This is a unique happening. Many commentaries have been made on this Upanishad, but this is the first occasion on this earth when the commentary was accompanied by meditation. So a deep search of its manifest meaning and of its inner meaning was made simultaneously. The words of the Upanishad have been explained before, but this is the first occasion on which an active effort has been made to jump into its inner meaning – its soul. Whatever I have been telling you was with the purpose of making a diving board for you: the purpose was the jumping. This is why we entered into meditation at the end of each sutra, so that you might experience its significance by taking a jump into it.
So now I can tell you its inner meaning. You have not yet considered the meaning of these words enough; but you have done something else – you have reached silence, calm. Those who understand the words are able to know the meaning, but only those who know silence are able to know its inner meaning, its essence. If you have achieved even a little taste of silence, you will be able to understand the inner meaning into which I am about to enter.
The first thing I shall tell you about the inner meaning of this sutra is that it has declared that life is illogical. This is not said anywhere in so many words in this sutra, there is only a hint about it. Now I shall tell you what is unsaid, what is only hinted at. Wittgenstein has written a book, Tractatus, which is perhaps the most important book of this century. In it he said, “That which cannot be said must not be said: it should be left unsaid.” He says further, “That which cannot be said can be shown.” His meaning is that a hint, an indication, can be given towards that which cannot be said. That which cannot be said and which should not be said is the inner meaning of this sutra. What I am doing now is only giving you some indications towards it.
The first indication: Life is irrational, so those who try to seek out what life is will be wandering around death. Such people can never discover the secret of life. How do you get an indication of the irrational from this sutra? It says, “The perfect is taken from the perfect.” The first irrationality is in the question, “How can the perfect emerge from the perfect?” Since there is no extra space outside the perfect, where can the perfect go?” Purna means the absolute, beyond which there is nothing else at all; if there is anything else, then the perfect will be that much imperfect. There is never anything outside the perfect, not even space, so how can anything come out of the perfect? And suppose it does come out, where will it go? There is no way out. But this sutra affirms that the perfect is taken from the perfect.
Not only this, but it adds another irrationality: “After the perfect is taken from the perfect, the remainder is perfect.” If anyone looks at this statement from a logical point of view, he will declare it to be the statement of a madman. And if someone examines it from a mathematical point of view, it will be found totally incorrect. He will think it is written by someone who is not in his senses. This will be the opinion of anyone who examines it from the logical or mathematical points of view. But those who examine and think in this way will make the mistake which was once made in a garden.