The Upanishads say with great emphasis, Know thou the One, the Soul. [Footnote: Tamēvaikam jānatha ātmānam.] It is the bridge leading to the immortal being. [Footnote: Amritasyaisha sētuh.]
This is the ultimate end of man, to find the One which is in him; which is his truth, which is his soul; the key with which he opens the gate of the spiritual life, the heavenly kingdom. His desires are many, and madly they run after the varied objects of the world, for therein they have their life and fulfilment. But that which is one in him is ever seeking for unity—unity in knowledge, unity in love, unity in purposes of will; its highest joy is when it reaches the infinite one within its eternal unity. Hence the saying of the Upanishad, Only those of tranquil minds, and none else, can attain abiding joy, by realising within their souls the Being who manifests one essence in a multiplicity of forms. [Footnote: Ēkam rūpam bahudhā yah karōti * * tam ātmastham yē anupaçyanti dīhrāh, tēshām sukham çāçvatam nētarēshām.]
[Transcriber's note: The above footnote contains the * mark in the original printed version. This has been retained as is.]
Through all the diversities of the world the one in us is threading its course towards the one in all; this is its nature and this is its joy. But by that devious path it could never reach its goal if it had not a light of its own by which it could catch the sight of what it was seeking in a flash. The vision of the Supreme One in our own soul is a direct and immediate intuition, not based on any ratiocination or demonstration at all. Our eyes naturally see an object as a whole, not by breaking it up into parts, but by bringing all the parts together into a unity with ourselves. So with the intuition of our Soul-consciousness, which naturally and totally realises its unity in the Supreme One.
Says the Upanishad: This deity who is manifesting himself in the activities of the universe always dwells in the heart of man as the supreme soul. Those who realise him through the immediate perception of the heart attain immortality. [Footnote: Ēsha dēvō vishvakarmā mahātmā sadā janānām hridayē sannivishtah. Hridā manīsha manasābhiklriptō ya ētad viduramritāstē bhavanti.]
He is Vishvakarma; that is, in a multiplicity of forms and forces lies his outward manifestation in nature; but his inner manifestation in our soul is that which exists in unity. Our pursuit of truth in the domain of nature therefore is through analysis and the gradual methods of science, but our apprehension of truth in our soul is immediate and through direct intuition. We cannot attain the supreme soul by successive additions of knowledge acquired bit by bit even through all eternity, because he is one, he is not made up of parts; we can only know him as heart of our hearts and soul of our soul; we can only know him in the love and joy we feel when we give up our self and stand before him face to face.
The deepest and the most earnest prayer that has ever risen from the human heart has been uttered in our ancient tongue: O thou self-revealing one, reveal thyself in me. [Footnote: Āvirāvīrmayēdhi.] We are in misery because we are creatures of self—the self that is unyielding and narrow, that reflects no light, that is blind to the infinite. Our self is loud with its own discordant clamour—it is not the tuned harp whose chords vibrate with the music of the eternal. Sighs of discontent and weariness of failure, idle regrets for the past and anxieties for the future are troubling our shallow hearts because we have not found our souls, and the self-revealing spirit has not been manifest within us. Hence our cry, O thou awful one, save me with thy smile of grace ever and evermore. [Footnote: Rudra yat tē dakshinam mukham tēna mām pāhi nityam.] It is a stifling shroud of death, this self-gratification, this insatiable greed, this pride of possession, this insolent alienation of heart. Rudra, O thou awful one, rend this dark cover in twain and let the saving beam of thy smile of grace strike through this night of gloom and waken my soul.
From unreality lead me to the real, from darkness to the light, from death to immortality. [Footnote: Asatōmā sadgamaya, tamasōmā jyōtirgamaya, mrityōrma mritangamaya.] But how can one hope to have this prayer granted? For infinite is the distance that lies between truth and untruth, between death and deathlessness. Yet this measureless gulf is bridged in a moment when the self revealing one reveals himself in the soul. There the miracle happens, for there is the meeting-ground of the finite and infinite. Father, completely sweep away all my sins! [Footnote: Vishvānidēva savitar duratāni parāsuva.] For in sin man takes part with the finite against the infinite that is in him. It is the defeat of his soul by his self. It is a perilously losing game, in which man stakes his all to gain a part. Sin is the blurring of truth which clouds the purity of our consciousness. In sin we lust after pleasures, not because they are truly desirable, but because the red light of our passions makes them appear desirable; we long for things not because they are great in themselves, but because our greed exaggerates them and makes them appear great. These exaggerations, these falsifications of the perspective of things, break the harmony of our life at every step; we lose the true standard of values and are distracted by the false claims of the varied interests of life contending with one another. It is this failure to bring all the elements of his nature under the unity and control of the Supreme One that makes man feel the pang of his separation from God and gives rise to the earnest prayer, O God, O Father, completely sweep away all our sins. [Footnote: Vishvāni dēva savitar duritāni parāsuva.] Give unto us that which is good [Footnote: Yad bhadram tanna āsuva.], the good which is the daily bread of our souls. In our pleasures we are confined to ourselves, in the good we are freed and we belong to all. As the child in its mother's womb gets its sustenance through the union of its life with the larger life of its mother, so our soul is nourished only through the good which is the recognition of its inner kinship, the channel of its communication with the infinite by which it is surrounded and fed. Hence it is said, "Blessed are they which do hunger and thirst after righteousness: for they shall be filled." For righteousness is the divine food of the soul; nothing but this can fill him, can make him live the life of the infinite, can help him in his growth towards the eternal. We bow to thee from whom come the enjoyments of our life. [Footnote: Namah sambhavāya.] We bow also to thee from whom comes the good of our soul. [Footnote: Namah çankarāyacha.] _We bow to thee who art good, the highest good [Footnote: Namah çivāyacha, çivatarāya cha.], in whom we are united with everything, that is, in peace and harmony, in goodness and love.
Man's cry is to reach his fullest expression. It is this desire for self-expression that leads him to seek wealth and power. But he has to discover that accumulation is not realisation. It is the inner light that reveals him, not outer things. When this light is lighted, then in a moment he knows that Man's highest revelation is God's own revelation in him. And his cry is for this—the manifestation of his soul, which is the manifestation of God in his soul. Man becomes perfect man, he attains his fullest expression, when his soul realises itself in the Infinite being who is Āvih whose very essence is expression.
The real misery of man is in the fact that he has not fully come out, that he is self-obscured, lost in the midst of his own desires. He cannot feel himself beyond his personal surroundings, his greater self is blotted out, his truth is unrealised. The prayer that rises up from his whole being is therefore, Thou, who art the spirit of manifestation, manifest thyself in me. [Footnote: Āvirāvīrmayēdhi.] This longing for the perfect expression of his self is more deeply inherent in man than his hunger and thirst for bodily sustenance, his lust for wealth and distinction. This prayer is not merely one born individually of him; it is in depth of all things, it is the ceaseless urging in him of the Āvih, of the spirit of eternal manifestation. The revealment of the infinite in the finite, which is the motive of all creation, is not seen in its perfection in the starry heavens, in the beauty of flowers. It is in the soul of man. For there will seeks its manifestation in will, and freedom turns to win its final prize in the freedom of surrender.