Isha Upanishad - Super school - Auroville

Track Running Isha Upanishad 606

If you are constantly in a state of meditation then without meditation you can see it.

Question: Is the aspiring for perfection is a part of being perfect?

Answer: It’s a process of perfecting yourself, no doubt but it is not itself perfection.

Question: There is an end of aspiration?

Answer: There is an end of aspiration also, yes. You aspire and then you unite with the object that you want to aspire for.

Question: By aspiration, you can reach it but not unite with it.

Answer: You can reach it and that is where the important event takes place.

Actually your question is very nice. You arrive at the object, you unite with the object but when you unite something else happens. Namely, you find that it is endlessly deeper; it is endlessly higher, endlessly wide. It is such an element which you touch and there is no end of touching it, it is not like the object which I've touched and now, it's finished. It is such an object that even if you achieve it; it is so deep, so deep, on, and on, and on, and therefore there is no end in a sense. There is no end of silence. For example, the silence of the Buddha, Buddha also used to meditate every day but he had already achieved silence, what was it; it was because he was constantly in silence. Silence is such a depth, unfathomable depth, in a sense you may say that I have attained silence and yet, its nature is, it goes on and on and on.

You see when I stood before the Mother, you can say I've seen the Mother, I can experience Her, and you want to adore Her, you start adoring and there is no end of it, you adore and your adore and you adore, it's continuous.

In the Bhagavad–Gita there is the description of Arjuna, when he sees the supreme Lord; it's a remarkable description of Bhagavad–Gita, where Arjuna sees the supreme Lord and then there is the description, he says I bow down to you. Having seen him he says, I bow down to you. What is your reaction, I bow down to you and I bow down to you and I bow down to you and I bow down to you and then I bow down to you in the front, I bow down to at the back, I bow down to you sideways, I bow down to you here this way from above from below, it is constant, continuous. You enter into the endless depths, which can never end. It's such a Reality, reality which is, which never ends, again it is inconceivable but it is a fact. There is a reality which is the essence.

Essence is always complete, it is always more than the essence, the word essence has no meaning if it is not more than essence. Essence which is more than essence is again inconceivable but that is the nature of Reality. Therefore, while you touch it, while you attain it, you attain it; it's an endless process, on and on. Therefore, those who are absolutely in the state of silence, you may say that they never return from silence, on and on, and on.

Similarly, if you enter into a true Bhakti, true devotion there is no end of your salutations. Even ages and ages can pass but once you have seen that Reality and you fall in love with it, there is no end of it. It is sweetness and sweeter then sweetness and sweetest of all and it is sweeter than the sweetest. Such is the nature of that Reality: therefore, it is called endless Reality, it has no end. In fact that is the meaning of infinity and eternity.

So both the statements are correct. You aspire, you unite that aspiration finishes but yet there is a further aspiration and a further aspiration. In that sense perfection is attainment, which takes you to ever increasing aspiration.

The whole point of my proposition today is to say that when you read the Upanishads, you are presented with inconceivable, and your brain is as it were struck and you say, I don't understand. But that is exactly the point of the Upanishad, to make you realise that there is something that is not conceivable. We normally think that everything is conceivable, that I am master of everything, my mind is powerful; I can conceive everything. But spiritual experience comes and gives you a knock and says: ‘no, there is something that is inconceivable and these are the examples. Verse number four and five particularly are examples they are statements made to tell you that do not remain in your limited mind, there is something which is far, far, superior. There is a way of knowing and there is the object which can be known, which is known and when you describe it, you describe it like this, there is no other way of describing it. What you can say about it?

As I told you, ‘It is neither today, nor will it tomorrow, yet it moves by another, which is yet itself’, such is the nature of Reality, what you can do about it. It is like, ‘I’m riding and not riding’ at the same time. Here we can say it's not true because we see, if you ride, you don't ride, can't be together. But here you are told, the one who knows tells you that this is the only way in which I can describe it; if at all it has to be described, such is the nature of this Reality, which is presented to us in the Upanishad. And this is what has to be grasped if you are the true student of the Upanishad; we have to see the wonder of it.

One of the best means of understanding is to arrive at sense of wonder, wonder when you do not understand, wonder when you understand a little, wonder when you understand still better, the more you don't understand the greater the wonder, the greater the wonder the greater the process of understanding, such is the nature of spiritual experience.

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