Introduction to Moksha
We dealt with three of purusarthas - kama, artha and dharma in the earlier posts. We shall take up moksa the parma purusartha - the highest or the most supreme goal next.
Phalastuti:
We saw that kama and artha are instinctive to both humans and animals. A child learns very quickly what is pleasant and how to protect that pleasant object of enjoyment, without much teaching. While the pursuit of artha and kama is common to all, one may not pursue them according to common sense or religious dharma. In our entire discussion of vedanta sastra there is no scope to discuss about those who do not follow dharma. It is implied that dharma is a very basic qualification. So a question like "Can a jnani commit some kind of crime or unlawful action?" is absurd.
Note carefully that an atheist can be a very ethical person. Being ethical is not an exclusive domain of the religion. By the same note, a religious person can be a violating dharma in some places.
Atheists aren't trying to lead good lives because they fear Eternal Damnation or hope for some Heavenly Reward. They're just doing it because it's the right thing to do. If I were God, I'd be inclined to view the Atheists' motives as the purer ones.
Our discussion will include some aspects of atheism. But it will not be secular. Isvara bhakti will be the basic thread of our discussions and arguments. We will look at nirisvara schools such as buddism and samkhya carefully and take what is relevant.
Since dharma itself need not be a goal for many humans - either as an ethical means or as an end, many of us may not be interested in moksa. We have some concept of a heaven where one enjoys thoroughly. In our long list of objects of desires, some vague concept of moksa occupies the last position. We think that is probably a topic for old age and retired.
It is thus important to sing the praises of moksa so as to get somebody interested in that subject.
While there are numerous songs and hymns praising moksa, bhagavadgita Ch2, Verse 55 onwards describes the characteristics of a sthitaprajna - one who is established in brahman jnanam.
A jnani is happy with himself or herself. They accept things as they are. Their life is totally stress free. They do not want any situation to change. They are totally objective. They are free with the knowledge that they are complete in every respect - aham purnah - I am purnam.
A jnani is free from wanting. They do not need kama, artha or dharma to be happy. Scriptures sing the praise of such jnanis.
With this phalastuthi, we shall look further at moksa in the next few blogs.
We dealt with three of purusarthas - kama, artha and dharma in the earlier posts. We shall take up moksa the parma purusartha - the highest or the most supreme goal next.
Phalastuti:
We saw that kama and artha are instinctive to both humans and animals. A child learns very quickly what is pleasant and how to protect that pleasant object of enjoyment, without much teaching. While the pursuit of artha and kama is common to all, one may not pursue them according to common sense or religious dharma. In our entire discussion of vedanta sastra there is no scope to discuss about those who do not follow dharma. It is implied that dharma is a very basic qualification. So a question like "Can a jnani commit some kind of crime or unlawful action?" is absurd.
Note carefully that an atheist can be a very ethical person. Being ethical is not an exclusive domain of the religion. By the same note, a religious person can be a violating dharma in some places.
Atheists aren't trying to lead good lives because they fear Eternal Damnation or hope for some Heavenly Reward. They're just doing it because it's the right thing to do. If I were God, I'd be inclined to view the Atheists' motives as the purer ones.
Our discussion will include some aspects of atheism. But it will not be secular. Isvara bhakti will be the basic thread of our discussions and arguments. We will look at nirisvara schools such as buddism and samkhya carefully and take what is relevant.
Since dharma itself need not be a goal for many humans - either as an ethical means or as an end, many of us may not be interested in moksa. We have some concept of a heaven where one enjoys thoroughly. In our long list of objects of desires, some vague concept of moksa occupies the last position. We think that is probably a topic for old age and retired.
It is thus important to sing the praises of moksa so as to get somebody interested in that subject.
While there are numerous songs and hymns praising moksa, bhagavadgita Ch2, Verse 55 onwards describes the characteristics of a sthitaprajna - one who is established in brahman jnanam.
A jnani is free from wanting. They do not need kama, artha or dharma to be happy. Scriptures sing the praise of such jnanis.
With this phalastuthi, we shall look further at moksa in the next few blogs.