A Man of Perfection

One is not known to be a Man of Perfection, if he possess wealth alone and lacks Wisdom of the Wise man. One is known as a Man of Perfection, if he possesses Wisdom of the wise even if he lacks possession of wealth. One who is temporally conscious is concerned with what he possessed in the past, some thing he possesses in the present and desiring to possess in the future what he lacked in the past or in the present. One who is spiritually enriched sees life as detached observer freed from the events that take place around, neither worried of the past, of the present or to be possessed in the future.

One who is concerned with the temporal is more enslaved and bound by the material possessions gathered in the past and present and with things expected in future. One who is concerned with the spiritual is neither enslaved or bound by the material possessions gathered in the past and present nor with things to be posses in future but being detached he observes the things and events as Witness and not as one experiences.

One is conscious of material possessions because one feels the possessions with the organs of senses. One is not conscious of spiritual possessions since one needs not the organs of senses but Supra-sensory experience. Spiritual possession is something to be experienced, not something to be possessed. How to be spiritual without being enslaved and bound by the temporal? That is the question.

For one who is not wise in Wisdom and is not spiritually conscious, the scriptures, containing the documented supra-sensory experiences of the seers, in the powerful instrument of Knowledge, which if accessed intelligently and wisely, could become transformed as Wisdom.

The Upanishads  masters, relying on vedic scriptures as testimony and testament of primary experiences of the seers, have provided the method and methodology for knowing the Unknown. Isha Upanishad declares that whatever there is here in the world is pervaded by the Supreme Being. Therefore even as He is complete this creation also is complete. Further even after the the creation becomes manifest the Supreme Being remains complete with no diminution at all.

Brihad Aranyaka up clarifies that even though the Supreme Being manifests as essence and form, the essence having been posited within the form He is unseen. Further it is explained that the essence becomes revealed through the actions performed by the form. Therefore, the Supreme Being is to be searched as one would search a lost cow through the marks of the cows feet. The upanishad further declares that the one who acts is not the form but the essence within the form. Every form visible to the senses conceals the divine essence posited within the form. Therefore when one perceives the things and the events taking place in creation, it should be understood that’s it is the Supreme Being who performs action and not the form.

Kena upanishad says that when one knows that every form visible consists the same divine essence, then for him there remains nothing which one should like and which one should dislike. Krishna also mentions that when in temporal world one performs actions it is not the form but the essence which performs the actions cording to the Guna – attributes and Svabhava – the inclination born of nature. Realising this, one should be concerned with the actions performed by the form but concentrate one’s attention on the essence within the form. This is the surest way of reaching out the Supreme Being, dwelling within.

This is further averred by Chhandogya up which says the Supreme Being abides within the heart of every thing concealed within the cave and that verily is what one should desire to search. That verily is Satya, the Prime Existence, the Truth of all the truths, not the the things seen here, nothing verily any thing seen here. Kena upanishad declares that the Supreme Being is other than what is worshipped here in the world, declaring it is the essence within which represents the Supreme Being and not the form in which the Supreme Being is represented. Therefore, when on says NAMASTE, it is the essence which is referred to not the gross form.

This much is enough for one to think and reflect.

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