain extraneous elements and we have to realize its true nature. In this lies its moksa. Freedom or moksa is the unity with the Supreme self. It is called by different names: mukti, or release; brahmi sthiti being in Brahman, niskarmya, or non-action, nistraigunya, or the absence of the three qualities.

In the absolute experience there is a feeling of the oneness of all.

鈥淭丑别 atman is in all beings, and all beings are in the atman鈥� (vi, 29).

鈥淭丑别 state of perfection exceeds the fruits of righteousness, resulting from the observance of vedic rites, performances of sacrifices and all other methods鈥� (viii, 28).

Liberation is attainment of spiritual freedom and spiritual disciplines of this attainment constitute the fourth distinctive principle of Indian philosophy. Spiritual freedom follows from transcendence. Transcendence signifies transcendence of all limitations of being which limits and compromises being. Liberation is freedom conceived in the context of life which in its natural form is qualified by all limitations and compromises. Freedom is essentially spiritual. Spiritual discipline demonstrates the human efforts for attaining spiritual freedom which is the intrinsic and ultimate character of spiritual being. This effort is to be made against and within all natural and binding limitations, and directed towards much greater approximation to ultimate spiritual being which is transcendental of all limitations.

Freedom of any kind, moral or spiritual, is a positive concept. It signifies a positive state of being and acting. It is the being which expresses itself without any forced limitations or any determinations. It is activity which is unfettered by any obstructions and determinations. In general unity means union with God but freedom means free from bondage and positively union with the ultimate reality. In the course of the Gita we will find different descriptions of the same state of highest realization. One in Brahmisthiti meaning 鈥済rounded in the Absolute,鈥� is one whose mind is balanced in unity, who is no longer disturbed by turbulent vital urges.

According to the Gita liberation or moksa is a state of soul, which transcends the sattva, rajas, and tamas. Thus this stage cannot be attained through the vedic rituals but by the performance of allotted duties with the spirit of renunciation in action. The ethics of the Gita stresses the absolute surrender of the human will to the divine will that is the perfect attainment of the finite spirit to the infinite spirit. Thus the 骋颈迟补鈥檚 ethics is grounded in the Supreme Divinity. In the stage of liberation there is total destruction of egoism. According to the Gita, the perfect man after salvation acts for the good of the humanity in the spirit of perfect detachment, disinterest and selflessness. Hence, the Gita teaches us that we should not renounce our worldly life to attain salvation.It is the duty of man to live in the world and promote its welfare (ii, 70).

The Gita supports both the worship of Personal God and impersonal one is clearly brought out by Krishna in reply to a question by Arjuna, 鈥淥f the devotees鈥�, enquires Arjuna, 鈥渨ho worship Thee, incessantly attached, and those who worship the imperishable, unmanifest, which are the better yogins?

And the clear answer given is:

鈥淭hose I regard as the best yogins who, riveting their minds on Me, ever attached, worship Me with the highest faith. But those who worship the imperishable, the indefinable, the unmanifest, the omnipresent, the unthinkable, the immovable, the unchanging, keeping the whole host of senses under control, looking on all with an impartial eye, engrossed in the welfare of all beings鈥�. Those come to Me鈥� (xii, 1-4).

But immediately after this we are told:

鈥淕reater is the travail of those whose mind is fixed on the unmanifest, for it is hard for embodied beings to gain the unmanifest directly-the highest bhramisthiti goal鈥� (xii, 5).

This highest goal is referred to in the Gita as brahmisthiti, Brahman-nirvana, brahmabhuyam etc. All these expressions significantly point to the impersonal aspect of perfection. Since the soul is in essence is the same as Brahman, the logical conclusion which the Gita arrives at is that in the state of perfection the soul must return to its truth as Brahman. Thus looked at, the Gita seeks to emphasize as much the theistic or personal aspect of perfection as thee absolutistic or impersonal one.

In both the aspects of perfection the realm of prakrti is completely transcended. Although there are references in the Gita which indicate that the goal-particularly of the theistic type-is to be reached after death, (viii,5-10),yet the emphasis is that it is realizable within this life (v,9-26). The Gita presents a very fascinating accounts of the marks of a man who has attained perfection when alive (xiv, 21-27).Because at this stage the realized soul renders itself completely immune from the susceptibility to pleasure and pain.

The Gita believes moksa to be the supreme goal. It is the supreme abode. It is the highest status beyond good and evil. Though man is a finite being, even in the midst of his finite surroundings has yearning for a higher kind. This indicates that being of man is a continuous search towards the realisation of higher spiritual state. The Indian tradition, as depicted in the Mahabharata, does not treat the three goals of the individual (Purusartha) as independent of each other. Although the hierarchy of values admitted and maintained, the integral view of life has been preferred. The fourth or the ultimate goal of life, moksa is not much emphasized in the epic. It is implicit in the text that righteous living and moral integrity will automatically lead one to salvation. Therefore dharma is definitely given importance as the immediate means to salvation.^[3] moksa is not an other-worldly and after-death value, nor is it an individualistic a-social value, nor is it an individualistic a-social value. The negativistic interpretation of moksa found in some sections of the Indian tradition is not correct. The true picture of moksa which we find in the Vedas, Upanisads and the Gita is a very positive one 鈥︹€� Selfrealization is a process of gradual uncovering of the higher or the deeper self, proportionate to self鈥損urification through the means of the cleansing of heart and universal love.^[4]

Krishna describes in verse v.18 the state of-even-mindedness towards all beings which sages have, and then confirms, in verses v.19 and v.23, the attainability of perfection while still alive:

In the context of purusarthas, the fourth aim of moksa is usually interpreted as connoting transcendental liberation, freedom from rebirth and hence freedom from continued worldly existence of an individual atma or soul. According to the classical doctrine of karma, karma means bondage. Good karma may lead to rebirth in better and higher states of existence but not moksa.^[5] Really speaking, Indian philosophy is a philosophy of values. Values have been classified by Indian sages into four main groups. The economic values (artha), the psychical values (kama), the moral values (dharma) and the spiritual values(moksa). Out of four values the economic values and the moral values are means to psychical values and the spiritual values respectively. Thus kama and moksa are values per se whereas artha and dharma are valuable only as a means to kama and moksa respectively. Artha and kama could not satisfy the Upanisadic sages. The dissatisfaction with the worldly prosperity found in the words of Maitreyi, 鈥榳hat shall I do with that through which I may not be immortal鈥�,^[6] is not the dissatisfaction of Maitreyi alone, but practically of all the Upanisadic sages.

Heaven too was found to be impermanent through relatively more lasting than the worldly prosperity.

鈥楾he world won by merits is destroyed鈥�.^[7]

So the Upanisadic sages were in search of something 鈥榝rom where there is no return鈥�. And this they found at hand in realizing the true nature of one鈥檚 own self. It must be very clearly understood, as Deussen also rightly points out, that liberation is not to be regarded as becoming something which previously had no existence.^[8]

Deussen writes,

鈥渨e are all emancipated 鈥�.. but just as he who does not know the place of a hidden treasure, fails to find it though he passes over it constantly; so all these creatures fail to find the world of Brahman though they daily in deep sleep enter into it鈥�.^[9]

There are many passages in the Upanisads which clearly support the view that the liberation is possible here in this life and it is not incompatible with the presence of the body. It is said in the

Brhadaranyaka Upanisad that the Brahman should be known here.

鈥淭hose who know it become immortal and those who do not, revolve in the cycle of birth and death鈥�^[10]

This becomes clear from the fact that in the Katha Upanisad only two paths are shown鈥�preyas and sreyas, the path of worldly enjoyments and the path of the good. Thus moksa is the highest value on realizing which nothing remains to be realized. The Upanisads give supreme importance to the conception of moksa. The Upanisad contain the spiritual experiences of the sages who had realized the real. Negatively, moksa is the cessation of the circuit of birth and death and all kinds of pains, and positively, it is realization of oneness with Brahman. It is the experience of bliss which is far beyond our description. 鈥楳ind and speech return from there failing to describe the Brahman鈥�. The Upanisadic sages also believed that liberation is possible here in this world even while embodied. And they were convinced that if Brahman is not known here greatest is the loss. The only way to attain moksa is to know the Real which is the same thing as to know one鈥檚 own atman.Because both are essentially same. Thus, according to the upanisads, liberation consists in knowing the Brahman, the underlying reality of the universe. It is the knowledge of the Atman by knowing which all else is known. It is free from birth and death. It is absolutely free from pain. It is Supreme Perfection. It is transcendental Perfection of the individual self, which is not affected by the natural desires due to sattva, rajas and tamas. First rajas and tamas are overcome by sattva which actual.

He becomes absolutely pure and rise above virtue and vice, good and evil. moksa is abiding Brahman.

mam upetya punarjanma yo mam smarati nityasah
tasya'ham sulabhah partha nityayuktasya yoginah (viii, 15)

鈥淗aving come to me, these great souls do not get back to rebirth, the place of sorrow, impermanent, for they have reached the highest perfection鈥�.

esa brahmi sthitih partha nai'nam prapya vimuhyati
sthitva'syam antakale'pi brahmanirvanam rcchati (ii, 72).

鈥淭his is the divine state (brahmisthiti) O Partha (Arjuna), having attained thereto, one is (not again) bewildered; fixed in that state at the end (at the hour of death) one can attain to the bliss of God (brahmanirvana)鈥�.

It is the extinction of egoism in Brahman. It is not dissolution of integrity. The individual soul is an eternal part of God and its integrity can never be lost. moksa consists in being Brahman.

The moksa 颈蝉鈥�

brahmabhutah prasannatma na socati na kanksati
samah sarvesu bhutesu madbhaktim labhate puram (xviii, 54).

鈥淗aving become one with Brahman, and being tranquil in spirit, he neither grieves nor desires. Regarding all beings as alike he attains Supreme devotion to Me鈥�.

param bhuyan pravaksyami jnananam jnanam uttamam
yaj jnatva munayah sarve param siddhim ito gatah (xiv,1).

Krishna says: I shall again declare that Supreme wisdom, of all wisdom the best, by knowing which all sages have passed from this world to the highest perfection. Having resorted to this wisdom and become of like nature to Me, they are not born at the time of creation; nor are they disturbed at the time of dissolution (xiv, 2).

When the embodied soul rises above these three modes that spring from the body, it is freed from birth, death, old age, and pain and attains life eternal (xiv, 20). It means who rise above the three gunas born of embodiment, that embodied soul is free from birth and death and age and suffering and enjoys immortality. It is the attainment of God like. It is the inseparable union with him. God abides in the individual soul devoted to him. Thus abide in him. The wise who have united their intelligence (with the Divine) renouncing the fruits which their action yields and freed from the bonds of birth reach the sorrow less state (ii, 51).

Even when alive, they are released from the bond of birth and go to the highest state of Vishnu called moksa or liberation which is free from all evil.^[11] When a man puts away all the desires of his mind, O Partha (Arjuna), and when his spirit is content in itself, then is he called stable in intelligence (ii,55).Negatively, the state is one of freedom from selfish desires and positively, it is one of concentration on the Supreme.

The Gita nowhere says that a man become bound when the performs action with the desire for the doing of action including the desires for moksa and lokasangraha. The Mahabharata supports the continual, unbroken filiations, between knowledge and action^[12]. Thus renunciation of the fruits of action leading to santi or moksa cannot be achieved except through the intermingling of the ways of karma, jnana, and bhakti aided by dhyanayoga. On the way of work all the elements and steps viz, jnana, bhakti and dhyana are channeled towards the purification, elevation and consecration of works that reflect cosmic will and purpose. The integration or synthesis (samanvaya sadhana) is focused in the Supreme Self, Brahman, paramatman or Krishna, Brahman being the support and centre of all sacrifices and works (v,29) and devotion to the personal God giving a bhakti tinge and slant to the whole synthetic discipline.Such a synthetic discipline can alone fully purify and elevate man鈥檚 nature and enable him to rise to his inalienable status of Brahmanhood so that he becomes a conscious, active participant in God鈥檚 works.The doctrine of avatarahood in the Gita rests on its basic metaphysical notion of the unity of self with the real self, Krishna or Brahman. With each man鈥檚 spiritual maturation or identification with Brahman (Brahmabhavana or his entry into God鈥檚 own being), we can discern the emergence of a new avatara, a fresh individual dedicating himself to God鈥檚 unfinished task of maintenance of the order of society, mankind and cosmos and the integrity of dharma.

At the end of the marvelous delineation of the divine perfections, Krishna says,

鈥淲hatsoever being there is, endowed with spiritual perfection, majesty and power, know that to have sprung from a fraction of My glory鈥�(x,41).

Philosophically speaking, such an endowment is evidence of the incarnation of God. In this sense, all the perfections mentioned in are partial incarnations of the divine鈥搒poradic and scattered revelations of the supreme glory and majesty of the Real Self or Paramatman. Every supreme revelation of truth, beauty and goodness that surpasses the finite mind and endeavour of man is a fraction of the divine. From the 骋颈迟补鈥檚 basic notion that man must fulfill his destiny of rising to God鈥檚 nature, consciousness and glory it logically follows that every man is a potential avatara. Accordingly, the Gita notion of avatara has developed into the doctrine of universal incarnation in the Bhagavata.

Incarnation is universal and potential.

yatra yogesvarah krsno yatra partho dhanurdharah
tatra srir vijayo bhutir dhruva nitir matir mama (xviii, 78)

This is the last verse, a master-piece extolling karmayoga and lokasangraha under the guidance of Krishna, characterized here as the Lord of yoga. It is often recited during the performance of rituals and ceremonies throughout India.

Krishna is Yogesvara or Lord of yoga in a second sense. He is master of the Vedas and of the Vedantic yoga practice (xv, 15) and promulgator of a new yogasatra鈥搕he system of integral buddhiyoga that achieves a reconciliation of the older Brahmavidya with a philosophy of theistic bhakti, action and values. For the adept disciple Arjuna, Atman or Brahman realization (jnanayoga) and complete surrender and devotion to Lord Krishna (bhakti yoga), consummate themselves in dedicated work for the benefit of society and mankind (karmayoga) through the transformation of his empirical into the universal self.

The model of the perfect man, eternally works as a karmayogi for the integrity and peace of mankind and cosmos in constant communion with the Supreme. The Advaita Vedanta, the Mahayana, and the Bhagavata equally stress the ideal of universal salvation or sarva-mukti as the goal of the cosmic process. This has grown out of the 骋颈迟补鈥檚 seminal conceptions of the cosmic order (yajna) and the protection of the human, social and cosmic order (lokasangraha) as the ethical ideal of the individual from the angles of karma and jnanayoga respectively, unifying the human with the Divine goal and purpose. The Gita is a text of philosophical contemplation rather than a scripture of a definite religion. It focuses its discussion on the goals and procedures of elevated meditation in respect of being, Atman or Brahman, which, according to ancient thought, is the true object of man鈥檚 para-vidya or Supreme transcendent knowledge.