On Savitri
THEME/S
1: Guidance from the Mother on Savitri
In February 1967 an exhibition of Huta's paintings of Savitri was held at the Ashram. After seeing it I wrote to the Mother: "The Savitri exhibition is full of images of Savitri, the ascent of the being, the descent of divinity and the divine play, from which radiates a light, as beautiful as powerful, similar to that which I see near You. Is this my imagination or is it true?"
The Mother answered: "It is quite true and I am glad that you saw it."
Later, in 1968 and 1969, on occasions, I referred some lines from Savitri to her and got her comments.
Sri Aurobindo has written in Savitri
Yes, there are happy ways near to God's sun;
But few are they who tread the sunlit path
Only the pure in soul can walk in light.1
What a joy it would be to possess the required purity!
The Mother: When one is living among men with all their miseries, it is only the Grace that can bestow this state—even in those who have abolished their ego by tapasya. It is beyond all personal effort.
Sri Aurobindo speaks of Savitri's firmness of purpose in the following line:
Immutable like a fixed eternal star.2
Can one say that such determination is demanded of the sadhak of transformation?
The Mother: This is the great mystery of creation: Immutable and yet eternally renewed.
1Savitri, p. 448.
2Ibid., p. 606.
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Savitri Says:
Not only is there hope for godheads pure;
The violent and darkened deities
Leaped down from the one breast in rage to find
What the white gods had missed: they too are safe;
A Mother's eyes are on them and her arms
Stretched out in love desire her rebel sons.3
What had the white gods missed?
The Mother: The conversion of the Asuras.
Looking at the push being given to me by the Mother towards transformation and at my banality and mediocrity, I am reminded of this line of Savitri:
All can be done if the God-touch is there.4
The Mother: As soon as one has a contact with the divine Consciousness, this mediocrity of the outer being becomes obvious, but the promise of Savitri is true and will be fulfilled.
Aswapati was very fortunate. For him,
Each day was a spiritual romance...
Each happening was a deep experience.5
The Mother: This possibility is open to all those whose aspiration is fervent.
A knowledge which became what is perceived,
Replaced the separated sense and heart,
And drew all Nature into its embrace.6
Is Sri Aurobindo referring here to knowledge by identity?
The Mother: Yes, it is a very exact description.
A greater force than the earthly held his limbs...
Unwound the triple cord of mind and freed
The heavenly wideness of a Godhead's gaze.7
3Ibid., p. 613. 6Ibid.,p.28.
4Ibid.,p.3. 7Ibid., p. 82.
5Ibid., pp. 30-31.
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What does "the triple cord of mind" mean?
The Mother: The cords stand for the limitations of the mind, and there are three of them because there is a physical mind, a vital mind and a mental mind.
The days were travellers on a destined road,
the nights companions of his musing spirit.8
I see the need of continuous sadhana day and night.
The Mother Yes, there comes a time when nothing, absolutely nothing is outside the Yoga and the Divine's Presence is felt and found in all things and all circumstances.
A last high world was seen where all worlds meet;
In its summit gleam where Night is not nor Sleep,
The light began of the Trinity supreme.9
Is the "Trinity Supreme" Sachchidananda?
The Mother: Yes.
Our body's cells must hold the Immortal's flame.10
Is this the secret of the luminous body?
The Mother: It is a poetic way of expressing the transformation which will take place and which is more complicated than that.
None can reach heaven who has not passed through hell.11
But still, Mother, doesn't the soul chosen by the Divine go through hell in a different way than others?
The Mother: This quotation means that in order to reach the divine regions one must, while on earth, go through the vital, which in some of its parts is a veritable hell. But those who have surrendered to the Divine and have been adopted by Him are surrounded by the Divine protection and for them the passage is not difficult.
His failure is not failure whom God leads.12
Because it is part of the play?
8Ibid., p. 43. 10Ibid., p. 35. 12Ibid.,p.28.
9Ibid., p. 89. 11Ibid,, p. 227.
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The Mother: It is the human mind that has the conception of success and failure. It is the human mind that wants one thing and does not want another. In the divine plan each thing has its place and importance. So it is not success that matters. What matters is to be a docile and if possible a conscious instrument of the Divine Will. To be and to do what the Divine wants, this is the truly important thing.
All things shall change in God's transfiguring hour.13
Can man delay or hasten the coming of this hour?
The Mother: Neither one nor the other in their apparent contradiction created by the separate consciousness, but something else which our words cannot express. In the present state of human consciousness, it is good for it to think that aspiration and human effort can hasten the advent of the divine transformation, because aspiration and effort are needed for the transformation to occur.
All that transpires on earth and all beyond
Are parts of an illimitable plan
The One keeps in his heart and knows alone.14
Does the man who is united with the One know the "plan"?
The Mother: To the extent it is necessary for the execution, yes, and to the extent of the need, but not in its integrality all at once.
In the context of happening on the first of January15 the following lines of Savitri become more significant:
The superman shall wake in mortal man
And manifest the hidden demi-god
Or grow into the God-Light and God-Force
Revealing the secret deity in the cave.16
The Mother: Yes, undoubtedly that is what is going to happen.
When
The eyes of mortal body plunge their gaze
Into Eyes that look upon eternity.17
13 Ibid., p. 341. 16Ibid.,p. 705-06
14Ibid., p. 52. 17 Ibid., p. 71.
15The Descent of Supermen Consciousness on 1 January 1969; see Notes on the Way, CWM, Vol. 11, p. 148.
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One finds there his native land!
The Mother: That is to say the Divine origin. It is true. You are becoming a poet in your expression.
[The author's correspondence with the Mother as given above was originally in French. The quotations from Savitri were sent in English except the last one where the French version was given. Facsimiles of the original correspondence appear as an annexure at the end of the article. — Editor]
2: Durga in Savitri
In Sri Aurobindo's Epic Savitri, passing onwards in her spirit's upward route after meeting the Mother of Sorrows, meets the Mother of Might:
A Woman sat in gold and purple sheen,
Armed with the trident and the thunderbolt.
Her feet upon a couchant lion's back.
A formidable smile curved round her lips,
Heaven-fire laughed in the comers of her eyes;
Her body a mass of courage and heavenly strength,
She menaced the triumph of the nether gods.18
Obviously it is the Durga-aspect of the Divine Mother.
A halo of lightnings flamed around her head
And sovereignty a great cestus zoned her robe
And majesty and victory sat with her
Guarding in the wide cosmic battlefield
Against the flat equality of Death
And the all-levelling insurgent Night
The hierarchy of the ordered Powers,
The high changeless values, the peaked eminences...19
So that is Durga, the Slayer of the Asuras. She is there on the cosmic battlefield, engaged in the continuous fight between the Gods and the Asuras, between the armies of Light and the armies of Darkness. Revealing herself, she speaks in a voice "like a war-cry" or "a pilgrim chant":
18Ibid., p. 508. 19Ibid.
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I smite the Titan who bestrides the world
And slay the ogre in his blood-stained den.
I am Durga, goddess of the proud and strong,
And Lakshmi, queen of the fair and fortunate;
I wear the face of Kali when I kill,
I trample the corpses of the demon hordes.
I am charged by God to do his mighty work...20
In God's mighty work Durga tolerates the opposition of none, not even of the Gods. Says she:
Uncaring I serve his will who sent me forth,
Reckless of peril and earthly consequence.
I reason not of virtue and of sin
But do the deed he has put into my heart.
I fear not for the angry frown of Heaven,
I flinch not from the red assault of Hell;
I crush the opposition of the gods,
Tread down a million goblin obstacles.
I guide man to the path of the Divine
And guard him from the red Wolf and the Snake.21
Durga is also the Saviour in the physical world. She delivers us from tyrants: that is the aspect in which She was called by Sri Aurobindo in the days of India's struggle for independence early twentieth century. In his Hymn to Durga written in that period, he invoked Durga who tramples tyrant and oppressors with "the armed heel of Fate."22
Here are her words of assurance in Savitri:
My ear is leaned to the cry of the oppressed,
I topple down the thrones of tyrant kings:
A cry comes from proscribed and hunted lives
Appealing to me against a pitiless world,
A voice of the forsaken and desolate
And the lone prisoner in his dungeon cell.
Men hail in my coming the Almighty's force
Or praise with thankful tears his saviour Grace.23
20Ibid.,p. 509. 21Ibid., pp. 509-10. 22 Ibid., p. 509. 23 Ibid.
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In the dawn of the destined date when Satyavan had to die, Savitri gazed into her past, and
Then silently she rose and, service done,
Bowed down to the great goddess simply carved
By Satyavan upon a forest stone.
What prayer she breathed her soul and Durga knew.24
The prayer and the answer we can guess from what Durga had already revealed earner:
I know the goal, I know the secret route:
I have studied the map of the invisible worlds;
I am the battle's head, the journey's star....
A few I guide who pass me towards the Light;
A few I save...25
Savitri does not accept the decision of the Lord of Death to snatch Satyavan away from the life on earth and, finally, Satyavan is given back to her and to the world. Savitri descends from the higher regions with the soul of Satyavan.
In the return journey, although the names of Krishna and Kali are not mentioned, they are the godheads looking after her. Krishna, the ever delightful, and Kali, "the dark terrible Mother of life", the "World-Puissance on almighty Shiva's lap," and the one whose enormous dance steps on Shiva's breast:
Pursuing her in her fall, implacably sweet,
A face was over her which seemed a youth's,
Symbol of all the beauty eyes see not,
Crowned as with peacock plumes of gorgeous hue
Framing a sapphire, whose heart-disturbing smile
Insatiably attracted to delight, Voluptuous to the embraces of her soul.
Changed in its shape, yet rapturously the same,
It grew a woman's dark and beautiful
24Ibid., p. 561.25Ibid.,p. 510.
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Like a mooned night with drifting star-gemmed clouds,
A shadowy glory and a stormy depth,
Turbulent in will and terrible in love.
Eyes in which Nature's blind ecstatic life
Sprang from some spirit's passionate content,
Missioned her to the whirling dance of earth.26
3:Fate in Savitri
In the opening canto of Savitri, speaking of the earth and man, Sri Aurobindo says:
And, leader here with his uncertain mind,
Alone who stares at the future's covered face,
Man lifted up the burden of his fate.27
It is amidst such a humanity that Savitri is bom. Savitri,
A mighty stranger in the human field28
is
Too unlike the world she came to help and save29
and,
Accepting life's obscure terrestrial robe,
Hiding herself even from those she loved,
The godhead greater by a human fate,30
came
To live with grief, to confront death on her road,31
and
The mortal's lot became the Immortal's share.32
But with a difference which is hinted at soon:
Calm was her face and courage kept her mute.
Yet only her outward self suffered and strove;
Even her humanity was half divine.33
26ibid.,p.711. 29Ibid.,p.7 32 Ibid.
27 Ibid., p. 6. 30Ibid., p. 8. 33Ibid.,p.8.
28Ibid 31 Ibid., p.8.
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Because she is
Too great to impart the peril and the pain,
In her torn depths she kept the grief to come.34
She has the "dark foreknowledge" of the "fatal morn" that has arrived. She knows and none else, except three who are not there:
This was the day when Satyavan must die.35
It is the hour "when fail all Nature's means."36 The dolorous moment is close; soon Savitri will
Look into the lonely eyes of immortal Death
And with her nude spirit measure the Infinite's night.37
Alone comes to battle this "combatant in dreadful lists".
No helper had she save the Strength within;
There was no witness of terrestrial eyes;
The Gods above and Nature sole below
Were the spectators of that mighty strife.38
A year ago when Savitri had returned to her father's palace after her quest of Satyavan, the sage Narad had announced that
Twelve swift-winged months are given to him and her;
This day returning Satyavan must die.39
At that time, when the irrevocable fate was prophesied to her by the foreseeing sage, Savitri could have renounced; indeed she was advised by her human mother, the queen, to renounce Satyavan. But Savitri would not.
Once my heart chose and chooses not again.40
Mark the irrevocability of Fate, one would be tempted to say, for , Savitri does not attempt to avoid the course of Fate.
My heart has sealed its troth to Satyavan:
Its signature adverse Fate cannot efface,
Its seal not Fate nor Death not Time dissolve.
Those who shall part who have grown one being within?
34Ibid. 36Ibid., p. 38Ibid. 40Ibid., p.432.
35Ibid., p. 10. 37Ibid ., p.13 39Ibid.,p.431
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Death's grip can break our bodies, not our souls:
If death take him, I too know how to die.41
It is an age-old sentiment of the immortality of love, the wish to dissolve oneself once the beloved is snatched away by Death, the Fate. But for Savitri this is not enough. Before she closes her short reply to her mother's pleadings to choose another course, she adds;
Let Fate do with me what she will or can;
I am stronger than death and greater than my fate;42
and then the final sentence,
Fate's law may change, but not my spirit's will.43
Here is a first challenge to the inexorability, the inflexibility, the unchangeability of Fate.
In Savitri the conscious Will has taken human shape and she has come to earth for a certain purpose.
She must cross alone a perilous bridge in Time
And reach an apex of world-destiny
Where all is won or all is lost for man.44
And this, as the poet told us earlier, is in the face of the fact that
The world unknowing, for the world she stood.45
She is doing it so. Later we are told:
A day may come when she must stand unhelped...
Carrying the world's future on her lonely breast.46
The lonely breast is of Savitri who, in the Kalidasian simile, is as delicate as a flower and as hard as a thunderbolt, "flower-sweet and adamant."47
The story of Savitri tells us that Satyavan did die on the fated day; also Savitri put her spirit's might against Yama, the Death-god, and got Satyavan back to live on the earth.
'Not that in it the authority of Fate, established from time immemorial, has been ignored or underestimated in any way. When Savitri returns to Madra after meeting Satyavan, "carrying the sanction of the gods/To her love and its luminous eternity,"48 she hears Narad speaking of doom "Who hunts unseen the unconscious lives of men":
41Ibid. 43Ibid. 45Ibid., p. 13. 47Ibid., p. 465.
42Ibid. 44Ibid.,?. 461. 46Ibid.,p.461 48 Ibidp. 418.
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If thy heart could live locked in the ideal's gold,
As high, as happy might thy waking be!
If for all time doom could be left to sleep!49
Our days are links of a disastrous chain,
Necessity avenges casual steps.50
The certainty of Fate, niyati, is expressed in a few simple words:
It is decreed and Satyavan must die;
The hour is fixed, chosen the fatal stroke.51
Next, Fate is adṛṣṭa, the unknown, the unseen. For man
The future's road is hid from mortal sight:
He moves towards a veiled and secret face.
To light one step in front is all his hope
And only for a little strength he asks
To meet the riddle of his shrouded fate...
He feels not when the dreadful fingers close
Around him with the grasp none can elude.52
But if Fate can be foreseen, will it help man? The queen voices this hope when she argues with Narad:
If wings of Evil brood above that house,
Then also speak, that we may turn aside
And rescue our lives from hazard of wayside doom
And chance entanglement of an alien fate.53
On the other hand, if Fate is unchangeable, one cannot "turn aside". Fate should have, and instances are abundant, its way in spite of the foreknowledge, in spite of all the mighty precautions taken to ward off its lash. Narad makes the point:
What help is in prevision to the driven?
Safe doors cry opening near, the doomed pass on.54
He, further adds that
A future knowledge is an added pain,
A torturing burden and fruitless light
On the enormous scene that Fate has built.55
49Ibid., p. 420. 51Ibid., p. 458. 53Ibid., p. 426. 55Ibid.
50Ibid., p. 428. 52Ibid., p. 425. 54Ibid.
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Therefore was the king's suggestion to Narad:
Lend not a dangerous vision to the blind,
The dire ordeal that foreknowledge brings.
One doubts
Perhaps the blindness of our will is Fate.56
And what is free-will, if "man lives like some secret player's mask?"57
He knows not even what his lips shall speak.
For a mysterious Power compels his steps
And life is stronger than his trembling soul.
None can refuse what the stark Force demands.58
Nature and Fate compel his free-will's choice.59
Yet we are told,
Man can accept his fate, he can refuse.60
The clue is in the line:
But greater spirits this balance can reverse
And make the soul the artist of its fate.61
This is one of the mystic truths revealed by Savitri. If the fundamental truth of our being is spiritual, it is our self, our soul that must determine our evolution. Our spirit must be greater than Fate or Destiny or Law.
In fact the question of Fate and Free-Will has been one of the knottiest problems of metaphysics, especially due to the love of the human mind for trenchant solutions. In this case the mind likes to have either Fate or Free-Will, one of the two as the supreme Force, thus refusing to see the complex play of forces that the universe is and treating a partial truth as the whole truth.
The force of Fate or Destiny is undeniable. But even where destiny has been foreknown or announced in advance, whether through oracles or through the hieroglyph of stars by astrology, man has tried to have his own way by his individual energy; he has endeavoured to change
56Ibid., p. 425. 58Ibid. 60Ibid., p. 458.
57Ibid., p. 427. 59Ibid., p. 465. 61Ibid., p. 465.
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the daiva by his puruṣakāra. The inevitability of Doom or blind Necessity has not deterred man from his seeking after a different consummation. If we do not reject a priori the proposition that the creator of destiny is not bound by the destiny created at some point of time, it becomes easier to appreciate other aspects of the world-life. An indication of this possibility of altering destiny can be had from the fact that even the readers of destiny predict different alternative possibilities, some of which depend entirely on the individual concerned and not on exterior circumstances or others. Then, in the Theory of Karma which has been so popular in India, man is said to be bound by his own acts, what he has sown he must reap, and the chain continues; but here too the logical conclusion is accepted that if a person does something now to counteract what was done before, the result of the earlier act can be cancelled, neutralised or modified. Of course it has been said that there are certain acts, utkata karma, which cannot be thus modified. That again is a matter of the trial of strength between the two forces; the principle stands. The question will be that of discovering a force superior to the one present in utkata karma.
Naturally, this force has to be the force of the Spirit. For, amidst the planes of being it is the Spirit that stands at the top, and in the play of forces, although each force appears as supreme on its own plane, ultimately it is modifiable here by the higher or highest force. This can also be seen from the instances where the astrological predictions have proved to be correct up to a certain stage and the character and events took a different course when the subject turned to the spiritual life.
Spiritual realisation means union with the Spirit; union with the Spirit implies union with the Will of the Spirit,—and for the spiritually realised being it is the Will of the Spirit that prevails.
The same truth stated in philosophical terms finds expression in The Life Divine:
Fate, whether purely mechanical or created by ourselves, a chain of our own manufacture, is only one factor of existence; Being and its consciousness and its will are a still more important factor. In Indian astrology which considers all life circumstances to be Karma, mostly predetermined or indicated in the graph of the stars, there is still provision made for the energy and force of the being which can change or cancel part or much of what is so written or even all but the most imperative and powerful
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bindings of Karma. This is a reasonable account of the balance: but there is also to be added to the computation the fact that destiny is not simple but complex; the destiny which binds our physical being, binds it so long or in so far as a greater law does not intervene... behind our surface is a freer Life-power, a freer Mind-power which has another energy and can create another destiny and bring it in to modify the primary plan, and when the soul and self emerges, when we become consciously spiritual beings, that change can cancel or wholly remodel the graph of our physical fate.62
If Spirit is liberty, fate cannot be inflexible for those great souls who have completed the transition from the present mental consciousness into the higher and superior consciousness, the spiritual, the Divine. Indeed nothing less than that enables man to transcend his fate.
4: Sun-Ray in Savitri
In the twelve pillared inner chamber of Matrimandir at Auroville we have the Mother's symbol at the centre of the marble floor. Four golden symbols of Sri Aurobindo stand on it forming a square upon which sits a crystal globe. The sun enters the Chamber as a ray that, turning with the hours, always falls on the globe. That was the Mother's vision.
A beautiful work of art indeed, says the artistic sense coming to the fore. But a piece of art with a deep significance,—says some inner chord of our being. For the Sun is a symbol of the Supramental Truth, Sri Aurobindo and the Mother have told us; and the sun-ray will be the symbol of the ray of that Truth.
In the Vedas the Sun has been called the Lord of Truth, "...the rays of Surya are the herds of the Sun, the kine of Helios slain by the companions of Odysseus in the Odyssey, stolen by Hermes from his brother Apollo in the Homeric hymn to Hermes. They are the cows concealed by the enemy Vala, by the Panis ...',63 In modem imagery we would speak of the rays of Truth covered by the coat of falsehood, the rays of Light shrouded by the dense mantle of Darkness, coming out of their covering. This uncovering is indicated in the Vedas when it is said our "fathers found out the hidden light, by the truth in their
62The Life Divine, SABCL., Vol. 19, p. 809.
63The Secret of the Veda. SABCL, Vol. 10, pp. 119-20.
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thoughts they brought to birth the Dawn,"64 or we "have crossed over to the other shore of this darkness!"65
The supramental world is the foundation of the Truth, and it is the foundation of the Dawns:
Dawn bom in heaven opens out things by the Troth, she comes manifesting the greatness.
Dawn comes divine repelling by the Light all darkness and evils.66
And to the Troth-Sun-Light-Ray of the Mother's vision in the hall of the Matrimandir will mount the Vedic prayer:
O Ray, mayst thou be with us and pray with us, unifying the knowledge with the shining of the breath of life...67
This Ray can very well be
... the Ray no mortal eye can bear,68
... a saviour touch, a ray divine,69
... a ray of the original Bliss,70
from which some passion of the inviolate purity breaks through;
... the supernal Ray71
with which we have to acquaint our depths;
The ray revealing unseen Presences;72
a ray that
... replied from the occult Supreme;73
a vaster being's
... immense intuitive Ray74
... the unfading Ray.75
When the Deva-Purushas will
64Ibid., p. 123. 65Ibid.
66Ibid.,p. 127, p. 129. 67Hymns to the Mystic Fire, SABCL, Vol. 11, p. 232. 68Savitri,p.57. 69Ibid., p. 179. 70lbid., p. 123. 71Ibid., p. 172. 72Ibid., p. 327. 73Ibid., p. 331. 74Ibid., p. 659. 75Ibid., p. 676.
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... channel to earth-mind the wizard ray,76
then
Awakened from the mortars ignorance
Men shall be lit with the Eternal's ray,77
and receive from above
... the effulgence of a Ray.78
The timeless Ray descends into our hearts
And we are rapt into eternity.79
Mind pauses thrilled with the supernal Ray,80
for, indeed,
The whole world lives in a lonely ray of her sun.81
The vision is described:
A gold supernal sun of timeless Truth
Poured down the mystery of the eternal Ray
Through a silence quivering with the word of Light
On an endless ocean of discovery,82
and one sees Matrimandir as a place that
... lay like a closed soundless oratory
Where sleeps a consecrated argent floor
Lit by a single and untrembling ray
And an invisible Presence kneels in prayer.83
There
The soul lit the conscious body with its ray,
Matter and Spirit mingled and were one.84
Behold
76Ibid., p. 689. 77Ibid., p. 699.
78Ibid., p. 241. 81Ibid., p. 276. 84Ibid., p. 232.
79Ibid., p. 276. 82Ibid., p. 264.
80Ibid., p. 278. 83Ibid., p. 332.
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A magic porch of entry glimmering
Quivered in a penumbra of screened Light,
A court of the mystical traffic of the worlds...85
Invading from spiritual silences
A ray of the timeless Glory stoops awhile
To commune with our seized illumined clay
And leaves its huge white stamp upon our lives.86
The pilgrim
... seeks through a penumbra shot with flame
A veiled reality half-known, ever missed,
A search for something or someone never found,
Cult of an ideal never made real here,
An endless spiral of ascent and fall
Until at last is reached the giant point
Through which his Glory shines for whom we were made
And we break into the infinity of God.87
5: Three Lines of Savitri
There are these three lines of Savitri in the Symbol Dawn:88
It was the hour before the Gods awake.
All can be done if the God-touch is there.
This was the day when Satyavan must die.
All the three are well known, placed among the most quoted ones.
The first is the opening line. The second comes after a short gap, as line 78 to be precise. And the third marks the end of the opening canto.
For me it is a case of love at first sight with these three, that continues to live even after more than five decades.
There is no need of any particular situation for it to manifest; these lines, one or two or all of them just come in a flash.
A little while before, I lay stretching myself on the floor in the house when I saw beyond the open door the Auroville sky with white afternoon clouds above the rising trees of different states of life and
85Ibid., p. 88. 86Ibid., p. 48. 87Ibid., p. 24. 88Ibid., pp. 1-10.
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greenery. And the three lines flashed...
I moved to the writing desk and opened the canto again and chanced upon the following lines:
One lucent comer windowing hidden things
Forced the world's blind immensity to sight.
The darkness failed and slipped like a falling cloak
From the reclining body of a god.
and then, finally:
Her soul arose confronting Time and Fate.
Immobile in herself, she gathered force.
Now I read all the lines in their serial order:
It was the hour before the gods awake...
All can be done if the God-touch is there...
From the reclining body of a god...
Immobile in herself she gathered force.
Is it not a glimpse of legend and the symbol that is to unfold?
And I got up with a surge of my love for the three lines with which we started.
SHYAM SUNDER JHUNJHUNWALA
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Annexure: Facsimiles of Correspondence on
Savitri With the Mother
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