You uncover that fire, you uncover that aspiration. There is an urge in you take the help of that urge. Make it absolutely pure; follow the path of that urge, pure path.
agne naya supathārāye asmān viśvāni deva vayunāni vidvan
yuyodhy asmaj juhurānam eno bhuyisthām te nama–uktim vidhema.
This is the last verse of the Isopanishad. Oh fire! Oh aspiration! This is what the Rishi tells you, how to arrive at this knowledge. Knowledge of one and diversity, how will you arrive at it? By the movement of growing light and how will you make the light grow in you? Take the help of the urge in you, the aspiration in you and tell the aspiration to lead you, make the aspiration your leader, aspire all the time, aspire for this knowledge. As a result you will be always led on the right path, − supatha. Supatha means the right path; you will be always led on the right path. All that is deviating will be removed from you. All that what is called error, sin, dissolves and you will be freed from that. You will gradually enter into the state of obedience. Extremely important, you can never arrive at the state of truth unless you enter into the state of obedience, remember this. The doors of the truth are closed where there is no obedience. As the Aurobindo says, ‘never trust a man or a nation which has not undergone the experience of slavery.’ There should be discipline in Auroville, without a state of discipline, without a state of obedience, namah, namah is salutation. There should be a constant state of Namah, of salutation. If you're full of aspiration, you know aspiration is thirst, if you're absolutely thirsty, what will you do? Three days you remain thirsty what will you do, you'll go to someone and say please give me water. Namah becomes very automatic, you will be absolutely at the feet of the person, who can give you water. So, your aspiration must be such, your thirst must be such. As Christ says knock and the door will be opened, you cannot knock unless you salute, unless you obey. It’s the law of discipline. So by your aspiration take the knowledge at any cost. You say, I must have knowledge, I must be free from all mohah and all shokhah, I want to obey. It’s a great grace when you find somebody to whom you can obey. Normally you do not have anybody around you whom you can obey, everybody seems equal to you. Whom do you obey; you can't obey somebody who is equal to you. You can be friendly and you can shake hands with him but Namah, − to salute you require somebody who is superior to you. It's a great grace to find that there is somebody superior to you; it's not easy to find somebody superior to you only when your aspiration is very great.
You know all of us, we have come to the Mother, it's a great grace. Even to discover that there is Mother in this world, seated before us, so supreme, so superior to everyone. Discovery of the supreme, amidst you, to whom you can prostrate completely without any reserve at all and then when you obey, when you Namah, the method by which the manner in which you will salute would be full of right manner, the highest manner by which you can salute at the feet of the Divine Mother. When you arrive at this stage, this is the message of the Rishi who has written this. You aspire, aspire to such an extent that you can walk always on the right path.
You aspire in such a way that all the sins are avoided, all the errors are avoided, all revolts are avoided. Sin basically is a state of revolt against the truth. When you say I'm committing sin because you are revolting against the truth that is the sin. The sense of revolt is the gate to sin. When you arrive at a stage when you really are led by aspiration to such a thirst that you say I must have the true knowledge that is the mark of your sincerity. To admit that I want nothing, nothing but the truth and truth can be attained only when you pass through this experience, till that time you can say that I have known the truth, is not true. Unless you pass through this experience in which you are in a state of salutation that's the mark, unless you are in a state of complete discipline, complete obedience than only the truth will be obtained this is the mark. And so much of salutation that your salutation will have a special kind of manner, it will not be casual salutation. As I say, ‘Hello, how are you’ − it's not that it's a real method of salutation. As you know in India there is a method of salutation which has been noted, salutation to the Lord in the front, salutation to the Lord on the side, salutation to the Lord on the other side, salutation from behind, salutation from all directions and salutation with all my limbs and salutation forever and ever and ever. This is the state in which you should arrive. And when you arrive at this state again and again you see, when Sri Krishna shows the Vishwarupa, you see Arjuna seated in that state. The Bhagwadgita describes the state of Arjuna and says I bow to you and how do I bow, I bow to you in the front, I bow to you from behind, I bow to you in all directions and I bow utterly forever and ever. This is vidhi, in a special manner in which you bow, when you arrive at this point, when you think that now the face of the truth which is veiled will become unveiled. This is the message in sum of the whole Upanishad.
Sri Aurobindo says that these 18 verses give you the key both of the knowledge of the divine life and gives you also the method of arriving at the divine life. Sri Aurobindo has written a book The life Divine, if you don't have the time to read The Life Divine, you read only these 18 verses, all that is contained in this that is why we have chosen Isha Upanishad first and foremost. The secret of divine life is given in these 18 verses, secret knowledge of it and the secret method of arriving at it. It's a complete Upanishad and in its completeness everything is given, all that you need to learn about divine life is given here. All the terms that I gave you, all the words I have given you deliberately, if you know these words they are the most important words. If you want to lead the divine life, contemplate on these words, connect these words. When you find time, you have the text; you read the text as if you have no school. All right, thank you.