I am just an ordinary human being, with two legs, two eyes, and I work, and I voluntary put myself here so that I can reveal this Knowledge to people, I think because people need it. People have forgotten what this Knowledge is. And I am just teaching them perfectness, and that’s why they called me Perfect Master. And as a matter of fact, I am Perfect Master because I can reveal them this peace. Not saying that I am bodily perfect. I’m not saying I’m. . .I am perfect because of this reason or that reason, but simply one reason: because I can reveal them this Knowledge, which is perfect.
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London, UK 13 July, 1973Maharaji (Prem Rawat)
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"Only he is the true teacher [Satguru] who can show what are the religious and social obligations [dharma], show God to you, and give you the Knowledge of the holy name [sat nam]. And he who can give you the Knowledge of this dharma is completely wise. Satguru is the one who has the perfect wisdom. And other than the Satguru no one has the perfect wisdom. Oh! People of the world! Only a perfect avatar with the sixty-four virtues [kala] can reveal this Knowledge." (Bombay, March 1966)
Hans Ji Maharaj
A living body is not merely an integration of limbs and flesh but it is the abode of the soul which potentially has perfect perception (Anant-darshana), perfect knowledge (Anant-jnana), perfect power (Anant-virya), and perfect bliss (Anant-sukha).
Mahavira
Some people may think that okay, when we say Perfect Master,we’re talking about God, or we’re talking about prophet, or we’re talking about something like that. But really, in laymen’s term, to explain it, is that if somebody is a flight instructor, you would call them a flight instructor, or a flight teacher, or one who teaches about airplanes. If one was a professor of maths, he had mastered it, then you would call him teacher in maths, or instructor in maths [. . .] the definition of a Perfect Master is the one who can give us the perfectness, one who can teach us the perfectness.
Maharaji (Prem Rawat)
The Garden of Eden was closed; everything was changed, the man became afraid of himself, afraid of the world around him. Troubled he asked: What is the good, where is the perfect to be found? If it exists, where is its source? But the doubt that had come along with the knowledge coiled itself alarmingly around his heart, and the serpent that had seduced him with the delectable now squeezed him in its coils. Would he find out what the good and perfect is without learning where it came from, would he be able to recognize the eternal source without knowing what the good and perfect is? Doubt would explain to him first one thing, then another, and in the explanation itself would lie in wait for him in order to disquiet him still more. What happened at the beginning of days is repeated in every generation and in the individual; the consequences of the fruit of the knowledge could not be halted. With the knowledge, doubt became more inward, and the knowledge, which should have guided man, fettered him in distress and contradiction. Eighteen Upbuilding Discourses, Hong, p. 127
Soren Aabye Kierkegaard
Perhaps you would say: Who would want to deny that every good gift and every perfect gift is from above? But not wanting to deny it is still a very long way from wanting to understand it, and wanting to understand it is still a very long way from wanting to believe it. Does the fruit of the knowledge here again seem so delectable that instead of making a spiritual judgment you demand and identifying sign from the good and the perfect, a proof that it actually did come from above? How should such a sign be constituted? Should it be constituted? Should it be more perfect than the perfect, better than the good, since it is assumed to demonstrate, and it pretends to demonstrate, that the perfect is the perfect. Should it be a sign, a wonder? Is not a wonder the archenemy of doubt, with which it is never combined? p. 135
Soren Aabye Kierkegaard
Maharaji (Prem Rawat)
Maharshi, Ramana
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