MOKSHA
Moksha, or liberation from the cycle of birth, death, and rebirth, is the pinnacle of the human experience of ultimate reality in the Upanishads. To some extent this is the assured outcome of ‘enlightenment’ which we are told comes from a deep internal understanding of the oneness of atman and Brahman. However once we have learned the sacred equation, how do we know if we have attained either ‘enlightenment’ or moksha? It seems surprisingly easy to grasp that one’s primal self is co-extensive with the universe and the cosmic soul, but difficult, if not impossible, to know that one has arrived at the point of liberation. I, for example, fathom “Tat Tvam Asi” and have contemplated it many times, but remain unconvinced that I am thereby enlightened or liberated in any real sense. Perhaps this must await the teachings of later Hindu thinkers, or perhaps I underestimate the depth of understanding required. Or does continued doubt confirm that I lack a true grasp of this essential doctrine?
KARMA
Karma appears to be the most scientifically, philosophically, and subjectively consistent truth of the Upanishads. The Western scientist may see it as a formulation of cause and effect or determinism. The philosopher may classify it with fate, but also as the underpinning of ethics wherein freely made choices involve both predictable and unforeseeable consequences imposing an obligation of thoughtful deliberation. Subjectively, most of us have experienced the sense of unexpected after-effects, delayed justice, or echoed retribution relating to our prior actions.
For those of us who doubt reincarnation, we can regard karma as the unavoidable natural law governing a single lifetime. One’s future development or stagnation and success or failure is inevitably due to choices one makes at earlier stages of life. In terms of the more distant future, most of us fear that our bad choices today will ultimately handicap our descendants and trust that an ethical and productive life reverberates down to those who follow in the form of lasting benefits and advancements for humanity.
KNOWLEDGE
The Highest Good of the Upanishads is ‘Knowledge’ – presumably of the identity of atman and Brahman. However we may want to broaden this to include the array of great philosophical truths (or even all knowledge). Consider Socrates who taught that the basis of virtue and nurturing of the soul is knowledge arguing that no one voluntarily does what one knows to be wrong, thus making knowledge through rigorous examination conducive to the best possible life.
It seems to me the Upanishads make more sense if we amplify the meaning of Knowledge as the Highest Good beyond “Tat Tvam Asi” to other philosophical truths. For instance compare a vaguely similar description of our distinctive knowledge as humans that I presented in an earlier section:5
- Of known creatures, man uniquely participates in the two eternal aspects of the universe – by virtue of his material make-up of indestructible subatomic particles and through his knowledge of the eternity of the universe as a whole.
- Man also uniquely participates in the two poles of being – nothingness and ultimate being – and in this participation achieves the existential summit within the universe.
Perhaps the Upanishads can be interpreted as saying our enlightenment or liberation (from ignorance) comes from a deep, internal, but personal, philosophical contemplation of reality in all of its manifestations.
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5 See Human Mortality – Conclusions dated 7/5/2019 on this site.
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