Chapter 2 - What is Perfection

It has been asked again and again: “Can a man become perfect in this life and is it possible for one to attain perfection on realization of the Absolute, while living on this earth or phenomenal universe?” Questions of this kind rise constantly in the minds of all the seekers of truth as well as in the souls of those who are beginning to wake up from the profound sleep of ignorance and self-delusion. Such questions presuppose the idea of knowledge of the imperfection as well as that of the perfection. Those who do not have any definite idea or knowledge of what perfection or imperfection is, do not ask such questions, because all our knowledge is based upon comparison. When we compare one object or idea with another, we find that one possesses certain powers, while the other does not; and then we classify them, differentiate them, and place them under different heads, and call one the better, greater or higher than the other. When we mix in society and study the character of different individuals, we find that some manifest certain powers, moral or spiritual or physical, and then we classify them according to the manifestation of the powers which they possess.

It is by comparison also we come to know that there are different grades in the physical, intellectual and ethical or moral plains of the human existence. There are innumerable grades, and we cannot count them very easily. These shades of difference we find everywhere. The moment we find that there are different planes of existence, that very moment our mind do not want to stop in one particular state, but want to find something which is greater and more advanced than the one we already understand. As long as we do not compare in this way, so long we delude ourselves by thinking that the present state of our existence is the highest. We think that the present state of our existence or development is the highest, just as a traveller deludes himself by thinking that the first peak of a range of the mountains is the highest. When the traveller reaches the high range of the mountains, he first of all sees one mountain, and thinks that this is the highest peak; but when he climbs to the top, he finds that there is another and thinks that it must be the highest. Again by climbing the mountain he finds that there is still a higher one, and so on. Therefore, as he climbs up and up, he finds that the impression which he had at first was not correct, but it was incorrect and delusive. Then he begins to doubt, and it creates a tendency in his mind to question; and as he climbs to other heights, he questions within himself: “Is this the highest, or is there another than this?” This questioning makes him climb one range after another, and at last he reaches the top where he does not find anything higher or greater, or from which he cannot get beyond, and consequently stops. Now this idea or decision, or conclusion, arises from the knowledge of comparison.

In the same manner, the individual soul, passing from the animal to the spiritual plane, goes through different grades, and at each grade or stage he mistakes it for the highest. But by the gradual experience as well as by the knowledge of comparison, he comes to understand that his impressions and ideas were not perfect. Then he begins to doubt his present condition, and, as I have said before, he asks: “Is this the perfect state?” He seeks something higher and more advanced. This doubt and search after the highest lies at the base of that question: “Can a man reach perfection in this life? Can a man realize the Atman in this very life Of course, that question has not led the individual soul beyond the present as well as beyond the state where the individual soul rests in peace and happiness. When that high state is reached, all doubts and questions cease forever. Then the soul which has reached the highest or the perfected state, does not ask: “Can a man reach perfection?” Because, then he becomes one with perfection, and then realizes the nature of perfection in his own soul and feels what perfection is.

In fact, he who is imperfect, seeks perfection, but when he reaches that state beyond which no human soul can possibly go and beyond which nothing can be seen as higher or greater, then all these questions cease, or are solved forever. But ordinarily we use the word ‘perfection’ in a very vague and indefinite sense. We hear the people say that it is impossible to be perfect in this mundane life. But if we ask them what they mean by perfection, they betray ignorance, and give answers which are mixed with doubt. They do not even know what they mean by imperfection. So, every person has a standard of perfection. Some think that the physical health is the standard of perfection, and others think or believe in the possession of the psychical powers. Some have an ethical standard, and others, a spiritual standard. Those who believe in the miracles, think that a man is perfect who can show the supernatural powers; but those who are intellectuals, do not believe in any supernatural power. Some think that he is perfect who has controlled his senses, has subjugated his mind, and is above the animal plane, manifesting divine nature in this life. Thus’ we find that there are various kinds of standard or state of perfection. If we read the Bible, we find in the book of the Genesis that Noah was a just man, and he was perfect in his generation, because he walked with God. Here justice and walking with God are the standard of perfection. In the Genesis, 17th Chap, v, 1st, we read: “And when Abraham was ninty [ninety?] and nine years old, the Lord God appeared to him and said, ‘I am the almighty God, walk with me and be perfect’”. Here also we find that walking with God is the same as perfection. In Deut, Chap. 18, v. 13, we read: “Thou shalt be perfect with the Lord thy God”. In these passages, we understand that he shall be perfect who obeys the commands and shall not commit any such abomination as making the son or daughter pass through fire, or using divination, or becoming a charmer or a witch or a necromancer or a wizard. In Psalms 37, v. 37, we read: “Mark the perfect man, for the end of that man is peace”. In the Ezekiel, we read: “The Lord God sent his word and said, “Thou wast perfect in thy ways, by the multitude of thy mercendies, and I will cast there as profane out of the mountain of God”. Here the absence of violence is described as the standard of perfection. In the New Testament, in Mathew, Chap. 5th v. 48, we read: “And ye shall be perfect, as your Father in Heaven is perfect”, etc. Now, by the word ‘perfect’ Jesus meant ‘those who love their enemies, who bless them that curse, who do good to those who hate them, and who pray for those who despitefully use them and persecute them’. Jesus the Christ said to that young man who came to him for receiving instruction: “If thou shaft be perfect, go and sell what thou hast and give to the poor and come and follow me”. Here renunciation has been described as the means to perfection. In the Upanishads and the Bhagavad Gita, we also read such lines, where standards of perfection or Divine realization have been beautifully described. Now all these create a great confusion in the minds of the inquisitive readers for understanding what should be the real standard of perfection.

The Christians believe that Noah was perfect, and Abraham also was perfect, but Jesus the Christ was more perfect. They compare one perfect man with another and think that there are degrees in perfection. They do not realize that the state of perfection must be one, and any state outside of that be called imperfection. That state of perfection cannot be many, and must be one. If Abraham, Noah, and Jesus were perfect, then we should understand that each of them attained to the same state, otherwise we will have to use this word in a different sense, and in any case we will create confusion. The followers of Jesus the Christ believe that he alone was the first and last perfected being that ever appeared upon this earth. But do they understand why they believe in this way? Perhaps they do. Because it is said that Jesus the Christ was the only Begotten Son of God, and they believe and consequently that think God Himself is perfect, so His only Begotten Son cannot be otherwise, and, therefore, he must be perfect too. But this idea does not explain clearly the meaning of perfection, nor does it bring any help to the minds of ordinary mortals, for attaining that perfection which was reached by Jesus the Christ; on the contrary, it tells us that it is impossible for any human being to attain to the state that was reached or attained by the only Begotten Son of God, and we cannot be expected to be perfect. I have heard many say: “How can you expect to be perfect like the Son of God? It is blasphemy to think of such a thing”. But those who are struggling to attain perfection, will not be satisfied by any such explanation, because the attainment of perfection has been the goal of all religions. By studying all systems of religion we find that the ideal of each one of them is the attainment of perfection, and the standard or the state of that perfection cannot be limited by nationality, creed or sex, but the state of perfection must be universal, and the standard must be the same, and at the same time it is to be applied to all those spiritual leaders of the world who are worshipped by their followers as perfect. It should not be a slate of perfection for one or two divine personages, but it must be the goal of all religions. It cannot be limited by any denomination, creed, or dogma. The moment we limit the state of perfection by any particular scripture or dogma or creed, we limit God, and it is no longer perfect and so it must not be based on any of these.

The laws of nature are always perfect, and there is no exception of it. The imperfect laws are those which have exceptions. The law of gravitation is perfect, and all the laws that are perfect must govern every object from minutest to the highest that exist on this plane where that law operates itself. The law of gravitation acts in the same way amongst the molecules and the atoms, and also in the largest solar system. The forces of nature are perfect; they do not need any addition or subtraction. Wherever the electricity is manifested, it shows all the powers it can possibly possess, but the manifestation may be more or less perfect according to the conditions where it takes place. Under certain conditions the electricity produces the heat, and, in other cases, it produces the motion; but we should know that heat, light and motion are different only in degree, and not in kind.

The moral and spiritual laws that exist in the individual souls, or in the universe, are just as perfect as in the physical forces. The moral and physical perfection means the proper expression of those forces which lie dormant in the souls of the individuals. The moral and physical forces are trying to manifest perfectly every moment, but those manifestations vary according to the conditions. If the conditions be unfavourable, the manifestations will not be perfect. When certain forces overcome other forces, then the latter become dormant for a time. In evolution, when the animal forces manifest, the moral and spiritual nature is subdued. It is for this reason we do not find the expression of the moral and spiritual powers in the lower animals, or in those persons who live on the animal plane. Man alone is the animal through whom the moral and spiritual forces are found properly expressed. In man alone there is possibility of the perfect expression of the moral and the spiritual forces that lie dormant in the soul of an animal, and that possibility becomes actual as the lower nature is subdued. Those who have succeeded in conquering the animal propensities, are known as spiritual and divine.

There are different grades between the animal and the spiritual planes. Some may have more control over the animal nature than others, and another may have still more, etc. But we should remember that the perfect spirituality is only possible when animal nature is completely controlled. One who is still strongly attached to the animal and the sense pleasures, may not like this idea, get frightened, and think that they are unsuccessful in life. Such persons do not care for perfection; they do not seek for it. They rather like to remain on the lower plane, enjoy and love it, and prefer to stay there, because the sense objects are so fascinating and attractive that they cannot get away from that attraction. They like that kind of spirituality which does not interfere with their animal tendencies. So they like to be spiritual for five minutes in the twenty-four hours and spend the rest of the time in all kinds of pleasure and passion. But this cannot be done by the spiritual persons. Some of them take up spirituality and religion as a passing fad, and like it for sometime just for the pleasure it brings. But, at the same time, we find even such people who use to delude themselves by thinking that they are exceedingly spiritual and who cannot listen to any spiritual instructions. They are so vain and self-conceited, but every individual is bound to struggle for perfection sooner or later, and no one can remain satisfied with the present condition.

The moment we realize our present life and compare it with the higher states of existence, we begin to question and search for something higher. Do you think that those who live as animals, will succeed in attaining to the spiritual perfection without controlling the animal nature? No, it is impossible. Such persons will have to come again and again to this world and struggle hard to be free from that attraction which keeps them down on the plane of animals. The other day somebody asked me: “If perfection be the highest ideal of all, why should there be so few who have attained to perfection?” Because, the majority do not care for it, and whatever they want, they get. They like the pleasures of the senses, and they get them. But those who struggle for the highest and do not care for the pleasures which satisfy the ordinary person, obtain perfection. It is said in the Bhagavad Gita: “Amongst thousands, there are a few who care and struggle for perfection, and amongst thousands of those who do care and struggle, but a very few attain to it”. Now, with the rest, the struggle is not strong enough to overcome the obstacles which are standing in the way of the spiritual perfection; but it is sure that every individual soul will have to seek perfection sooner or later.

Through the process of evolution each individual soul is marching towards that state which is perfect and beyond which no one can go. The tendency of nature is to march forward and to reach the perfection. The purpose of evolution is to manifest all the latent powers as perfectly as possible. If we study the evolution of the physical form we find that the human being reaches its highest perfection, because there cannot be anything higher than the human form on this plane of existence. Do not evolution bring out animal form? Yes, but evolution is going on in a different direction. After fulfilling the purpose of reaching the perfection in human form, it is going on in the moral and the spiritual planes. We can no longer evolve from one form into another, but can evolve onward higher and higher in the various planes of the mental and the spiritual existences. Having learned that the human form is the perfection of all the animal forms, shall we not be justified if we say that the end of evolution is perfection? The purpose of evolution is solved when perfection is reached, and the laws as well as the forces of nature are manifesting with equal purpose on the different planes of existence. Can we not infer that the evolution of intellect will stop when it reaches perfection and will fulfil its purpose. So with the spiritual evolution.

The intellectual perfection means a perfect intellect, and that makes us understand things as they are and without mistakes. We do not mistake the unreal for the real. We understand that what is spiritual, is spirit, and so we do not take for granted that this body is the soul. Even the evolutionists do not understand whether it is possible for a soul to exist when the physical form is dead.

Therefore perfection is that state where the individual soul manifests its true nature and when it is immortal, perfectly free and divine, and becomes one with the universal Spirit. This struggle stops when perfection is attained. And it should be remembered that there is no difference between the state of perfection and that of the Divine realization as they are one and the same. Vedanta says that the realization of the absolute Brahman brings unto a man the state of perfection. Now, if (not ‘if’, but everyone will attain to perfection sooner or later) every individual attains to that state of perfection, then this world will be turned into a Heaven. Whoever has attained to that state, is no longer subject to the laws of the moral, mental and physical states. Such souls have perfect control over the body and the mind and also over all other planes of existence. Such souls do not care for anything in the world. They are not attracted by any object of senses, because they know their true nature, and so they are not deluded by such ephemeral things.

Each individual is bound to come to that state of perfection by the process of evolution; but it takes a long time for the soul to rise through the human, moral and spiritual planes, and that process of evolution works very slowly where the animal forces are over-poweringly strong; and then it takes several births. We may live a hundred years, but a hundred years, when compared to the eternity, are nothing. Do you think that a hundred years produces no results? No, we carry all the impressions and continue to struggle in the same way and go on and on until we reach that state of perfection.

Some of the modern evolutionists think that there is no need of this struggle. They do not understand the purpose of evolution which is the means to the attainment of perfection. A man should use the path by which that period of time can be shortened, and this evolution can be quickened by one particular life. This also tells us how we can avoid many of the pitfalls which lie in the way, and those byways that make our journey long, tiresome and fatiguing. All the great prophets, such as Buddha, Krishna, Christ, Chaitanya, Ramakrishna and others who lived in different countries in different times, have helped the world by giving their practical spiritual experiences, by showing the paths they followed, and by pointing out the byways that exist in those paths leading to the realization of truth. Those who have followed their examples can escape these dangers very easily.

Those great ones attained in one span of life a great deal, and attained as much as might have taken hundreds of births and thousands of centuries, if they would proceed through the ordinary processes of evolution. They worked and lived for no other purpose than the attainment of the spiritual perfection. They devoted their life, not for gaining name, fame or wealth, but kept the ideal of the spiritual perfection before their eyes. They renounced wealth and all the enjoyments that could be attained in this life. They did not care for the pleasures that could be obtained. They had no love for heaven and no fear of hell and they succeeded in overcoming all the obstacles and attaining to that state in this life. Those who follow their examples, should be recognised as great and noble ones. These great ones have become ideals, by following which other persons who will come later, will reach the perfect life.

Another point we will have to consider very carefully in connection with this subject. We ordinarily use the word ‘perfection’ in the sense of ‘something which is complete in itself’. We say that a portion of an apple is not a perfect apple, but when it is complete in itself, we call it perfect. From this standpoint, Paul said in First Cor. Chap. 13, v. 10: “And when that which is perfect comes, the part is done away”. When that is perfect and complete, the knowledge of parts vanishes. The moment we are conscious of the whole, we do not think of the parts, and think that perfect whole is a being in which include all that exists, all that can exist, all that will exist, and all that has existed. It includes everything of the universe. It is the one infinite ocean of existence. It is indivisible. And the moment this realization of oneness dawns upon a man, that very moment he rises above all the parts. Then we go below the surface of the phenomenal appearances, when all the variety merges into unity; and then we become conscious of that whole in perfection.

The attainment of perfection, therefore, depends upon the realization of the universal oneness. That being is perfect which is indivisible and is full with all the parts. And that does not mean that the whole is the sum-total of all the parts, or all the parts are absorbed in the whole maintaining their separate unmanifested forms, but the whole shines without any parts and without any grades. It is one without the second. Have we ever seen that being which is indivisible? If not, we cannot reach the perfection. When we see the sun, the moon and the stars, we see only the parts and not the whole. In truth, this universe is not many but one. But we do not see that oneness, because we are deceived by the enchanting appearances of the deceitful world. The moment we take away the names and forms (nama-rupa) of everything and go below the appearances, we find unity. There is the standard of perfection. He who has realized this unity in variety, has reached the perfection.

Some people say that if we realize that unity, then what is to become of their individuality? Shall we lose it? No, we cannot lose our individuality. The very nature of our individuality is one, and behind each soul dwells the universal Being, and that universal Being is our true individuality. The suns, moons, and stars are like so many bubbles in the undivided ocean of reality. Did Jesus lose his individuality when he said: “I and my Father are one?” No, he became conscious of his infinite individuality which is ever immortal and divine. What have we gained by becoming conscious of our limited personality? Nothing, rather we have lost that which we ought to possess. So, when we give up this attachment of limited individuality for gaining the true individuality, we come to that state which is beyond all that can be limited by parts. We are selfish as long as we are limited or confined by parts and also are conscious of parts; but the moment we are conscious of the undivided whole, our selfishness vanishes. Then this petty self expands and grows larger and covers the universe, and everything merges into the one and undivided ocean of the Reality which is beyond all the states or the grades. In that state, we never lose our individuality. We cannot also lose our consciousness which is manifesting all the time. The limitations are the bondage. So, when the limitations are taken away, we are conscious of our true being. Such a conscious soul attains the perfection, and whatever he does, he does not for the selfish motives but for the whole, for the humanity, and for the whole universe. Then his work becomes a free offering. Then he does every work as worship. Though he has a thought of lower ideals, but, being in tune with the infinite forces and the divine will of the almighty Being, he lives and dies for others and his whole life becomes an offering on the altar of sacrifice.

In fact, they are perfect who, having controlled their senses and mind, come to this world to rescue those who are struggling in the ocean of life and death. They are perfect who do good to others without seeking anything in return. Just as the spring showers, brings new bunds and new leaves upon the branches of the weather-beaten trees without seeking return, so the same with those who live and die for others without seeking return. The perfect souls live on this earth like God in human forms.