Does The Soul Have A Purpose {Understanding Moksh, Part 1}

What is the purpose of the Soul, our aatmaa, our Jeevatma? What is Moksh? What is Liberation? Nirvaan? What follows is a first article in a series examining Moksh, from the POV of a Mumukshu,  a soul who has just started walking this path of Advait religiously. There is some thought process among people which regards that seeking liberation is the purpose of the soul – which conflicts with my Vedic ./ Upanishadic self-study ; this article is a small examination of this premise, with the following submission from my side:

Purpose of Soul : None. A Soul just exists; just is. Independent, Immutable, Niraakaar, Nirgun. The Purpose is of Life, not the soul; until the difference between these two is realized, there is no liberty.

My entire submission is based on Shruti, their commentaries; the word Shruti refers to Ved Vaakya, and the Upanishads. This is basis English, Hindi and Marathi commentaries of the principal 13 Upanishads, and several translations by various commentators on the Krushnaarjun Sanvaad, also called The Shrimad Bhagwad Geeta. Further, it is basis Advait Philosophy, which I believe in.

THE INITIAL PROPOSITION

The initial proposition is that is The Soul is Akarta, and has no role or purpose as per our Material standards. Here, we need to understand the difference between Material, Mayic – and Eternal. And here, the word purpose is material – that is Mayic in origin and application, and hence cannot be associated with the Soul, which is Nirgun Niraakaar. Thus, while the soul has no purpose – it just is, it just exists – free, unattached, Unity. But it is Life that has a purpose – and the purpose of Life : Enable The Soul to realise its Independent Status as Nirgun Niraakaar. The Mind, Chitt, Ahankar. Icchhaa, Indriya-Vishay all have but one purpose - to be trained to look inwards, jettison external words, enable the mind to rise first towards Satgun and then beyond Satgun into transcendental status, through the judicious conscious use of Karm. Remember, Shruti-anusaar only Karm stays with the Soul - nothing else. Also, Shruti also clearly identifies the Soul as having no Guna, no vikaar, no aakaar, nothing.

The Shruti is clear on this matter. The Atma is a part of the Supreme; and all material pursuits are with a defined ending point. Thus, no material pursuit can be a goal, including the benefit of others. This is as per established Vedic texts. The upliftment of society etc is a function of Guna & Karm - and are thus dependent on the cycle of life & death. This cannot be a target of the Soul. Further, the Vedic documents are clear on one point - no material pursuit can result in Moksh. This is repeated in any number of Shruti-vakya. Thus, upliftment of society will only lead to material benefits and not liberation

THE OBJECTIONS THAT CAN BE RAISED

At this point, objections can be raised – the principal one being that it is the duty of the enlightened to help others reach enlightenment – be a margadarshak, as it were; this view enjoins on the Enlightened the task of being the light for others. This is an excellent point, but one that needs a deeper examination of the concept of Liberation – Moksh, as well as the path of liberation and the duties of a Guru and a Devotee. A second objection is that once enlightened, it becomes one’s Karm to do the same unto others; both these are excellent objections and need a deeper examination. Both of these have some truth in them, and yet, they need a careful and nuanced understanding.

COUNTERPOINT TO THE OBJECTIONS : FIRST, KARM

Of all that we have, man chitt buddhi etc - only Karm stays till last point of Creation; and dissolves at point of Moksh. Moksh is not dependent on anything. The only duty, the only Karm,  for a liberated soul is to live the remainder of his or her material existance in purity as defined in the Krushnaarjun Sanvaad 6th Chapter verses 7th - 11th; as also the shruti which states the duty of an enlightened person is only live own life as per established pure ideals as laid down in the Vedic texts. The reason for this is people automatically follow and emulate enlightened souls; which is why we emulate Swami Vivekanand, Adi Shankar, Ramanujacharya, Madhvacharya and many others hundreds of years after they have passed and united with God.

Secondly, The liberated soul, as per Advait, is one with Parabrahm. How can such an entity have any role, any purpose, any Karmic bondage? The moment we state that the enlightened soul has a duty to enlighten others, we are placing a bondage on an entity that has already arisen beyond bondage! That will be like asking the Purpose of the Parmatma. This is the role of a Mumukshu, and a Saadhak - the 2 preceding stages of a Siddh Purush, also called a Yogi. The question is of the state of a liberated soul.  These responsibilities listed of enlightenment etc are those of a Saadhak, and a Mumukshu. The Yogi has no fear, nothing left to do; as he is one with God, he or she cannot have a purpose. That is there for the preceding stages. A true Yogi is Tatasth, uninvolved. Of the world but not of the world.

That brings me to the concept of Karm  and Akarm; this is important, as being tatasth means being equal in all situations-  the state of being tatasth does not ordain any actions or inaction. This is only superceded by the law of karm which states so long as the body exists, its needs exist. Thus, the only duty of a Yogi is going through life, living life as an example to others. The rest is as per Prarabdh. The examples of holy people stated above are examples of their Prarabdh; their previous lives deeds rewarded them with the role of upliftment. That is why some enlightened help others – not as it is a task of their soul, but as it is a task of their Karmic Cycle, their Karm. There is a huge difference between Karm and Moksh – Karm dissolves at Moksh.

Another excellent point raised in this regard is the concept of Akarm – wherein an enlightened, liberated Yogi does this for other souls as Akarm, that is without any bondage. However, the error here is that Akarm is any action that is done without any hetu - good or bad. Even if there is a good sankalp, like a mission - it recedes to the realm of maya, and guarantees a good reaction. This, this is not Akarm if the said Yogi takes it as his or her mission; and also violates the basic principal of the Shruti, that this is a path to be sought, hunted for – and not told as if from above.

COUNTERPOINT TO THE OBJECTIONS : SECOND, MARGDARSHAN

One of the shruti-smruti established qualities of a Yogi, a Liberated soul is evenness in all situations. Such a person can only be a margdarshak and only upon being asked by the other soul. The moment this liberated soul takes on a mission - the entity falls into material cycle. Uptill Hiranyagarbh, all are under Maya. That is why there is no question of a mission. Each soul is bound by own karmic cycle - no external entity, not even the Parabrahm, can liberate another soul

The difficulty is equating + seeing oneself in others, and enabling their liberation is that there is no question of an external source giving freedom from Karmic reactions. Hence, the role of a margdarshak only. That is why all Vedic texts are crystal on one point, as defined in Krushnaarjun Saanvaad 18th Chapter ending - this knowledge is only for self-realisation; and not to be revealed unless asked for, and that too by a true seeker.  The onus is on the self; the soul that seeks liberation. Proselytisation leads the liberated soul back to Maya, as it then takes on a material mission. If that were the case, then The Parabrahm would have taken permanent Avtaran and been an active guide. This, clearly, is not the case.

There is no basis in all my reading that ordains a person who has reached Advait with the added responsibility of clarifying for others. This is in fact explicitly against Shruti Vakya which states knowledge is not to be shared - knowledge is for a seeker to obtain. Thus, if a true seeker comes asking for knowledge - then the Siddh Purush will answer. It is not a mission for the Liberated soul. Note that Shri Krushn, The Parabrahm himself, did not even once get into discourse mode throughout his life. He stated the Krushnaarjun Sanvaad only on being asked - and never repeated it, accept an abridged version at the end of the war. Thus, this point by itself proves that a Siddh Purush has no mission.

IN CLOSING :

Explanation of the term "Maya" and "Material" as per Shruti : For this discussion, Maya and Material are as defined in the various shruti and their commentaries.  The Entire Brahmand, and the creator, that is Hiranyagarbh Brahm- are all Mayic, material in nature. All pursuits within the Brahmand are material be they wealth, religion, status, society, spirituality, the 7 worlds, Swarg, 5 Gross Elements.  And liberation is a status that takes a soul beyond; outside the realm  of Maya.