Recently, the aspiration to realize God has been expressed more openly among people of various communities. This is indeed a matter of joy, for such an intense curiosity about God is widely reflected in our ancient scriptures and Puranas. In narratives such as that of Dhruva, we find that through severe austerities God appeared in a four-armed form and granted blessings. However, such legendary accounts merely represent a limited conception of seeking God in an external form. Is true God-realization possible simply by witnessing an outward manifestation?
The fundamental philosophy of Sanatana Dharma declares that God dwells in all beings and, most importantly, within one’s own self. This truth is clearly expressed in the sacred Vedas.
The Samaveda states:
“Tyam dutam agne amritam yuge-yuge havyavaha, dadhire payum idyam. Devasash cha martash cha jagriving vibhum vishpatim namasa nishedire.”
Meaning: O Supreme Lord, embodiment of knowledge! You are omnipresent, ever-awake, the destroyer of sorrow, and the protector of all beings. From learned yogis to ordinary people, all approach You through reverence and salutations throughout the ages. This mantra clearly indicates that through devotion and humble surrender, one can realize God within oneself and attain liberation. Seeking God in inert external objects is ignorance.
The Yajurveda (40.9) warns:
“Andham tamah pravishanti ye asambhutim upasate; tato bhuya iva te tamo ya u sambhutyam ratah.”
This means that those who abandon the Supreme Self and worship material nature or created objects fall into the deepest darkness of ignorance. The true object of worship is the Supreme Being, who is of the nature of Existence, Consciousness, and Bliss (Sat-Chit-Ananda).
The Samaveda further declares:
“Ma chid anyad vi shamsata sakhayo ma rishanyata.”
In other words, do not regard inert objects as worthy of worship; instead, glorify the Supreme Lord.
Then how can God be attained?
The Yajurveda (11.5) provides the answer:
“Yuje vam brahma purvyam namobhir vishloka etu pathyeva sureh.”
Through reverence, devotion, and loving contemplation, when the eternal Brahman is established within one’s own soul, the bliss of liberation is attained.
The Yajurveda (11.1) teaches that a yogi first unites the mind with the Supreme Being. Then Savita (the Supreme Lord) illumines the intellect and grants divine realization.
The Rigveda (5.81.1) similarly encourages seekers to unite both mind and intellect with the Supreme Reality, citing the example of accomplished yogis.
The Katha Upanishad (2.2.13) beautifully states:
“Nityo nityanam chetanas chetananam eko bahunam yo vidadhati kaman; tam atmastham ye anupashyanti dhiras tesham shantih shashvati netaresham.”
The Eternal among the transient, the Conscious among the conscious, the One who fulfills the needs of many—those wise souls who perceive Him established within their own selves attain everlasting peace; none else do.
The Shvetashvatara Upanishad (1.8) teaches that when the individual soul realizes the true nature of the Supreme Self, all bondage comes to an end. Here, God does not appear in any external form; realization is accomplished when His true nature shines forth within.
The Yajurveda (11.3) advises:
“Yunjanah prathamam manas tatvaya Savita dhiyah; agner jyotir nicayya prithivyam adhyabharat.”
By purifying the inner consciousness through yogic discipline, one should worship the Supreme Being within oneself and thereby attain supreme bliss.
Likewise, the Rigveda (1.6.1) teaches that through worship and contemplation, the individual soul becomes united with the Supreme Soul and shines forth in divine joy.
In conclusion, the realization of the soul and the Supreme Soul within one’s own being is the true vision of God. The Divine is not to be sought elsewhere. True God-realization is attained within.
Om Shantih Shantih Shantih.
