Life is a problem. Even so is death. The aspiring Aryans of the hoary past wanted to solve these two problems. Soon they came to realise that their senses could be of almost no help to them in solving these two major problems. They also came to realise that it is the knowledge of the ultimate Reality that alone can solve, once and for all, the problems of life and death.
All of a sudden two divine soldiers came in. Nobody knows where they came from. These two soldiers were Inspiration and Aspiration. The first soldier, Inspiration, commanded them: “Give up the study of the body.” They immediately did. The second soldier, Aspiration, commanded them: “Take up the study of the soul.” They immediately did. Lo, the King and the Queen from the Golden Shores of the Beyond garlanded them: the seekers, the seers and the knowers of Light and Truth.
What do the Upanishads actually mean? If you ask a Western seeker, he will immediately say: “Very simple. Sit at the feet of the Master and learn.” If you ask an Eastern seeker the same question, he will quietly say: “Very difficult. Transform human darkness into divine Light.” Both the Western and Eastern seekers are perfectly right. No Master, no discovery of the transcendental Reality. No transformation of darkness, no manifestation of Divinity on earth.
Who needs the Truth? A seeker. When does he achieve the Truth? He achieves the Truth when he becomes the surrendered and the divine lover.
His first achievement is God the Creator.
His second achievement is God the Preserver.His third achievement is God the Transformer.
His fourth achievement is: Thou art That.His fifth achievement is: I am That.
His sixth achievement is: He and I are one.His seventh achievement is: He am I.
In the Creator he sees.
In the Preserver he feels.In the Transformer he becomes.
The heart of the Upanishads is the Purusha. The life of the Purusha is the message of the Upanishads. Who is the Purusha? The Purusha is the real dweller in the body of the universe. The Purusha is three-fold: the outer Atman, the inner Atman and the Paramatman.
The outer Atman is the gross physical body. The outer Atman is that which grows in the body, with the body and for the body. The outer Atman is the identification of one’s body with the gross aspect of life. Here we live, we are hurt, we hurt others, we enjoy pleasures from others, we offer pleasures to others. This Atman exists, it changes, it develops, finally it decays.
The inner Atman is the discriminating Self. The inner Atman identifies itself with the aspiring earth-consciousness. It identifies itself with air, ether and so on. The inner Atman is the thinker, doer, and the direct messenger of God. The inner Atman manifests its inner realisation through outer experiences.
Paramatman reveals itself through the process of Yoga. Neither is it born, nor does it die. It is beyond all qualities. It is all-pervading, unimaginable and indescribable. It is eternity’s Reality and Reality’s Divinity.
According to me, each Upanishad is a mighty drop from the fountain of eternal Life. This drop can easily cure the teeming ills of human life. The infinite Power of this drop can free us from the endless rotation of human birth and death.
The mind, assisted by the body, creates bondage. The heart, assisted by the soul, offers liberation. The unaspiring mind thinks useless thoughts and down it sinks. It thinks too much and sinks too fast. The blind body is constantly digging its own grave. The heart wants to love and be loved. God gives the heart the life of oneness. The soul wants to reveal God. God fulfills the soul and, by doing so, He brings down the Message of Perfection in the Divinity of manifested Reality.
AUM 870. This talk was given by Sri Chinmoy at Brown University, Providence, Rhode Island. On 9 February 1972.↩
From:Sri Chinmoy,AUM — Vol. 8, No. 2, 27 September 1972, AUM Centre Press, 1972
Sourced from https://srichinmoylibrary.com/aum_70