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PART POUR
39
know. We make much of our mental and physical powers
and remain satisfied, surrendering all the glories of life to
them. And the monarch who leads the whole host of
devas dwelling in the microcosm is none but Indra, the
Jivatman. Indra is another name for the Supreme Self
also. In some exalted moments of divine intuition, a
glimpse is caught of the real Self—the Cit or intelligence
within; and at once—because of the attraction of the
glimpse—It sets the whole group of devas in motion to
strive to know It fully. First proceeds Agni, the god of
speech, who thinks that he can explain easily the whole
universe to its causes. , But approaching the object of the
vision, he fails to comprehend it, much less explain. So
he returns shamefaced, without knowing the Yalcsa:
Then goes Vayu, the god of pries (probably mind is also
included here, since in some Upanisads mind is considered
as dependent on prana) who has the self-complacency to
think that he can understand and control the whole
universe. But he too meets with the same fate as his
predecessor and returns not knowing the adorable Yaksa.
Then proceeds Indra, the Jiva himself to know It; but It
vanishes from his presence. This disappearance of the
Yaksa before Indra, discloses the inner meaning of the
story. By this highly significant suggestion the Sruti
explains the experience of the Sadhaka at his last stage of
self-realisation through self-analysis. While within the
field of speech and thought, the objects of vision still
possess distinctive forms among the relative perceptions of
duality. But the moment the intuition is fixed on the pure
'
I' or the ego divested of its diverging personality, the