On Savitri
THEME/S
Savitri: Its Inner Significance
Savitri is, at its highest, a revelation and a flame: a revelation of the Supramental Truth and a flame of man's immemorial aspiration for immortality. This epic of inner voyage is in its essence symbolic of the answering Grace from above and the call from below embodied in the two protagonists—Satyavan-Savitri and Aswapati. While Savitri can be called an epic of the soul's "mystic voyage" upon "uncharted routes", represented by Aswapati, it is more "a significant myth" telling of the great "wrestle with the shadow" and the conquest over Ignorance and Death, represeented by Savitri.
It reveals "from the highest pinnacle and with the largest field of vision the destiny of the human spirit and the presence and ways and purpose of the Divinity in man and the universe."1 This revelation, this "inspired body of the mystic Truth"2 is poured out in mantric verses which express, with a great transforming power and an uplifting vibration "a total and many-sided vision and experience of all the planes of being and their action upon each other."3
Aswapati is "the Lord of Tapasya, the concentrated energy of spiritual endeavour" who, carrying within his bosom Man's eternal aspiration, dares "the unplumbed infinitudes" and brings to earth-consciousness the Divine Shakti who will redeem her once for all. His adventure of consciousness and joy represents on the human level the struggle and endeavour of every aspirant and thus embodies the typal spiritual efforts to reach the eternal Silence. At the same time, Aswapati is "the colonist" from the other side, whose ascent is unique, for not only does he penetrate "world after world" and "heaven after heaven" realising their "guarded powers" and cherishing "their beatitudes"—planes of consciousness quite unknown to even man's highest spiritual endeavour—but his soar reaches the "last high world" "where all worlds meet":
In its summits gleam where Night is not nor Sleep,
The light began of the Trinity supreme.4
Aswapati is the representative of the aspiring humanity which seeks the whither and the what and the why of human existence. He
1The Future Poetry, SABCL, Vol. 9, p. 267.
2Savitri, p. 39. 3 Ibid., p. 738. 4 Ibid., p. 89.
attempts to bring closer the Future to the Present, the Beyond to the Earth. In his quest to realise the truth of man, Aswapati comes to know that man is not just a sum total of body, life and mind, just a knot of ego but that he is a soul, a self which though it supports the human individual can expand itself to contain the all and all that is beyond the universal. This is the first of his two "yogic movements"— the psycho-spiritual transformation. Then he ascends into the other one—"a greater spiritual transformation with an ascent to a supreme power."5 In the first movement there is "his own spiritual fulfilment," but in the second movement he is more or a typical representative of the race to win the possibility of discovery and possession of all the planes of consciousness. The culmination or the fulfilment of this second movement is not his arriving at the House of the Spirit, the Supramental-Consciousness, but to aspire and to bring down that Truth-Consciousness to earth, so that there is a new creation and the earthly life gets transformed into a divine life. He is a protagonist of not only the Ascent but also of the Descent: he achieves not only "an individual victory" over the "structured visions of the cosmic Self'6 but also an universal realisation so that a new path is laid for all who aspire to ascend into the Supramental Consciousness.
In his ascent of consciousness he observes that the universe is built in a hierarchical fashion with mounting levels of consciousness. He moves from the dark and dense consciousness of the body to the beginnings of worlds of life-force, the vital-consciousness. Meeting different creatures and beings appropriate to these levels, Aswapati moves to the higher vital worlds and then to the mental worlds.
Aswapati discovers that just as there is an upward movement leading to more and more bright levels of consciousness, there is also a downward movement leading to great sinister worlds full of perversion, crookedness and falsehood and pretensions which throw all their influence upon man. Wanting to find the source of this evil, this anti-divine existence, Aswapati dives deeper only to come face to face with the Mother of Evil and the Sons of Darkness:
I saw that a falsehood was planted deep
At the very root of things
Where the grey Sphinx guards God's riddle sleep
On the Dragon's outspread wings.
5Ibid., p. 773. 6 Ibid., p. 96.
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I left the surface gods of mind
And life's unsatisfied seas
And plunged through the body's alleys blind
To the nether mysteries.
I have delved through the dumb Earth's dreadful heart
And heard her black mass' bell
I have seen the source whence her agonies part
And the inner reason of hell.7
"He who would bring the heavens" upon earth has to "tread the dolorous way"—so did Aswapati and only then could he move on to the worlds beyond mind, and reach the Vastness which "brooded free from sense of Space." Arrested for a while by "the uncaring bliss", Aswapati apotheosises
O soul, it is too early to rejoice!
Thou hast reached the boundless silence of the Self,
Thou has't leaped into a glad divine abyss;
But where has't thou thrown selfs mission and self s power?
On what dead bank on the Eternal's road?8
Aswapati's eyes open, as it were, to a new vision and understanding of creation. All existence has a meaning and a purpose and it is through a process of evolution that all things are moving towards their fulfilment. All earth shall one day be transformed into a luminous consciousness and substance; it would be similar to the existence on the Supramental plane:
None was apart, none lived for himself alone,
Each lived for God in him and God in all,
Each soleness inexpressibly held the whole.9
And a divine impatience grips him, for he wants to see that glorious future upon earth. He cries out to the Divine Mother.
Linger not long with thy transmuting hand
Pressed vainly on one golden bar of Time...
Let a great word be spoken from the heights
And one great act unlock the doors of Fate.10
The Divine Mother responds to the call of mankind:
7Collected Poems, SABCL, Vol. 5, p. 101.
8 Savitri, p. 310. 9 Ibid., p. 324. 10 Ibid., p. 345.
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O strong forerunner, I have heard thy cry,
One shall descend and break the iron Law...
A seed shall be sown in Death's tremendous hour,
A branch of heaven transplant to human soil;
Nature shall overleap her mortal step;
Fate shall be changed by an unchanging will.11
And the Divine Mother herself descends, as the daughter of Aswapati, as Savitri!
Savitri is the Divine Response to human aspiration, the Divine Love incarnate in a human body. This divine holocaust is perhaps the quickest method to awaken the dark obstinate consciousness of man to his higher self. But humanity resists the Divine incarnation:
Hard is it to persuade earth-nature's change,
Mortality bears ill the eternal's touch:
It fears the pure divine intolerance
Of that assault of ether and of fire.12
So, Savitri's task is not easy. And yet she cannot abdicate; she has to fulfil her mission. For that she prepares herself by a Yoga which is quite different from that of Aswapati's. She goes within, into the depths of the being, into the earth-consciousness, into her own body's self, as it were. As the earth represents the cosmos, and her body represents earth, she delves into the alleys of her own self. And there she comes across the falsehood of pain, suffering and death which she was commissioned to vanquish and conquer.
Death comes to her in the form of the death of Satyavan, Satyavan who is her human counter-part in the work of Transformation. As Savitri has to work out the victory over death and fate and pain on the level of human consciousness, she works it out in Satyavan, her alter-body. Satyavan is the visible sign of her invisible work upon herself: to conquer death in Satyavan is to conquer it in herself, and to conquer it in herself is to gain a victory over death itself, for her body is the representation of all earth-bound bodies.
However, in the period of her inner preparation, Savitri comes across moments of despair too:
What need have I, what need has Satyavan
To avoid the black meshed net, the dismal door,
11Ibid., p. 346. 12 Ibid., p. 7.
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Or call a mightier Light into life's closed room,
A greater Law into man's little world?13
Then the Divine Voice chastises her:
Or is this all for thy being bom on earth
Charged with a mandate from eternity,
A listner to the voices of the years...
To pass and leave unchanged the old dusty laws?
Shall there be no new tables, no new Word,
No greater light come down upon the earth
Delivering her from her unconsciousness,
Man's spirit from unalterable fate?14
And Savitri, awakened to her inner mission, asks the Divine Mother to give a command. She is told:
Conquer thy heart's throbs, let thy heart beat in God:
Thy nature shall be the engine of his works,
Thy voice shall house the mightiness of his Word:
Then shalt thou harbour my force and conquer Death.15
So, Savitri takes on Death and begins her work, her mission, for which she had incarnated. Death is at the outset a Nothingness, a Non-existence, a universal Negation and Destruction, and not the mere destruction of the body. This everlasting "No" is deeply embedded at the atomic level of Matter itself, arresting energy at the physical level, bringing denial and doubt in the vital life, and perversity and narrowness on the mental level. And yet, at the deeper level, Death is a purificatory agent of life; it goads life to evolve, to progress, to perfect itself.
Death at its deepest level is after all the dark form of the Divine:
I hail thee almighty and victorious Death,
Thou grandiose Darkness of the Infinite.16
The dark form is dissolved, devoured by the radiant splendour of Savitri:
His body was eaten by light, his spirit devoured...
A secret splendour rose revealed to sight
13 Ibid., p. 475. 14 Ibid. 15 Ibid., p. 476. 16 Ibid., p. 666.
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Where once the vast embodied Void had stood.
Night the dim mask had grown a wonderful face.17
In the involutionary process when Consciousness turned into Inconscience, it seemed that no contact was possible between the Origin and what was created. A direct Descent of the Divine Consciousness became imminent and so was there a descent of the Divine Consciousness in the form of Love. And it is this first descent of Divine Love who is "the first universal Avatar who, gradually, has assumed more and more conscious bodies and finally manifested in a kind of recognised line of Beings who have descended directly from the Supreme to perfect this work of preparing the universe so that, through a continuous progression, it may become ready to receive and manifest the supramental Light in its entirety."18
What has this story got to do with the legend of Savitri?—one may ask. We can easily connect the story and the symbol. This Love or the Original and the Eternal Avatar is represented by Satyavan. The Mother explained that Satyavan is the earth's Jiva. Once we understand the meaning of the Jiva, we will grasp the significance of Satyavan as the Jiva.
In us too we have the psychic being or the Atman. What is its need and necessity within us? It is for the evolutionary purpose that it is present in us. Our body is temporal, it lives for some time and perishes. But it is the Atman that continues the journey from birth to birth in evolution. So Satyavan being the Jiva of the Earth evolves through the millienia, through billions of years of earth's existence. He has been there all through the creation of our universe. Sri Aurobindo clarifies: "Satyavan is the soul carrying the divine truth of being within itself but descended into the grip of death and ignorance."
This single line gives the whole symbolism of Satyavan. Sat is the Truth and Satyavan is the carrier of the Divine Truth who descended into this world of ignorance and darkness for carrying this evolution further on towards the superconscient. Therefore he is the eternal Avatar who prepared the Inconscient Matter for the manifestation of Life.
According to Sri Aurobindo's philosophy of evolution we see how out of Matter Life emerged and how out of both Matter and Life,
17Ibid., pp. 667, 679.
18Questions and Answers, CWM, Vol. 9, p. 333.
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Mind came upon this creation. How could all these emerge? Not out of a chaos or disorder! In a mother's womb when a child is prepared, it is not bom just at any time—there is a particular time of its birth. Likewise, there has been a period of maturity in the womb of Matter for the manifestation of the next phase of Life. It was Satyavan within the womb of Earth who accomplished it in evolution as he is the eternal Jiva. Then Life burst forth out of Matter—in the form of grass and the flowers, plants and butterflies, fish and the amphibians, the dinosaurs and other animals and the whole dynamic kingdom of nature. So, this is how the divine consciousness, in Matter called Satyavan, brought forth Life from Matter. And when Life element in Nature was mature—it may take billions of years and it has taken truly a long long time—it is only then that he brought forth the element of Mind and that Mind is Man.
We also know from Sri Aurobindo's philosophy that evolution can take place only when the higher and lower forces meet at a point. That is the meeting of the ascent and the descent. It is not a unilateral progress from below. There has to be the descent of the higher force too. It is the combination of both that brings in a higher rung in evolution. All the previous Avatars, like Matsya or Varaha or Buddha or Sri Krishna came at a point of time when the evolution was ready for assimilating their Truth. So, in a way we can also say that there is an evolution of Avatar from the earth itself, in the sense of evolution of Matter to Life and Mind, etc. This simultaneous movement from below and above is essential.
In this manner Satyavan now represents the mental consciousness of man. He is the son of Dyumatsena and "Dyumatsena is Lord of the Shining Hosts, father of Satyavan. He is the Divine Mind here fallen blind, losing its celestial kingdom of vision." He is a blind king symbolising our present blind world. It has come to a dead end. It cannot anymore have the vision of the Supreme. So, at this stage, Dyumatsena's own son, Satyavan, is labouring to go beyond Mind. And, when Satyavan wants to break the present barriers of Mind and go to the higher reaches of Mind, there has to be the descent of another higher power to effectuate his effort at this evolutionary point so that this ascent and descent could establish the higher principle beyond mind.
This descent is represented by Savitri. Satyavan and Savitri have to unite in order to create the new world because it is only in their union that the New World will be created. Therefore, Savitri has to descend this time as Satyavan's wife. In Book Twelve, when Savitri
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returns after her battle with the Lord of Death, Sri Aurobindo says that she carries in her arms the new world like a baby. The Mother explained that this baby in Savitri's arms, or Satyavan, is the New World that she is bringing down. So the symbolism is that Savitri is bom as the wife of Satyavan and this union of Spirit and Matter is necessary for the New Creation.
Savitri is the daughter of the supreme God; she is the Divine Word, meaning the Creative Power. And, specifically here in Savitri, she is the Word of the Supramental Consciousness, as the baby that is to be bom is the Supramental World. So, Savitri in union with Satyavan brings forth the New World. She has chosen this earth for transformation, not any other planet. Even though Satyavan had to die within a year, Savitri had no other choice but to choose him because she has to transform this earth and Satyavan represents this earth.
Savitri is that fullness of incarnation of Divine Love in the form of Divine Grace and Shakti who came to manifest the Supramental Light in its entirety. A full manifestation of Divine Love alone can bring to creation its final consummation, when "the entire universe becomes the total Avatar of the Supreme."19 And the prerequisite for this final consummation of the earth, when
All shall be might and bliss and happy force,20
is the conquest of Death. Of all falsehoods, Death is the greatest—it is the God of Denial, the Asat trying to annihilate the Sat. It is added to the very cellular structure of Matter and therefore all ignorance, sorrow, pain and misfortune of the earth is embedded in Matter itself. The incarnate Saviour, Savitri, has therefore to track down Death to its primal origin and dissolve it there not by any destruction, but by a transfusion of Divine Love. Finally he says:
... if the Mighty Mother is with thee,
Show me her face that I may worship her;
Let deathless eyes look into the eyes of Death.21
So was the last cry of Death, the final challenge to Savitri:
And Savitri looked on Death and answered not...
In a flaming moment of apocalypse
The Incarnation thrust aside its veil...
19 Ibid., p. 334. 20 Savitri, p. 514. 21 Ibid., p. 664.
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Eternity looked into the eyes of Death
And Darkness saw God's living Reality...
Light like burning tongue licked up his thoughts,
Light was a luminous torture in his heart,
Light coursed, a splendid agony, through his nerves;
His darkness muttered perishing in her blaze...
The dire universal Shadow disappeared
Vanishing into the Void from which it came.22
Once Death is vanquished, all the resistance, denial and refusal are also broken down. The man of sorrows who represents the physical being and all its resistance, rejection and denial is given the assurance by Savitri:
One day I will return, a bringer of strength...
Misery shall pass abolished from the earth;
The world shall be freed from the anger of the Beast,
From the cruelty of the Titan and his pain.
There shall be peace and joy for ever more.23
The Asuric and Rakshasic vital forces of man do not recognise the Mother of Might:
God imperfect left, I will complete,
Out of a tangled mind and half-made soul
His sin and error I will eliminate;
What he invented not, I shall invent:
He was the first creator, I am the last.24
But it is she to whom was given the assurance by Savitri:
The cry of the ego shall be hushed within,
Its lion-roar that claims the world as food,
All shall be might and bliss and happy force.25
The Mother of Light, who represents Man's aspiration in the Mind, cannot be seized or understood by the narrow mind of man:
Nay, let me work within my mortal bounds,
Not love beyond life nor think beyond the mind;
Our smallness saves us from the Infinite.26
22 Ibid., pp. 664-68. 23 Ibid., pp. 507-08. 24 Ibid., p. 512.
25 Ibid., p. 514. 26 Ibid., p. 520.
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So, Savitri, once again, consoles the Mother of Light:
One day I shall return, His hands in mine,
And thou shalt see the face of the Absolute.
Then shall the holy marriage be achieved,
Then shall the divine family be bom.
There shall be light and peace in all the worlds.27
After conquering Death, Savitri enters the region of Everlasting Day where she is welcomed:
Leaving thy borrowed body on the sod,
Ascend, O soul, into thy blissful home.28
But Savitri replies:
I climb not to thy everlasting Day,
Even as I have shunned thy eternal Night...
In me the spirit of immortal love
Stretches its arms out to embrace mankind.
Too far thy heavens for me from suffering men.
Imperfect is the joy not shared by all.29
Savitri then returns to earth with Satyavan; she returns to earth bringing with her a new world and thus fulfils her mission:
In the one task for which our lives were bom,
To raise the world to God in deathless Light,
To bring God down to the world on earth we came,
To change the earthly life to life divine.30
Aswapati and Savitri are the Divine Delegates—the former ascends into the Supreme Consciousness and makes the descent of Savitri a possibility; the latter descends into the Inconscient and makes the ascent of Man into the Superman an assured probability and a promise left in the womb of evolutionary Nature:
I have gathered my dreams in a silver air
Between the gold and the blue...
There shall move on the earth embodied and fair
The living truth of you.31
27 Ibid., p. 521. 28 Ibid., p. 685. 29 Ibid., pp. 686-87.
30 Ibid., p. 692.
31Collected Poems, SABCL, Vol. 5, pp. 99-102.
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Satyavan, "the soul carrying the divine truth of being within itself but descended into the grip of death and ignorance" is not only the link in the workings of Aswapati and Savitri, but also the medium and kshetra of Savitri's transformative work for mankind and earth.
That was very much in brief two levels of Savitri at the legend and its symbolism. There is a third level to it—the factual reality. It starts with a story written by the Mother way back in 1906, the story called A Sapphire Tale?32
The story speaks about a small kingdom somewhere in the East, where people are all happy and harmonious. Each one was doing the work chosen for him by them, the best way they could. It was all based on a wonderful harmony where there were no problems, no competition, no quarrels or disharmony. Scientists there were not creating material comforts but looking after the general good of the collectivity. Artists were creating something of subliminal beauty. Philosophers were there, four in number, who were wisely guiding the people. That little kingdom was ruled by on old king. He was intelligent and wise.
One day, as it happened in the Mahabharata's story of Savitri, the king called his son, Meotha, and asked him if he had by then found a partner or a companion for himself because, soon, he was to take the reigns of the kingdom. And the law of this kingdom was such that the ruler had to be biune for ruling his country.
Meotha replied that he had seen most of the suitable maidens in his kingdom but he couldn't yet choose one for himself. He would like to go out of the kingdom, get hiniself acquainted with other cultures, laws of administration, ways of living and thus enrich himself and in the process find his biune partner.
Meotha's father permitted him to go on his journey. After a long voyage, somewhere on a western island, a thickly wooded island, he met a young damsel called Liane. She was beautiful and charming, and she was bright in mind, and in her skills nobody on the island could match her talents. Liane had a dream in which she saw a young man who was not only fair and handsome but he wore an alien robe by which she knew that he belonged to some other kingdom. And she was sure that one day she would meet this person of her dream. So on that day when she was looking at the ocean and thinking of
32Words of Long Ago, CWM, Vol. 2, pp. 7-11.
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this person of her dream, she felt a sudden stir in the breeze, birds flying hither and thither, the atmosphere turning mysterious. What had happened? Lo and behold! she came across Meotha, standing right in front of her. They did not exchange words, just as in Savitri, but they recognised each other through their looks and they knew they belonged to each other. Silently Liane put her hand in Meotha's hand and they boarded the ship to sail back home.
On the ship Liane asked Meotha as to where he was taking her? She said that she knew one day Meotha was to come for her but she was also in deep love with her little island. Meotha said that he had looked for her in the whole world and he found her here. And now he was taking her to that only country in the world that is full of harmony and peace. She would be the queen of that land!
It is a simple story, written in 1906. Around this period, in Baroda, Sri Aurobindo wrote the first draft of Savitri. What is interesting here is that, similar to the story of Liane, the Mother landed in Pondicherry in 1914. She came to an alien land and the first time she saw Sri Aurobindo she remembered her dream of seeing an Asiatic person, clad in a white piece of cloth around his body. She saw Sri Aurobindo exactly as she had seen him in her vision.
Before Sri Aurobindo came to Pondicherry he did Tapasya and, while he was in the Alipore jail, he had the first instruction from Swami Vivekananda as to the direction for the later Tapasya. Eighteen years later, in 1926, he got the Siddhi of his Tapasya when Sri Krishna entered in his subtle physical body. That was the merging of the Overmental consciousness of Sri Krishna in the body of Sri Aurobindo. It was the eighteen years of his Tapasya that had brought down the Truth, like the eighteen years of Tapasya of Aswapati that had brought down Savitri.
After 1926, the Mother established Sri Aurobindo as a spiritual Master to his disciples. Before this, his close disciples used to call him AG or Sir. He was looked upon as a great leader, a poet, a visionary, a writer but hardly anyone thought of him as an Avatar. That means within these many years people came to take Sri Aurobindo as the Avatar. Until then even to his closest disciples he was like Sri Krishna to Arjuna, a very close and dear friend.
After 1926 and till 1938, their roles reversed. Now it was Sri Aurobindo who established the Mother as the Divine Mother. In 1926 the Ashram began. In 1927 he wrote the book The Mother through which he established the Mother in her Transcendental, Universal
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and Individual poises alongwith her eternal four aspects that are presently at work in the Universe.
After this the next twelve years were crucial. This was the time when he resumed Savitri writing. He started around 1936 and continued till 1950. At this point of time, both having been established as the Avatars, they were acting in one identified consciousness. Savitri was written in such Biune Consciousness. Therefore, the Mother said: "Whatever I experienced, Sri Aurobindo wrote simultaneously." It was not that they told each other beforehand, whatever Sri Aurobindo read out in the morning, was the experience the Mother had the night before. That was the identification of their consciousness and perhaps in 1949, when there was a conversation between the Mother and Sri Aurobindo as to who should leave the body, Sri Aurobindo said that it was he who would leave his body for the sake of the work and that the Mother was to stay back to accomplish their work of Transformation. He said that the Mother's body was better suited and fitted for the work. So, it was a kind of a prophetic destiny, just as "Satyavan must die." There was almost a necessity of Sri Aurobindo having to leave his body.
Couldn't Sri Aurobindo continue to live on after 1950 and continue to do the work of Transformation? His was, exactly as written in Savitri, a destined death. Our death is also destined but His passing away is not like the death of our physical body. It is dying to Death itself. In 1961 the Mother had to battle with the Lord of Death or with Death itself. Like the debate between Death and Savitri in Savitri, the Mother too had to battle Death in 1961. She came out of the battle victorious, like Savitri in the epic. It was about 22 years from this experience of conquest over death that the Mother left her body. It was after this intense experience in 1961, that the Mother declared that hereafter children will be born with an altogether new consciousness, reminding us how Savitri had brought down the new consciousness through her own conquest over Death.
Savitri represents the Mother in totality. In a way, like Savitri, She too has been brought down after eighteen years of Sri Aurobindo's Tapasya. Aswapati is Sri Aurobindo the Yogi, the Rishi. Satyavan, the Mother said, is the Avatar. When Sri Aurobindo was asked about his work in his previous lives, he said that he was carrying on the evolution. So he has been continuing this work of evolution in all his previous lives. Thus, Sri Aurobindo has always been the Earth's Jiva, Satyavan, the Original Avatar and in this incarnation a combination
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of Aswapati and Satyavan, and at the same time the last Avatar in human form.
Thus, it is the coming together of the Mother and Sri Aurobindo that has given birth to the New Race. Had the Mother remained in Paris and Sri Aurobindo in Pondicherry, Supermind would have perhaps been realised but not manifested. Manifestation requires the womb of the Mother. This is seen in the Mother's own revelation:
Sri Aurobindo is the Soul of Matter, the aspiration of the whole humanity. He is the Light in Matter or the Spirit incarnated in Matter. Sri Aurobindo has separated himself from the Supreme and has plunged in this matter, in a body, with this load of inconscience and ignorance upon himself—to awaken them to the divine life. For this He has invoked the Supreme, the Grace, to descend here below on this earth to help in His work. That is why, having heard His call, I have come down here into matter in a physical body, into this world of pain, suffering and death. And it is in the union of both of us that the world will witness gradually this miracle of a divine life. It is because of Him that I have descended. It is this intense aspiration of matter from below that has sent up and the Grace has responded by a descent. What a blessed hour for the earth. It is an occasion for a tremendous progress so that the whole universe may blossom in a great élan towards the goal of its existence. With Our help which will be at its disposal and a will to pursue, what could be there that would be impossible to realise! This is the moment.33
This is the mystic union for manifestation of the higher truths that human history has never known—such a legend, such a symbol and such a Reality. Few know about this reality. Knowing this dimension of Savitri is of great importance in order to understand Savitri in its profound and magnificent significance.
V. ANANDA REDDY
33 The Supreme, p. 68 (as reported by Mona Sarkar.)
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