What is the nature of this self–realisation, which is the entire goal of our life? You might say, our goal is to realise ourselves and to manifest that realisation in every activity, − this is all the goal of life. To realise what we are truly and in every activity, to manifest that realisation, right up to the physical. We first repeat this in Sanskrit because the Sanskrit words have a tremendous power of affectivity. Even if you don't understand you should try to listen.
yas to sarvānai bhūtāny ātmany evānupaśyati
sarva–bhūtesau cātmānam tato na vijugupsate – 6
This is the description of self–realisation but he who sees everywhere the self in all existences and all existences in the self, shrinks not thereafter from aught. He in whom it is this self–being that has become in all existences that are becomings, for he has the perfect knowledge how shall he be deluded, whence shall he have grief who sees everywhere oneness.
I read again, Sri Aurobindo has given a very good English translation. It is actually like Sanskrit, its power is the Sanskritic power. If anybody claimed that he has got self–realisation this is the test because many people have the delusion that they are already self–realised. Therefore, this test should be applied. Do you see yourself in all existences, do you see the one's self in all existences and review. See all existences in oneself that is the first mark. As the first question, do you see everywhere the self in all existents and all existences in the self. In our present life the mark of your ignorance is the fact that we shrink from everything.
Remark: I don't understand a word shrink.
Answer: What a shrinking? The word that is given here is jugupsa. vijiugupsate is the Sanskrit word what is vijiugupsa, it is to hide yourself. The whole world is around us, inspite of knowing that you are all this world, I have fears, I have strangeness like a small child. You know the moment that the child shrinks back; we are all children in this world. We are constantly shrinking everywhere, why because we do not know all this is myself and we are limited to this only small little thing. It is not true, I'm not this. All this vast hugeness, universality is yourself, if you know that, − he who sees everywhere himself in all existences and all existences in the self, shrinks not thereafter from aught. We know in our educational institutions, where all the time told to be confident, we do not teach them the real part of becoming self–confident that is the falsity of our educational system. In order that you are self–confident, in order that you can face the world, you realise that the whole world is yourself. Instead we are told pump something into yourself, artificially be courageous, be heroic, that is not the right way of self–confidence. Real self–confidence comes when you realise very quietly, there's nothing strange to you, there is nothing which is alien to you, foreign to you all that is here is your own substance. All the divisions that you see, you and me, have the process of shrinking but once you know, you realise all is one, there is none in this world who is stranger, everyone is actually the same, everyone is Sachchidananda, everyone is Sat, Chit and Ananda. Everyone is the self, everyone is sevenfold, all the currents of life, all the currents of life are known to you because you yourself have currents of life, so when you know you are all then there is no shrinking. Whenever therefore, there is a shrinking in this life and all of us experience shrinking; it means that we have to realise that we are all one. It is the same existence, the same self is in all existence, all existences are in the same self. You go from one to all, in all to one. That is the first experience you have, a stage of realisation when you realise that all matter is one, all life is one, all mind is one, all supermind is one, all ananda is one, all chit is one, all Sat is one and that there is nothing else. You are in all and when you say, you, not just this little small thing that we call you, you as the vast that vast is the all, it itself is the all. And then comes the second one:
yasmin sarvāni bhūtāny ātmaivābhūd vijānatah
tatra ko mohaha kaha śoka ekatvam anupaśyatah – 7