To argue that the truth is unknowable is to presume that it is knowable

Some skeptics look for flaws in all philosophies, especially philosophies that strive to explain the nature and purpose of existence. They argue that all such truth-claims are false because no one can know the truth.

But aren’t they themselves making a truth-claim: the claim that the truth can never be known? If the truth were utterly unknowable, then no one could make any statement about it at all. When they state that the truth is unknowable, they are presuming that they know enough about the truth to assert that it is unknowable. Their sweeping skepticism is spectacularly self-contradictory.

Their incoherence arises from ignorance and terminates in increased ignorance. In fact, ignorance and incoherence characterize the ungodly. The Bhagavad-gita (16.08) outlines their mentality: they say that there is no truth and that life has no purpose other than sensual pleasure. Once people reject any overarching truth that infuses life with a higher purpose, their life soon gravitates towards the purpose of gratifying their lower desires. Skepticism ends up championing not the brain but the genitalia.

Understanding the flaws of skepticism, we can choose metaphysical open-mindedness. Given that life’s fundamental needs such as air, water and food are provided for in nature by some higher arrangement, might that arrangement not provide for another fundamental need – knowledge about life’s purpose? To gain that knowledge, maybe we just need to enquire adequately and appropriately.

For open-minded wisdom-seekers, the Gita offers both a coherent philosophical worldview and a concrete yogic path. If we can be adventurous enough to explore the Gita’s path for self-transformation, our consciousness will gradually rise to the spiritual level. There, we will gain increasing realization of the nature of reality, especially our place and purpose in it, thus paving the way to a meaningful and fruitful life.

Think it over:

  1. How is the truth-claim of skeptics self-contradictory?
  2. How does skepticism rationalize sensuality?
  3. Why is metaphysical openness more reasonable than skepticism?

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