Volume 3 : Collected notes & papers, Books: Sri Ramana Maharshi, Sat-darshana Bhashya and Men of God
Volume 3 includes collected notes & papers, Books: Sri Ramana Maharshi, Sat-darshana Bhashya and Men of God.
As the manuscripts intended for this collection were being put together for sending to the press, I came across, quite unexpectedly, some jottings of an important nature in certain note-books of Sastriar. They related to personal instructions received by him from Sri Aurobindo and the Mother from time to time. I was not sure whether it would be permissible to make them public. I thought over it deeply and wished Sastriar would guide me in the matter. That very night I saw myself in a boat over an expanse of calm, green waters; Sastriar was rowing the boat.
I had no further hesitation. The Introduction is the result. Next, I was led to the pile of his Diaries which somehow I had not opened all these years. And what I saw in them took my breath away. What a Quest! The extracts speak for themselves and I do not need to elaborate.1
29-6-1965
Sri Aurobindo Ashram, M. P. PANDIT Pondicherry.
I recall the circumstances in which Sri Kapali Sastriar first met Sri Aurobindo. It was in 1917 that he had been invited to deliver a lecture at Pondicherry and he took the occasion to seek an interview with Sri Aurobindo through a common friend Bharati, the poet. He had admired Sri Aurobindo as an effective political leader of the National Freedom Movement and later had been profoundly impressed by his writings in the Arya. And when he met Sri Aurobindo it was both a fulfillment of a longstanding wish as well as the commencement of a fresh pilgrimage. They talked of politics, religion and philosophy.
The next meeting was in 1923. It was a meeting that proved decisive both in his inner as well as outer life. For though he had met Sri Aurobindo six years earlier, he had not at that time sought to change his own line of spiritual seeking and take to Sri Aurobindo’s Yoga of the Super-mind. But a series of inner developments took place ever since he took leave of Sri Aurobindo, the most notable of which was the almost daily experience in sleep of being bodily lifted up, flown and brought down into a particular room which he later came to recognise when he met Sri Aurobindo again in 1923 in his new house. Secondly, as he told me once in intimate confidence, when things were very much near the culminating stage in the yoga he was practising, he realised that that was not the object of his inner-most soul in taking this birth. The choice of his being was to participate in the Divine Manifestation, not to withdraw from it.
Sastriar was not very communicative of what happened during this meeting except to say that he found Sri Aurobindo completely changed in his physical appearance; he had then a golden hue on his body which had become fair in complexion whereas it was brownish-dark when he had seen him last. He was amazed and mentioned it to Sri Aurobindo, who smiled. What was the talk about, what did he ask and what did Sri Aurobindo tell him? These were my questions. He answered always briefly and I did not press further. It was only recently that while going through his papers I found written on a page of an old, old note-book a few notes under the heading: His Instructions (personal to me) 1923 July.
These jottings, I find, fit in the general picture of the meeting he had given me. He had asked Sri Aurobindo in detail about this yoga for the Supermind, mentioned his own seeking for it. Sri Aurobindo explained things exhaustively and then told him:
"Only two can give you this Truth: myself or the Shakti.” Sastriar would always be moved whenever he recounted this gesture of trust and confidence by Sri Aurobindo. He would also describe, vividly, the parting at that time:
“Can I know that the help I would receive is Yours? ” he asked.
“Yes”, replied Sri Aurobindo and instantaneously there started a tremendous downpour of a Consciousness which never ceased thereafter.
Here are the notes:
*Faith in the Supramental Truth;
Faith in yourself, in your capacity to achieve ;
Faith in me (the Guru whose special help you would receive).*
The very first postulate is faith in the existence of that which you seek for. Unless you have the conviction that it is, a conviction that is not shaken by any movements of doubt or denial, you cannot walk long on the Path. You may set out on the assurance of someone else or on some impulse but the very first obstruction brings in doubt and weakens the will to proceed. There must be a deep faith not based on extraneous reasons. Faith that depends upon reasoning or proofs is no faith at all: it is a conclusion. Faith, Sri Aurobindo puts it, is the soul’s witness to something not yet glimpsed by the physical sense. It is based on the perception of the soul and grows as one proceeds. At first it may be located in one enlightened part, the heart or the pure reaches of the mind, but as one develops, it extends itself and becomes so to say the whole man. So, there must first be this faith, the faith that there is a Truth beyond the mind, a Divine Truth stationed in and as the World of Mahas above this triple world in Ignorance -the Truth Supramental; faith also that this Truth can be realised and made effective in yourself.
Faith in the existence of the Truth is not enough. You must have faith in yourself, in your readiness and capacity to reach to it and receive it in yourself. You must have confidence in your ability to brave all the countering elements and stick to the pursuit. You must also be sure that you have the strength of will and power in you to fulfil the demands of the Path and respond to the needs of the situation from moment to moment. A strong faith in your capacity is itself a sign that the strength is there, not fully expressed perhaps, but in potentiality waiting to be developed and brought out.
But the highest human capacity is not enough to realise the Divine Truth, especially the supramental formulation of it which is new for the human seeking on earth. It needs the help and guidance of one who has already established contact with it in himself. It is he, the guide, the Guru, who communicates to you something of his power, sakti, and leads you on the path through the link so established, that is more important than yourself in the sadhana. You must have faith in him, in the Guru. The faith is the channel through which you reach him without any special effort and his presence becomes active in you. No doubt the Guru is benevolent to all who come to him or look up to him. His Grace flows to all, helping them to fulfil their aspirations in whatever field. But for one whom he accepts as his disciple and allows to follow in his foot-steps, the Guru’s help is active in an individual way suited to his needs; it is a special concentration for a special end, unlike the general Grace which is open to all like the rays of the Sun.
This is the threefold faith which is indispensable at the outset. Equipped with this faith you enter the Path, take up the discipline, the sadhana, to realise the Truth in view. But no sadhana can be pursued effectively and with palpable results unless its immediate objectives are clearly defined, so that the effort may be channelled in those directions and progress measured in their terms.
*Peace, Power and Light are the threefold
aim of Sadhana.*
The first object of sadhana should be to rise above the normal conditions of restlessness in the being, movements of thought-activity and vital impulsions which hold you their prisoner, and to attain to a certain aloofness and calm. Calm is a condition in which the consciousness is at rest, free from disturbance, whatever be the movements on the surface. This calm can indeed be attained by the rigorous method of the traditional yoga of Patanjali —an incessant suppression of all thought-movements. But the method Sri Aurobindo gives is simpler and more natural. Here it is:
*There is a Silence behind every movement.
Be open to it. Instead of attempting to get
hold of the Silence, be open to it and let
it get hold of you.*
There is a background for everything. Every movement moves upon something. And that something is a Silence which upholds everything. It is not only a general background but it is there supporting and containing every individual movement. Conceive mentally, at first, of this Silence at the back of everything including your own mental activity. All the thoughts and mental movements come and go against a base that is ever stable. That is Silence. Suspend for a moment your thought-activity and you will become conscious of the presence of this Silence. This Silence is at the back of your head, your speech, your very being. Think of this Silence again and again and try to become aware of it. By a steady digging in of this idea in your consciousness, this fact will become a reality to you not merely for the mind but for the rest of the being also. Into this Silence you must learn to relax yourself. You cannot get it by force; what you may get by concentration does not usually last beyond the spell of that concentration. Instead of trying to get at it, simply relax, call and let yourself lie in the folds of the Silence. That will slowly come over you and claim you.
This is the first condition for an effective beginning in sadhana. There should be this calm. But know it that in its true nature it is not a mental calm which is perceived in between two thoughts or experienced when there is a suspension of thought-activity or a reduction of their momentum. It is a spiritual calm which is not dependent upon any outer circumstances and which grows into deeper and deeper intensities as one grows into the higher or deeper states of consciousness. The highest calm is totally different from the calm conceived by the mind.
*The Supramental Calm is different
from the mental calm.*
The Calm deepens into a Peace, a dynamic Peace, the Peace that bears all creative movement and makes it possible. All action proceeds from out of Peace because the Power that initiates and moves all activity is inherent in the Peace. This Peace is not an inert existence or state. It is dynamic; Power issues out of it and fulfils. You have to aspire for that Power, the Shakti, to take up and fulfil the Yoga in you when you have acquired the needed poise and stationed yourself in the Silence.
And when the Power begins to work on the bosom of this Silence, there is an ebullient joy, a delight of the Being which articulates itself through the psychic centre. Delight, Bliss is inalienable from the Divine Power. It is a mistake to think that sadhana is all struggle and strain. That may be so, in certain cases of tapasya. But in a sadhana in which you surrender yourself to the Guru and the Mahashakti that operates the Yoga of transcendence of Nature and its transformation, the movement proceeds on other lines. Struggle is only so long as you do not surrender fully but rely on your own effort. With progressive surrender there is also a progressive joy of self-giving, a movement of an Ananda which courses in the being without any apparent cause. It is different from the pleasure and happiness of the world which are caused by external factors. This is causeless, ahaituka.
As the sadhana proceeds, you will receive intimations of the progress registered, the distances covered and the heights you have scaled, in many forms, the most convincing of which is the revelation of Light. The Supramental Truth is bodied in Light; it is bharupa. It shines on its own plane, as a Sun, a Spiritual Sun of which our physical sun is a material symbol. From this Light emanate all lights, tameva bhantam anubhati sarvam; all forces of creation issue out of this Divine Savitr. And the radiations of this Truth are heralded by luminous flashes of Light.
The Supramental Truth descends in the form of Solar Light.
The Yoga of the Supramental necessarily implies the expansion of your consciousness beyond its physical confines. In the process of self-enlargement, in the spread of your being from plane to plane, it is possible, if not inevitable, that you come into contact with the forces and beings of other planes, for instance the subtle-physical, the vital and so on. And not all of them are favourable to your progress. They are not happy to see you pass beyond them. They try all methods to arrest your progress: they may allure by offers of powers or riches; should they fail to secure your acceptance, they may proceed to threaten you with dire consequences. But whatever they do, do not be afraid:
Keep to the Quiet and with the strong faith in you, you will surely get over the risks from the Astral in your progress towards the Supramental.
The Grace of the Guru, the protection of the Yoga-Shakti are there and they act unfailingly in the Quiet which should be a normal poise of your consciousness. The inner faith comes readily to the surface when you hold to this Quiet and are not lost in the passions of the moment. Not to fear is the first step. The next is:
Watch carefully the movements and forces and forms, meet them as forms or forces of the One Supreme Being above in the Supra-mental.
Not to be afraid is a negative step; the positive one is to face all whom you encounter as emanations from the One Divine whom you are seeking; and, indeed, it is so. For all forces, all forms are ultimately derived from the Divine; they are That essentially whatever may have been the deviation in the course of manifestation. Before a concentrated gaze which goes to the essential truth of their existence, these forces and forms are not able to stand for long.
The Yoga-Shakti does not work in one part of the being alone, say the heart, or the mind only. It may start that way but as soon as it comes into its own and the adhara is sufficiently open to its placings, the whole of the being is taken up and the work proceeds simultaneously on all fronts. Now more stress here, now less there, but all the while the pressure is constant. In this Yoga the sadhana does not proceed from centre to centre as in the Yoga of the Tantra, but all over at the same time. Different parts take the lead at different stages under the pressure of the Yoga Force.
The Supramental works through the body, the Prana, the Psyche, the mind, as the necessity of your system may require. Keep the gains separately. This is the key. This is the key to this Yoga.
Thus the mind, the prana, the psychic part, the very body are the fields for the operation of the Sadhana Shakti. Whichever is more ready is taken up as a starting point. But as the sadhana proceeds, all the parts share in the progress, each one develops. But this is not a haphazard’ movement. You are expected to follow the developments in each part, organise the gains in each for its further growth and of course relate it to others. Care should be taken to see that what obtains on one level of the being, in one part, is not mixed up with things on another. Thus for instance, dreams: a dream on the vital plane has a different meaning from a dream on the mental. A psychic dream has an altogether different significance and value. Again, each part of the being receives and formulates the Higher Consciousness in its own characteristic way. The Divine Consciousness expresses itself as Knowledge in the mind, as Love in the Psychic, as Power in the vital, as Beauty, Rhythm in the physical. Each part is to be built up into a perfect mould of the particular formulation of the manifesting Divine. In the analogy of the Four Bowls fashioned out of one bowl by the Tvashtri of the Veda, you have to endeavour to perfect each main part of your being into a separate personality, a body as it were, the mental, the psychic, the vital, the physical — all fusing together to form one Harmony of the perfected being natural to you.
Natural to you; because each one has his special type of perfection to build and manifest. The stress in each nature is different and the perfection of each nature is correspondingly different. This is a fact which should not be lost sight of.
You must grow conscious of your part, your special stream of consciousness.
Perfection brings in the question of the transformation of the physical being which is the crux of this yoga.
The perfection of the Yoga lies in transforming the physique in terms of the Supramental. Anything short of it may be useful in other lives.
The physical body, the base of Matter, is to be transformed. The body is as important in this Yoga as the mind or the soul. A spiritualisation or even a supramentalisation of the mind, the heart, the life-force is not enough to effect transformation of the human into a divine being. The physical body, the solid foundation of matter, representing as it does the utter concentration of Inconscience, is subjected to the work of the Yoga-force which has to break into this fortress of nescience and flood its corridors of subconscience, inertia, disease and death with the Light and Power of the Supramental in their undeflected and unmodified charge. This is the final step; but until that step is completed, all others remain incomplete. If it cannot be done in this life, it has to be attempted again in the next. You have to proceed further from where you leave or are obliged to leave and for that, what is achieved now can be the starting base.
II
Also found in the same note-book are the following Notes under the caption: Her Instructions (personal to me) on different occasions.
They refer, obviously, to the instructions received from the Mother from time to time. It will be recalled that ever since 1926 — the year when Sri Aurobindo went into retirement – The Mother has been in active charge of Sri Aurobindo’s Yoga and of those who are dedicated to it.
WHO IS THE MOTHER? This was Sastriar’s question in answer to which Sri Aurobindo sent him ’ The Four Powers of the Mother’ which was then still in a manuscript stage.2
Let us now turn to the Instructions:
(1)
When we accept, we put something concrete, call it an emanation, if you like. That guides and does the Sadhana.
Here is the essence of the relation between the Guru and the disciple. This is not a relation of the type that obtains between a teacher and his student, between a superior and a subordinate, but something sui generis. Even when the Rishi of the Veda speaks of the disciple as being reborn in the womb of the Acharya as a son, much still remains to be told. For in truth, the Guru is much more to the disciple than a father is to the son. As the Tantras put it, the father gives physical birth into the world of Ignorance; but the Guru gives a spiritual birth of deliverance in the realm of Light.
Once the Guru accepts someone as his disciple, he puts something of himself in him. This is not a mere metaphor or a way of saying that he extends his influence over him. It is a concrete relation that is established. A part of him, a special formulation of his consciousness and being, an emanation, goes forth and stations itself in the being of the disciple. Thenceforth, it is this projection of the Guru that leads and guides the disciple even without the necessity of physical attention and verbal guidance of the Guru. In fact it is this power of the presence of the Guru that does the sadhana. The disciple has only to allow it to function. He has to ’keep the temple clean’, make himself pliant to its workings and offer to it a constant support of faith, devotion and loyalty. He owes it to the Guru not to allow any movement in himself that might touch the Guru adversely.
For this relation has its bearings not only on the disciple but on the Guru also. In accepting the disciple as his own and taking up the burden of his seeking, the Guru takes upon himself the Karma of the disciple. Every movement in the life of the disciple has its own repercussions in the Consciousness of the Guru4
The Guru is always present in the disciple. His emanation, once it is lodged there, continues whatever the failings of the disciple in human eyes. As long as he has a fundamental faith in the Guru — whatever may be the temporary aberrations or deviations due to weaknesses of nature ---the sannidhya of the Guru is there unaffected. It is only if one turns traitor or loses faith and willfully walks away from the Guru, that this emanation withdraws and the relation ceases.5
(2)
The thought-movement covers; when the aspiration grows, the covering will go. The Heart opens.
Sadhana in this yoga does not proceed through mental deliberation, vicara. It is a Shakti whose origin is beyond the highest summits of the human mind, the Yoga sakti that is released into operation in the adhara by the will of the Guru, that works on the consciousness, prepares it, purifies it, enlarges it and effects the change gradually from the human state to a state that is increasingly divine. Man is a mental being and it is natural that he tries to follow these movements in the sadhana in a mental way. He applies his reasonings and interprets the workings of the Shakti in line with the samskaras of his mind. He anticipates developments in the way of his limited mind and when the actual workings do not fit into his conceptual mould, he is bewildered; or his thought-activity interferes with the natural movement of the Yogasakti and forms a sort of covering over it. This has to go. One has to recognise the limitations of the mind, perceive the interference of its habitual thought-activity and silence it. It is to be confined to its rightful role of discrimination and stopped from poaching into a field which is beyond its legitimate scope. This is done by the exercise of will, by aspiration for a higher light and deeper consciousness to replace the mental. As the aspiration grows, as the intensity of the seeking gains strength, the activity of the thought-mind thins. Instead of the mind, it is the Heart that comes into action. The Heart is the centre in the depths of which is situated the psychic being, the inner soul of man and when this centre is opened, the psychic influence begins to operate, the mental coverings dissolve and the sadhana gathers a new momentum.
(3)
The light must enter into all the corners.
The aim of this Yoga is to lift up the being of man out of its normal formula of body-life-mind in Ignorance and transform it into a divine being in terms of Knowledge, Power and Ananda. This involves a radical and thorough transmutation of every part from the highest to the lowest layers of the being. A general illumination in the mind, a certain universalisation of consciousness in the heart, a purification of the life-energies, are not enough. Every corner and level of each part of the being must be brought into the focus and treated to the charge of the Light and the Force of the Divine Consciousness active for the purpose. Many are the strategems of the falsehood and the ego in human nature to hold on to their fiefs. An uncompromising earnestness and sincerity alone can discover these veiling movements and expose every corner to the transforming Light.
(4)
You will receive help from me.
The Mother’s Help is comprehensive.
It makes no distinction between the spiritual and the mundane, the higher and the lower, but goes forth to meet and remedy the situation whatever it is. To Her all life is a manifestation of the Divine and every sphere of it is entitled to divine attention. Her sole criterion is what is good for the soul, good for the development of the person in evolution and not what he fancies to be his good or need. Her assurance of Help means a release from Her Consciousness of a Force missioned for the purpose and it is ever present with the person, ever awake and ever active even without his conscious awareness. The Mother’s Help does not simply meet the situations as they arise, solve the difficulties as they come up, but it is a conscious Agent which foresees, forestalls and fore-arranges the sequence of events.
1927
Forty-second year (i.e. ketudasa and vimsottari) is the year predicted for a great change in life: either life comes to an end or something tantamount to that or janmabhutyaga etc. i.e. sannyasa must occur. “மௌந தீக்ஷைப் பெறுவார்” was the prediction read in the Nadi by the Choolai man.6
25-1-1928
Blank in meditation; something else moving for a while, not continuously.
27-1-1928
Meditated on the beach7
28-1-1928
“Bande Mataram.”8
29-1-1928
“ Bande Mataram."
Night meditation – ‘watchful’-got glimpses.
1-2-1928
Meditated at Palm Grove.9
5-2-1928
Good dream: psychic. I was casting off the coverings; Mother was aside above to take me up.
Part of the night was a waking sleep.
6-2-1928
Meditation was short; the attitude was good. The vast, He above, myself at His feet.
7-2-1928
Went to Palm Grove. No meditation.
“Half to one hour of concentration is necessary,” that is the word of the Mother to S.D.
8-2-1928
Short meditation — good in a way.
11-2-1928
One hour meditation at Maharshi’s feet with A.
15-2-1928
Meditation obstructed.
16-2-1928
Strong feeling of the Mother’s influence.
18-2-1928
Morning at Pondy. Sent fruit basket through Am.
Mother was not going to see any of us till the 21st. Absolute calm and receptivity was enjoined on us.
19-2-1928
Darshan of the Mother at the Library.
20-2-1928
Good experience at the feet of the Mother at the Library. Later, tendency to tears.
21-2.1928
The Mother’s Day.
Between 10 and 11 a.m.:-Pranam to Sri Aurobindo and the Mother. Tears before and after.
23-2-1928
Calm, waiting for Heart’s intuition. Glimpse of the Heart’s poise.
26-2-1928 Read Karmayogin.10
1-3-1928
Night and next morning: ‘Calm and Delight’ — glimpses.
5-3-1928
Evening at Palm Grove. Meditated with S.D.
6-3-1928
Short meditation (night) at Palm Grove. Inspiring.
24-3-1928
Morning: Pondy. The Mother did not go through the routine work; not coming out.
25-3-1928
The Mother did not come out. “Kapali is come?", the Mother is reported to have remarked, “how unlucky he is! . . .let him wait."
26-3-1928
Am. says the Mother is sure to come out tomorrow.
27-3-1928
“It is good he stays till the end of the week”, the Mother said to Am. referring to me.
Met the Mother in the Library. She resumed the routine.
28-3-1928 Met the Mother in the Library.
The Mother remembers me and said to Am. that She was sure to see me before I left.
29-3-1928
Mother would see me Saturday morning.
30-3-1928
The Mother saw me. I meditated for 10 to 15 minutes.
31-3-1928
10 p.m. The Mother gave me 10 minutes at soup-time, She gave soup. Spoke to her, expressed desire to have a word.
“Sincere faith and constant aspiration, gets the answer was the Mother’s utterance.
Received Her blessings.
1-4-1928
Night: mild sleep. Visionary horses.
11-5-1928
The Mother called for soup.
14-5-1928
Break in Dhyana routine.
19-5-1928
The Mother stopped night meditation (general).
20-5-1928
The Mother does not come out.
21-5-1928
22-5-1928
23-5-1928
26-5-1928
The Mother is expected tomorrow.
Night: good, sensitive sleep.
Anandabrahman.11
27-5-1928
The Mother came out. Began common meditation. Did not come to the Library.
28-5-1928
Tagore visited Sri Aurobindo.
The Mother said to people there that there would be soup tomorrow night.
Noon: wept for Divine Love.
29-5-1928
The Mother began this night night-soup; ten minutes meditation before soup.
3-6-1928
The Mother came late at 9 o’clock as the car stopped at a distance of 7 miles.
4-6-1928
Living in a dreamy land as it were; perceiving the Truth in a direct and closer way.
Offered Jasmine to the Mother.
5-6-1928
Recd. The Prayers.12
Night: kept awake till 2 o’clock.
6-6-1928
Soup time (night): Mother seemed alive to my prayer.
8-6-1928
Throughout, prayer.
10-6-1928
Mother would see me on Wednesday.
Glimpses of Love’s manifestation in the face, in the chest.
Night dream: The Mother appeared. Saw Sri Aurobindo serene.
11-6-1928
Kept awake (night) till after 2 o’clock.
Some natural wideness and silence on the beach.
13-6-1928
The Mother was very smiling; gave her feet; meditated. All took nearly 30 minutes. Quite delightful, inspiring.
15-6-1928
Received before soup from the Mother’s hands, Book and Photos with signature. Mother serious at soup time. Good experience.
16-6-1928
Morning: Tiruvannamalai.
All with Sri Nayana13
Evening to Maharshi.
17-6-1928
Mani’s central question to Maharshi:\
சாகா நிலையென்ன ?14
Maharashi’s answer in 3 sentences unforgettable.
20-6-1928
Scorpion sting miraculous escape at Maharshi’s ashram.
26-6-1928
Some dull painfulness in the vital.
Meditation: body became a shadow. Experience wonderful. Night unusual.
2-7-1928
Effort at equilibrium in the vital.
9-7-1928
Evening meditation stopped for the day.
Night: meditated with P. for a while.
12-7-1928
Met S.D. who returned in the morning. Night: stayed at Palm Grove.
(Once the sadhak is accepted, Sri Aurobindo is in him and he is in Sri Aurobindo.
The Divine is rushing on all sides to get into every one of us.)
13-7-1928
Dull in meditation due to indisposition.
16-7-1928
Sleep: half-awakening with the inner eye opened flying with body in the air.
17-7-1928
Again like the previous night.
22-7-1928
Action of Divine Shakti.15
Meditation fine. In sleep had seen The Mother with her sight partly withdrawn.
23-7-1928
Meditation: laboured.
24-7-1928
Meditation: fairly good.
25-7-1928
Meditation: pleasant, powerful, good and satisfactory.
29-7-1928
Meditation: short but good.
Scorpion in the room.
30-7-1928
11-8-1928
Reached Pondy. Went to soup.
14-8-1928
Self and P. saw Mother in the Stores room.
Nayana and A. came to Pondy with S.D.
Night: N. was cogitating.
15-8-1928
The Great day. Self, P. and A. had Darshan.
16-8-1928
Nayana’s meeting with the Mother.
19-8-1928
Letter from A. at Pondy about himself and Nayana with the Mother.
N’s meeting the Mother.
21-8-1928
Letter from A. about Nayana’s interview with the Mother on Sunday, 19th.
3-9-1928
Sri Nayana returned from Pondy.
9-9-1928
S.D. returned from Pondy.
Encouraging news from Mother about Nayana.
24-9-1928
Meditation: very good. Descent of the Power and Peace; bathed in it.
25-9-1928
Meditation: good.
26-9-1928
29-9-1928
Meditative attitude in sleep.
1-10-1928
Night till 1 o’clock, meditation good; something vast above and around.
2-10-1928
With S.D. Talk. “The highest Supramental next to the lowest physical.”
3-10-1928
Morning: joy. Meditation: good.
4-10-1928
Meditation: good. Joy continues.
5-10-1928
7-10-1928
8-10-1928
Very short meditation.
9-10-1928
Meditation: fair, but vital disturbance persists.
10-10-1928
11-10-1928
14-10-1928
16-10-1928
Morning at Pondy.
Night at soup: wonderful colours and forms and scenes.
No tendency to sit quiet.
17-10-1928
Night soup: The Mother was half-smiling and kept the floral garland on her lap; very much pleased.
18-10-1928
Morning Pranam.
Mother gave: SINCERITY, RADHA’s Love (with) PEACE IN THE PHYSICAL MIND.16
20-10-1928
RADHA’S CONSCIOUSNESS.
27 21-10-1928
PSYCHIC DEVOTION, DIVINE MIND.
Morning Pranam: Forehead and head received Power from the Toe of the Mother. Good pressure in the head.
Evening soup: felt much devoted to the Mother.
-10-1928
LINK IN THE PLANES.
23-10-1928
RADHA’S LOVE, PSYCHOLOGICAL PERFECTION, PEACEFUL AND PURE MIND, TRANSFORMATION.
22-10-1928
TAPASYA, RADHA’S LOVE, RADHA’S INTEGRAL CONSCIOUSNESS, PSYCHIC DEVOTION, SUCCESSFUL FUTURITY.
26-10-1928
Morning: gathering flowers for the Mother.
Evening: The Mother came to A.’s house.
27-10-1928
INTUITIVE MIND, SUCCESSFUL FUTURITY.
Significant. Had interview — 1/2 hour.
Meditated for 20 minutes; 10 minutes talk.
Quite good and emotional at soup time.
28-10-1928
Movement of Call into the deep. Unusually peaceful and happy.
1-11-1928
Meditation making way for the Universal Shakti trying to take me up from below.
6-11-1928
Meditation satisfactorily getting on.
7-11-1928
No night meditation.
23-11-1928
Morning: Pondy. The Mother questioned A. about me, my stay and employment.
24-11-1928
The great event. Had Darshan.
25-11-1928
RADHA’S INTEGRAL CONSCIOUSNESS, ASPIRATION.
Saw the Mother near the car.
26-11-1928
RADHA’s CONSCIOUSNESS, TRANSFORMATION.
27-11-1928
DIVINE SOLICITUDE, TRANSFORMATION, SURRENDER, RADHA’s INTEGRAL CONSCIOUSNESS, SINCERITY, CHEERFULNESS.
Pranam.
28-11-1928
Morning: prayer, calm, hopeful of the Mother.
Evening: S.D. at Palm Grove. (Every one must know that the Mother is near and close to everybody.)
29-11-1928
Maintaining equanimity.
3-12-1928
Night: good experience.
4-12-1928
S.D. spoke about the Mother’s referring to me." There is something in him ", She said.
6-12-1928
Talked to A.M. about retirement. Told T.V.M. about the same.
24-12-1928
Morning: Pondy.
ASPIRATION FOR RADHA’S INTEGRAL CONSCIOUSNESS.
25-12-1928
PSYCHIC DEVOTION, INTEGRAL TRANSFORMATION, RADHA’s INTEGRAL CONSCIOUSNESS IN RADHA’S VITAL, SUCCESSFUL FUTURITY.
27-12-1928
The great opening to the most external material nature between 4-30 and 6 a.m. and the srutidarsana (like that of the Vedic sages).
INTEGRAL OPENING (special to me for the first time); ASPIRATION FOR TRANSFORMATION.
28-12-1928
The Mother came to A.’s room, meditated with us four (S.D., K.S.V., A.R.P., T.V.K.).
Night at Soup: our eyes opened — joy — the Mother was looking at us. (Myself 8 centuries back an astrologer?)
29-12-1928
A.R.P. saw the Mother in the Library; stood mute for 7-8 minutes.
30-12-1928
ASPIRATION FOR INTEGRAL OPENING.
S.D. learnt from the Mother that A.R.P. was very emotive.
31-12-1928
RADHA’S INTEGRAL C. THROUGH RADHA’S VITAL.
Night: a little before 12, below the Meditation Hall.
Thus the last quarter of the last hour of the last day of the year, had me at the stair-case leading to the Mother’s feet.
1-1-1929
With the Mother, at Her feet:
In the first minutes of the first hour of the first day of the year I was the third to offer fruit and garland. Received chocolate from the Mother.
Morning flower offering. Got RED LOTUS (SRI AUROBINDO).
3-1-1929
ASPIRATION FOR INTEGRAL OPENING, ASPIRATION FOR RADHA’s INTEGRAL CONSCIOUSNESS, DESCENT OF THE SUPRAMENTAL TO THE MATERIAL (special flower to me).
4-1-1929
Throughout night, with the Mother in dream. She comes to some newly built house of mine, spends the night. P. helpful; my bed is given to Her. She reposes. Throughout, joy mingled with reverential awe.
5-1-1929
INTEGRAL OPENING; ASPIRATION FOR INTEGRAL CONSCIOUSNESS OF RADHA.
The Mother interviewed; meditated; then she said: “ Sri Aurobindo says you may prepare to come.” Then she said, “ Yes, you may come for February and March also. You have said you would come. You may do so. You are coming here in May. Isn’t it?"
Night: very nice repose; throughout attitude good. Mental activity unnecessary for life. From the bottom to the neck warmth and good feeling.
6-1-1929
ASPIRATION FOR THE INTEGRAL CONSCIOUSNESS OF RADHA.
Offered parting Pranam in the verandah near the stair-case and a rose. The Mother was full of smiles and nodded blessing on my taking leave of her for the present.
12-1-1929
Morning: good meditation in bed.
13-1-1929
Gandhi and Sri Aurobindo in a vivid dream — I was alone in the house — a sort of interested observer each enquiries from me of the other.
14-1-1929
Evening meditation good.
25-1-1929
The Mother, S.D. said, was not coming down since last Sunday.
21-2-1929
Sri Aurobindo received the token from me. The Mother stretches her fingers to receive it.
22-2-1929
The Mother saw A.R.P. at soup time.
23-2-1929
TRANSFORMATION; DEVOTION; Rose.
15-3-1929
Sri Nayana leaves for Gokarn and self for Pondy.
Sri Nayana blessed me saying ’ siddhayah parirambhayantu’.
16-3-1929
ASPIRATION FOR TRANSFORMATION: PATIENCE.
17-3-1929
ASPIRATION FOR TRANSFORMATION; READINESS OF THE PHYSICAL TO RECEIVE THE DIVINE.
18-3-1929
ASPIRATION FOR TRANSFORMATION; PATIENCE IN THE Psychic; OFFERING; PURE MIND; HIGHER VITAL ENTHUSIASM.
Just a glance at Sevenfold Ignorance (Chapter in Arya Vol. III) took me back to the older days of inspiration.
Mother delayed to receive cup and flower from me at Soup time: I had a half-lit wideness over and about me; there was an attempt on my part to give myself up to her.
19-3-1929
BEGINNING OF REALISATION, ASPIRATION, TRANSFORMATION PATIENCE.
Mother kept the Tulsi in her hand till I received the soup. This day also there was something good about me.
I felt myself a vessel and in the whole movement with so many vessels was simply afloat in the wide and all encompassing Mother backed by the Supreme. Others also were vessels like me.
20-3-1929
Domestic sanskaras in the morning tried a bit very subtly.
The spirit of calm and yesterday’s attitude give me watch-fulness.
21-3-1929
PHYSICAL CONSCIOUSNESS TURNED TO THE DIVINE; RADHA IN THE PHYSCIAL PERFECTION; ASPIRATION FOR TRANSFORMATION.
22-3-1929
Saw the Mother at 9 a.m., meditated in her room for 15 minutes. 4-45 p.m. Mother sends word enquiring if I was conscious of what happened during the morning meditation. She found ideas around about luxury as hindrance to yoga and also a strong mental will wanting to solve the doubt.
(A certain apathy for luxury formed part of my general attitude but I was not quite conscious of these ideas during meditation. But now I give myself up to the Mother. May she do what she is pleased to with me.)
23-3-1929
Leaving Pondy. ASPIRATION FOR TRANSFORMATION; Psychic PURITY.
25-3-1929
P. became ill. Ten minutes of meditation together gave wonderful relief-movement to her. Later, self unwell in the night.
7-4-1929
First Conversations Day.17
8-4-1929
Meditation: good control and surge of pure movement of Calm.
14-4-1929
Second Conversations Day.
21-4-1929
Third Conversations Day.
28-4-1929
Fourth Conversations Day.
29-4-1929
Morning at Maharshi’s feet; stayed day and night.
30-4-1929
At Maharshi’s.
1-5-1929
Morning: Pondy. Pondy — life begins. All the luggage, (parcel) trunk etc. had arrived.
2-5-1929
SURRENDER; Psychic DEVOTION; SERVICE.
Morning coffee stopped.
3-5-1929
Mother said, ’Good, ’ when I offered to do the quiet ’ work of supervising the lime-mortar preparation which allows’ meditation.
4-5-1929
First day of work in the evenings. The Mother saw.
Mother gave me the work of preparing the daily wages of workmen, muster roll call etc. and gave the quiet work to Doctor Babu.
ASPIRE FOR DETACHMENT AND THROUGH TAPASYA FOR RADHA’s INTEGRAL CONSCIOUSNESS.
5-5-1929
Fifth Conversations Day.
ASPIRE PATIENTLY FOR INTEGRAL CONSCIOUSNESS OF RADHA THROUGH RADHA IN THE VITAL. HAVE PATIENCE.
6-5-1929
ASPIRE FOR TRANSFORMATION OF THE PHYSICAL CENTRE THROUGH SERVICE AND THROUGH PSYCHOLOGICAL PERFECTION, WITH PATIENCE.
7-5-1929
SERVICE.
French commenced Self-Instructor two sentences nominal beginning.
9-5-1929
TAPASYA; PATIENCE; FIDELITY.
11-5-1929
FIDELITY; PATIENCE.
Mother gave me a black-lead pencil.
12-5-1929
Sixth Conversations Day.
PURE MIND.
13-5-1929
PATIENCE; PSYCHIC PURITY; REFINED SENSATION; PURE MIND.
14-5-1929
PSYCHIC PURITY.
15-5-1929
We had a lottery and gave 3 prizes to three of the workmen; the rest got plantain fruits from the Mother’s hands.
16-5-1929
FIDELITY.
18-5-1929
INTEGRAL PRAYER; PURE MIND THROUGH DETACHMENT.
19-5-1929
Seventh Conversations Day.
DESCENT OF THE INTEGRAL LIGHT TO THE PHYSICAL; PSYCHIC DEVOTION; PERFECTED MIND.
20-5-1929
REALISATION.
21-5-1929
PERFECT PURE MIND; INTUITIVE LIGHT IN THE PHYSICAL.
23-5-1929
SILENCE; REALISATION.
25-5-1929
CONVERSION OF THE VITAL.
The effect was seen in sleep at night especially the next morning.
26-5-1929
Eighth Conversations Day.
MENTAL PLASTICITY.
Morning: a strong sense of myself feeling different from the body.
27-5-1929
PERFECTED PURE MIND.
28-5-1929
SERVICE IN INTEGRAL TAPASYA.
29-5-1929
Night: after soup, snuff given up.
30-5-1929
REALISATION
Very good experiences at Pranam time.
31-5-1929
Wrote resignation letter and posted.
The Mother gave me two shirt-buttons.
Got Conversations (I-VII) typed.
Night: wakeful sleep; throughout extraordinary psycho-vital experience.
1-6-1929
DEVOTION; RADHA’S INTEGRAL CONSCIOUSNESS.
Mother consented yesterday to take the Banana juice from me. Today was the first day. (Fig bark used). Night. Bamboo leaf and cinnamon bark, experiment successful.
Night: wakeful sleep.
2-6-1929
Ninth Conversations Day.
PSYCHOLOGICAL PERFECTION; TRUTHFULNESS.
Today’s banana juice (Bamboo leaf and cinnamon) was sent up. “Too rich a food, I shall give it to Sri Aurobindo" seems to be the Mother’s remark to Am.
Night: wakeful sleep. Very pleasant; also good vision of self.
3-6-1929
SURRENDER.
Banana juice sent today also.
4-6-1929
PSYCHIC PURITY IN PHYSICAL CENTRE.
Banana juice sent up today.
Today Banana juice stopped. The Mother told Am., “We don’t want to take such a rich food. It is too rich a food, not that we don’t like it."
5-6-1929
HEALTH; WEALTH; PSYCHIC VISION.
8-6-1929
PSYCHOLOGICAL PERFECTION.
9-6-1929
Tenth Conversations Day.
ILLUMINED MIND; PERFECTED PURE MIND.
With S.D. (Allow the central Being the point of contact with the Divine -to dominate other parts of the being, so that they can receive the light and be transformed.)
10-6-1929
SERVICE IN PHYSICAL CENTRE.
11-6-1929
Many hostile waves to drag me out.
13-6-1929
TAPASYA; SERVICE.
14-6-1929
There was some strong sense of a liberated being or rather myself a silent being with an over-being which was universal watching and guiding me to Sri Aurobindo and the Mother.
15-6-1929
ILLUMINED MIND WITH INTEGRAL CONSCIOUSNESS OF RADHA.
16-6-1929
Eleventh Conversations Day.
SUPRAMENTAL LIGHT IN THE PHYSICAL; LINK WITH PLANES.
Offered jasmine garland; The Mother accepted.
17-6-1929
RADHA’S INTEGRAL CONSCIOUSNESS IN INTUITIVE LIGHT IN THE PHYSICAL.
18-6-1929
RADHA’S INTEGRAL CONSCIOUSNESS IN INTUITIVE LIGHT.
S.D. narrated the Mother’s interpretation of fidelity.
19-6-1929
The Mother accepted my jasmine garland.
20-6-1929
PROSPERITY.
22-6-1929
INTEGRAL CONSCIOUSNESS OF RADHA IN INTUITIVE MIND.
Got the X Conversation typed copy.
23-6-1929
Twelfth Conversations Day.
Got the IV Conversation typed copy.
Got the Mother’s permission to go to Madras.
The Mother accepted my jasmine garland at soup time.
24-6-1929
TAPASYA; CALM AND PURE MIND.
25-6-1929
26-6-1929
Night: leaving Pondy.
Evening 7: Mother saw me in the Library. Gave me French ARYA. Meditated, talked, blessed; asked me when I was to return. Myself spoke to Her about attachment to Nayana and all that.
Meditation at Mother’s feet with her fingers on the back of my head and her happy smiles and questionings and was assured success and protection.
15-8-1929
Sri Aurobindo’s Day.
At His and Her feet — calm and collected.
Had a copy of XIII Conversation.
3-9-1929
9 to 12 (a.m.) sleep in meditation and prayer. (Birthday)
19-10-1929
Had fine talks, interesting and useful, with Maharshi.
24-11-1929
The Great Day. Wonderful phalasruti — Gita IX.31.
ksipram bhavati dharmatma sasvat santim nigacchati kaunteya prati-janihi na me bhaktah pranasyati.
1-1-1930
With A.R.D.
Within man is the soul of the whole, The Wise Silence, the Universal Beauty to which every part and particle is equally related, the Eternal One18
1 2-2-1930
Resolve to be ’suspended in the air’, without support.
3-2-1930
Morning getting up with the thought in the central being (heart) without mental support.
21-2-1930
22-2-1930
Pranam in the room: I felt receptive in the middle of the eye-brow and at the back of the head.
INTEGRAL RADHA THROUGH RADHA IN THE VITAL.
May my every movement (from within) be guided by (...therefore one with) the Universal Divine Power”, was the prayer and attitude with an inkling into and craving for that experience. When the flower was given to me, I found that the movement (of Power shall be from Delight to Delight.
10-3-1930
Morning: at Maharshi’s feet.
21-3-1930
Na hi sarvah sarvam janati.
13-4-1930
Part of and one with the triple cosmic movement of nature; the part trying to identify with other parts, souls, instruments. .
Opening, remaining passive to the Influence of the Universal.
Self falling back on the Silence behind every movement.
The Mother’s feet press from above.
The being is exposed on all sides.
Trust to the action of the Divine Shakti in and from the Supreme Silence.
21-4-1930
For more than a week the attitude has been encouraging in spite of want of seclusion, necessary to intensify experience. The body becomes an empty tool around and into which light and life begin to pour.
24-4-1930
Night: heavy pressure and struggle continued till next midnight.
25-4-1930
Throughout the day: pressure and struggle; tension, head-pressure — throughout the body pressed and oppressed.
26-4-1930
Meditation attitude strong throughout, despite disturbances of the forces undercurrent.
1-5-1930
Meditation throughout good; inspired by the ‘Conversations with the Mother’.
4-5-1930
Morning: flashes regarding Time movement.
7-5-1930 Night throughout savasana; good.
8-5-1930
Night: savasana.
The one Shakti at work -within and without.
9-5-1930
Separation thins.
The whole being catches the flame for a while.
Form and sound sensed, bring into relief the background — overpowering infinitude of Space and Silence.
Ego is felt to be imposing on the working of the Divine Shakti.
10-5-1930
Sensation below the navel is offered for transformation into the aspiring flame.
11-5-1930
“Love with a sensation in the heart — to every being, form as a cloak over the Self-Divine” — this is the bent of the being after the morning’s meditation.
12-5-1930
A little dullness — perhaps time required for assimilation.
14-5-1930
16-5-1930
Evening meditation curious.
17-5-1930
Night meditation was good, though short.
20-5-1930
Pressure on the neck — right side downwards.
21-5-1930
Pain in the neck -right side, till 4 p.m. Then some great force of Prana felt from the neck (throat) below.
22-5-1930
Meditation good: evening.
Some strong good smell in the nostrils for some time.
23-5-1930
The ’smell’ continues quite often. It resembles Oodabatti.19
24-5-1930
The smell continues quite often.
25-5-1930
The smell continues.
26-5-1930
The smell continues wonderfully.
Entrance of power into the vital.
27-5-1930
The smell noted at 9-50 a.m. continued throughout. Evening meditation: strain and struggle, improvement on the previous day, by getting five clues for separation and detachment. Extending around, above, a little behind in the movement, in the living symbolic expression of the Subliminal; viewing the being that lives and moves from moment to moment as a result of Nature’s work (svabhavastu pravartate); offering the whole to the Divine; calling upon the Mother to get in and take charge; with a remembrance of Witness Silence backing the movement.
28-5-1930
A.R.D. came at night. He says he feels the smell. Tested many times. The flowing smell is not merely from within and subjective; it is sensible externally. Only today I was convinced that the smell was not sensed by breathing in and out and it came from within. In the very talk it came out and was felt.
At night it was much felt in the throat.
The whole thing — grand, wonderful.
29-5-1930
The usual Smell — noted at 7-50 a.m. — so pleasant, sweet, is an easy device for dull hours to be enjoyed. Continued till sleep.
Afternoon: so much of intoxication! It is sensed by others.20
30-5-1930
Smell noted on getting up.
Day-time till sunset, great hilarity, bodily pleasure; sound in the ear, smell gushing forth from the throat.
31-5-1930
The usual smell noted at 6-50 a.m.
Smell, at intervals only, not quite as frequent as on previous days; but just when the breath is retained in meditation and the sound rises to higher pitch, it is ready to come out.
1-6-1930
10 a.m. smell noted. Not as frequent as on previous days. It was very pronounced and frequent in the evening meditation.
2-6-1930
Day: smell less frequent than on previous days. Studies nil excepting ARYA.
Evening meditation: smell rather frequent but feeble.
3-6-1930
Some change in the kind of smell.
Night meditation: watched the smell. It was almost constant but not so strong and sweet.
4-6-1930
Different kind of smell. Not so strong or sweet; yet frequent.
5-6-1930
Smell almost constant; very feeble; different kind. There is some strain and struggle for meditation.
Kept quiet for hours. Still joy was wanting.
Night last quarter: a curious dream:
K’s house, I take in my right hand a vessel of butter with haridra with her knowledge and consent. She suggests and I take the white calf of the milch-cow that is off for grazing. On my way the calf sheds tears for separation from her mother. I realise the folly but say, ’You can see your mother’.
’How? Must I go or will she come?’ she speaks in despair. I am wakeful, the dream is vivid.
The calf does not think of going away from me despite her desire to be with her mother.
A dream symbolic of the current stage in the sadhana. Is the smell the butter?
The white calf is the inner soul.
The milch-cow black with streaks of brown light-yellow — is the Mother Infinite – Aditi -whose ’prasad’ – the butter — is the psychic essence yielded at the instance of the calf-child, the inner being.
The butter is not kept pure; the turmeric powder is the ego’s trick to conceal the pure nature of the butter. 6-6-1930
From morning — the smell quite frequent, yet not so sweet.
There is natural unstrained meditation since waking. Read Sri Aurobindo’s ’Isha’. It had an ennobling effect on the inner and outer being. (10.30-1.30)
7-6-1930
Morning: clear; the smell is there almost continuous through-out.
Evening: P. says it is sweet, something like the smell of the squeezed leaves of the turmeric plant — scent grass’.
8-6-1930
Morning good. The smell is almost constant. The inner being pressing forward in the face, head, forehead giving a strong sense of detachment.
Some Riks of Dirghatamas, Shakespeare, VIII Conversation — Psychic and the Divine Consciousness.
Fruit and flower smell ’says P.
9-6-1930
Morning good. The smell fine flow; throughout natural.
Gita II & III.
R.V. Agastya and Lopa.
Evening Meditation: The Mother on the top of the forehead overlooking the triple movement. Prayer for Silence and strength.
10-6-1930
Smell is now natural — even in sleep. Presents different sorts — fruit, flower, scented stick.
Gita IV. V. VI.
11-6-1930
Smell good, flowing ,constant, natural.
17-6-1930
Throughout these days, the smell has continued.
பசுமஞ்சள் இலை மணம்21
18-6-1930
20-6-1930
The smell changes at times into another kind.
21-6-1930
Smell
22-6-1930
Smell -quiet, external.
23-6-1930
Smell decisively changes to its original odour.
Read G.B.S. JOAN.
24-6-1930
Smell good, constant; quiet, external.
27-6-1930
Smell — dhupa (incense).
28-6-1930
Smell resembles dhupa.
29-6-1930
Smell.
30-6-1930
A.R.P. came noon. Left here letters to Barin.22
5-7-1930
For the last 2 days, sensation in the stomach; usual sign of disturbance.
For the last three days, the motive power of meditation:
’I live for the Divine.’ There is a strong wish to realise the how and why of these movements.
Smell is constant and natural (almost). Yet, the meaning is not revealed. It is in its intensity dhupa scent; initially fresh turmeric leaf, as P. once said.
6-7-1930
Slightly ill. A.M. came.
I live for the Divine.’ This is the central truth of Yoga, I said.
8-7-1930
Evening 5-45: getting clear of the clouds.
9-7-1930
Post Card that D. is coming here next week.
10-7-1930
Evening meditation: only for an hour.
The smell is a normal feature.
11-7-1930
There is a distinct change in the kind of smell since this morning to me, *DOST of y LDCOOT L).
P. says it is supremely sweet and different from the usual smell.
12-7-1930
The smell is so normal and very sweet.
Notre-dame finis.
13-7-1930
Found THE PRAYER (24-3-1930).
It gave inspiration. As I was reading slowly absorbing its spirit, the Presence was felt descending for a while.
Inner repetition of the Prayer many times.
The day marks the beginning of a new phase in the sadhana.
14-7-1930
Morning meditation. Inner repetition of the prayer. The bodily consciousness and feeling was peculiarly different. I think it is a descent of the calm more psychic than mental that made the body felt queerly.
The prayer gives the attitude: all that is necessary. I discover in it a synthesis of all the thoughtful moods and ideal views useful in and for meditation.
15-7-1930
Meditation during intervals in day also.
The Prayer is the governing principle.
The smell.
16-7-1930
Some struggle for meditation; a little depression.
The Prayer governs.
17-7-1930
Yet struggle in and for meditation.
The smell is all right. When there is flow, சாம்பிராணி தூபம்; ஸீஸா பொடி வாசனை, பசு மஞ்சள் இலை, மஞ்சம் புல் மணம். This is observed for some days.
18-7-1930
Still struggle. The ego is taught or hrater learns to lay no claim to decide any course of action.
20-7-1930
Meditation and Prayer. Still the struggle (between my will and Thine):
Evening: distinctly felt higher vital wave, flow of energy; spilt owing to weakness in Calm, yet Peace was present and responded to by the Mother when prayed for.
21-7-1930
Letter; D. not coming. Proof positive of the psycho-mental influence, for I trusted to the silent Power. She brought about the desired result in this case. (Vide 9-7-1930).
22-7-1930
Night movement in meditation good.
23-7-1930
Meditation: detachment, aloofness of the body felt for a while.
25-7-1930
The smell was feeble today.
Les Miserables I.
26-7-1930
The smell was strong and very sweet (sambrani).
Les Miserables I finis.
27-7-1930
The smell was good and sweet (sambrani strong).
Les Miserables II.
28-7-1930
The smell was counteracted by something unpleasant (physical disorders). But the usual thing was still there.
29-7-1930
The smell is very strong and sweet (sambrani strong).
Les Miserables finis.
30-7-1930
The smell was constant, but thin, subdued. (Orange fruit-skin).\
31-7-1930
Sambruni, very strong, sweet.
1-8-1930
Fruit and oodbatti smell. This is observed for the last two alternate days (noted as feeble or mild).
2-8-1930
*i w OUT 44 smell till night.
Night: some agitation (vital), some sort of attachment disturbed.
3-8-1930
Smell dhupa or seesapodi. Midnight: beautiful smell.
4-8-1930
Smell (fruit) — afternoon; till then mixed; on the whole mild.
14-8-1930
Pondy.
FIDELITY at Pranam. A smile of recognition. A smile of recognition. The smell was quite manifest at the Pranam time.
Night soup: She closed her eyes when I was drawing full breath from her foot. (It was significant). I felt the entry of something into me.
Night: a sort of trance in sleep. Clearly perceived at the time of waking some intense and vast mass of darkness in the centre of which there was dusk-red light, radiating.
15-8-1930
The Great Day.
Sri Aurobindo looked serious unlike in last February. The Mother was smiling.
When I was at Sri Aurobindo’s feet, there was a rushing forth of searing sound in the right ear just after he took his hand off my head.
This time, I felt a little bit emotional; stood before them for a minute.
Day sleep for 1/2 hour: very mild, it was a yogic sleep.
Night: vision of the Mother: Love — some symbol of it appeared.
16-8-1930
17-8-1930
Night: a vision. A lady. . .appeared; also a flower (Lotus ?). It lasted a few seconds.
The smell has been continuous and very strong these four days.
1-9-1930
Dream: Saw Sri Aurobindo. Got special permission to see him every day after bath, when he would see proofs. I plead for other sadhaks, each one to see him at that time by turns thus foregoing my privilege. That also is granted.
24-9-1930
Nasik – Godavari.
A few minutes meditation on the bank after bath showed the sacred atmosphere. Peace was spread about the chest.
27-9-1930
अनशनव्रत
Discussion with Daivarath on anasanavrata which he held to be essentially tapas.
29-10-1930
ASPIRATION at Pranam.
Interview SURRENDER.
7-11-1930
Saw Sri Maharshi in dream. He advises to work for Siddhi and the other thing (Jnana ?)
24-11-1930
The great Day of Darshan.
Sri Aurobindo nodded at the time of Darshan after my Pranam to him. “Nod of acceptance’ was felt. A broad smile from the Mother awaited when I turned to her.
25-11-1930
29-12-1930
Tiruvannamalai.
Morning: with all (4) to Maharshi.
At 3 went to the hills. We four at the Amraguha. Evening to Sri Maharshi.
30-12-1930
Sat with L.S. at his Ulladu Narpadu Sanskrit translation; found it difficult for recasting.
31-12-1930
Morning went to temple மூலை மண்டபம்
Ashram at about 2 p.m.
Prayed for help to finish the Ulladu Narpadu (Sanskrit). It was finished in 3 hours; never dreamt success. After dusk at Maharshi’s feet; tense atmosphere:
" रूपिण्यरूपिण्युभयात्मिकेति मुक्तिस्रिरूपास्ति शरीरबुद्ध या॥"
This was inspired by Maharshi. Throughout the evening Maharshi’s attention was directed to me.
A memorable incident. “A miracle”, says Sunder.
1-1-1931
Sri Maharshi hurried the copying of the Sanskrit verses by L.S. (himself dictating) for my taking it with me. He gave a broad smile full of Grace giving his Blissful consent at the parting time.
21-1-1931
Evening meditation: very fine experiences.
22-1-1931
Meditation: through the day. Felt vital largeness. Highly perfumed atmosphere; especially evening and night. Sandal essence.
26-1-1931
Didn’t come out of the room.
27-1-1931
The heart — the central being — is overshadowed by something powerful. Side by side, excitement.
28-1-1931
The bottom is shaken.
Profound thought and feeling. Side by side stirring of the vital. “ Mounting up” feeling.
29-1-1931
The vital is disturbed. Yet fine view all round. Chest ‘possessed’ as it were. Again ’sandal’ scent.
30-1-1931
Deep disturbance internal; result of the high forces invoked to come down.
31-1-1931
The disturbance is still there.
2-2-1931
Evening meditation: Time-consciousness ( ever now’); can’t live without the Divine. Inner disturbance subsides.
7-2-1931
M.C. came noon. Had the first experience.
24-2-1931
Anandashram23
Atmosphere about Nayana powerful; filled with nada.
Night meditation specially good to me.
25-2-1931
Shadow-like descent of waves perceived in the atmosphere.
26-2-1931
Nayana feels and perceives surrounded by a halo.
P. saw the descent and play of the light facing her.
Self feeling well. Atmosphere is getting rid of wrong movements of forces. Common meditation’ began.
27-2-1931
P.’s day: circular light like sun facing her entered into her chest and got down.
Night 10 to 12 sleep — dream somewhat psychic.
“Change the programme.”
2-3-1931
Night 8 p.m. ’ Lightning’ passed (direct) by my forehead, felt as sound by S.B. & D.
3-3-1931
G. present night meditation. Sees light within; bodily hilarity.
S.B. gets parimala (fragrance) in sleep. Sees light about P. in my room and three lights.
4-3-1931
Night: saw in the room two lights of the same kind. Atmosphere surcharged. S.B. sees light always in my seat.
6-3-1931
Nayana has slight temperature at night. “Due to clash.”
Night: dream Sri Aurobindo and the Mother.
7-3-1931
P. something struck her on the head (in the day). At night something above and round the head and face getting into the heart.
9-3-1931
Nayana finished Indrani saptasati.
P. heard the ’thunder’ and saw the sparkles in the corner of the room. V. testifies.
Night meditation: रमणीयविलास
P. saw Maharshi in dream.
“Letter must have reached Maharshi today."
10-3-1931
Nayana begins Indra Sahasra.
Nayana’s I letter to Maharshi.
S.B. visioned "Maharshi in Light ".
Nayana says for the first time that he wants to write to Sri Aurobindo.
11-3-1931
Nayana read sat-darsana (of L.S.?). Decides to write it himself.
13-3-1931
Night: a lady (like G.) came with four big fruits in a plate. I felt it was something divine and good. I thought so in the dream itself. The consciousness continues on waking. It was about 2 a.m.
14-3-1931
Morning attitude good and serious, probably consequent upon the night’s symbolic dream. Head heavy. I am partly free.
Nayana’s sat-darsana finished.
15-3-1931
P. dreams: a man like. . .brings a 100 Rupees for me and hands to P.
Night experience good.
17-3-1931
Quite happy. Feeling of great presence and power.
Nayana’s II letter to Maharshi.
Night: began four lines — sat-darsana tika.
18-3-1931
Night: P. sat till 1-15 a.m. No sleep throughout; going up and up.
21-3-1931
There is some lull.
Night: largely awake.
22-3-1931
Lull. Night: largely awake.
23-3-1931
Awake; early hours of the next morning. Felt the deep movement.
Morning: Silence imposes itself upon me. Pray the Mother to settle and confirm.
Nayana’s III letter to Maharshi. (posted next day).
25-3-1931
Evening from 5 p.m. P.’s meditation: vigorous screw in the crown of the head, neck and down to the heart.
28-3-1931
P. went up and up and for the first time enjoyed distinctly the descent.
29-3-1931
The forces. P. itching sensation, pinpricks, pressure in the face, and head all round. V. reproduces P.’s unpleasant sensations.
30-3-1931
Night sleep, mild breaks. Heard a clear loud sound outside in the room. Simultaneously felt something on the crown of the head.
1-4-1931
Nayana’s IV letter to Maharshi.
4-4-1931
Noon: commenced sat-darsana-bhasya introduction — wrote three sentences.
Evening: descent of the powers (vibrant current).
5-4-1931
Vibrant current continues.
6-4-1931
Vibrant current — throughout since morning, after Dhyana till night. Head pressure continues.
Bhashya progresses.
7-4-1931
Vibrant current, head-pressure secondary. Behind neck, subtle touch and hold. Throughout night — wakeful lying, simple attitude.
Nayana’s V. letter to Maharshi.
8-4-1931
Evening: D. in meditation sees Ganapati and Light. I sat longer in common meditation.
9.4-1931
Meditation good. Extraordinary spontaneity.
10-4-1931
A. had a fine start — heart movement very cool.
14.4-1931
Nayana’s VI letter to Maharshi.
S. & Daivarath arrived.
Spoke about yoga to Su. for the first time: prana, manas; simple surrender to the Divine so as to enable the Divine Mother to get into us and transform.
18-4.1931
Nayana went to Gokarn.
20-4-1931
P. and D. concur Vision: the Mother, Peace.
21-4-1931
Nayana’s VII letter to Maharshi.
Night: Self went out in pranic body. Sat for long, felt heavy, cried for help in the dark. There was accompanying light on the left side (without lamp) — guiding light; significant.
22-4-1931
Night good: surcharged.
24-4-1931
The atmosphere has been surcharged in special for three days.
25-4-1931
Dream (during day): Women (rare purity) surround and accompany me.
Nayana and V. returned from Gokarn.
26-4-1931
The first two verses fully commented.
27-4-1931
S.B. Sorrowful at the thought of separation.
Evening meditation. “Peace” got into her; she became small’etc. A rare experience.
Headache.
28-4-1931
Evening meditation: thrill of Peace on the head and around. Headache vanished. Peaceful sleep throughout at night.
29-4-1931
Nayana’s VIII letter to Maharshi.
Sv. states her previous night’s experience of fire rising from the adhar and moving up.
Early in the morning: my attitude of surrender formed into a thought-vision; gave it in the evening to Sunder.
30-4-1931
Evening meditation: becoming lighter, growing taller; very good poise. Throughout night all (Sunder, S.B. & P.) had similar experience and Peace.
Su. for the first time went up; Power in the hand.
2-5-1931
Night: there was peace, thrill in the head, till midnight.
S.B. had Peace, cool white light. Going in the boat, water pouring on her head.
4-5-1931
1-30 p.m. Wave of dhyana began while lying down. Everybody had it. Sunder had a big thing getting into him while asleep.
Nayana had some great Power. .
Nayana’s dream: Sri Aurobindo.
5-5-1931
Wrote the Bhashya.
6-5-1931
Nayana’s IX letter to Maharshi.
P. had rare Peace and thought she had siddhi. Everyone felt good.
7-5-1931
Wonders.
Hand, feet, heart, head; movement fast progress for Su.
12-5-1931
Dream: Had Darshan of Sri Maharshi......and Sri Aurobindo.
Self embraced by a charming girl of high purity.
14-5-1931
The whole atmosphere good. Meditation: Peace.
Throughout night, P. had a wonderful night: going up and coming down.
18-5-1931
Evening, for hours, Peace reigned. S., flow from the crown of head to heart.
19-5-1931
Throughout day and until midnight: sensing and feeling the power, praying for Peace in the atmosphere as usual since Thursday last.
20-5-1931
Morning: revolving in the head — lifted up; form disappearing. This lasted for a few minutes.
24-5-1931
Night: thrice break in sleep. Rare coolness; Peace; vibrant movement from the right chest to the right ear.
3-6-1931
Read the commentary of 44th verse (sat-darsana) to Nayana. He is pleased.
Night: self-peculiar sound movement from the heart, wakefulness.
S.’s sound movements.
4-6-1931
S.B.’s dhyana advances.
5-6-1931
Sound in the room.
Light in sound; Mother’s figure before going to sleep.
6-6-1931
A. had good cool sensation in the trunk. Full Peace. Sound (peculiar).
7-6-1931
Sounds around peculiar.
8-6-1931
Sound peculiar.
11-6-1931
Night: the sound in the room.
14-6-1931
Wrote reply to M.C.
Queer experience; memorable night. The movement of separation from the physical-psychic, heart-beat getting deeper and ceasing.
We four woke up simultaneously at about 12-30 night. S. says Big Sound.
The effect of the previous night’s experience: sense of vigorous development and the faith that a certain firmness is sure to give the liberated conciousness. Firmness is wanting now because of the bhasya not yet finished.
16-6-1931
P. had extraordinary going up and liberated current and white light embracing her in the face. She says it is solar light.
20-6-1931
Meditation fine. Something else intervenes and takes up. Nada in the atmosphere itself.
Night: sleep निष्ठा
21-6-1931
Meditation: (night) trying to take me up.
Sleep.
22-6-1931
Sat-darsana-bhasya bhumika. Noticed by Sri Nayana. Satisfied.
24-6-1931
Since morning: sandalwood attar smell, cool.
25-6-1931
Sat-darsana-bhasya, finished dictation.
26-6-1931
Bhumika, final reading with Nayana.
27-6-1931
Morning: Sat-darsana last verse commentary finished, given to Nayana.
Smell: sandalwood attar.
29-6-1931
Evening: P. sees the Mother who says, ’I am with you ’. P.’s chest becomes stone-heavy.
Sambrani smell was clear.
1-7-1931
Sat-darsana-bhasya sent by Rgd. post to T. Malai.
4-7-1931
From afternoon 3 p.m. atmosphere good; strong tendency for meditation everywhere.
Night meditation very good; upward pressure to go up. Got up at 2 a.m.; did not go back to sleep.
16-7-1931
Night: powerful; some other force moves; quite distinct. Quiet sleep till 1-15 at night.
17-7-1931
Evening: movement good.
19-7-1931
Night: powerful (chest-head); the world around shows signs of disappearing
21-7-1931
Movement powerful. Pressure in the head, right side.
22-7-1931
Evening 8 p.m. sitting with J. in the verandah. Withdrawal — change in blood circulation distinctly felt without any fever. This tendency was there throughout the night. 1 to 4 a.m. kept sitting.
25-7-1931
Dhyana (fine with Maharshi). General atmosphere was specially surcharged since before meal.
29-7-1931
Left Sirsi, morning.
30-7-1931
Night 7-30 at the feet of Sri Maharshi. He said:
இப்பொழுது தான் ஸத்தரிசன பாஷ்யம் பாஷ்யம் படித்து முடித்தேன். நீயும் வந்தாய்”24
31-7-1931
Maharshi answered my questions. “We have to say the truth”. Re. Jagan-mithya-vada and varnasrama-adhikara.
1-8-1931
Bhumika read in the evening. R. Sastry, BVN, TKS, etc. present.
2-8-1931
Bhumika finished.
Maharshi referred to Arunachala Linga pratistha by Sambandha where he sat on his way to T. Malai, when he had jyotidarsana etc. Obviously he approved of what was referred to in the Bhumika (16th year etc.)
3-8-1931
உள்ளம் கவர் கள்வன் (the Thief who steals our hearts), he repeated on more than one occasion.
Evening: took leave of Maharshi. He gave a broad smile to S & V. To me, he gave a calm and significant leave to go. His right eye showed checked tears.
He kept on the desk his Life and (note-book Bhasya) for me. (Night Echammal brought us meal).
6-8-1931
Morning: pressure throughout the body, specially right side — foot to head; behind the heart, left-side back, creeping, powerful.
13-8-1931
Evening: Pondy.
Attended Soup. Saw Mother at Library for Pranam. Heavy pressure.
15-8-1931
16-8-1931
Morning: T. Malai (with Dr. Srinivasa Rao). Maharshi was very gracious to him. *"WIDG5OLD GOT GOT ? ” (What is the doubt?) was his reply to the doctor’s question: " Then one can meditate upon a Jnani as God?”
24-8-1931
Nidra-nistha for 1/2 hour at noon. Felt like two hours. A second before waking, sound in the chest loudly heard as in The Ananda Ashram.
2-9-1931
Night: wrote bhumikaparisistam.
6-9-1931
Kodaikanal: saw the Nabha Raja.
26-9-1931
Finished English version of Sat-darsana.
1-10-1931
Fine meditation in open-air sleep.
13-10-1931
Nayana (and party) came in the evening (T. Malai).
Grand reception at the station.
31-10-1931
First copy of Sad-darsana bhasya silk-bound, posted to Sri Maharshi.
Second copy given to Nayana.
28-11-1931
Night Dream: wonderful time and close move with Sri Aurobindo. He waited and took milk from me.
(Diary for 1932 is missing)
15-1-1933
Before dawn: symbolic dream.
My carriage ran away and recovered to sight. Second carriage brought (to wait) by D.D. goes to see my carriage and rolls and rolls, but I was sure, or was told, he recovered.
19-1-1933
Two batches. Self, V., L., S. on the platform. Their luggage with us. We got in; the train moves; suppose they have got into the other carriage of the same train.
20-1-1933
Evening. Different reckoning or. ....of time in different universes. Vivid and intense sense of Space and Time: the Vast white Light, diffused; the forehead and above, free and open.
Night (closing) dream: in the presence of Sri Aurobindo, I tell S.: samata is the basis on which this Yoga is built. There is a twofold samata. Here it is an active samata that is stressed.
24-1-1933
Night: got up suddenly at 2 o’clock.
25-1-1933 Suddenly got up at midnight.25
Last part of the night, dream: I was leaning on the Mother . . . It was beautiful.
28-1-1933
Night 1 to 4 wakeful.
The overtopping Vast Shakti of the triple power (in Light, blue and indistinct).
31-1-1933
Evening at 4 during meditation. Right above the head of Su. light (Sun).
Free opening (higher mind) of the vision-world in the presence of S.S. Lotus: solar and lunar rays.
3-2-1933
Happy and powerful.
4-2-1933
Night: with the Mother in the physico-vital. Her (detached) consciousness.
5-2-1933
Amma26
Evening: prayer. Calm; Her intervention effective.
8-2-1933
After midnight, no form, sheer. ... .; nothing objective.
10-2-1933
Beautiful in the evening meditation.
11-2-1933
Afternoon 3: bodily taken up while standing.
Evening meditation: new intuitive vision and the Vast — whole being taken up and down.
13-2-1933
14-2-1933
DIVINE PROTECTION.
15-2-1933
TRUE ACTION IN THE MATERIAL VITAL.
16-2-1933
SINCERITY.
18-2-1933
DEVOTION
19-2-1933
QUIET MIND.
Pressure. Dream: Moving in train — Sunder and A. A. dragged.
20-2-1933
NEW BIRTH.
Pressure.
21-2. 1933
22-2-1933
23-2-1933
PROTECTION.
24-2-1933
QUIT MIND.
25-2-1933
ASPIRATION IN THE PHYSICAL FOR DIVINE LOVE.
A new turn. . .to pierce the veil or to float on the surface.
26-2-1933
DIVINE SOLICITUDE.
27-2-1933
28-2-1933
ASPIRATION FOR PROGRESS.
1-3-1933
DEVOTION.
2-3-1933
Morning: Pranam time: prayed for intense divine consciousness. Mother answered.
3-3-1933
5-3-1933
RADHA IN THE VITAL.
7-3-1933
Significant smile and blessing.
8-3-1933
Mother blessed longest and pressed.
9-3-1933
10-3-1933
11-3-1933
DIVINE PROTECTION
12-3-1933 QUIET MIND.
13-3-1933
14-3. 1933
Morning 6-30: wrote to Mother. At 10 found great improvement. (Lot of visions).
15-3-1933
16-3-1933
17-3-1933
PSYCHOLOGICAL PERFECTION
18-3-1933
19-3-1933
Beautiful night sleep.
Opening of physical consciousness. Wide subtle physical consciousness.
Mantra for Mithran.27
20-3-1933
21-3-1933
Tat savitur varam rupam.28
22-3-1933
Mother pressed long.
24-3-1933
PEACE IN THE VITAL.
25-3-1933
VITAL PLENITUDE.
26-3-1933
RESOLUTION.
27-3-1933
CONSCIOUSNESS TURNED TO THE LIGHT.
Night: after writing about the Vision and the Mantra, the gloom disappears. Night: visions begin, lotuses. . . .
28-3-1933
INFLUENCE OF THE LIGHT IN THE SUBCONSCIOUS.
Received from Sri Aurobindo “ The Mantra ".
14-4-1933
Good attitude. Liberated consciousness above the natural being here moved from the concentric Being.
15-4-1933
18-4-1933
OBEDIENCE.
Mother: five fingers and a wide blessing. Vast coming down in circular orb.
19-4-1933
Felt happy at Her feet; pressed very long.
25-4.1933
CORRECTED FALSEHOOD.
Love of Truth was the prayer in meditation at Pranam time.
26-4-1933
PATIENCE.
The day was a little disturbed.
27-4-1933
Strength began to be felt.
28-4-1933
FIDELITY Vedic joy — psycho-mental heights.
29-4-1933
Vedic Power — moving aloof within in the centre, light.
5-5-1933
DIVINE PURITY.
Evening: beautiful meditation.
10-5-1933
...OPENING OF THE VITAL TO THE DIVINE.
Change in the consciousness. Powerful atmosphere at Pranam time for the last few days.
11-5-1933
ASPIRATION FOR THE DIVINE LOVE.
12-5-1933
13-5-1933
FAITH; PSYCHIC FIRE.
Saw the Mother today. Mother decided to give me room in Z. house so that I might go to the terrace in the evenings (to stay there as long as She was on the terrace).
Spoke about skambha (Atharva Veda).29
I had meditation at the Feet, conversation and music; altogether not less than 30 minutes.
14-5-1933
The movement from the navel below upwards was persistent and distinct in some respects; above luminous, quiet mind with the Vast around.
15-5-1933
Removed to my room in Z. house.
19-5-1933
Dream at the close of the night before the next dawn:
The Mother was preparing in the air above, big size CHF large round பெருமாள் கோவில் தோசை. There was another beside me. She gave me one, I caught it on my lap.
20-5-1933
ASPIRATION FOR PURITY IN THE VITAL.
Morning: heavy pressure after returning from Pranam.
25-5-1933
DIVINE LOVE.
Dream: Sri Aurobindo sends a stamp (head, female figure) coin empowering me to wait on the Mother during nights after 11 (?) Something wonderful.
Day: the stream within.
12-6-1933
CONQUERING FERVOUR.
“ The truths of one plane are falsehoods in another. The struggle between light and darkness is not true in the Supermind.
To reach the summit, ascend the stairs each grade with firm steps etc." Meditation evening: wide opening and lofty heights.
15-7-1933
GRATITUDE.
Pranam: the lifting began today after a lapse of many weeks.
16-7-1933
Music day.
21-7-1933
Saw the Mother. She gave; AGNI; DIVINE SOLICITUDE; CONSCIOUSNESS. First, meditation and then long talk; 45 mts. on the whole.
20-7-1933
There was a new twinkle — significant — at Pranam from the Mother; so joyous.
7-8-1933
“The Mother Divine — the central Consciousness taking hold of the psychic being to put pressure upon the Nature.”
27-6-1933
Night: large opening, peace.
28-6-1933
Good meditation.
22-8-1933
The Mother to Dande:
The heart: far behind the emotional centre is the psychic being.
2-9-1933
VITAL PRAYER.
B. took a copy of Sri Aurobindo’s Gayatri and explanation etc.
3-9-1933
VITAL HARMONY.
Saw the Mother. Received: VITAL OFFERING; TRANSFORMATION; SURRENDER AND DIVINE SOLICITUDE.
Without vital opening, no yoga realisation is possible, all else will be in the air."
After meditation, she gave the flowers mentioned. Then music — ‘Mohana.’30
“This is the flower I searched for — TRANSFORMATION," She said while giving it.
8-9-1933
Day: pressure; evening meditation pressing; did not cope with it fully.
23-10-1933
Received a letter from Sunder. He says that something new has come upon him since I went there a month ago.
1-11-1933
RED Lotus (SRI AUROBINDO).
Took up cataloguing work in the Library.
13-11-1933
After a long time (in the morning) the flood was there.
21-11-1933
TRUST IN THE DIVINE.
Purchased The Riddle of this world.
21-12-1933
Night gate-watch from 9 to 10.
1-1-1934
Midnight: at Her feet. Received Her blessings.
Mother gave 1934 calendar in the evening.
24-1-1934
The Mother said after meditation:
So far as those that are here are concerned, there is no difference in the evolution of the psychic being. They are all in the same stage of evolution. The psychic is the house of the Divine, the temple of God. It is the product of evolution. The difference comes in the Involution. Some are more open to contact the involving being (coming from above). Some are less etc.
To be conscious of the Divine Presence is one thing. To become supramental is different.
Faith, intense Faith, a large opening enables one to become conscious of the Divine Presence.
Aspiration is the personal contribution to help the Involution (which is Supramental).
One cannot ask a personal question whether one has supramental capacity. The answer is to come spontaneously. A strong aspiration is necessary, every one that is here is given a chance.
I have given this Faith to you. This is FIRE that removes all obstruction. This is PROTECTION during your absence.
21-2-1934
Pleasant Sri Aurobindo’s look – slightly smiling.
24-6-1934
INTIMACY WITH THE DIVINE.
A.R.P. leaves for Madras.
Impressions gained from A.R.P’s talks (including H’s):
To get into us, She removes the coverings of thoughts that hover around us. These thoughts may not be ours, may come upon us from others.
Morning at Pranam time: interesting thoughts in the air move to Her, arranging themselves as if in a shelf; then one by one as the sadhak goes, his thoughts come out. . .She deals with them.
2-7-1934
ETERNAL SMILE.
Evening: vivid opening; standing and even while walking.
28-7-1934
Significant: Psychic PURITY; INTENSE ASPIRATION FOR AND THROUGH LOVE; OPENNESS AND REMOVAL OF THE COVERINGS.
1-9-1934 SWEETNESS OF THOUGHTS.
Mother gave Onward31
M. wrote a letter that Amma wants me to come. Sent it up and a letter about the same. Sri Aurobindo says: “It is not quite certain that your mother will last up to January as she is very old and the end may come now quite as well as later. Of your stay, it must be with the resolution that you will not mind if she goes in your absence.”
Night: I cannot express where I am. Put the resolution into me,’ was the prayerful request.
2-9-1934
Morning at Pranam: Mother significantly pressed my hand (palm) with Her fingers and looked into me sufficiently a little longer than usual.
3-9-1934
No Pranam day. Flowers from the roof stopped.
Saw the Mother. She gave SURRENDER; PEACE IN THE CELLS.
With the Mother: 11-10 to 11-55 a.m.
She was looking into me; I too was quiet with open eyes at Her for a few minutes and then I closed my eyes. She went within (eyes closed). Then, She asked me, ’How did you decide?’ I said “I prayed to the Mother, ‘Put the Resolution into me’ and She has granted it.” Then I explained.
She said many interesting things about Death and referred to Amma. “I love her much, she has been here; she is bound to come to me; of course since you are in the Force, you can be of help by calm, remaining peaceful and collected. That will go to help the soul. . . You can know it. If you close in and concentrate, the soul will come in a very concrete way in the invisible body this is no imagination — she will come close to you; you will know that, yes, you can know that. . . I have seen friends, brothers, relatives of those who are with me, coming to me for protection after leaving the material body. I cannot fail to know that. .
Generally it takes 8 days after the soul first departs, for the vital layers and other coverings to be removed. That is the most important period when quiet in the atmosphere is necessary.
It cannot be said that you are not to see her again.
Referring to S. Bai She said, “She is very receptive, there is opening, she can do sadhana. She looks like having had vision-experience..."
18-9-1934
ETERNAL SMILE
Morning blessings — a new turn, encouraging.
19-9-1934
SUPRAMENTAL INFLUENCE IN THE SUBCONSCIOUS. Blessings of the Mother; the turn continues — spreading — a letter press at the close.
20-9-1934
The turn progresses fairly.
21-9-1934
CONQUERING FERVOUR
The turn continues.
22-9-1934
MENTAL SINCERITY
Slightly different turn — in the morning.
29-9-1934
ASPIRATION IN THE PHYSICAL
Night: much pain the right shoulder, arm, from the right chest.
30-9-1934
GRATITUDE
Sent up a note to the Mother at 8-40 a.m.
At Pranam time, there was good meditation.
1-10-1934
SINCERITY
Mother gave Blotting Card and R...
28-10-1934/29th
VITAL PURITY
Longer meditation in the evening begins regularly.
1-11-1934
CONCENTRATION
Evening meditation (general) was very good and longer. (Transformation in Golden Rays.)
1-1-1935
At the feet of the Mother when the New Year was coming.
24-1-1935
Sirsi: R’s ’Baby’ collapsed between 7 & 8 p.m. and recovered by the intervention of Her Grace.
9-2-1935
CHEERFULNESS
Mother’s broad smile; later looking at me in half-trance.
11-2-1935
SWEET THOUGHTS
“Be ordinarily silent."
21-2-1935
The Mother’s Day
Calm and peaceful. Felt a closeness when Sri Aurobindo’s eyes met mine. Mother, as usual, gracious.
10-6-1935
The Change Vivid.
11-6-1935
The Mother looked pleased (significant); free opening.
9-7-1935
SERVICE
Resolved at 4 p.m. to throw the coverings from the environmental consciousness.
15-8-1935
Saranagata was the word uttered. He looked large. Mother gracious.
29-8-1935
FIDELITY
Mother was very very pleased.
Received Sri Aurobindo’s note in which he says amidst other things:
“As for how to deal with it, you will follow your inner feeling which will surely lead you right as in the answers you gave. (it refers to that part of H’s nature which is crude and unregenerated.)
3-9-1935
The Mother had me at Her feet for 50 minutes. Gave PROTECTION for Amma and SURRENDER for self, saying You will receive my help.’ The whole time was spent in conversation.
13-12-1935
INTEGRAL OPENING Mother was very pleased.
14-12-1935
VITAL HARMONY
The Mother was very very pleased.
17-12-1935
INTEGRAL OPENING
The Mother was very pleased.
24-12-1935
The Mother’s significant smile.
31-12-1935
At the Mother’s feet for the New Year 1936.
1-1-1936
At the first hour, at the feet of the Mother.
The Mother wore a crown in which there was ’SUN’— the symbol of the Supramental Truth.
Sunder was with me.
4-1-1936
Saw the Mother for 20 minutes. Mother said in the course of the talk, “ You have changed much since last year, especially after August.”
There was no meditation.
11-2-1936
The Mother looked very gracious.
19-2-1936
PROTECTION
3 to 4-44 p.m. long talk with Paul Brunton.
20-2-1936
Night with P. Brunton at K.S.V.
21-2-1936
Sri Aurobindo gave recognition smile. The Mother was gracious, putting a seal in His blessings.
22-2-1936
SURRENDER
Just for 15 minutes with P.B. re. the newness of the yoga here.
25-2-1936
RESOLUTION
Night gate-duty begins.
7-3-1936
Beautiful experience and poise in the evening & meditation.
21-3-1936
Twenty minutes at the feet of the Mother. Two minutes’ meditation. The Mother said in the course:
The cross is the symbol of transformation. The circle represents the New World.
The Light of the Mother: it is not all that see it. Those in whom the inner sense is developed see it; of course many here see it, not all. When one is physically near, the physical sense is very active, the inner sense does not perceive the Light. But some, when close, even here, see only the light, not the physical form at all.
The sense of wideness means that you get out of the ego into wider world. It is not a mental concept.
The symbolic forms have value, are significant; even if they are fixed mental formations, they have meaning.
You want to concentrate on a point? Not necessary. It comes when there is a necessity. Concentration must be free, not strained. That is the true way.
FAITH, PEACE IN THE CELLS, FIDELITY (bunch for the single flower I had lost in the morning.)
To Amma, SURRENDER. “I live with her, tell her”.
17-6-1936
Amma’s last hour on earth 1 p.m.
Immediately sent wire to the Mother.32
7-7-1936
Saw the Mother for 1/2 to 3/4 of an hour.
She gave: PsychIC CENTRE WITH INFLUENCE OF THE SUPRAMENTAL LIGHT IN THE SUBCONSCIENT; SURRENDER.
Amidst other things, She said, Amma came consciously. Two days before the telegram was sent she came ’definitively’. She may have to take at least one birth. That depends on…..
Re. Mm. “Ask him to open his heart.’
To me : ‘Even if you want to go, I won’t let you go.’
25-7-1936
Evening: telegrams about Nayana’s illness.
Expired at 3 p.m. at Kharagpur (learnt the next day).
3-9-1936
50th birthday.
1 to 1-45 p.m. at the Mother’s feet. She gave me meditation and called me by putting a finger on the crown of the head.
Amidst other things, She said:
You invoked Mahalakshmi and she came there (above and a little behind) first in her true (over-mental) form, then in the traditional, last in a three-faced figure with a crown on.
It was only after the Mother mentioned it, I remembered that I had repeated from the heart ‘medhasi devi. : . ’33
Mother said: That she appeared is a blessing. She came to bless you. It is very good, very happy.
Re. Nayana: I looked for him, waited, searched — no. He was in the conceptual world (of ideas) about death. . .He did not go to Maharshi either. Well, he can take care of himself.
Re. Amma: O, it is the happiest of deaths, unusual death. She is all right, quite happy.
Yes, I will give you the (conciousness). When you get to the psychic world, you can see her; but it is not advisable; her condition should not be disturbed. You can know when she takes a body.
10-9-1936
KRISHNA’S ANANDA
A good evening.
“The mother saw a Force of intense white light coming down which She had never known to come down before.”
24-11-1936
He was supremely calm and stared into me as it were.
1-1-1937
The year opens at the Mother’s feet.
Sunder with me.
9-1-1937
Night: enveloping stillness with a vast extension above and play of Light overhead.
10-1-1937
Meditation: good. Stillness contacting the head, fairly surrounds.
There is a repeated glimpse of true’ Vairagya’.
11-1-1937
Meditation: the sound of Silence begins. There is in the end (trance-like) withdrawn Dhyana. Plenty of light-play.
12-1-1937
Meditation: 25 minutes passed like a minute. The force was filling in; play of light from above; larger control from behind the head, which was almost hollow as it were.
16-1-1937
Meditation: the same time (?) habit and effort comes again — to drop concentration, to fall upon the One exposing to the Light en masse the being vertical — Heart and Above — straightly.
There seems as in the past, a simultaneous ascent and descent, resulting from or as if leading to a still Equilibrium.
23-1-1937
Meditation only for 10 minutes: intense; a solidity in the outer being.
A page or two in the VI Chap. in the night gave an inspiration (DIVINE WORKS).
25-1-1937
Meditation: about 15 mts. Something overhanging first came down into the outer being; there was a satisfaction in the middle surface chest and down in the navel region.
’Is it the involution?’ I thought. "Why not from below the Matter?’ was the query. Some secrets of motions in the ’consciousness of the Vast’ are grasped by the wakeful frontal intelligence it seems just a tact.
30-1-1937
Morning meditations — beginning.
21-2-1937
The Mother looked long into me with a very benign smile and blessed me longer while my right side (cheek) rested on Her lap. Sri Aurobindo, majestic as usual, but not serious.
23-3-1937
வேண்டல் வெறுத்தல் இல்லாமை ஈசாவாஸ்யமிதம் ஸர்வம்
This is the morning inspiration. It continues in every meditation.
24-3-1937
Saw the Mother:
About the interview: I used to see you every day and Sri Aurobindo also would be there, when you came in the evenings to the Ashram. You would say, ’Won’t you call me?’ I would answer:. . .first’. .. It is not that I do not think of you; I do not forget you.
Yes, she (Amma) is all right; resting. I do not want her to come now, until the conditions are ready here. Those that are taking rest here, in the atmosphere, shall not have to struggle when they come back here, taking a material body.
Work there is in the B.S. You need not do too much. Speak to N. If the afternoon gate-work is taken by some one, you can work at B.S. Speak to K.
She gave FAITH; ASPIRATION IN THE PHYSICAL; INFLUENCE OF THE LIGHT IN THE SUBCONSCIOUS.
27-4-1937
Mother saw me for 40 minutes, all conversation. Topic: about the Nada, its utility and cure. Etc. Etc.
CONQUERING FERVOUR; SURRENDER; INFLUENCE OF THE SUPRAMENTAL LIGHT IN THE SUBCONSCIOUS.
8-6-1937
Saw the Mother with rose and tulsi and SOLICITUDE. The same was given to me. 45 mts. About 20 mts. meditation.
6-7-1937
I Anniversary of Amma.
Saw the Mother (12-20 to 12-35).
First meditation, afterwards the Mother broke the silence:
Your mother is in a very nice state. I wanted to show you and take you to her; and so took a part of you (not the whole) and showed you -her beautiful condition luminous, gold pink; and even told you to remember.
But the connection is not sufficient; so when you returned, the body-idea came in and you turned (?) and you do not retain the full impression. But the wideness luminous you remember is the psychic world in which you saw her...
The Psychic world belongs to the universe, it has space and time, it is organised by the Divine; it is not like the mental and the vital in the Ignorance.
Once you get free passage into it, by habit, you can study and explore that world as you would do any country. But for that you must become free, independent.
Gold-pink is the colour of the psychic; the beings have forms.
Mm. saw her because she is in my atmosphere; but his seeing is a mental translation of her psychic form.
7-8-1937
Saw the Mother about ten minutes. Silence. ’I have nothing to ask, I said.
When a powerful force is descending, it (to remain silent) will be more effective said the Mother.
CONSCIOUSNESS TURNED TO THE DIVINE; SILENCE; INFLUENCE OF THE LIGHT IN THE SUBCONSCIENT :
15-8-1937
Almost a self-forgetful approach — offering of myself (Love) to Sri Aurobindo. He patted on my head in his lap.
Gracious, smiling.
3-9-1937
Birthday. Interview; 35 to 40 minutes.
The Mother gave AGNI. After meditation, She spoke of conversion of consciousness”, (pointing to me, She said, ’It is there’) inner realisation of the Divine, transformation of the nature.
Pandit’s child’s horoscope discussed. At Her bidding data given to Pavitra, She said She would give the name on seeing the influence causing the birth of the child.
26-10-1937
Saw the Mother 35 mts. Meditation for half an hour. No talk after meditation.
ASPIRATION IN THE PHYSICAL; AGNI; INFLUENCE OF THE LIGHT IN THE SUBCONSCIENT; SWEET THOUGHTS.
26-12-1937
Saw the Mother — 15 to 20 minutes. She said:
Since August a movement is started and what you say is much more than faith; after November 24, it is going on still more nicely. Those who are open will grow conscious ...
How is your brother? . . .I see, that is good. When he had that vision, he got an opening, I spoke to Sri Aurobindo; since then, he is keeping it.
LOVE THE VICTOR & SOLICITUDE; AGNI.
28-1-1938
Interview with the Mother.
Mother gave UNSELFISHNESS and UNION WITH THE DIVINE CONSCIOUSNESS after a short meditation and She herself told me the significance of the flowers.
She opened the door late (1-45). (The Rani of Gondal and the Mysore Maharani had interviewed the Mother).
Mother said: “It is late today and this was unexpected ’. Then she said that she would give me meditation when I told her to give me flowers as it was rather late and inconvenient for Her.
’No’, she replied and detained me and gave directions as regards the Sanskrit tuition for N. Then Meditation for 7 or 8 minutes.
30-1-1938.
Sent an article (Sanskrit) to V. for special Issue of Nandini on the 8th Feb.
18-3-1938
Mother gave a forty minute interview. Ten minutes of meditation, the rest talk: about sadhak’s responsibility.
20-4-1938
Saw the Mother for 10 mts. No talk; silent meditation.
FAITH; CONSCIOUSNESS TURNED TO THE LIGHT; SWEET THOUGHTS; INFLUENCE OF THE SUPERAMENTAL LIGHT IN THE SUBCONSCIOUS; CONQUERING FERVOUR.
25-6-1938.
Saw the Mother for 35 mts.
Something enveloping, surrounding 66 is exact result of the descending light which is of a colourless colour — ‘ mauve ’ — in a way”, said the Mother. I said it was yellowish white which was corroborated by the Mother.
The meditation was given to remove the vital deficiencies and give a deeper opening ’.
Amma is in a ’blissful rest’. (today her anniversary).
Mother will give the name to the child (Pandit’s) on the completion of 1 year on 25th August.
Faith; AGNI; CONQUERING FERVOUR; PROGRESS.
26-7-1938
Saw the Mother for 45 mts. Long talk.
PHYSICAL CONSCIOUS TURNED TO THE DIVINE; PEACE IN THE CELLS; INFLUENCE OF THE LIGHT IN THE SUBSCONSCIENT; SURRENDER.
3-9-1938
52nd birthday. At the feet of the Mother for half an hour. Silence.
UNION WITH THE DIVINE CONSCIOUSNESS; FIRE; HUMILITY; INFLUENCE OF THE LIGHT IN THE SUBCONSCIENT; FIDELITY.
3-9-1939.
53rd birthday.
Evening: offered Pranams to the Mother.
She had put on crown. Blessed: then placed flowers on my palm and kept her palm over mine for a while with significant look and smile.
SACCIDANANDA; TRANSFORMATION; FAITH; DETAILED SURRENDER; INFLUENCE OF THE LIGHT IN THE SUBCONSCIENT.
2-9-1940
Wrote my birthday prayer to the Mother.
“May Thy light enter into all the corners of my being that is determined to be lit and fit for Thy work"
3-9-1940
Mother wrote sending ’Our Love and special Blessings ’, on the occasion of my birthday.
11-5-1941
Wrote to Mother about translating in Telugu) of The Words of the Mother and about Sanskrit verses (rendered from) THE MOTHER
12-5-1941
Mother blesses my undertaking of the translation of the Words of the Mother and says that Sri Aurobindo finds my translation (Sanskrit) good.
Started translation. (Telugu)
9-4-1942
Saw the Mother before meditation at 7 p.m.
She was gracious, gave me SILENCE. Before parting I asked "This is silence; I have to talk there.’ ’Oh, you can do. This is inner silence’.
So, this will back me?’ I asked.
’Yes’ She said, with a gracious broad smile.
Started for Tiruvannamalai by night-train.
10-4-1942 Morning: T. Malai. Train late.
Maharshi welcomes. Pranam.
11-4-1942
Noon 1-50 train leaving for Villupuram.
Saw the Mother after meditation.
5-1-1944
प्रार्थना १९४४ – अनुष्ष्टुप्त्रयेणानुवादः संस्कृते कृतः ।
’Very well done’, was the remark of Sri Aurobindo.
20-3-1949
Night extraordinary
Extraordinary event in the Dream-state. There was a mixture in the grasping of the form, the Personality. But the idea was definite.
When I was muttering to his hearing, kayena vaca etc, he seemed to break the usual silence, beaconed to me, closely embraced; through the long kiss put the substance and later — there is a void.
The subsequent happening is shrouded in Mystery. But the central fact dwells in the Memory: wait and watch and look ahead —fixed and brother K, also behave.
21-4-1949
Definite, guided to the appointed hour of Consummation by the over-enveloping, higher and permanent Individual K. The physico-vital disturbances are tackled alternately. Re. samskaras are weakened. The ailment shows disappearing symptoms.
“O Thou, sole Reality, Light of our light and Life of our life, Love supreme, Saviour of the world, grant that more and more I may be perfectly awakened to the awareness of Thy constant presence. Let all my acts conform to Thy law; let there be no difference between my will and Thine. Extricate me from the illusory-consciousness of my mind, from its world of phantasies; let me identify my consciousness with the Absolute Consciousness, for that art Thou.
Give me constancy in the will to attain the end give me firmness and energy and the courage which shakes off all torpor and lassitude.
Give me the peace of perfect disinterestedness, the peace that makes Thy presence felt and Thy intervention effective, the peace that is ever victorious over all bad will and every obscurity.
Grant, I implore Thee, that all in my being may be identified with Thee. May I be nothing else any more than a flame of love, utterly awakened to a supreme realisation of Thee.”
( Prayers and Meditations of the Mother)
The Divine is addressed, invoked to hasten the perfect awakening of the inner soul, the psychic being, to speed up the gradual unfolding of the hidden consciousness which is in direct communion with the eternal Presence, Satchidananda.
For the Divine Mother is the absolute Truth, the Sole Reality, Sat, from which all existences are derived. She is Consciousness and its force, Cit Sakti, consciousness formed in the supreme Light of which our light is a derivation and force of consciousness expressed in the deeper Life of which our life is a surface activity. She is also supreme Love which is the central manifestation of Delight, Ananda, the supra-ethical essence, Rasa, the very substance of the Divine, Paramam Vyoma. Thus she is Sat-Chit-Ananda, Absolute. Yet is she related to this world of ignorance and falsehood and suffering, for this is only an imperfect manifestation of Her own true existence. She is the saviour of the world by bringing it back to its own original purity and power and light and life by a fuller and diviner manifestation for which it is being moulded through the ordeal of suffering and darkness.
This consummation is possible under an initial condition of Her own. There must be a readiness somewhere in the earth-consciousness—the physical consciousness—to open to the influence of the psychic being, the inner soul…
“Complete surrender" is a consummation that is aimed at and results in the course of a disciplined life definitely turned towards God-realisation. It does not come in the beginning except perhaps in the cases of a rare few who are chosen in spite of themselves, as it were, for a catastrophic change of outward and wordly life turned inward and Godward. Even then, the suddenness of the change is just apparent and may be the rapid result of long preparation going on within, though obscure to the outward mind.
’Surrender’ as a mental attitude, as a dominant idea in the mind may remove the mental obstacle to the building of the “inner life”, but that is not enough. By itself it can neither contribute positively to the growth of the inner life, nor even give the assurance felt within that the being gives itself to something larger, and deeper, and more knowing and feeling than itself and to which it really belongs.
Surrender, then, is not primarily a mental idea; it is an inward act of feeling; though the mental attitude may be a translation, an expression in terms of the mind of an inner movement, in the consciousness that grows more and more drawn to the deeper truths of the spirit.
Does not surrender tend to induce slackness?
No, is the answer. When surrender is accepted as the ruling principle of life, the whole life and its activities are not really given up or offered in a moment to the God within, the Higher and Inner self; up to the point when one feels the Guide within and there is some awakening to a deeper Being or Consciousness, the feeling that I am the agent, am responsible for my acts, will be there, and is necessary also. But when the inner life is built, the sense of egoistic independence gives way, and something higher and larger slowly takes charge of the being, introduces different values which may quite often supersede the accepted set of moral values, and in the end completely takes away all sense of responsibility. In this way, the questions of Karmic law, self-deception etc. do not arise.
The Upanishads are known as the Vedanta, the concluding section close, anta, of the Vedas. They are the last word, the crown and summit of the Vedas in their entirety handed down from mouth to mouth for ages and held in high esteem by the votaries of the Vedic lore. An attempt at a study of the Upanishads, to be correct and fruitful, however general, must proceed with a correct evaluation of the nature and import of the Vedas inasmuch as the Upanishads purport to present the conclusion, the secret truth and essentials of the main body of the Vedas. All are not agreed on the meaning and significance of the Vedas proper nor on the relative importance of each of the constituent parts of the Veda, VIZ. the Mantras, hymns of seers recorded in the Samhitas (collections), the Brahmanas, prose treatises dealing largely with the technique and course of the rituals enjoined by them, Aranyakas which are the penultimate portions of the Brahmanas dealing in a general way with philosophical truths and finally the Upanishads where we find flights of high philosophical thought side by side with records of deep spiritual experience indeed, some of these important texts are part of the Aranyakas.
Orthodox Vedists hold the view that the Veda consisting of the Mantra and the Brahmana, provides man with the one sure means for achieving the goal of life, to attain all that is desirable and to ward off all that is unwelcome and harmful. The Veda is the source of Dharma. Knowledge of this Dharma can be got from the Vedas alone and it is in the form of injunctions. The observance of such Dharma achieves the ends of life and works out the good of man here on earth in this life and elsewhere beyond, after death. To adhere to this Dharma one must faithfully perform all the ritual sanctioned and enjoined by the Vedic authority. Thus the Vedic Dharma is sustained by its observance. Therefore, Karma, Works (rituals) is the meaning and purpose of the Veda. The Brahman as naturally come to occupy the main part in the Vedas inasmuch as they lay down the forms and procedure and minutiae of the Ritual. Of course the Mantras are there and they have their use too. They are meant to be recited and used as directed during the rituals; they subserve the rituals. As for the Upanishads, they are after all particular portions of the Aranyakas or are themselves part of the Brahmanas. They are the last remnants of the commanded Rituals (vidhi-sesa). They are in the nature of appendices to the Brahmanas and do not have an independent existence as such.
But this position of Mimamsakas formulated and established by Jaimini is not accepted by all. There are others who oppose this assertion. Some seek to establish the position that the Veda provides an equal basis for both Ritual and Knowledge. The Veda consists of two sections, kandas, the one of the ritual, karma kanda, and the other of knowledge, jnana kanda. The Brahmanas comprise the former, the Karmakanda, and the Upanishads constitute the other, Jnanakanda. The Karmakanda lays down rituals for reaping fruits of enjoyment in this and other worlds; the other shows the Knowledge which leads man to the Supreme Object of life which is not temporal like the fruits of the former, but is eternal and the highest end possible for him. Hence the Veda establishes Dharma by means of the Brahmanas and Knowledge of the Brahman by means of the Upanishads. Badarayana who collected, systematised and gave a definite shape to the floating speculations and perceptions forming this Jnanakanda in his Vedanta Darshana is the chief protagonist of this movement.
We need not concern ourselves here with the merits of the respective standpoints. For our purpose it is enough if we note certain facts which are evident on a careful perusal of the Vedas. The Mantras are not mere poetical compositions left for posterity by poets and authors. They are the seeings of Rishis, which they got as a result of their tapas and gave expression to in inspired words which we find embodied in the compilations called Samhitas. These hymns are found in all the four Samhitas—the Rik, the Yajus, the Sama and the Atharva Samhitas. These perceptions are perceptions of deep spiritual truths and occult phenomena observed in the realm of their inner life by the Rishis. The Brahmanas however put such interpretations on these Mantras as are convenient for their avowed ritualistic purposes and proceed to use them therefor. The Upanishads occasionally mention these Mantras but to use them is not their main occupation. They are concerned with establishing the Supreme Truth. And in the line of this their endeavour, they may and do refer to these Mantras by way of illustration to find support for their own conclusions, comment on them whenever necessary and make a rightful use of them for purposes of propagation of spiritual knowledge to their disciples and truth seekers. And that is possible because the Mantras have a definitely spiritual content and their true significance rarely turns out to be other than spiritual, occult and mystic. That is why such an able commentator like Sayana who has commented on the four Samhitas — a gigantic task in itself — though set out to comment on the hymns for purposes of the ritual, finds it difficult to proceed in that line when he comes across certain hymns which are manifestly spiritual in import and is constrained to admit that there is spiritual knowledge in some hymns, as for instance while dealing with the hymn of Dirghatamas (I.164): “Thus are these (riks) and others ahead to be commented upon in the spiritual sense. . . still, we do not proceed in the matter as it is not of use to our purpose i.e. for the purpose of rituals.” Naturally, for those to whom Karma is supreme and there is nothing besides Karma’, karmanah anyat nasti, such portions are devoid of excellence and even much sense for the simple reason that they carry no utility for purposes of the external rituals. The spiritual is indeed a far cry for those to whom Ritual is the sole refuge.
There is however a general measure of agreement regarding the nature and purport of the closing portions of the Vedas viz. the Upanishads. To ascertain the Truth is the one keynote, of all the Upanishads. But the sages of the Upanishads did not proceed in their search for Truth in the modern intellectual way. Sages like Yajnavalkya may strike the casual reader as having set about their quest with the aid of reason and intellect alone. But it was not so. Reason had a place, quite an important one, but the main road-builder was their power of tapas, the inner discipline of the soul, mind and body and the inner vision which came naturally to a mind purified and prepared by tapas. And their ultimate standard of confirmation was experience and direct perception, the mantra drsti of the Vedic Rishis. To that they referred as the confirming authority. So, frequently do we come across in the Upanishads statements like: "That is said by the Rik’, ’That is uttered by the Rishis’, ’So also says the verse’ ‘ Here are the Mantras’, ’Concerning this the Rishi said ’. . Lines such as these simply show how the Upanishads drew support from the quotation of the Mantras and the authority of the Rishis to strengthen and confirm the conclusions that they quite often arrived at independently. Riks of Vamadeva, Dirghatamas and others come in for frequent citation viz., hamsah sucisat, aham manura-bhavam,, dva suparna etc.
There are more than a hundred treatises that go by the name of the Upanishad. There is even a recent one entitled the allopanisad! The ancient Upanishads however are only twelve or thirteen. The authenticity of the ten well-known Upanishads and also of the Kousitaki and the sevetasvetara is enhanced by reason of their forming the subject matter of the famous Badarayana Sutras and most of them are commented upon by Acharya Shankara, the first among the later Acharyas. Of these the Brihadaranyaka, Chhandogya, Aitareya and Kaushitaki are the Upanishads of the Brahmanas; only the Ish opanishad forms a direct part of the Vajasaneyi Samhita. The rest of the major Upanishads are, according to tradition, as authentic as the above mentioned ones.
*35
Not all the Upanish ads proceed on identical lines and even in the same Upanishad it is not always one line that is sketched. Indeed all the statements in the Upanishads find their reconciliation in the ultimate Brahman. Yet, there are to be found scattered in the different Upanishads statements which form the bases, the starting points for the later mutually opposing philosophies like Dualism, Monism, Samkhya and Yoga etc. Thus: “Here one sees as if it is dual ”, yatra dvaitamiva pasyati, a line with obvious advaitic import in the Brihadaranyaka;“ Two unborn, sovereign and not sovereign’ dvau ajau isavanisau, in the Svetasvatara, explaining the dual nature of the Atman; “ The one unborn, white, red and black" ajam ekam lohita sukla krisna. . .touching upon the gunas, in the Svetasvatara; “But beyond the threefold Prakriti is He”, prakrteh parastu sah in the Katha, are instances to the point. To our mind these statements appear to be contradictory, cancelling each other. But we cannot presume to detract or dismiss them as such by our modern intellectual standards because the origin of these declarations lies not in mental reasonings and inferences about them, but it lies beyond the range of the senses, in the perception of the seers and what is more, because they have worn well for ages and could be verified by competent seekers with the necessary equipment.
What then is the supreme Object to be known as laid down in the Vedanta ? It is the Brahman. Its svarupa, nature and character to the seeker is Satya, Jnana and Anantam, Truth, Knowledge and Endless (Imperishable). That is the Existence, One-without-second, the Brahman from which flow all this that is born, in which all this stays and to which all this returns. That becomes the self of all beings. Even in the Brahmasutras, a later work of the Sutra period in the famous ubhayalinga topic (Brahman with the double sign) we learn that the all-powerful and all-knowing Brahman is endowed with attributes and is also devoid of attributes (saguna and nirguna). Union with the Lord of All is possible for man. A man of knowledge on leaving this body does not simply die. Either by reason of the fructification of the merits of his action in the past, punya, or by the conjoint resultant action of his Karma and Jnana, he has developed an individuality which transcends the body and acquired for himself a freedom of movement and action and with that he ascends the other planes of existence, the other worlds above the earth, like the steps of a staircase and attains in the order of liberation, union with the saguna Brahman. But this is not the only kind of liberation possible. There is what is called the instantaneous liberation, sadyo-mukti. “He attains to immortality even from here”, ihaiva tisthan amrtattvam eti. He is a mukta even while in this body, living, jivan-mukta. The Self the atman is self-existent and free from all attributes. Starting from this immediate perception within himself the seeker arrives at a realisation, a Knowledge, and a life lived in that Knowledge, that the Nirguna Brahman — the Brahman without attributes is the sole Truth, the sole Knowledge, the One, the Immortal.
But one can attain to such a state of liberation, to a state of readiness of the being to receive such liberation only as a result of strenuous endeavours during one’s life-time. There are special disciplines leading to special realisations and they are pointed out in the Upanishads. If their actual working details have not been described, it is because they are too sacred to be communicated to anyone except by the Guru to his accepted disciple of proved competence. They are called the sadhanas, vidyas. Well known among them, to name a few, are the Udgitha Vidya, Shandilya Vidya, Samvarga Vidya etc. Of these the Dahara Vidya is by far the most important one for through it is one enabled, to feel and contact and realise the Dynamic Purusha seated within oneself, in the heart, and to one who has thus gained his atman, the knowledge of the Brahman comes as a matter of course.
Success in the sadhana cannot be achieved as a result of personal effort alone. Knowledge of the Brahman cannot be won by means of the intellect however sharp or learning however wide. It is the Grace of the Ishwara that gives the secret of the sadhana initially and also effects the culminating release. That is why it is said, "He whom the self chooses, by him alone is He to be attained ” yam eva esa vrnute tasya esa labhyah. And this Grace is always resplendent, glistening and active in the person who has realised the true svarupa of his Self. He is the Guru, the Acharya who is capable of reaching his realisation to others, who can lift up his disciples, in the measure of their self-giving, to his particular realisation. “One having an acharya indeed knows ”, acaryavan puruso veda.
The sad-gati, the state of freedom from life of Ignorance is not a thing, as we have pointed out earlier, to be got at only after one leaves this body. If it has not been achieved or prepared for here, it cannot be got at hereafter. “ If he knows It here, then alone there is the Truth for him”, iha cet avedid atha satyam asti; if he does not know It (here) there is indeed a great loss, "na cet iha avedid mahati vinastih.
What is the nature of the fulfilment, the sad-gati aspired for by the seeker? The answer to this question is beautifully epitomised in the Upanishadic prayer:
Lead me from falsehood to Truth, asato ma sad gamaya,
Lead me from darkness to Light, tamaso ma jyotir gama ya,
Lead me from death to Immortality, mrtyor ma amrtam gamaya.
Rendered from the original in Sanskrit, written for a young correspondent.
The object of this paper is to study in brief the manifestation Nara-Narayana in the form of Sri Krishna and Arjuna.
The first question that arises is, who are Nara and Narayana ? Many are the answers given. The Spiritualists (Vedantins) say that Nara-Narayana are the Jivatma and the Paramatma. Theogonists have it that Indra is Nara and his younger brother Upendra), Vishnu, is Narayana. Historians hold that Nara and Narayana are the two celebrated Rishis who were great tapswin and had acquired legendary fame as “ Ancient Men” in the age of the Mahabharata. To those who are in the know of the mystery of avatars, all these views are not contradictory. They opine: Rishi Nara himself is God Indra. It is he who in course of time was born to Kunti as a portion of Indra. Rishi Narayana is Vishnu himself who is celebrated as Narayana the primal creator. He was born to Devaki by Vasudeva. Even in the Mahabharata it is mentioned in many places that Nara and Narayana are Rishis, eternally together, companions in tapas, born of Divine Element. The very first laudatory verse in the Mahabharata offers obeisance to Nara and Narayana:
Bow to Narayana, bow to Nara the best among men;
Bow to Goddess Sarasvati and read the Jaya.
The suggestion is very happy. At the very beginning of the epic the term Nara-Narayana denoting Indra-Upendra, JivaIshwara, suggests Sri Krishna and Arjuna who are like the main roots of the Tree of Dharma, the chief characters in the story.
A question arises: the manifestation of Vishnu, the primal Doer, as Narayana is for the purpose of uplifting the world. Then what is the purpose of the avatar of the Jiva (or Jishnu) as Nara? The reply is this. Though the divine Supreme Lord is the abode of all Knowledge, Action and Power, still for the purpose of promoting the world of his creation, he carries the burden of activity as the Jiva which is really another nature of his own, himself poised in Knowledge and making the Jiva his eternal portion fronting the world, poised in Activity. The Gita also declares: “Know it to be my higher Nature that has become the Jiva, She by whom is borne this world.’ That is why all the Puranas declare Nara-Narayana to be the Leaders of the world:
The two Naras, leaders of the pinda (microcosm) and brahmanda (macrocosm) are the Jiva and the Ishwara. And because of leading them, even Para Brahmam is called Nara37
Produced from the Waters born of Nara, the brahmanda (universe) is called Nara; he whose abode is this Nara, is the Lord Narayana, etc.38
This from the spiritual standpoint, adhyatmika. Now to consider from the standpoint of the classification of the Gods, adhidaivika.
This Jiva which is an eternal Portion of the Supreme Purusha rules the worlds and is the Lord of all the Gods that are placed as functionaries in the workings of the cosmos. This Portion is what is called Indra in the terminology of the Veda. It is this Jishnu who carries the entire burden of activity, and is ever engaged, that descends into manifestation with Vishnu during periods of Descent. This is the process of the descent of both. Not only that. It is also possible for all the other Gods subservient to Indra to manifest. Of all creations, mobile and immobile, He is the Supreme Lord. “He is the Atma, other Gods are the limbs ",39
It is to be remembered that though it is true that all Gods are one because all the Gods are but forms of the One Atman, still the Gods, have their own personalities and relative capacities corresponding to their functions. Let us leave aside the subject of Indra and Upendra — denoted by the terms Jiva and Ishwara, Nara and Narayana — being manifest in the persons of Sri Krishna and Arjuna. How can it be said that they are Rishis? Even before the times of the Epic of Kauravas and Pandavas, the two Rishis Nara and Narayana were celebrated for their greatness. The Ashrams in the Himalayas were Centres for their tapas. Yudhishthira had been to visit the place which had become famous as a centre of pilgrimage. Those who know the truth of births aver that it is of these two ancient Rishis that Rishi Nara was born as Arjuna and Rishi Narayana as Sri Krishna. So it is said in the Mahabharata, “ Nara whose companion is Narayana shall be the son of Indra’40
To take two or three of such truths in illustration:
Creation of the world is by sacrifice; you stand as the entire base in Sacrifice; Yajna is the highest. These truths are common to both the hymns of the Rig Veda and the Gita.
It is declared in the Veda that the Four Classes, varnas e.g. Brahmana etc. came into being through the Head, Arms, Thigh and Feet, limbs of the Cosmic Person signifying specific qualities and actions. The Gita also declares that it is the Lord who created the Four Classes in accordance with the divisions of qualities and activities, guna and karma.
The Rik “All this that is born and to be born is the Purusha himself”, posits all becoming’s in the present, past and future in Him. The utterances of the Lord in many places in the Gita elaborate upon this truth, especially in the chapter of Vishvarupa where things are made still more explicit.
He who sees the Mantra is the Rishi and what is celebrated in the Mantra is the Deity. Thus it is that the Rishi who realised directly the All-ensouling Purusha Deity who revealed Himself to him in a mutual oneness of identity, came to acquire the name of Nara-Narayana, the Supreme Purusha. It is enough to know that just as the Supreme Person came to be known as Vasudeva, son of Vasudeva, similarly, he came to be called by the name of Narayana, the Seer of the Mantra.
We have given the derivation of the word narayana in the way of the Puranas. If we follow the etymological derivation; the succeeding progeny of Rishi Nara may itself be said to be Narayana. Rishi Nara is the Seer of the 2 Riks whose Deity is Indra, in the Sixth Mandala of the Rig Veda. Both were associates doing tapas in the Himalayan ranges. One of them adored Indra, obtained union with him and in course of time was born as Pandava to Kunti. The other one must be presumed to have attained realisation of the Supreme Person, and taken birth as Vasudeva in some subsequent birth. In that case a doubt may arise as to what is the basis for so presuming that the very Rishis who were Seers of the Mantras were born in course of time as Krishna and Arjuna.
Says the Lord: “Many are my births that are past and so too yours’. If once it is admitted that many births of Sri Krishna and Arjuna have passed by, then is it not possible that in one of these past births they were these Vedic Rishis or some other Nara and Narayana ?
This much is clear. The special personality of the Supreme Person that was manifest as Rishi Narayana took incarnation as Sri Krishna in the age of Mahabharata. So too did Rishi Nara incarnate as Arjuna. It is certainly not wrong to predicate many births of the Supreme Person who is imperishable and unborn.
The same individual engaged in a variety of occupations is known by different designations by reason of different relationships, different conditions. So too is Sri Krishna, in keeping with his original Form, the Lord of Universe; an avatara for the purpose of the world-manifestation; a celebrity as the premier of the clan of the Yadus; Rishi Narayana due to relationship across the births.
Rendered from a Kannada translation of the original in Sanskrit which is lost. —Ed.
By Vasishtha Ganapti Muni, with Commentary Prabha, by Sri T. V. Kapali Sastriar. (Ist edition published in 1943 by S. V. Bhadi, Sirsi).The book is currently running its second edition and has been published by M. P. Pandit, Sri Aurobindo Ashram, Pondicherry, with the aid of Govt. of India by (1962).
[The Prabuddha Bharata of March 1944, published the following review by Sri Dinesh Chandra Guha:
Umasahasram or thousand verses in praise of the Goddess Uma by the late poet Ganapathi Muni is a masterpiece of Poetry. Ganapathi Muni was a natural poet; gifted with sublime poetic imagination and penetrating inner vision. He was a poet of devotional temperament, and these thousand verses unambiguously prove his deep devotion to the Goddess Uma whom he worshipped as his ideal. The poet was a philosopher of no mean order as his philosophical insight can well be imagined from a perusal of these thousand verses.
The commentary on Umasahasram is lucid and faithful to the original work. Expositions by direct disciples generally become reliable, and the commentator who is a direct disciple of the poet may be relied upon in his exposition of the philosophical view-points of his preceptor. Subtle points of philosophical interest have been aptly justified by the commentator. This fact clearly demonstrates his wide range of study and mastery over the various philosophical systems.
Both the Umasahasram and its commentary can be whole-heartedly recommended to the poetry-loving public in general and the scholars of philosophy in particular. But here and there, there are some observations which cannot be justified from an orthodox standpoint of Indian philosophy. Of course if the work claims to establish a new system of philosophy, nothing can be said against it from that point of view.
Supreme Cit (consciousness) has been divided into three forms, e.g., wish, activity, and knowledge (10th verse, 2nd stabaka, 1st sataka). This division is arbitrary and is not supported anywhere in the authoritative orthodox philosophical treatises. The maya of the Advaita system of Vedanta philosophy has been assumed as sakti (11th verse, 3rd stabaka, 1st sataka), which is unwarranted. It has been argued that if sakti cannot create a sportive body (lilatanu) for her, she is not omnipotent (13th verse, 3rd stabaka, 1st sataka). A little reflection will expose the hollowness of this argument. God, though omnipotent, cannot indeed deduce five from two plus two. This sort of incapacity does not in any way affect his omnipotence, for certainly God should not be expected to break all the laws of truth and consistency to establish his omnipotence before his critics. If consciousness is the only supreme entity, which it certainly is according to the scriptures, God can never make it otherwise. The body of sakti has been described as deathless (amrtam) and that of God as pranava (Om) (17th verse, 3rd stabaka, 1st sataka). Evidently some sort of difference between the two bodies has been imagined. This is also unauthoritative. Is then pranava perishable? If by the term amrtam the author means nectar, then also the question may be put to him to explain what he exactly means by nectar. Mythological explanation will never be accepted in a philosophical treatise. The world manifestation, as it is experienced by us during our waking stage, is conceived as the transformation of the aggregate consciousness (17th verse, 1st stabaka, 10th sataka). This view cannot be justified by argument. Strictly speaking, there can be no parinama of consciousness in the technical philosophical sense of the term. The example furnished to establish the view-point has rendered the cause weaker. Is dream ever conceived in any authoritative philosophical treatise as the coarse form of the subtle consciousness?
In some places the commentator also has tried to convince his readers with fallacious arguments. Transitoriness (nasvaratvam) has been supposed to be the argument to prove the instability (anityatvam) of the body (commentary on the 8th verse, 3rd stabaka, 1st sataka), and in so doing the commentator has, clearly committed the fallacy of begging the question. Feminine and masculine forms of God have been inferred from the same argument (commentary on the 15th verse, 3rd stabaka, 1st sataka), which is impossible. Can two contrary terms be ever predicated of the same subject by the same argument?
In spite of all these drawbacks, the work with its commentary is on the whole agreeable. The reader will simply be charmed with the poetic imagination of the author. The tone of devotion is predominant in the entire work. The poet-philosopher Ganapati Muni was a real lover indeed. He had unshakable faith in the name of the Lord, and hence temperamentally he did not like to enter into rituals and logical discourses (16th verse, 3rd stabaka, 8th sataka). It must also be admitted that the poet had an inventive capacity and the Sanskri knowing world will surely be sorry to think that a poet of such an eminence is no more on this earth. It is to be expected that all other works of the poet will be published without delay.
We whole-heartedly recommend the book under review to the Sanskrit-knowing world in general and to the poetry-loving public in particular.]
A monthly magazine in English, even it be of front rank as Prabuddha Bharata undoubtedly is, cannot be the right forum for sastraic discussions which involve the use of Sanskrit terms with their English equivalents, quite often inadequate without long explanations. But there is no help but to crave the indulgence of the Editor to do us bare justice by allowing a short space for a brief reply to the misconceived observations made in the otherwise noble and good review of the critic.
Let me draw the attention of the reviewer to the following points about Umasahasram. The author was known for his saintly life a life quite often of inspiration; and in the tapasya he adopted, he had certain realisations, which were at the back of the philosophic concepts imbedded in this poetic utterance of the hymnodist. If the work is understood in this spirit, the question whether it claims to establish a new system, whether it is supported by orthodox schools of Indian Philosophy or not will not arise. Certainly, there are many ideas here that are either renewals of the Vedic, Upanishadic and Agamic thought which have no use for the dialectician, or fresh interpretative seeings of old truths which were of an age prior to the birth of the so-called orthodox systems of philosophy. The poet’s conception of Uma was a mental representation of his vision of the source, support and substance of all existences; it is a presentation of his outlook, rather inlook.
Umasahasram was not meant to be a battlefield for dialectics. That is why the commentary closely follows the original, giving explanations wherever necessary to elucidate the text in a manner more literary than philosophical. More space is given in the commentary to the sadhana or practical, as well as to the literary, poetical and rhetorical — aspects than to the theoretical and metaphysical. Even in the few places where controversy could have been raised, and discussion carried on in favour of the position presented by the text, the commentary resists the temptation and confines itself to the minimum that is necessary to throw light on the words of the text. This is so, because the commentator knows the simple truth that no system of philosophy, at any rate in India, has silenced the voice of rival systems or convinced those other than itself of its perfection. If your starting premises are not granted, there is no controversy; if they are granted then you carry the day, if you are clever, with the aid of your logic to guard you against error.
Referring to Umasahasram, the first dissentient note of the critic is that There are some observations which cannot be justified from an orthodox standpoint.” We are at a loss to know what pattern of orthodoxy the critic has in his mind. There are so many schools which are rightly recognised to be orthodox inasmuch as they are not outside the ambit of Vedic influence, vedabahya. It is interesting to note that the critic forgets that there are other orthodox schools which will oppose his statement that “ Consciousness is the only supreme entity . . . God cannot make it otherwise..." I am not concerned with the correctness or incorrectness of this bold assertion which implies that God is either different from or subordinate to Consciousness. Perhaps, he means there is really no God but Consciousness.
Reference numbers to some verses are given in the review to prove the absurdity of the author’s position. No care seems to have been taken to study the subsequent or preceding verses to those on which he depends for refuting the statements of the poet-philosopher. In the very beginning of the work, verses 2 and 3 of the First stabaka, if not the whole stabaka, the poet has said enough of Uma the Mahashakti and the character of Her embodiment. If the third stabaka is studied against this background, it will be quite intelligible. The poet says that God and the Shakti assume ’embodiment ’, for purposes of their own, though ’body’ does not mean “like our body’ (I.3.16,17). Once you admit the Omnipotence, then you have to admit also that God can be with form or without form. You have no right to put a limitation on his Will. To bring home this truth, the poet says “You will be attributing incapacity to the Godhead, if you say, He or She is always formless". On this the critic makes the following observation, perfectly missing the import of the verse, fancying at the same time that the author’s argument is hollow. “A little reflection will expose” – to adopt his expression — that he is open to the retort of his own remark that “ God should not be expected to break all the laws of truth and consistency to establish his omnipotence before his critic. ” Well said! That is what poet-philosopher says. Only this much is to be added: God is not expected to be confined to formlessness, to the formless omnipotence of my conception, in order to prove his capacity to be featureless or beyond features to the logical mind which revels in abstractions and to which things of subtler existences, of mind and spirit are sheer concepts.
The poet says that to explain creation etc. the orthodox Advaitin has to assume an inexplicable’ Maya’ which is neither negative nor positive. Shakti, positive, in its place, will be intelligible and there is no necessity to assume a Maya. The poet certainly equates his Shakti with the Maya of the Advaitin, but does not say that she is identical with Maya. Such an attempt at reconciliation was done long ago by the Tantriks, even by the author of Anandalahari — of course not by any orthodox philosophy, for which resaon, the critic calls this reconciling statement ’unwarranted’. The Iccha, Jnana, Kriya saktis — these three are well known to the Agamas and Puranas -are traced by the poet to their source in the Supreme Consciousness. The Three Shaktis or forces of Will, Activity and Knowledge are facts, and not fancied by the poet nor has he divided the Indivisible Consciousness into three Shaktis.
By Pranava (see Com. I.3.17) the undifferentiated Primordial Sound or Vibrant Voice (avyakta nada is meant, not the letter OM which is just a symbol of it used in the mystic paths with which logic and criticism have nothing to do. Soma is clearly explained; it is the Vedic pavamana, the rasa, the essential delight of all existence, the causal akasa, the substance of all existences in the core. The character of pranava and soma which is amrta is clearly stated in the text and the commentary also gives explanatory notes.
I will state one glaring example of the criticism where this mind eager to grasp at what to it appears a weak point, refuses to read the whole line, and stops with that portion of the line which, it is convinced, is sufficient to convict the commentary of falling into the fallacy of begging the question. In 1.3.8, a close rendering of the line in the commentary that is at issue will be thus:
“The body that is visible is non-eternal because of the perishability; for to predicate eternality of a body that is conditioned by space, time, and causation is opposed to Nature (as we know her of course)", desakala nimittapeksasya sarirasya nityatvoktih svabhava viruddha.
The italicised portion is the English of the Sanskrit which is given to explain nasvarattva. The critic takes it as a syllogism, probably because of the fifth case nasvarattavat, but ignores the explanatory part of the line, and presses the phrase to mean (by a convenient English rendering something absurd, fallacious. Nitya means steady, dhruva, also; but here anitya is deliberately used in the sense of what is not eternal. Nitya vastu is not steady or unshaky substance, it is the Eternal Something that exists. The commentary explains to the reader that what is subject to space, time and causation is perishable, and therefore, not Eternal. Strictly speaking, this is not a thing to be proved at all; only when there is doubt, there is paksa possible according to Indian logicians. It is an axiom that is explained here. It is like the stock argument in western logic about the mortality of Socrates which has no place in the Indian System of syllogistic reasoning, as no doubt is entertained of his mortality.
Again, the import of the verse 1:3.15 is thoroughly missed by the learned reviewer. The substance of the verse is this: there are some who would say that God has form, but not his Shakti; the poet tells them if it is reasonable to suppose a male form, it would be equally reasonable to accept a female form also. (Note that anumeya in the verse is not used in the technical sense at all). This simple verse does not offer any difficulty to a straight understanding. It is amazing to see that the erudite critic finds material here to charge the commentator with predicating two contrary terms of the same subject by the same argument.
There is no question of inference anywhere raised. That it is possible for God and Shakti to be with or without form is an assertion that is made by the poet from the beginning. The contrary terms are there only in our petty logic which cannot conceive of the Supreme Truth or God as the supreme reconciling Factor of all apparent contradictions that characterise the world phenomenal existence. To the mind of metaphysical bent, riddled with conceptual constructions, the Supreme Truth is only an abstract idea, it is all It, not He or She.
But to the man who has built an inner life, call him a mystic , if you like — It, He and She are complementary aspects, realities concrete in their own way, because seen and experienced in other dimensions of space, other states of being, other fields of consciousness, than those the normal human mind clings to in its refusal to be calm and look beyond itself. The poet-philosopher, the author of Umasahasram was not inventive and fanciful; he was an inspired Poet endowed with a seeing intelligence, pasyanti prajna. A mystic, he was in his presentation quite logical, not mythological. In spite of what in the book did not appeal to the reviewer, he has showered high praise on the work and its author; that is his large-heartedness to which we, in all humility, bow.
Yatindramatadipika43
Now about the translation: the book opens with a brief but illuminating Foreword from Prof. P.N. Srinivasacharya, a wellknown authority on the subject. The translator’s Introduction covers many pages in which an accurate statement of the position of Visishta-advaita philosophy in regard to Jiva, Ishwara, Nitya-vibhuti, Dharmabhuta Jnana etc. is given and the date of Srinivasadasa is shown to be somewhere in the 17th century. There is a valuable conspectus for each section followed by the text with English translation on the same page. One notable feature in the translation is that every important term which requires explanation is numbered in each section and is explained at the end of the book in ‘Notes and References’ which alone cover 54 pages. Swami Adidevananda’s plan is admirable. The Notes and Explanations cover a vast field of knowledge and give precious information obtained from a study of many authors and from discussions with living authorities on Southern Vaishnavism in which tradition sampradaya counts so much. For though the Sanskrit text is not at all difficult, in many places explanation is necessary. In the olden days when there was no printing, the student had necessarily to sit at the feet of the teacher to learn the implications and references made in certain passages of the text. I shall give a simple illustration of the point. In the sixth Avatara, the author uses the word astra-bhusana adhyaye i.e. in the chapter on weapons and ornaments’. Now, what the author means is this; the City of Vaikuntha, Sesha the serpent, gate-keepers, the weapons and ornaments of the Lord are all symbolic and these symbolisms can be learnt from that chapter in the Vishnu Purana which deals with the subject. This and many more explanations are to be found in the Notes and References. The Chaturvyuha theory, as far as we know, emanates from the Pancharatra school which must have been a living creed before the Brahmasutras were written as it is referred to in II.2.42-45, and it is an important element in the Sri Vaishnava cult.
A word about this religious system. We can very well understand the instinct of self-preservation and zeal of any sectarian religionist. But all the same, it carries with it a certain offensive element that provokes other sects to retort; in this way the story of Vaishnavism and Shaivism in South India has not been free from blemish, as is evidenced in the life of Sri Ramanuja himself who was subjected to untold hardships from religious persecution. When one reads in this excellent compendium such petty excuses for reasonings as “the system of Shaivas is rejected owing to its acceptance of Pashupati as the end to be attained and smearing of ashes etc., opposed to the Vedas as the means ", we are dumfounded. It is remarkable that such statements ignore the possible, why, the actual retort, coined in the same mint from the other side. It is a wonder how great devotees and teachers gave support to such religiosities in the name of the Supreme Godhead. We can very well appreciate the intensity and single-minded devotion of the devotee addressing his Deity ’Lord, thou alone art the God, my Sole Refuge, I know none other’. That is a faith that is admirable and leads towards the Godhead. But to proclaim and argue that others are doomed is a different matter. And that certainly is not the teaching of the Alwars, God-men who form the backbone of religious worship in Southern Vaishnavism.
Apart from such offensive elements that have encrusted the framework of this institution of Sri Vaishnava Religion, it is an excellent form for worship, and contains many occult truths which it has incorporated into it from the Pancharatra.
As for Philosophy, it affords a sound basis for practical and personal religion. In the words of the Foreword, ’God is defined as the Saririn, Self of souls and matter, as these two live and move and have their being in Him...Bhakti and Prapatti form the chief means of liberation or Mukti, Prapatti as absolute surrender to God is available to all souls. ..” We may note in passing that the philosophy of Sri Ramanuja does not admit ’knowledge by identity’at all and holds that the triputi — the riplicity of knower, known and knowledge — is there to establish the impossibility of the subject in any state or condition, being or becoming the object. This is a much debated and debatable question, and the verdict is to be obtained by appeal to the yogic consciousness and spiritual experiences as recorded in the Upanishads, or the statements of saints and sages, past and living. How are we to understand straightly the spirit of the famous verse of the most revered Godman among the Alwars, Nammalwar, which describes the state of liberation and liberated consciousness, "VIDU’?44
“A million faces wears her knowledge here
And every face is turbaned with a doubt.”
This book is a suitable textbook for beginners and a very good introduction to the study of Visishtadvaita. Swami Adidevananda’s skill, industry and scholarship are patent, while the translation, never an easy task, has been faithfully done. In some places, the translation of some Sanskrit terms or passages may be done differently. But then, such alternative suggestions can always be made by an intelligent reader, even in the works of best known authorities. It is meet that we refrain from irrelevant suggestions. The broad sympathies that Swami Adidevananda has brought to bear upon the task are quite in line with the Ramakrishna-Vivekananda tradition, and this is a creditable performance.
The theory and practice or the science and art) of Bhakti, devotion to the Divine Lord, is the subject matter of this treatise entitled “ Bhagavad-Bhakti-Rasayanam ”45
Ram Misra, a Kashyapa Brahmin hailed from Kanauj and settled in Bengal, first resided in, Navadwip and later shifted to East Bengal His family and descendants lived for a long time in the village of Kotalipara in the Faridpur District. Purandaracharya was the sixth in lineage and Kamalanayana was the third son of his brother Yadavananda of whom the tenth descendant is Sjt. Chintaharana Chakravarti of Bethune College, Calcutta, who is naturally proud of his lineage and preserves the genealogical tree.
Now, Kamalanayana, after completing the usual course of studies, moved to Navadwip for advanced courses and there he studied under Sri Rama Tarkavagisha under whom also studied Gadadhara Bhattacharya of Neo-Nyaya fame, a senior contemporary. His remarkable brilliance in the studies and later in debating skill left its impress not only on the schools, but wherever he made his appearance. But, the supreme object of life had such an irresistible attraction for him that he left Bengal for good with the avowed object of renouncing the world i.e. worldly life and entering the monastic order under proper guidance. He visited Banaras and under Madhava Saraswati studied Vedanta, and got initiated into Sannyas, formal renunciation, by Vishweshwara Saraswati who gave him, on initiation into Sannyas, the name of Madhusudan Saraswati. All these facts are gathered from the author’s works. From a perusal of the detailed discussion of scholars about the date we can safely state his period to be 1495 1585 A.D. or 1490 – 1602 A.D. In any case he had a long life and record of service, apart from being the author of about 20 works of which at least ten are Vedantic and could be safely assigned to his authorship. King Pratapaditya, Emperor Akbar and celebrities in literary and devotional spheres known to history were his contemporaries among whom we shall mention one for the interest that attaches itself to this saint-author and the light it throws on his courage in the face of crisis and in a way on the dynamic personality of this great Vedantin. That name is none other than Akbar the Great Mogul.
In an article on "The organisation of Sannyasins of the Vedanta’ (1925 J.R.A.S.) Farquhar records an incident in the life of Madhusudan Saraswati which shows the mettle of the man in a critical situation. We shall briefly mention that episode here, as that spotlights the courage, broad sympathies and practical wisdom of this Sannyasin which aspect is not as much well-known and appreciated as Madhusudan the Vedantin, star of the first magnitude in the firmament of Advaita dialectics. The Fakirs of Islam were molesting the Sannyasins of the Vedanta, inflicting physical injury on the poor unarmed mendicants; while the former were all armed and conscious that they belonged to the same faith as the reigning emperor, the latter, precluded from being armed by their station in life i.e. Sannyasa, renunciation, had nothing but their bare bodies and tonsured heads inviting the villainous assaults of the crude and vulgar elements in the community of Fakirs. When the Sannyasins could no longer bear with the long and sustained attack of the brute forces and approached Madhusadan for advice, the latter made up his mind to put an end to the pitiable plight of the wretched Sadhus and immediately made a move towards the end. He went to the capital and sought an interview with the emperor. When Akbar gave him audience and Madhusudan explained to him the situation and the object of his visit, the emperor thought for a while and sought the inevitable Birbal’s advice.
As usual, the ready-witted wise man said: “The order of Sannyas among Hindus is entered into by Brahmins alone who could not carry any lethal weapon in accordance with their shastraic custom. Why not allow other castes also to enter the order of Sannyas and arm them with weapons lawfully? The Brahmin Sannyasins need not carry weapons, let them observe their custom and shastra, but the rest of the Hindu Sannyasins armed will be sufficient guarantee against temptation to do mischief from the wicked vagabonds among the Fakirs. Dharma Shastra can be properly interpreted, if Madhusudan Saraswati is so minded, he can find suitable means to amend, interpret, and regulate the shastraic customs and save the Sannyasins as a whole. In that case the emperor would be pleased to grant all legitimate requests in that direction etc. Akbar readily gave his assent to the proposal as far as he was concerned. Madhusudan appreciated the wise counsel of Birbal and accepted it with the approval of the emperor. The plan worked very well to the great relief of the aggrieved Sannyasins. He made the Hindu community accept his novel proposal that of the ten sub-orders of Sannyasins three must be reserved for Brahmins viz. Asrama, Tirtha and Saraswati, and the remaining seven, Bharati, Giri, Aranya etc. for others. Ever since, this has been observed in North India, though this system does not hold good in the South.
The liberal views of Madhusudan are quite manifest in some of his activities, much more so in his literary works. This fact is noteworthy in view of his uncompromising position as an Advaitin, the author of Advaita-Siddhi in which he has applied his unsurpassed debating skill on the lines of the Neo-Nyaya of Navadwip. India of those centuries considered it a great merit on the part of a scholar to vanquish his adversary in a debate. Madhusudan, in his famous dialetical work mentioned above, especially in the first two sections, employs highly technical terms, raises a number of alternative questions and negatives all the possible answers by confounding the other party or parties. The object is rather to confound than to convince. That was permissible in those days, though it is certainly not admissible in modern times. But it must be noted that while, on the one hand, he was an orthodox Advaitin for dialectical purposes and quite loyal to Shankaracharya, always conformed to rules as ordained in the Dharma Shastras, he was on the other hand a devotee of uncompromising type who upheld the Bhakti-view and strongly advocated the path of devotion, Bhakti Marga, for all seekers and taught by his own example that it was superior to the line of Jnana, Knowledge, in many respects and pointed out the difference between the two in the work under review which we shall mention presently. In this connection it may be mentioned that he sought to reconcile the Shruti, the Scripture for Brahma Vidya, with the Pancharatra, the Scripture for Bhakti, the Bhagavata cult. With this object he wrote a small treatise “ Ishwara-pratipatti-prakasha” throwing light on the correct grasp of the concept of Godhead in the two scriptures. He equates Virat, Hiranyagarbha, Ishwara and the Transcendental of the Shruti with Samkarshana, Pradyumna, Aniruddha and Vasudeva of the Tantra and concludes that these four are the same as the four parts of the Udgitha, and the turiya, the fourth, a secret knowledge of which, he says, is obtained through initiation and by the grace of the Guru.
His was a nature where the qualities of the heart vied with those of the head. In fact he upheld the view of the Bhakti school that to hear and utter God’s Name is more powerful and effective than the ceremonials ordained in the Smriti (expiatory rites, prayascitta). His innate devotion was nurtured on the soil of his birth; a land known for the free expression of Bhakti at least since Jayadeva’s time and famed for the exuberant radiance of Sri Krishna’s love since the appearance or Chaitanya Mahaprabhu. Doubt les. his friendship with Tulsidas of Ramayana fame while at Banaras was natural and temperamentally agreeable, a powerful stimulant for the activities in the field of devotional literature. He clearly saw that the orthodox way of propagating Vedantic knowledge and its practice was rigid and narrow and too restrictive while Bhakti, the devotional way was broad-based, inclusive and liberal and threw his weight on its side in the life he led as well as in his writings on the science and art of Bhakti. There are ten works of which the subject-matter is Vedanta, jnanamarga, some of them are independent works and the rest commentaries. Other works are devoted to Bhakti. Here again some are commentaries on Hymns like the Mahimna Stotra, some are independent works like Bhakti-rasayana. That he has written this work after writing many Vedantic works on the side of Knowledge is evident from his references to them in this work. For in his commentary on Karika 24 of Ullasa I, he says ’ all this process is expounded in detail in my Siddhanta Bindu’. In another place, “ The details are to be understood from my Vedanta-kalpalatika” (Com. on 1.20). He does not subscribe to the generally held opinion among the Vedantins that devotion and worship of Brahman with features, saguna-upasti, is a concession to human weakness and is meant for the common folk who are weaklings and not competent for Jnana, for manda-adhikarins. He drives home his argument and shows how Bhakti Yoga is superior to Jnana Marga for reasons stated in his gloss on the very first verse. We can very well understand Madhusudan when without mincing matters he categorically mentions the points of difference between Jnana and Bhakti. The difference pertains to four aspects of the question, he states: (1) Swarupa, nature, (2) Sadhana, means, (3) Phala, fruit, (4) Adhikara; competency of the seeker. As regards the first, he says, Bhakti is the state of the mindstuff sufficiently melted and modified so as to take the form of the Lord who is worshipped while still retaining the recognition of difference between the worshipper and the worshipped, Bhagavan and Bhakta. But Brahma Vidya is the state in which there is no recognition of any difference, no melting of the mindstuff, cittadruti, and there remains nothing but the consciousness of the Self, one-without-a-second.
2) As regards the means also there is a gulf of difference. The means of acquiring and developing Bhakti lies in hearing and constantly meditating upon the sublime qualities of the Lord, Bhagavan. Whereas the Sadhana of Brahmavidya lies in meditating upon “ That thou art ” and other sentences of the Vedanta.
3) The fruit of Bhakti, the culminating result of the practice is superb Love that has for its object the Divine Being, while that of Brahma Vidya is Kaivalya, the state Absolute.
4) And last as regards Adhikara, qualification, any living being, prani matra, can enter the path of Bhakti. Whereas the line of Brahma Vidya is open only to those who have renounced everything, Sannyasins, and are equipped with the well-known fourfold sadhana beginning with discrimination between the Eternal and transitory and ending with keen desire for liberation.
Madhusudan begins the work with a verse in which he proposes to expound Bhakti Yoga in the light of shastraic texts by which term he means not primarily the Vedantic texts which inculcate the Brahma Vidya, but mainly the Bhagavata and texts like the Gita. It can be put in brief this way. The scripture for the line of Knowledge — Brahma Vidya is the Shruti, the Upanishads: the canon for the Bhakti Yoga is Bhagavata. Therefore his commentary on the first of the three Ullasas of this work contains exhaustive quotations from that priceless scripture of the Vaishnava cult and every statement he makes in the Karika is well reasoned and supported by resort to pausages from the Bhagavata and in a few places by apt lines from the Bhagavad Gita. The commentary of this saint-author on the remaining two Ullasas of the work not being available, it is written by the erudite editor Sri Nambutirippad, following faithfully in the footsteps of the great scholar-saint with appropriate and copious quotations from the Bhagavata, Gita, and occasionally from other Puranic texts for comparative reference in support. The first section contains 37 Karikas; along with the author’s commentary and the editor’s annotation it covers half the volume of the work. There are 72 topics discussed here including the process of the development of Bhakti as Rasa, Bhakti as Sadhana, as means, and Bhakti as Sadhya, to be realised. If the first Section deals with Bhakti in a general way, the second expounds Bhakti in particular details, while the last establishes the theory of Bhakti as Rasa — as distinct from the traditional nine Rasas which he admits and respects. In his treatment of the subject of Bhakti-Rasa he does not move an inch astray from rules, the recognised forms of the constituent elements of Rasa as propounded by Alankarikas from the earliest times. Independent and bold thinker, yet a tenacious traditionalist; a towering intellect, yet an irrepressible ardour of the heart given without reserve to the Godhead Sri Krishna whose body is the Para Brahman, he knew how to meet the rival parties of his times in the field of religious philosophies and gave the lie direct to the general and loose accusation that the Advaitins — the Mayavadins — are atheists, Buddhists in disguise, by his personal example as much as by his writings.
We may sum up in the words of the scholar who writing the Foreword to the book puts the substance of Madhusudan’s life as he lived and the position he occupied as one who never forgot in all his writings on Bhakti that he was an Advaitin:
“If so, is it that Kaivalya, the realisation of the Absolute, does not arise from Knowledge alone? No, who says so? It is true that Knowledge being opposed to Ignorance, the former dispels the latter. But the Knowledge must be applied to the acquisition of Bhakti. Incidentally that knowledge is helpful for the purpose of Kaivalya. Who is there propounding a theory that God confers mukti, liberation, on the devotee without a knowledge of the Atman? The fact is this that the relation of cause and effect exists between Bhakti and Mukti, the former is the effect, while the latter is the cause. Therefore knowledge must be directed towards the acquiring of Bhakti. Bhakti achieves results which can not be done by knowledge or anything else. It is a fact that knowledge is the direct and immediate cause of Kaivalya which is a different matter altogether. Therefore it is that liberated souls assume embodiments and worship the Godhead, says Shankaracharya, who in a famous oft-quoted verse sings:
Even when the difference is blotted out, O Lord, I am thine, not Thou mine. For the wave is of the Sea, not the Sea of the wave.”
A word about Madhusudan’s beloved God is necessary before we close. To him Sri Krishna is not an incarnation of the Godhead, but is the Godhead who incarnates himself in the ten embodiments of the Puranas as is sung by Jayadeva in the opening verses of Gita Govinda, Daša kṛti-kṛte.
The vast erudition, care and industry of the editor are manifest on every page. The value of this publication is enhanced by the editor being a redoubtable champion of Vedanta doubled with being a devotee of intense ardour.
It deserves to be prescribed as text-book in all colleges and universities and Pathashalas of the old type where Shastras are being taught and prescribed for examination as such a step would inculcate Bhakti in the minds of the students of Vedanta which generally, not always, not without exception, dries up the heartsprings of the soul leaving the Vedantin dry.
Sri Aravinda Prakasam, by Swami Shuddhananda Bharati, gives us in brief compass, an account of the life-story of Sri Aurobindo, his many-sided learning, his letters to his wife, his idealism from early life, patriotic activities, Rabindranath’s namaskars to the Master, his last political testament, his spiritual realisations, the means and aims of his yoga, the Ashram, the activities of the ashramites, and short references to the many paths of Yoga, the triple path of Karma, Bhakti and Jnana, the Vedantic and Tantric methods.
In giving this account of Sri Aurobindo’s life, the author says in effect: Turn to any side of his life, a Himalayan loftiness arrests your view. Look at the Indian boy coming out of a foreign university in brilliant colours with a first class classical Tripos; look at the college Professor at the age of 21, winning the love and admiration of his pupils and the public around and the ruler of the State; turn to the linguist, the scholar either of the classical tongues Greek, Latin and Sanskrit or modern ones, European and Indian, French, German, Italian and English, Bengali, Marathi, Gujerati and Hindi; turn to the poet of patriotism with his life at the altar of the Mother, the political leader and journalist putting life and love for the Mother into her sons steeped in a mass of inertia and indolence; open your sealed ears to the famous Uttarapara speech, hearken to the Prophet of Nationalism preaching the true spiritual significance of the Nation’s awakening as revealed to him by Lord Vasudeva himself in Jail --everywhere you find something lofty, something extraordinary. Yet, all this colossal achievement refers but to the outer fringe of this magnificent personality, all this is " but a spray of the waves of this ocean Sri Aurobindo which is too deep, too vast for comprehension.
It is difficult for the reader to remain unmoved as he peruses the letter of Sri Aurobindo (30-8-1905) addressed to his wife. We shall present a portion of it summarised for the benefit of the reader:
I have three passions (madnesses) in my life.
Till now, I have kept 14 annas for myself and allowed 2 annas for God, thus I have been a thief commiting fraud upon God and concealing the true account; for whoever retains what is more than necessary for himself and his dependents is a thief of God’s gift. That is what our Shastras say. Henceforth, I have resolved to live a very ordinary life and devote the rest to God (God in the suffering humanity).
My second madness is this: If there is a God, there must be a way to discover him. The Hindu Shastras state that we can find him within us and suggest certain means. I am trying some of these methods. Already within the short period of a month since I began the attempt, I find encouraging results, leading me to conclude that Shastras are not untrue...
My third madness:
It is untrue to say that your good and artless (Sadhu) husband has been misled by wicked people. ...
This country is not to me a mere land, hills and rivers and valleys and fields. She is my Mother. This passionate love for the Mother was born with me when I came to the world. ...
The Seed was found sown even when I was 14 years old.
In another letter (1907) we find him saying: “I no longer move of my own accord. I am moved like a puppet.. I would go wherever He leads me, do whatever he bids me to do. I am no longer my master. He is the Master. I am the machine, yantra; He is the Mechanic, yantri”.
Then the preparation for a fuller and deeper life of yoga becomes complete and we find him leaving the British Raj for Pondicherry, the place of his Yoga Siddhi. It will be of great interest to know how he came upon the forgotten paths of our Vedic forefathers and recovered the lost light for a divine life. He says in the Arya: “I regarded the Upanishads as the most ancient source of Indian thought and religion, the true Veda, the first Book of Knowledge. The Rig Veda in the modern translations which were all I knew of this profound scripture, represented for me an important document of our national history, but seemed of small value or importance for the history of thought or for a living spiritual experience. My first contact with Vedic thought came indirectly while pursuing certain lines of self-development in the way of Indian Yoga, which, without my knowing it, were converging towards the ancient and now forgotten paths followed by our forefathers. At this time there began to arise in my mind an arrangement of symbolic names attached to certain psychological experiences which had begun to regularise themselves, and among them there came the figures of three female energies, Ila, Saraswati, Sarama, representing severally, three out of the four faculties of the intuitive reason-revelation, inspiration, intuition.”
Herein lies the secret of the Arya’s thousands of pages, which were but one expression of the Ideal, the Truth that came to live more and more in this great personality. Living in the Light, he applies it to all the subjects he handles, whether he unlocks the secret of the Veda, or writes upon the Upanishads and the Gita, whether he boldly expounds the divine possibilities of man in his Life Divine or constructs the Synthesis of Yoga. The vast learning of this versatile genius is but a human part and instrument of a higher Light, the true Spirit that expresses itself in the Psychology of Social Development, in the Ideal of Human Unity, in the Future Poetry, in the Defence of Indian Culture, and in many other kindred subjects. And The Mother presents the crowning of the Siddha.
Referring to the Ashram, the author says in part: while Sri Aurobindo has always maintained an attitude of ready help to be given to those who feel called to take up this Yoga, he has never cared nor permitted others to do any kind of propaganda, and therefore did not organise the Ashram. Yet the Ashram is a fact as an organic growth around him, an expression of the Spirit, the Truth, the Ideal of Sri Aurobindo.
With reference to the aims of this yoga, we may quote a few lines from the Master’s Message’ which serves the purpose of foreword to the book:
“The unfolding of the spirit, its light and its joy and oneness in man upon the earth, is an essential plan and the obvious purport of the terrestrial and human creation"..."The condition of immortality and freedom ... is to live not for ourselves in the ego, but for God in ourselves, and for God in man ... It is the possession of Satchidananda in oneself and the expression of him in the universe.”
For those who have an attraction for the deeper currents of spiritual thought in India, Sri Aurobindo is a name to conjure with. For, from the beginning, not only now in his seclusion, his has been the life of a Yogin and his activities, creative expressions of a high order of spiritual power whether they are in the subtle and mystic realm of the Spirit training and helping the disciple in the path of yoga, or in the field of thought and culture, poetry, philosophy, scholarship, or in any sphere not excluding his contribution to the making of India’s history in the twentieth century. The weight that is attached to his writings lies in the fact that here you get first-hand information of subtle and ultra-mundane truths from one who bases his teachings not on speculative thought and reasoning, but wields the powers of reasoning for translating into intelligible language of the mind truths of a higher vision that are confirmed facts of living spiritual experience.
Indeed the teachings of Sri Aurobindo can be understood in the right spirit only if one bears in mind the fundamental principle of philosophic thought in ancient India, that each philosophic founder (as also those who continued his work) was a metaphysician doubled with a Yogi’. Or, in his own words," those who were only philosophic intellectuals were respected for their learning, but never took rank as truth discoverers. And the philosophies that lacked a sufficiently powerful means of spiritual experience died out and became things of the past, because they were not dynamic for spiritual discovery and realisation.”
Apart from the bulk of his writings in the past on philosophical and spiritual subjects, embedded in the articles published seriatum in the Arya, there are a few books, published of late, affording an opportunity for the enquiring mind to get more and more acquainted with the object, the means and the distinctive features of the Yoga that he has adopted and undertaken to communicate to those who are drawn to the discipline of this line of spiritual life.
The latest book is Lights on Yoga comprising as it does extracts from his letters to disciples in answer to their queries and the matter is given in four sections, arranged so as to be of some help to aspirants for the understanding and practice of the Yoga.
Many extracts describing in detail the goal of the Yoga form the first section, followed in the second by a descriptive classification of principles of the being, a sort of analysis, for purposes of the Yoga, of the human being into its component elements and of the planes of which they are the derived parts, together with illuminating references to the cakras, inner centres, their significance, functioning and fixed psychological use in the Yoga. The rest of the book deals with a practical description of the method of the Sadhana in some of its phases notably the use of concentration for opening to the peace and all that it carries with it as well as of the way of worship by works dedicated to the Divine.
The reader will find in the book sufficient explanation of terms, such as Supermind, Overmind, Psychic Being, Mind, Life, Lower Vital, Higher Vital and many more that are used in this Yoga with definite connotations; and this is bound to be of great value to those who seek to understand the principles of the Yoga. The book, as the title implies, is a series of lights on the method of practice of the Yoga and may well take the place of a companion volume to the Riddle of this world where most of the matter, especially the last section, treats of what may be called the theory side of the Yoga which indeed is indispensable for an understanding appreciation of the truths upon which the Yoga is founded for the releasing of the Divine potentialities imprisoned in the mind, life and body of the Earth in her travail.
Though these writings have a special importance to the disciples who are already on the path, they are bound to be of great help to the aspirant in his preparation and also of immense interest to the seeker of spiritual truths, strengthening the faith in the powers and possibilities of Yoga. We shall here quote a few passages from Sri Aurobindo’s published letters where we find interesting reference to instances of the development of a higher consciousness and its powers.
“ As for Divine rapture,” he writes in the course of a letter to Dilip Roy, “ a knock on head or foot or elsewhere can be received with the physical Ananda of pain or pain plus Ananda or pure physical Ananda for I have often, quite involuntarily, made the experiment myself and passed with honours. It began by the way, as far back as in Alipore jail when I got bitten in my cell by some very red and ferocious-looking warrior ants and found to my surprise that pain and pleasure were conventions of our senses. But I do not expect that unusual reaction from others. And I suppose there are limits.
If in Yoga all works are to be done as sacrifice to the Divine, can one remember the Divine all the time he is working? It can be done, he says; and making some practical suggestions on the point he proceeds to give an instance of personal experience. “There is also another way which was mine for a long time, a condition in which the work takes place automatically and without intervention of personal thought or mental action, while the consciousness remains silent in the Divine."
One may ask — such a consciousness is indeed a spiritual gain, but how does it affect others? Is it not valid only as a subjective experience? If not, does it make its influence felt in the objective world? Can anyone in need of help who is not a yogin be affected by it?
Here is the answer:
“ Consciousness in its very nature could not be limited by the ordinary physical animal consciousness, it must have other ranges ... It is certainly possible to have consciousness of things going on at a distance and intervene."
Then how is it that the use of yogic powers is forbidden and what is the rationale of these powers ?
“ All yogins who have these powers do use whenever they are called on from within to do so. They may refrain if they think the use in a particular case is contrary to the Divine Will or see that preventing one evil may be opening the door to worse or for any valid reason but not from any general prohibitory rule. What is forbidden to any one with a strong spiritual sense is to be a miracle-monger, performing extraordinary things for show, for gain, for fame, out of vanity or pride.
“ As for those who can live in the true Divine consciousness, certain powers are not powers at all in that sense, not, that is to say, supernatural or abnormal, but rather their normal way of seeing and acting, part of the consciousness — and how can they be forbidden or refuse to act according to their consciousness and its nature ?"
And this explains how or why the Master helps and extends himself to the disciples seeking him; for “the master is one who has risen to a higher consciousness and being and he is often regarded as its manifestation or representative. He not only helps by his teaching and still more by his influence and example but by a power to communicate his own experience to others.”
We shall close this with a passage from Anami that strikes the keynote of Sri Aurobindo’s teachings in regard to the Divine Grace and the Divine Will constituting the light and life of this Yogic endeavour. When he speaks of the Divine Will, he does not mean an arbitrary monarch who has created’ and governs the world that is the crude, childish, inadequate popular notion. He means "something different something that has descended here into an evolutionary world of Ignorance, standing at the back of things, pressing on the darkness with its light, leading things presently towards the best possible in the conditions of a world of Ignorance and leading it eventually towards a descent of a greater power of the Divine — which will be not an omnipotence held back and conditioned by the law of the world as it is, but in full action and therefore bringing the reign of light, peace, harmony, joy, love, beauty and Ananda — for these are the Divine Nature. The Divine Grace is there ready to act at every moment, but it manifests as one grows out of the Law of Ignorance into the Law of Light, and it is meant, not an arbitrary caprice, however miraculous often its intervention, but as a help in that growth and a Light that leads and eventually delivers.”
The Message of the Gita (as interpreted by Sri Aurobindo) is the title of the work that has been prepared and recently brought out by Sjt. Anilbaran Roy of Sri Aurobindo Ashram. The specialty that attaches itself to Sri Aurobindo’s interpretation of the Gita lies chiefly in the spirit of his approach as well as in the object and method of his treatment of the subject. It will do well to refer to it at the outset in a few sentences taken from the introduction before considering what precisely Sjt. Roy has achieved in presenting the book under notice.
“We do not belong to the past dawns, but to the noons of the future. A mass of new material is flowing into us; we have not only to assimilate the influence of the great theistic religions of India and of the world and a recovered sense of the meaning of Buddhism, but to take full account of the potent though limited revelations of modern knowledge and seeking; and, beyond that, the remote and dateless past which seemed to be dead is returning upon us with an effulgence of many luminous secrets long lost to the consciousness of mankind but now breaking out again from behind the veil.” That Sri Aurobindo has made a very large and best use of the Gita by a liberal seeking in it for the basis of a divine life on earth to which his yoga leads could be seen from the following passage. “But just as the past syntheses have taken those which preceded them for their starting point, so also must that of the future, to be on firm ground, proceed from what the great bodies of realised spiritual thought and experience in the past have given. Among them the Gita takes a most important place.”
Therefore his object in writing the Essays on the Gita is not a scholastic or academical scrutiny of thought, nor to place its philosophy in the history of metaphysical speculation,” nor does he deal with it in the manner of the analytical dialectician. We approach it for help and light,” he says, “and our aim must be to distinguish its essential and living message, that in it which humanity has to seize for its perfection and highest spiritual welfare.”
Sri Aurobindo’s Essays on the Gita constitutes a standing monument of his luminous contribution to the literature extant on the subject. It enters into an elaborate discussion of the many lines of philosophic thought with their practical bearing on life that are dealt with in the Gita and vividly brings to light the great synthesis arrived at therein of the three major paths of yoga, viz., jnana, bhakti and karma — the lines of knowledge, devotion and action. The plan of the work is such that it has not admitted of the Sanskrit text with English translation of the verses finding a place in the body of the work.
Now let me mention the main features of Sjt. Anilbaran’s book, in order that the reader can judge its value to the student of the Gita in general, especially to the student who is interested in appreciating the Sanskrit text closely in the same spirit as underlies the Essays.
Here the Sanskrit text is printed in Devanagari script verse by verse with English translation, and the commentary follows in the manner of the ancient bhashyas. While the translation of the Slokas is rightly a free rendering quite in consonance with the spirit of the text in the light of the commentary, the latter is the result of a remarkable skill and diligence involved in the selection of relevant passages from the Essays on the Gita. The titles of the 24 articles which form the Essays are distributed in their proper order and arranged under each chapter and mentioned in the “ Contents” and this is followed by an illuminating synopsis of each of the 18 chapters of the Gita. There are three appendices following the body of the work — one on the story of the Gita, another on the historicity of Sri Krishna and a third on some psychological presuppositions. A glossary of important Sanskrit terms of the text and an index for ready reference are given in the end.
A word about the English rendering of the text is necessary. It is patent and pleasing to note that Sjt. Roy in preparing the translations of the Sanskrit Slokas into English has taken scrupulous care to employ the expressions of Sri Aurobindo used in his Essays on the Gita, not only to bring out the spirit of it. I may, in illustration of this fact, cite a striking instance. The word mithyacara in ch. 3. v 6 has gained currency in its mistranslation into English as ’hypocrite’. Sri Aurobindo, discussing the verse in question in his Essays, remarks in a foot-note, “ I cannot think that mithyacara means a hypocrite. How is a man hypocrite who inflicts on himself so severe and complete a privation? He is mistaken and deluded, vimudhatma, and his acara, his formally regulated method of self-discipline, is a false and vain method, ”
And this is Roy’s translation of the verse: “Who controls the organ of action, but continues in his mind to remember and dwell upon the objects of sense, such a man has bewildered himself with false notions of self-discipline.”
In the closing portion of the commentary, a few crowning sentences are given summing up the message of the Gita as interpreted by Sri Aurobindo: “Know then yourself; know your true self to be God and one with the self of all others; know yourself to be a portion of God.
“Live in what you know; live in self, live in your supreme spiritual nature, be united with God and Godlike.
“Offer first all your actions as a sacrifice to the Highest and the One in you and to the Highest and the One in the world; deliver all you are and do into his hands for the supreme and universal Spirit to do through you his own will and works in the world.”
THE GLORIES OF THE MOTHER46
॥१॥ हर्तारः शशिकीर्तेः कर्तारो नवभासाम् । भर्तारो मम सन्तु स्कन्दाम्बादरहासः॥
Of moon’s fame the despoilers, Of splendours new the creators, The subdued smiles of Skanda’s mother May they be my upholders.
॥२॥ दिग्वल्लीष्वतिशुभ्रां कुर्वन्तः कुसुमद्धिम् । भूयासुस्तव भूत्यै मन्मातुः स्मितलेशाः॥
Bestowing on the quarters, Floral wealth surpassing pure, The smile rays of mother mine, May they bring thee riches rare.
॥३॥ एकश्चेत्तव शक्तो ब्रह्माण्डस्य भवाय । भर्गप्रेयसि हासः किं स्तोत्रं तव भूयः॥
If single smile of Thine, Bharga’s beloved could suffice For birth of universe whole. Can other praise there be ?
॥४॥ उद्याने वियदाख्ये कालि त्वां विहरन्तीम् । गोलैः कन्दुककल्पैः-रल्पावाक्किमुभाति ॥
In the park of space Thou playest, The rolling spheres, Thy balls; Can meagre speech of mine, Kali, Thy being compass ?
खं क्रीडाभवनं ते कः कार्यालय ऐष। पृथ्वीयं बहुलाना मातर्भोजनशाला॥
The vasty space Thy house of sport, Yon orb of sun, Thy house of work, This earth replete with food Is Thy hall of banquet.
बुद्धीनामसि दात्री सिद्धीनामसि नेत्री। वीर्याणामसि पेटी कार्याणामसि धाटी॥ ॥६॥
Of wisdoms art Thou donor, To marvels art Thou urge and guide; Of valours bright, the casket, The whelming force for works.
॥७॥ विद्यानामसि भावो हृद्यानामसि हावः । देवानामसि लीला दैत्यानामसि हेला ॥
The sense in all the sciences, The grace in things that charm, In gods Thou art the sportive play, To Titans are disdain.
॥८॥ गन्तृणामसि चेष्टा स्थाणूनामसि निष्ठा। लोकानामसि मूलं लोकादेरसि जालम् ॥
In the mobile, Thou art movement, In the fixed, art Thou fixture; Root art Thou of all the worlds, Of birth of worlds, the magic cause.
देवी व्यापकतेजः शक्तिस्तत्त्वविचारे। अत्यन्तं सुकुमारी नारी मूर्तिविचारे॥
To eye that seeks discernment, Goddess, Thou art force of light; To eye that seeks a bodied form, Thou art woman’s frame, surpassing fair.
॥१०॥ क्व ज्योतिर्महतोस्मा दाकाशादपि भूयः। तत्सर्वं विनयन्ती तन्वङ्गी क्व नु नारी॥
Where the splendour of the light Larger than pervading space, And where this lady of slender limbs Who moves and rules all this?
॥११॥ देवेन्द्राय विभुत्वं सूर्यायोस्रसहस्रम् । ऊष्माणं दहनाय ज्योत्स्नामोषधिराजे॥
To lord of gods o’erlordship, To the sun his thousand rays, To Fire Thou givest ardour, Moonlight to lord of herbs.
॥१२॥ वातायामितवीर्य विस्तारं गगनाय । सान्द्रत्वं वसुधाय तोयाय द्रवभावम् ॥
Measureless might to god of wind, Boundless spread to the sky, To earth Thou givest denseness, And fluid state to water.
॥१३॥ माहाभाग्यमपारं कोटिभ्यो विबुधानाम् । चित्राः काञ्चन सिद्धी-लक्षेभ्यो मनुजानाम् ॥
To countless hosts of gods, Splendid parts Thou grantest, And to men unnumbered Wondrous powers and rare. .
स्थाणुभ्यो धृतिक्ति गन्तृभ्यो गतिशक्तिम् । कस्माच्चिन्निजकोशा देका देवि ददाना। ॥१४॥
To stable things the staying power, To mobile things their mobile force; From what treasure house of Thine, Single, such largess Thou grant?
॥१५॥ आश्चर्य विदधाना सर्व वस्तु दधाना। हन्त त्वं मम मातः काचित्कोमलगानी॥
Many a marvel achievest Thou, And sustainest substance all; Mother mine, ’tis cause for amaze Thou hast a frame so tender.
॥१६॥ श्रोणीभारनतायां कस्यांचित्तनुगान्याम् । ईदृक्षा यदि शक्तिः का वेतो ननु माया ॥
If potency such could be In woman of limbs to slender Bent with weight of hips, Magic this. What else is Maya? ?
॥१७॥ रूपं ते तनु गात्रं वाणी ते गात्रं वाणी ते मृदुनादा। चापं ते मधुरेक्षुः पाणिस्ते सुकुमारः॥
Thy figure is slight and fair, Thy speech is soft of tone, The sweet cane is Thy bow, Thy hands are passing tender.
॥१८॥ लोले लोचनयुग्मे भीरुत्वं प्रकटं ते। ब्रह्माण्डं त्वदधीनं श्रद्धत्तामिह को वा॥
The eyes ever tremulous A state of fear proclaim; The universe is in Thy hold: Who in this can credence feel ?
॥१६॥ भूभङ्गं कुरुषे चेन्मुग्धे गौरि मुखाब्जे। भूतान्यप्ययि बिभ्य त्येजेरन्नपि ताराः॥
Bend but Thy brow, O Lady fair, Gowri, in Thy lotus-face, The elements quake in fear then, And even stars do tremble.
॥२०॥ शुद्धान्तेश्वरिशम्भो रिच्छा चेत्तव काऽपि । घोरोग्निस्तृणगर्भा दोराग्नेरपि शैत्यम् ॥
If e’er a wish Thou feel, O Queen of Shiva’s heart, Frightful flames from grass-blade shoot, And coolness flows from fire.
॥२१॥ द्रष्टुं विश्वमपारं भारस्ते दयितस्य । कर्तुं कार्यमशेषं श्रीमातस्तव भारः॥
Thy Lord’s is the function That holds the world in vision, And Thine ’tis to fulfil Every work entire.
॥२२॥ साक्षी केवलमीशः कर्तुं भर्तुमुताहो। हर्तुं वाऽखिलमम्बं त्वं साक्षाघृततदीक्षा ।
The Lord is but witness, But Thou to vow hold’st fast Direct to make and sustain And even unmake the all.
॥२३॥ कारङकारमुमे यद् ब्रह्माण्डानि निहंसि । तन्मन्ये सुरमान्ये बालवाम्ब सदा त्वम् ॥
If making and ever making, Thou breakest the worlds thus made, God-adored, Thou art, methinks The eternal child in play.
॥२४॥ लीलोज्जीवितकामे रामे शङक रसक्ते । त्वत्पादार्चनसक्तं भक्तं मां कुरु शक्तम् ॥
With sportive ease, Thou didst Kama revive, Lady fair, to Shankara cleaving: : To worship of Thy feet I cling, Me, Thy devotee, with might endow.
॥२५॥ एताः पावनगन्धाः सर्वेशप्रमदे ते। हैरम्ब्यो मदलेखाः सन्तोषाय भवन्तु ॥
These verses, fragrant and holy, Of Heramba, in metre Madalekha, Fair Beloved of the Lord of all, May these be unto Thy joy!
॥१॥ प्रीतिविकासे स्वल्पतमो रोषविशेषे भूरितरः। अद्भुतहासो विश्वसुवो रक्षतु साधं हन्तु खलम् ॥
In expression of love extremely slight, In display of anger full and broad, The wondrous smile of Mother of worlds Protect the good and slay the wicked!
॥२॥ सज्जनचित्तानन्दकरी संश्रितपापव्रातहरी। लोकसवित्री नाकचरी स्तान्मम भूयो भद्रकरी॥
To the hearts of the good, giver of delight, Sins of devoted, remover in full, Mother of worlds, residing in heaven, May She give the good in excelsis!
॥३॥ अर्चनकाले रूपगता संस्तुतिकाले शब्दगता। चिन्तनकाले प्राणगता तत्त्वविचारे सर्वगता।
In hour of worship in image dwelling, In hour of praise Thou becomest the sound; In hour of thought Thou art one with life, In reflection’s hour Thou becomest the all.
उज्ज्वलरूपे नृत्यकरी निष्प्रभरूपे सुप्तिकरी। गोपितरूपे सिद्धिकरी गोचररूपे बन्धकरी॥ ॥४॥
In forms resplendent a dancer art Thou, Thou sleepest in forms of lustre void In forms concealed Thou workest miracles, In objects sensed dost bondage cause.
अम्बरदेशे शब्दवती पावकताते स्पर्शवती। काञ्चनवीय रूपवती सागरकाञ्चयां गन्धवती ।।
In space art Thou possessor of sound, In father of fire art owner of touch, In aural energy art owner of form In sea-girded earth art possessor of smell. .
॥६॥ अप्स्वमलासु स्पष्टरसा चन्द्रविभायां गुप्तरसा। संसृतिभोगे सर्वरसा पूर्णसमाधावेकरसा॥
In waters pure Thou art with manifest delight, In lustre of moon Thou art with delight concealed, In life’s enjoyments comprisest all delights, In trance complete art second-less joy.
॥७॥ चक्षुषि दृष्टिश्शाततमा चेतसि दृष्टिश्चित्रतमा। आत्मनि दृष्टिश्शुद्धतमा ब्रह्मणि दृष्टिः पूर्णतमा ॥
In eye art Thou vision piercing sharp, In mind art vision varied wondrous, In Self art vision surpassing pure, In Brahman art vision exceeding full.
।।८॥ शीर्षसरोजे सोमकला भालसरोजे शक्रकला। हार्दसरोजे सूर्यकला मलसरोजे वह्निकला।
In lotus of Sahasrar art digit of moon, In eye-brow lotus art Indra’s rays; In lotus of heart art splendour of sun, In lotus at root art light of fire.
॥६॥ स्थूलशरीरे कान्तिमती प्राणशरीरे शक्तिमती। स्वान्तशरीरे भोगवती बुद्धिशरीरे योगवती।
In body gross, Thou art possessed of light, In body of life, art possessed of power, Ownest enjoyment in body of mind, In intellect body, is yoga Thine.
॥१०॥ सारसबन्धोरुज्ज्वलभा कैरवबन्धोस्सुन्दरभा। वैद्युतवह्नरद्भुतभा भौमकृशानोर्दीपकभा॥
In friend of lotus, art blazing light, In lily’s friend, art lovely light, In lightning fire, art wonderous light, In earthly fire, art flaming light.
॥११॥ योधवराणामायुधमा योगिवराणामीक्षणभा। भूमिपतीनामासनभा प्रेमवतीनामाननभा ॥
Of warriors best, art flash of weapon, Of yogins best art light of vision, Of lords of earth, art splendour of throne, Of women in love, art lustre of face.
शस्त्रधराणां भीकरता शास्त्रधराणां बोधकता। यन्त्रधराणां चालकता मन्त्रधराणां साधकता। ॥१२॥
Of wielders of swords, the power to fight, , Of men of learning, the power to teach, Of bearers of folds, the power to move, , Of holders of mantra, power to achieve.
॥१३॥ गानपटूनां रजकता ध्यानपटूनां मापकता। नीतिपटूनां भेदकता धूतिपटूनां क्षेपकता॥
Of experts in music, the power of charming, Of men of reflection, measuring power, Of proficients in policy, the power of dividing, Of agitators skilled, the power of moving.
दीधितिधारा लोकयतां जीवितधारा वर्तयताम् । ज्ञापकधारा चिन्तयतां मादकधारा द्रावयताम् ॥ ॥१४॥
Of men that see, Thou art flow of light, Of men that live, art current of life, Of them that think, art memory’s flow, Hilarity’s flow, for men that distil. .
॥१५॥ मन्त्रपराणां वाक्यवलं योगपराणां प्राणबलम् । आत्मपराणां शान्तिबलं धर्मपराणां त्यागबलम् ।।
To votaries of mantra, strength of speech, To yoga votaries, life-breath force, Power of peace, to votaries of self, To those of virtue, art power of giving. .
॥१६॥ सूरिवराणां वादबलं वीरवराणां बाहुबलम् । मर्त्यपतीनां सैन्यबलं रागवतीनां हासबलम् ॥
Of best of scholars, strength of debate, Of best of warriors, might of arm, Of kinds of mortals, strength of troops, Of women of passion, the strength of smile.
वदिकमन्त्रे भाववती तान्त्रिकमन्त्रे नादवती। शाबरमन्त्रे कल्पवती सन्ततमन्त्रे सारवती। ॥१७॥
In Vedic mantra, Thou art present as sense, In Tantric mantra, as force of sound, In Sabara mantra, as ritual power, In constant mantra, as essence Thou art.
॥१८॥ ब्रह्ममुखाब्जे वाग्वनिता वक्षसि विष्णोः श्रीललिता। शम्भुशरीरे भागमिता विश्वशरीरे व्योम्नि तता॥
As goddess of speech, in Brahman’s lotus face, As Lakshmi fair, on Vishnu’s breast, In Siva’s body, Thou ownest a share, In cosmic body, art spread in space.
॥१६॥ भूग्रहगोलः कन्दुकिनी विष्टपधाने कौतुकिनी। यावदनन्तं वैभविनी प्राणिषु भूयस्सम्भविनी॥
Earth and planets, Thou usest as balls, In world sustaining, keenest Thou art; To the ends of space, Thy lordship extends, In living this, may births Thou take.
॥२०॥ कञ्जभवाण्डे मण्डलिनी प्राणिशरीरे कुण्डलिनी। पामरभावे सल्ललना पण्डितभावे मोदधना।
In cosmic being, in form of spheres, In the body of beings, Thou art Kundalini; In thought of unlearned, Thou art woman fair, In thought of learned, Thou art bliss intense.
॥२१॥ नार्यपि पुंसा मूलवती तन्व्यपि शक्त्या व्याप्तिमती। व्याप्तिमतीत्वे गुप्तिमती चित्रविचित्रा काऽपि सती॥
Woman Thou art, yet born of man, Through power pervasive, though slight in form. Even in pervasion, art concealed from view, Woman rare, a wonder of wonders!
॥२२॥ दीधितिरूपा चित्तमयी प्राणशरीराप्यद्वितयी। ब्रह्मशरीरं ब्रह्मविभा ब्रह्मविभूतिर्ब्रह्म परम् ।।
In shape of light, She is form of mind, , Life body She has, yet is undual. Body of Brahman, Brahman’s light, Brahman’s lordship, Brahman is She.
॥२३॥ विष्टपमाता भूरिकृपा विष्टपराज्ञी भूरिबला। विष्टपरूपा शिष्टनुता विष्टपपारे शिष्टमिता ॥
Thou art mother of world, with mercy abounding, Queen of worlds with power abounding, Form of world, by the good worshipped At the end of worlds, Thou art survivor. .
॥२४॥ दुर्जनमूलच्छेदकरी दीनजनातिवंसकरी। धोबललक्ष्मीनाशकृशं पुण्यकुलं नः पातु शिवा ॥
Evil men She severs at the root, The suffering of the poor She destroys in full; May the giver of good protect this fellowship holy, That is weak with loss of wisdom and wealth.
॥२५॥ चन्द्रकिरीटाम्भोजदृशः शन्तिसमृद्धं स्वान्तमिमे। सम्मदयन्तु श्रोत्रसुखाः सन्मणिबन्धाः सूरिपतेः॥
May these verses sweet to the ear, In metre manibandha, of the lord of the learned, Please the mind that is full of peace, Of the lotus eyed consort of Siva moon-crested.
Umā sahasram, Canto XX
Radha is the personification of the absolute love for the Divine, total and integral in all parts of the being from the highest spiritual to the physical, bringing the absolute self-giving and total consecration of all the being and calling down into the body and the most material nature the supreme Ananda.
SRI AUROBINDO
सम्मदघनसच्चिन्मयशिखरादन्नमयावधिसन्ततमुखारा। सकले पात्रेऽमृतरसधारा राधाऽऽराधनसुगमा जयति ॥ निखिलाधारनिवेदनमभयं नितरामात्मसमर्पणमुभयम् । साधयतीयं त्रिजगद्धात्री मूर्ता प्रीतिः परमे पुरुषे ॥ बहिरिह जन्तोर्बोधविहीने जडतमभागे जर्जरदेहे। अवतारयति स्थिरमानन्दं प्रेममयीयं परमा जननी॥
Some give their soul to the Divine, some their life, some offer their work, some their money. A few consecrate all of themselves and all they have — soul, life, work, wealth; these are the true children of God.
-THE MOTHER
स्वात्मानं ददतीशे केचिज्जीवितमन्ये । कर्म स्वीयमथके स्वं तस्मै वितरन्ति ॥ एके सन्ति तु धीरा निश्शेषार्पणशूराः। कर्म स्वं ददते ये सात्मीयं च समस्तम् ॥ ईदृक्षं खलु धन्यं सत्यं सत्यतनूजम् । देवस्य स्वयमाह श्रीमाता स्वमनर्घम् ।।
Night is darkest before dawn and the coming of dawn is inevitable. But the new world whose coming we envisage is not to be made of the same texture as the old and different only in pattern. It must come by other means, from within and not from without.
पूर्व प्रत्यूषतः सान्द्रतमा व्याप्ता तमस्विनी। प्रत्यूषोऽपरिहार्यस्तु भविष्यति न संशयः॥ जगदालोक्यतेऽस्माभिर्यन्नवाभ्युदयाञ्चितम् । प्राग्वन्न तस्य विन्यासः प्रतिमान्या न केवलम् ॥ उपायान्तरतः साध्यं न तद् बाह्यविधानतः॥ अन्तरुल्लासविधिना निष्पाद्यं खलु नान्यथा ॥
GLOSSARY
Ability सामर्थ्यम्
Abnormal विलक्षण; नियमविरुद्ध
Abolish निरस् ; उत्सद् ; उच्छिद्
Absolute कूटस्थ ; केवल
Absorb विलयंकुरू
Absorbed (is) लीयत
Abstract सार ; भाव ; धर्म ; अस्थूल ; सारभाव ; धर्मवाचक ; गुणवाचक
Abstraction पृथक्करणम् ; पृथक्कृतभाव:
Abstraction (mental) मानसः पृथक्कृतभावः
Accent स्वरः
Accompaniment सहायता
Accidental आगन्तुक ; यादृच्छिक ; आकस्मिक ; आहार्य
Accurate याथातथ्थेन ; याथार्थ्य
Acquiscence अनुमतिः
Action क्रिया
Activity क्रियाशीलता, प्रवृत्तिमत्ता; कृतिः
Acutal यथार्थ
Adventure साहसकर्म
Adventure in time काले साहस कर्म
Aesthesis सौन्दर्यबोधः
Aesthetic सौन्दर्यसम्बन्धि
Aesthetic appeal सौन्दर्यप्ररोचना
Aesthetic effect सौन्दर्यफलितम्
Aesthetic faculty सौन्दर्यसामर्थ्यम् ; सौन्दर्यरसन-सामर्थ्यम्
Aesthetic idealism रामणीयक (सौन्दर्य) आदर्शकल्पना
Aesthetic perception सौन्दर्यप्रत्यक्षम्
Aesthetic sense सौन्दर्यज्ञानम् ; सौन्दर्यप्रज्ञा ; सौन्दर्यरसज्ञानम्
Aesthetic touch सौन्दर्यस्पर्शः
Affirmation प्रतिज्ञा ; दृढवचनम् ; दृढोक्तिः ; उदीरणम् ; उदाहारः
Affirmation (self) स्वात्मदृढीकरणम्
Agent साधनम् ; कर्त ; करणम्
Aggrandisement आप्यायनम्
Agnostic अविज्ञेयतावादिन्
Agony तीव्रवेदना
Aim लक्ष्यम्
Allegory गूढाख्यानम् ; गूढार्थाख्यानम्
Ambition उच्छपदवांछा
Amoral नैतिकतटस्थ ; धर्म-उदासीन
Amplitude विस्तारः ; महत्त्वम् ; प्राचुर्यम्
Analysis विवेचना
Analytic विवेचक; विभजक; व्यवच्छेदसम्बन्धिन्
Annul विलुप्
Antipathy विद्वेषः वैरम्
Apathy उदासीनता
Apparent स्पष्ट ; आभास
Appearance प्रतिभास ; प्रतीत ; प्रतिभासमान; दृश्यमान
Appetite स्पृहा
Appreciation बहुमानम् ; गुणग्रहणम् ; गुणरसिकता
Apprehension ग्रहण ; ज्ञानम् ; प्रज्ञानम् ; परामर्शः
Approximation समीपवर्तनम् ; उप-इ-गम्य
Arbitrary अनियन्त्रण ; स्वच्छन्द ; उद्दाम
Ardent तीव्र
Arrangement विन्यसनम् ; रचना
Art कला
Art (fine) ललितकला
Artificial कृत्रिम
Artist कलाकुशलः ; कलाज्ञः
Artistic कलाविधिसम्बन्धिन् ; सुन्दर ; कलासुभग
Artistic aim कलालक्ष्यला ; क. गतिः ; कला. उद्देशः
Artistic creation कलासृष्टि:
Artistic effect सौन्दर्यफलितम्
Artistic intellect कलारसिकबुद्धिः ; कलाज्ञबुद्धिः
Artistic intelligence कलाप्रज्ञा
Artistically sound कलाकौशलपेक्षाया
Artistry कलाचमत्कारः ; कलाकौशलम्
Ascend अधिरोह
Ascent आरोहः ; अधिरोहः
Ascertained व्यवसित ; निरुपित
Ascetic यतिः
Aspects रूपम् ; निरीक्षणम् ; अंशाः ; पक्षाः
Aspiration आकांक्षा
Assimilation स्वीकरणम् ; सात्करणम्
Association संमिलनम् ; संसर्गः ; सङ्गः
Assonance अनुप्रासः; वर्णमैत्री
Atmosphere वातावरणम्
Attention अवधानता
Attraction रागः ; आकर्षणम्
Austere उग्र; कृच्छ
Authentic प्रामाणिक
Authentic perception of things प्रामाणिक (प्रत्यक्ष) वस्तुदर्शनम्
Autocratic अनियन्त्रिताधिकार
Automatic स्वयंचालित (नियंन्त्रित); यन्त्रप्राय
Automatic knowledge स्वयंनियत्रितज्ञानम्
Automatically अन्यनिमित्तानपेक्षम्
Automatism स्वयंनियन्त्रणा
Awakening प्रबोधः
Awareness संज्ञा ; संवित् ; बोधः
Awareness (self-) स्वबोधः
Awareness of things वस्तुबोधः
Background अधारभूमिः ; पश्चात्प्रदेशः
Baffling परामू
Balance तुल्
Balanced सुसंहत
Balanced (ill-) बन्धवैषम्यम्
Balanced (well-) बन्धसमता
Barrier अन्तरायः; प्रत्यूहः
Basic आधारभूत
Beautiful सुन्दर
Beauty सौन्दर्यम्
Becoming सम्भूतिः
Being सत्ता ; सत्त्वः ; सचेतन ; पुरुषः ; भूतम् ; प्राणः ; देहः
Being (active) प्रवर्तकः ; पुरुषः ; प्रवृत्तिमान् पुरुषः
Being (inner) आन्तरः पुरुषः
Being (mental) मनोमयः पुरुषः
Being (outer) बाह्यः; पुरुषः
Being (vital) प्राणमयः पुरुषः
Blank verse अनुप्रासरहितं पद्यम्
Blind grouping अन्धान्वेषणम
Blind necessity अन्धं (अप्रज्ञ) नियतत्वम्
Blunt कुष्ठितः ; मन्द
Borderline सीमान्तः
Break विच्छेदः ; भङ्गः
Bright प्रकाश
Brilliant उज्ज्वल ; तेजस्वि ; भास्वत्
Burdened भाराक्रान्त
Cadence स्वरावरोहः ; आरोह-अवरोहणम्
Catholic सार्वलौकिकः ; उदार; विशाल
Centre केन्द्रम् ; मध्यम् ; प्रधानम् ; स्थानम्
Central मध्यम
Chance
Channel प्रणालिः
Chaos संकुलम्
Character पात्रम्
Charm रामणीयकम्
Charm (imaginative) काल्पनिकचारुता
Charming रमणीय
Cheerful प्रसन्न ; हृष्ट
Circumscribes संवृणुते
Circumspection पर्यवेक्षणं ; पर्यावलोकनम् ; समीक्षाकारित्वम्
Claim स्वीयत्वम्
Clamour आक्रोशः
Clash समाघातः
Classic प्रमाणभूत ;प्रामाणिक
Classicism प्रामाणिकवादः
Clear विशद
Climax पराकाष्ठा ; उत्तरोत्कर्षः
Clouded अप्रकाशीकृत ; कलुषीकृत
Coarse स्थूल ; ग्राम्य ; अश्लील
Coexistence समानाधिकरणम् ; सहवर्तनम् ; समवृत्तित्वम्
Coexistent correlatives समानाधिकरण-इतरेतर-सम्बन्धः
Cognition उपलब्धिः ; ज्ञानम्
Cold आदरशून्य
Coloured (highly) अतीवचित्रित
Colourful रागबहुल
Colours वर्णा:
Comedy हास्यप्रदाननाटकम् ; तोषान्तनाटकम्
Commensurate अनुगुण; अनुरूप
Communion साक्षात् व्यवहारः; सङ्गमः; सङ्गः
Compact घन; गाढ
Compact with निबिड ; सान्द्र
Complementary पूरक ; समोक
Complex बहुल ; श्लिष्ट ; संमिश्र ; जटिल
Complexity of emotions भावशबलता
Composite समनुगत ; समन्वित ; संयोजित
Comprehending (all) सर्वग्राहक ; सर्वव्यापक
Comprehension व्यापकज्ञानम् ; (ग्रहणम्); परिज्ञानम्
Concentration एकाग्रता ; एकत्र समाहरणम्
Concentration (exclusive) अनन्यैकाग्रता
Concept प्रत्ययः; भावना
Conception विभावना ; भावना ; अवधारणा
Conceptual भावनासम्बन्धि
Conclusion उपसंहार :
Concomittant सहचर ; साहचर्यम्
Concord संवदि
Concrete घन ; स्थूल ; धर्मि (गुण) वाचक
Conflict विरोधः ; अभिसंपातः
Confused व्यामिश्र : विप्रतिपन्न
Confusion व्यामिश्रः
Conquest जयः
Conscience हृदयाभ्यनुज्ञानम्
Conscious (ly) बुद्धिपूर्वक
Consciousness चित् ; चिति :; चैतन्यम्
Consciousness (body-) देहस्य चित्
Consciousness (cosmic) ब्रह्माण्डचैतन्यम्
Consciousness (direct) साक्षात् चैतन्यम्
Consciousness (higher) परं चैतन्यम्
Consciousness (individual) व्यक्तिचैतन्यम
Consciousness (inner) अभ्यन्तरचैतन्यम्
Consciousness (intimate) आत्यन्तिक चैतन्यम्
Consciousness (integral) समग्रचैतन्यम्
Consciousness (mental) मनःस्था चितिः
Consciousness (overhead) अधिशिर : चैतन्यम्
Consciousness (physical) शारीरक (भौतिक) चितिः
Consciousness (transcendent) सर्वातीतचैतन्यम्
Consciousness (vital) प्राणस्थचितिः
Conscient सचेतन
Conscient (in-) जड
Conscient (sub-) अधोगतचेतन
Conscient (super-) ऊर्ध्वस्थ चेतन
Conscientious ऋजु ; निर्व्याज
Conscientious execution निर्व्याजनिर्वतन
Consecration निवेदनम् ; पवित्रीकरणम् ; पावनम्
Consent संमतिः
Conservative पूर्वाचारानुसारिन् ; स्थितिसंरक्षक
Constitute निर्मा; संस्था
Construction निर्माणम् ; निर्मितिः ; रचना ; विरचनम्
Construction (mental) मानसिकरचना
Constructive criticism उपकारकविमर्शः
Constructive imagination सर्जनात्मक कल्पनाशक्तिः
Consummation समापनम् ; निष्पत्तिः ; सिद्धिः
Contact सम्पर्क:
Continent आधारः ; आश्रयः
Contradictory परस्परविरुद्ध ; विसंवादि
Contrary प्रतिपक्ष; विपक्ष
Control वशः; अधिकार:
Controlled संयतः ; वशीकृत
Contrast वैलक्षण्यम्
Conversion परिवर्तः ; भावान्तरप्रापणम्
Conviction हृदयाभ्यानुज्ञानम्
Corresponding संवादिन् ; सदृश
Corruption कालुष्यम् ; भ्रष्टता
Cosmic (supra-) विश्वातीत ; अधिविश्व
Cosmic consciousness विश्वज्ञानम् ; सर्वज्ञानम्
Cosmic existence विश्वसत्ता
Cosmic godhead विश्वाधिदेवता
Cosmic ignorance विश्व-अविद्या
Cosmic insensibility विश्वजडता
Cosmic intelligence विश्वचैतन्यम्
Cosmic mind (logos) विश्वमनः
Cosmic movement विश्वगतिः
Cosmic self विश्वात्मन्
Cosmos विश्वम् ; ब्रह्माण्डम् ; जगत्
Covert गूढ ; प्रच्छन्न ; गुप्त
Craft शिल्पकला
Craftsman कर्मकार ; कारु ; शिल्पिन्
Craving लालसा
Creation सृष्टि: ; सर्जनम्
Creative सर्जनपर (समर्थ) ; स्रष्ट ; निर्मातृ
Crisis संकटम्
Critical गुणदोषविचारसम्बन्धि
Critical appreciation गुणदोषरसनम्
Critical faculty गुणदोषविचारसामर्थ्यम्
Critical intellect गुणदोषविचारबुद्धिः
Criticism गुणदोषविचारः
Crude असंस्कृत ; अपक्व
Crudities ग्राम्यताः
Culmination परिसमाप्ति ; अन्तः
Cultivated संवर्धित ; कृष्ट
Dark तिमिरावृत ; अन्धकारावृत ; अस्पष्ट
Decadence अस्तमयः
Decay क्षयः
Decisive निर्णायक
Deep अगाध ; गाढ; गभीर
Deeper law गाढतरो नियमः
Defiance of tradition पारम्पर्यावज्ञा
Definite निष्कष्ट
Definitive निर्णायक ; नियत
Deformed व्यंग ; विकलांग
Degree अंश
Degrees (by) क्रमशः
Delicate कोमल ; सुकुमार
Delicately coloured ललितविन्यस्तवर्ण
Deliverance मोचनम् ; निस्तारः ; उद्धारः
Delivery अर्पणम् ; प्रतिपादनम् ; व्याहरः ; उच्छारणम्
Delusion मोहः
Demand बलात् प्रार्थना ; बलात्कारेण ; प्रार्थनम्
Denial प्रत्याख्यानम् ; प्रति (नि)षेधः
Denoument वस्तु (कथा) निर्वाहणम् ; वस्तुउद्धाटनम्
Dependence अधीन ; आयत्त
Dependent अन्याधीन
Depreciation गुणापकर्षः ; लघूकरणम्
Depths of the abyss अगाधगर्त उदरम्
Depths to the surface आगभीरबाह्यतलम्
Derivative उद्भूत ; व्युत्पन्न
Descent अवतरणम्
Descent (entire) समग्रथावतरणम्
Design संविधानम् ; विधित्सा
Desire वांछा
Desperate निराश
Desperate solution गत्यन्तरभावेण उपपादनम्
Determinate निर्दिष्ट ; नियत
Determinate in character नियतस्वभाव (गुण)
Determinism अन्यनियन्त्रणवादः
Development वस्तुपोषणम्
Development of plot वस्तुरचना
Differentiated विशेषित
Differentiation भेदाभिव्यक्ति
Difficult दुष्कर
Diffuse विक्षेप
Diluted संसर्गतनूकृत
Dimension मानम् ; विस्तारः
Diminished अपचित
Dimmed मन्दप्रभ ; अस्पष्टीकृत
Direct साक्षात् ; प्रत्यक्ष
Directness of speech वागृजुता
Disappearance अन्तर्धानम् ; तिरोधानम् ; अदर्शनम्
Discerning सूक्ष्मदर्शि
Discernment सूक्ष्मदर्शनम्
Discipline शिक्षा ; शिक्षणम्
Disciplined will शिक्षित (विनीत) संकल्पबलं
Discord अपस्वरः ; विसंवादि
Discovery अधिगमः ; अवगतिः उपलब्धिः
Discrimination विवेकः
Discriminative विवेचक
Disequilibrium वैषम्यावस्था
Disfigured विकृताकार ; विरुपीकृत
Distorted विरुपित ; विकृत
Disguise आकारगोपनम् ; छमन्
Disharmony विरोधः; विसंवादः
Disinterested निर्व्याज
Disorder अव्यवस्था ; व्यतिक्रमः
Disparagement अवमाननम्
Disposition प्रवणता
Dissolution प्रलयः ; विलयनम्
Dissolve विद्रुः ; वियुज्
Distinction व्यत्यासः
Distraction विक्षेपः ; व्याकुलता
Divergent विभिन्न
Diverse अनेक ; विविध
Divine ईश्वरः ; भगवान्
Divine (absolute) केवलः ; (अद्वितीय) ईश्वरः
Divine (cosmic) विश्वाध्यक्ष (विश्वभूत) ईश्वर :
Divine (individual) ईश्वरव्यक्तिः ; व्यक्तिरूप ईश्वरः
Division विभजनम्
Domain भूमिः
Domain of being सत्वभूमिः
Domain of intellect विचारभूमिः
Dominant प्रभविष्णु ; प्रबल
Dominated अधिष्ठित ; अध्यासित
Dormant निद्रित : निलीन
Drab नीरस ; नीराग
Drama नाटकम्
Dramatic (melo-) अवरनाटकीय
Dramatic poetry नाटकीयकाव्यम्
Driving force आदान (आकर्षण) बलं (शक्तिः)
Dubious सन्दिग्ध
Dynamic क्रियाप्रवृत्त ; शक्तिमत् ; प्रवृत्तिमत् प्रभाववत् ; ऊर्जस्वि
Dynamic consequences ऊर्जस्वीनि कार्याणि (फलितानि)
Dynamic descent प्रभावत् अवतरणम्
Dynamic movement स्वप्रभावा प्रवृतिः
Dynamic yoga शक्तिमान्योगः ; वीर्यवत् योगः ; प्रवृत्तिमान्योगः
Dynamis प्रवर्तकशक्तिः
Dynamis (diminished) अपचिता (न्यूनीकृता) प्रवृत्तिः
Dynamis (modified) विक्रियगता प्रवृत्तिः
Dynamis (original) मूलभूता प्रवृत्तिः
Dynamism प्रवृतिपूर्णा शक्ति :
Eager लालस ; लोलुप ; अत्यासक्त
Earnest उत्सुक
Ebullient उत्सेक
Eccentric विषमः विपथगामिन् ; उत्क्रान्तमर्यादः;
Ecastasy हर्षावेशः
Effacement उच्छेदनम् ; उन्मूलनम्
Effect फलितम् ; कार्यम्
Effect (aesthetic) सौन्दर्योपयोगि-फलम्
Effect (artistic) कलोपयोगि-फलम्
Effect (emotional) भावोपयोगि-फलम्
Effect (sound) श्रवणोपयोगिफलितम्
Effect (thought) बुद्धयुपयोगिफलितम्
Effective निष्पादक ; सम्पादक; फलोत्पादक
Effective cause निमित्तकारण
Effectuation निष्पादनम्
Ego अहन्ता
Elegance लालित्यम्
Elegant ललित ; सुभग
Element भूतम् ; बीजम् ; अंशः ; मूलवस्तु
Elements महाभूतानि ; तन्मात्राः ; अंशाः
Elementary प्रारम्भक ; निरवयव
Elimination निस्सारणम्
Embodiments गुणाः ; देहबद्धाः ; मूर्ताः
Embracing (all) सर्वाश्लेषक
Emerge निगम् ; निष्क्रम्
Emergence निगमः
Emerging निगच्छत्
Emotion भावः
Empirical अनुभावाधार ; प्रयोगज्ञानमात्र
Ends लक्ष्याणि ; अग्राणि
Energetic तेजस्वि ; प्रतापवत् ; वीर्यवत्
Energism प्राणव्यापारः
Energy तेजः ; प्रतापः ; वीर्यम्
Energy (vital) प्राणवीर्यम्
Englobes गोलवत् आवृणुते
Enigma गूढप्रश्नः
Enlargement विस्तरणम् ; प्रपञ्चः
Enlightenment ज्ञानागमः ; प्रबोधः ; ज्ञानोद्दीपनम्
Entangled संलग्न ; परिलग्न
Enterprise उद्यम ; दुष्करकर्म ; व्यवसायः आरम्भः
Entity सद्भाव:
Entity (independent) स्वतन्त्रसत्ता
Entity (spiritual) आध्यात्मिकसत्ता
Enveloped आवृत
Enveloping आवरक
Environment परिसर ; पर्यन्त ; उपान्त
Epic आदिकाव्य
Epilogue उपसंहारः
Equilibrium साम्यावस्था
Essay व्यासः ; निबन्धः
Essence सारः
Essential सारभूत ; आवश्यक
Ethical धार्मिक ; नीतिविषयक
Ethical ideas धार्मिक-आशयाः
Ethical revolt धार्मिकशासन उल्लंघः
Ethical standard धार्मिकप्रमाणम्
Evasion परिहरणम्
Evil पापम् ; असत् ; अधर्म ; असाधु ; अहित ; अनिष्ट ; अशुभम्
Evolution निष्क्रमणम्
Evolution (physical) भौतिकपरिणामः
Evolution (spiritual) आध्यात्मिकपरिणामः
Evolutionary ascent परिणामक्रमप्राप्तः ; अधिरोहः
Evolutionary form परिणामनिष्पन्नं रूपम्
Evolutionary manifestation पारिमाणिक अभिव्यक्ति:
Evolutionary nature परिणामक्रमवत् प्रकृतिः
Evolutionary transformation परिणामक्रमेण परिवर्तनम्
Evolutionary urge पारिणामिक चोदना
Exaggeration अतिशयोक्तिः ; अत्युक्तम्
Exaltation उन्नयनम् ; उन्नतिः ; उत्कर्षः
Excitation प्रकोपः ; उद्दीपनम्
Excited reception आवेगग्रहणम्
Excited (evocation) आवेग उद्बोधनम्
Execution निर्वर्तनम् ; निर्वहणम्
Execution (careful) सावधान निर्वहणम्
Execution (exquisite) उत्कृष्ट-निर्वहणम्
Execution (neat) शुद्ध (सुनिहित)-निर्वहणम्
Executive निर्वाहक
Existence सत्ता
Existence (mental) मनोमय सत्ता
Existence (physical) अमय (भौतिक) सत्ता
Existence (real & basic) वास्तविक-आधार-सत्ता
Existence (self-) स्वतः सत्ता
Existence (super-conscient) अतिप्रज्ञा-सत्ता
Existence (vital) प्राणमय सत्ता
Expansion विजृम्भणम् ; विततिः ; विस्तृनिः
Experience अनुभवः
Experience (mystic) अतीन्द्रिय (गुप्त) अनुभवः
Experience (normal) सामान्य ; साधारण ; लौकिक अनुभव:
Experience (spiritual) आध्यात्मिक अनुभूतिः
Experience (supernormal) अतिसामान्य ; अलौकिक अनुभूतिः
Experiment प्रयोगः ; परीक्षणम्
Explicit सुप्रकाश ; परिस्फुट
Express (adj.) स्पष्ट ; असन्दिग्ध
Express (verb) वच
Express itself आविष्कृ
Expression आविष्करणम्
Expression (creative self-) सर्जनपरं स्वाविष्करणम्
Expression (self-) स्वात्माविष्कृतिः
Expressive image विवरणक्षमबिंबम् ; भावनाबिंबम्
Exquisite उत्कृष्ट ; उत्कर्षावह
Extension विततिः ; विस्तारः
External tendency बाह्योन्मुखता
Extinction निर्वाणम् ; निर्वापणम्
Extraction सारादानम्
Extravagant अमित
Extrinsic सांसर्गिक
Extrovert बहिर्मुख
Exuberance प्राचुर्यम्
Exuberant प्राचुर्य ; प्रचुर
Exultation प्रहर्षः ; प्रमोदः
Fabricated मिथ्याविरचित
Fact भूतार्थः
Factors अंशाः
Faculty सामर्थ्यम् ; वृत्तिः
Faculty (aesthetic) रामणीयक (सौन्दर्य) ग्रहण-सामर्थ्यम्
Faculty (intellectual) धीसामर्थ्यम्
Faith श्रद्धा
Faith (fire of) श्रद्धाग्निः
Faithful portrayal याथातथ्यन वर्णनम्
Fall पातः
Falsehood अनृतम् ; असत्यम्
Fanatical धर्मोन्मत्त
Fanciful कल्पनोत्पादित ; कल्पनाकल्पित ; मनोरथसृष्ठ
Fancy वितर्कः
Fancy (poetic) उत्प्रेक्षा
Fancy (quaint) विलक्षणवितर्क
Fantastic असम्भवकल्पाक
Fascination मोहनम् ; आकर्षणम् ; वशीकरणम्:
Fashion रीतिः; प्रकार:
Feeling संवेदनम् ; अनुभव :
Felicitous direction उचितसाक्षात्वाम्
Fervent तीक्ष्ण ; सोत्साह
Field क्षेत्रम्
Field (intellectual) विचारभूमिः
Field of endeavour उद्यमभूमिः
Field of existence सत्ताभूमिः
Field of realisation साक्षात्कार (अनुभव) भूमिः
Figure आकारः ; रूपम् ; मूर्तिः ; आकृतिः ; बिम्बम्
Fine सूक्ष्म ; चारू
Flexible नम्य ; नमनशील
Flippant लौल ; चञ्चल ; निस्सार
Fluid द्रव
Force बलम् ; शक्तिः ; सामर्थ्यम् ; प्रभावः ; वीर्यम् ; ऊर्जस् ; प्रतापः
Force (conscious) प्राज्ञं बलम् ; चिच्छक्तिः
Force (Consciousness-) चिच्छक्तिः
Force (creative) सृष्टिशक्तिः
Force (idea-) भावप्रतापः
Force (life-) प्राणशक्तिः
Force (material) अन्नमयशक्तिः
Force of personality मूर्तिबलम्
Forced बलात्कृत्
Forceful शक्तिमत्
Foreground पुरोभूमिः (भागः) (देशः)
Form रूपम् ; आकृतिः ; आकारः
Formal गौण ; आचारानुगुण
Formalism नियताचारानुवर्तनम् ; बाटंकप्रधानम्
Formations घटनाः ; घटितानि; रचनाः
Formations (inspired) प्रत्यवभासिताः घटनाः
Formations (mind-) मानसरचनाः
Formations (sense-) इन्द्रियरचनाः
Formations (supramental) विज्ञानस्य घटनाः
Formative रूपाधानक्षम; रूपाधायक
Formula विधिः ; सूत्रम् ; कल्पः
Formula (cosmic) विश्वविधिः
Formula (physical) भौतिकविधिः
Formula (terrestrial) भूलोकव्यवस्था
Formulate व्यवस्थाप्
Fragmentary खण्डशः ; अपूर्ण ; अंशिक
Freak of nature विकृतिः ; कामचारिता ; चापलम्
Freedom स्वतन्त्रता ; अवशता; मोक्षः
Fresh अभिनव ; नूतन ; प्रत्यग्र
Frivolous लघु ; चपल
Frustrated भग्न ; मोघीकृत
Fulfilment साधनम् ; निर्वाहम् ; सिद्धिः ; निष्पत्तिः
Fulfilment (self-) स्वात्मसिद्धिः
Fulfils साध्नोति ; सम्पूरयति
Full-blooded पुष्ट ; पुष्टियुक्त ; पुष्टिमत्
Fundamental मूलतत्वसम्बन्ध
Fusion विलयनम्
Futility आनर्धक्यम् ; मोघता
Genius प्रतिभानवान्
Glamour विलोभनम् ; व्यामोहः
Global सर्वतोमुख ; विश्वतोमुख
Gloomy उद्विग्न ; विषण्ण ; दीन ; तमोवृत्त ; तिमिरावगुण्ठित
Glorify श्लाघ् ; प्रशंस
Grace चारुता
Graceful चारु
Gradation अनुक्रम
Grades श्रेणी ; क्रम ; परम्परा
Grades of being सत्वक्रमः
Grand गम्भीर ; महत् ; बृहत्
Graphic सुचित्रित
Grief शोकः
Gross स्थूल
Hallucination भ्रमः
Harmonious construction निर्विरोध निर्मितः
Harmonisation समन्वयापादानम् ; सामरस्यसमादानम् ; समन्वयः
Harmonised सामरस्यसम्पन्न
Harmony सामरस्यम् ; स्वरसंगतिः
Heavily गुरुतर
Hedonism भोगतत्परतावादः
Heightened उन्नतिगत (प्राप्त)
Higher पर; उच्च ; उत्तर
Hierarchy उत्तरोत्तर अधिकारवर्ग:
How (the) विधानक्रम
Human terms मनुष्यव्यवहारः
Humanism मानवार्थपारम्यवादः
Humanistic मानुषप्रधान
Humour हास्य
Hypothesis संकेतः; प्रतिज्ञा
Idea भावः; आशयः
Idea-force भावशक्तिः
Ideal लक्ष्यम् ; आदर्श:
Idealism भावसत्यवादः
Idealistic view भावनमयत्वपक्ष
Ideation भावना
Identification अभिज्ञानम् ; अनन्यता निरुपणम्
Identity तादात्म्यम् ; अनन्यता
Idyllic लघुवर्णनपर
Ignorance अविद्या
Ignorance (cosmic) विश्वगता अविद्या
Illimitable अपरिच्छेद्य
Illumine उद्भास्
Illusion माया
Image बिम्बम् ; प्रतिमा ; रूपम्; मूर्तिः
Image (mental) चित्तस्थ (गत) बिम्बम्
Image (poetic) काव्यकल्पितरूपम्
Image (sound) शब्दमूर्तिः
Image (visual) चाक्षुषबिम्बम्
Imaged rendering बिम्बितम् प्रत्यर्पणम् ; प्रतिरूपतया उपकल्पितम्
Imagery कल्पना
Imagination कल्पनाशक्तिः ; कल्पना ; भावना ; उत्प्रेक्षा
Imagination (creative) सर्जनकल्पना
Imagination (objective पराचीनकल्पना
Imagination (spiritual) आध्यात्मिककल्पना
Imagination (subjective) प्रतिचीनकल्पना
Imaginative काल्पनिक
Imaginative charm कल्पनाचारुता
Individualistic व्यक्तिपरता (प्रधानता) सम्बन्धि ; व्यक्तित्वसम्बन्धि
Individuality व्यक्तित्वम्
Indivisible अविभाज्य
Indubitable असंदिग्ध
Indwelling अन्तर्वासि
Inferior अवर
Infinite अनन्त ; अखण्ड
Infinitesimal अनन्तांश
Influence (n) शक्तिप्रसारः
Influence (v) प्रेरय; प्रवर्तय
Informed with उद्भासित
Ineffable अनिर्वचनीय
Inevitable अपरिहार्य ; अवश्यंभावि
Inexpressible अवाच्य
Inherent निष्ठित ; समवेत
Initiation दीक्षा; उपक्रम :; प्रारम्भ:
Innate सहज ; निज ; निसर्गज
Inrush प्रसभप्रवेशः
Insecure सशंक
Inseparable अवियोज्य
Insistence आग्रहः
Insoluble अद्राव्य ; अभेद्य ; अविलयनीय
Inspiration आवेशः ; प्रत्यवभासः
Inspiration (fountain of) आवेशप्रस्रवणम्
Inspired आविष्ट
Inspired (hearing) श्रुतिः
Instinct अशिक्षितबोधः ; सजहप्रवृत्तिः
Instinct with गर्भित
Instinctive अशिक्षितबोधात्मिक
Instrument साधनम् ; उपकरणम्
Integral समग्र
Integrality समग्रता
Intellect घी:
Intellectual धीमय ; धीगत ; धीसम्बन्धि
Intellectual thinking बुद्धिविचारणा
Intellectual (supra-) बुद्ध्यतीत
Intellectuality धीसम्बन्धित्वम्
Intelligence मतिः ; प्रज्ञा ; बुद्धिः ; चैतन्यम्
Intelligence (cosmic) विश्व (ब्रह्माण्ड) गतबुद्धिः
Intelligence (individualised) व्यक्तिभूतचैतन्यम्
Intelligence (limited) परिमितं चैतन्यम्
Intelligible सुगम ; सुबोध ; सुग्राह्य ; सुबोधगम्य
Intelligible (un-) अनुपपाद्य ; अग्राह्य ; दुर्ग्रह
Intense तीव्र ; तीक्ष्ण ; गाढ
Interdependence इतरेतराश्रय
Interest रु चि
Interference परकार्यप्रवेशः
Interlude विष्कम्भकम्
Inderpenetration परस्परान्तप्रवेशनम्
Interplay अन्योन्यविलसितम्
Interpretation अर्थविवरणम्
Interpretative vision विवरण (व्याख्यायक) दृष्टि:
Intervention अभ्यन्तर प्रवेशः (प्रवृत्तिः)
Intimate आत्यन्तिक
Intimation सूचना ; सन्देश ; उपक्षेप
Intrinsic नैसर्गिक
Introspection अन्तरवलोकनम् ; अन्तःपरीक्षणम्
Introvert अन्तर्मुखि
Intrusion अनिष्टप्रवेश
Intuition स्फूर्ति ; अन्तर्ज्ञानम् ; सहजावबोधः ; अन्तस्फुरणम् ; स्वतःस्फुरणम् ; स्वतोबोध; सहजोपलब्धि
Intuitive discernment अन्तः सूक्ष्मदर्शनम्
Intuitive mind स्फुरणात्मकं मनः
Intuitive movement अन्तर्ज्ञानप्रवृत्तिः
Intuitive perception आन्तरप्रत्यक्षम् ; आन्तर्ज्ञानलब्धि-प्रत्यक्षम्
Intuitive seeing अन्तर्ज्ञानदृष्टिः
Involved अन्तर्गत
Involution अन्तर्निधानम् ; अनुप्रवेशः
Involutionary descent अनुप्रवेशनिमित्तं अवतरणम्
Irrational अयुक्तिसिद्ध ; युक्तिविरुद्ध अव्युत्पन्न ; ज्ञानशून्य
Irreconcilable असन्ध य ; परस्पराहत
Irresistible दुर्निवार
Irresponsive उद्वोध अक्षम (हीन)
Imaginative vision कल्पनादृष्टिः
Vitality कल्पनाप्रणवत्त्वम्
Imitative अनुकरण
Immanent अन्तर्यामि
Immediate अनन्तर; तत्क्षण
Immobile अचल
Immoral अधर्म
Immutable अक्षर
Impact संघदृः ; समाघातः
Impartial निष्पक्षपात
Impediment अन्तरायः ; उपरोधः
Imperative आज्ञापक ; आदेशक
Impersonal अपौरुषेय ; निराकार ; भावस्वरूप
Implicit अन्तर्गत ; अवितर्क
Implied अन्तर्गत ; प्रतीत ; उपलक्षित
Implied in the essence of things वस्तुसारांतर्गत
Impression मुद्रणम्
Impulse प्रेरणा ; चोदना; प्रवर्तनम् ; बोधनम्
Impulsion प्रयोदनम् ; प्रोत्साहः
Impulsive साहसशील ; प्रेरणावशित प्रवर्तनपर
Inattention अनवधानता
Incalculable अगण्य
Incident सम्भवः
Incommunicable अव्यवहार्य
Inconceivable अचिन्त्य
Inconscience अचित्
Inconsequential असम्बद्ध
Increasing उपचीयमान
Indefinable अनिर्देश्य
Independent स्वतन्त्र
Indeterminate अनियत
Indicative figures सूचकानि (निर्देश्यानि) रूपाणि
Indispensable आवश्यक
Individual व्यक्तिः ; व्यष्टिः
Ignorance व्यक्तिगता अविद्या
Individualism व्यक्तित्ववादः
Isolation विश्लेषणम् ; पृथक्करणम्
Issue फलम् ; परिणामः ; उत्तरफलम्
Joy हर्षः
Joy and grief हर्षशोको
Justified न्याय्य
Knowledge-will ज्ञानात्मिक शक्तिः
Labour प्रयासः
Labour of speculation विचारप्रयासः
Language of passion भावाभिधायकभाषा
Lapse भ्रंशः ; स्खलनम्
Lapse (recovery from) भ्रंशात् पुनः प्राप्तिः ; स्वास्थ्यलाभ: स्खलितात
Last word अनुत्तरम् वचनम्
Latent निलीन ; अप्रकट
Latest अर्वाचीनतम
Level समतलम् ; समसूत्रः
Life-spirit सारांशगुणम्
Light (adj.) मृदुल ; लघु
Light comedy लघुहास्यप्रधाननाटकम्
Light & shades प्रभाः छायाश्च
Limit अवधि:; परिमितिः
Limitation परिमितत्त्वम् ; परिमितता : परिच्छेदः
Limited परिमित ; परिच्छिन्न
Literateur साहित्यसम्पन्न
Literature साहित्य
Literary साहित्यसम्बन्धि
Literary culture साहित्यव्युत्पन्नता
Literary taste साहित्यरुचि
Lively उल्लसित
Logic of the process युक्तिनियमित क्रमः
Logical conclusion युक्तिनियमितनिगमनम्
Loose शिथिल ; विरल
Lucid शोभन ; उज्ज्वल; प्रसन्न; विशद
Luminous भासुर ; दीप्रिमत् ; उज्ज्वल ; प्रकाश
Luxuriant अतिस्फीत ; अतिसमृद्ध
Lyric गीतकाव्यम्
Lyrist गीतकविः
Magnificent महाप्रभ; महाप्रताप
Magnified उपचित ; बृहित ; स्फीत
Mainspring आधारभूततन्त्रविशेषः
Majestic उज्ज्वल ; अतिप्रौढ
Major भूरि ; गुरु
Manifest (v) विशदीकृ; व्यञ्ज; प्रकाश
Manifest (will to) अभिव्यञ्जनसंकल्पः
Manifest विस्पष्ट
Manifestation अभिव्यक्तिः
Manifestation (withdrawal from) अभिव्यक्तः निवृतिः (निवारणम्)
Manifested अभिव्यक्तम्
Manifested Existence अभिव्यक्ता सता
Manner आचारः
Many-sided बहुमुख ; बहुपक्ष
Margin तटम् ; प्रान्तवतिन्
Mask वर्णकः ; वर्णिका
Masked कपटवेशिन
Material force भौतिकशक्तिः ; जडशक्तिः ; अन्नमयशक्तिः
Material inconscience भौतिकजडता
Material world भौतिको लोकः
Matter जड: ; अन्नम् ; भौतिक ; भूतम् ; भूतसंघात
Measure मात्रा
Mechanical यन्त्रप्राय
Mechanical law यन्त्रप्रायनियतिः
Medium द्वारम् ; मध्यवर्ति
Melancholy साधनम् ; मार्गः चिन्ताकुल ; दीनमन ; वैमनस्य ; सदा विषदिन्
Melody माधुर्यं ; स्वरबलम्
Mental मानस ; मनोमय
Mental Abstraction मानसं भावमात्रम्
Mental construction मनोनिर्माणम्
Mental idealism मानसि आदर्शकल्पना
Mental image चित्तस्थितरूपम्
Mental man मनोमयो मनुष्यः
Mentality मनोभावः
Mentality (inferior)) अवरमनोभावः
Mentality (normal) साधारणमनोभावः
Mentality (physical) भौतिकमनोभावः
Metaphysician परमार्थविचारकः
Method प्रकारः; उपायः ; मार्गः
Metre छन्दस्
Mind (bent of) मनः प्रावण्यम्
Mind (higher) परं मनः
Mind (higher reaches of) मनसः उत्तरभूमयः (विस्ताराः)
Mind (illumined) सप्रकाशं मनः
Mind (intellectual) बुद्धिरूपमनः
Mind (intuitive) स्फूर्तिमनः
Mind (over-) अधिमनस्
Mind (spiritual) आध्यात्मिकमनः
Mind (super-) विज्ञानम्
Mind stuff मनोवस्तु
Minor कनीयस् ; लघु ; अल्प
Misery क्लेशः ; वेदना
Misfortunes अनर्थाः
Mixed मिश्रित
Mobile चल
Modern आधुनिक
Modified रूपान्तरम् प्रापित (परिणमित)
Momentary क्षणिक
Mood दशा ; मनोभावः
Moral धर्म्य : नैतिक
Moral idealism नैतिक आदर्शकल्पना
Morbid विकृत ; दूषित ; उद्भ्रान्त
Motif (motive) उद्देशः
Motor चालक
Mould (n) आकारः ; रूपम्
Mould (v) संस्कृ
Moulding संस्करणम् ; रूपरचना
Movement चालिता; गतिः; चलनम्
Movement (complex) संमिश्रो गतिविशेषः
Movement of manifestation अभिव्यक्तेर्गतिः
Multiform बहुलरूप
Mutable विक्रियाक्षम ; अस्थिर; क्षर
Mutation विक्रिया ; चांचल्यम्
Mute मूक
Mutual modification अन्योन्यविक्रिया (परिणामः ; परिवर्तनम्)
Mutuality इतरेतरभावः
Mystic गूढदर्शिन् ; गूढार्थवादि
Mysticism गूढार्थवादः ; गूढदर्शनसमय:
Mysterious गहन ; गुह्य ; रहस्य ; दुर्बोध
Natural सहज ; स्वाभाविक ; अकृत्रिम
Neat शुद्ध ; सुनीत
Negation प्रत्याख्यानम् ; निषेधः; प्रतिषेधः ; नेतिवचनम्
Negative aspect अभावपक्ष
Negative line व्यतिरेकपद्धतिः
Negative term अभावार्थक
Nescience अविद्या; माया
Norm प्रमाणम्
Normal सामान्य; साधारण; यथाक्रम
Normal reach साधारण अधिगम
Normative प्रमाणविधायक ; प्रमाणाधायक
Notion प्रत्ययः ; प्रतीतिः
Novel (adj) नवीन
Novel (n) आख्यानम्
Nullify निमृज् ; अवविलुप्
Objective पराक्; विषयगत
Objective knowledge पराचीनं ज्ञानम्
Objective observation पराचीनपर्यवेक्षणम्
Obscurantist प्रकाशनविरोधि
Obscure तमस्विन् ; निष्प्रभ ; अप्रसिद्ध ; अविज्ञात
Obscured तमोवृत ; नष्टप्रकाश
Observation निर्वर्णनम् ; पर्यवलोकनम्
Obstacle प्रतिष्ठम्भः; विधातः
Obstructed निरुद्ध ; प्रतिरुद्ध ; प्रतिबद्ध
Obstruction प्रतिरोधः ; प्रतिबन्धः
Occult गहन ; गूढ
Oddity लक्षण्यम् ; असंगतत्वम् ; असाधारणत्वम्
Opening उन्मीलनम् ; विकसनम्
Operation कार्यम् ; प्रवृत्तिः ; व्यापारः
Opposite प्रतिद्वंद्वि ; विरुद्ध
Opposition प्रत्यवस्थानम्
Optimism स्वन्तवाद
Optimistic स्वन्तप्रवणता
Opulence समृद्धिः ; श्रीमत्
Order क्रमः ; परिपाटि: ; विधिः ; नियमः
Organ इन्द्रियम् ; करणम्
Organic प्राणवत्
Organic growth प्राण्यभिवृद्धिः
Orgainse विन्यस् ; व्यवस्था
Organism प्राणिः ; अवयवः
Orientation निर्देशः ; दिशान्तरप्रवर्तनम्
Original आदिम : मौलिक
Origination उद्भवः ; उत्पादनम्
Ornamental आलंकारिक
Orthodox शिष्टाचारानुसारिन् ; सम्प्रदायानुरोधिन्
Outcome पर्यवसानम्
Outflowing उत्सवः
Outline स्थूलवर्णनम्
Outlook अवेक्षा
Outpouring उत्सर्गः
Outward बाह्य
Outward instrument बाह्योपकरणम्
Out-of-the-way असाधारण
Overborne अभिभूत
Overhanging ऊर्ध्वं लम्बमान
Overwhelming आक्रमण ; आकुलीकरण ; अभिभूत
Overt स्पष्ट ; व्यक्त
Pain दुःख
Paradox असत्याभासः ; अयुक्ताभासः
Partial असंपूर्ण ; आंशिक ; पाक्षिक ; पक्षपाति
Partner भागहारः
Passion रागः; भावः
Passionate रागोद्रिक्त; राजस
Patent प्रकट
Pathos करुणा
Pathos (exciting) करुणावह
Pattern प्रतिमानम्
Percept प्रत्यक्षप्रतिपत्तिः
Perception प्रत्यक्षम्
Perceptual प्रत्यक्षप्रतिपन्न
Perfection सिद्धिः ; परिपूर्तिः
Permanent participation शाश्वतः सहभोगः
Person पुरुषः
Personal पुरुषविशेषगत ; पुरुष-सम्बन्धि ; साकार
Personality आकृतिः ; मूर्तिः
Personality (divine) देवताव्यक्तिः (मूर्तिः) ; ईश्वरस्य मूर्तिविशेषः
Personality psychic चैत्यमूर्तिः
Personality (force of) मूर्तिबलम्
Perspection याथातथ्यन वीक्षणम्
Pervading व्यापि
Pervasive व्यापक
Perverse वाम ; कुटिल ; विपर्यस्त; विपरीत
Perversion विपर्यासः ; विपर्ययः ; विकृतिः
Perverted विकृत ; विपर्यासित
Pessimism दुरन्तवाद
Pessimistic दुरन्तप्रवणता
Phenomenal व्यावहारिक
Phenomenon सम्भवः; व्यवहारः
Physical भौतिक
Picturesque चित्रितप्राय
Plan युक्तिः ; उपायः
Planes भूमिकाः
Plastic इष्टाकृतिक्षम
Play नाटकम्
Play of individuality व्यक्तित्वविलासः
Play-wright नाटकरचयितृ
Pleasure & pain सुखदुःखे
Plenitude बाहुल्यम् ; प्राचुर्यम्
Plot वस्तु
Plunge गाढमज्जनम्
Poetic images काव्यकल्पित रूपाणि (आकृतयः)
Poetic&artistic intelligence काव्यकलारसिकप्रज्ञा
Poignant तीक्ष्ण; निशित
Poise भारतुल्यता
Poles अवधि:
Portrayal आलेखनम् ; वर्णनम्
Pose (n) प्रदर्शनभंमिः; निरुत्तरीकरणम्
Possession प्राप्तिः ; लाभ:
Possession of truth सत्यलाभः
Positive aspect भावपक्षः
Positive line अन्वयपद्धतिः
Possible साध्य
Potential (adj.) शक्तिगर्भ (गर्भित)
Potential (n) शक्तिगर्भः
Power बलम् ; शक्तिः ; प्रभावः
Power (dynamic) वीर्यवत् शक्तिः
Powerful बलवत् ; शक्तिमत्
Practical application आचरण (योग्य) प्रयोगः
Practical view व्यवहारदृष्टि:
Pragmatic व्यवहार्यतासम्पादक अनुष्ठान (आचरण) योग्य
Precarious अनियत ; अनिश्चित ; संशयग्रस्त
Precipitation सन्निपातः; सहसा पातनम् साहसिकम् पातनम्
Precise नियत ; याथातथ्य
Preoccupy निमज्
Prescription विधः; योगः; कल्पः
Presence उपस्थितिः
Presence (central) मुख्य उपस्थितिविशेषः
Presentation प्रदर्शनम्
Pressure संपीडनम् ; संघट्टः
Pretty शोभन; कमनीय
Primary आदिम ; मुख्य
Probable सम्भाव्य
Procedure विधि :; व्यवहारः
Process विधिः ; विधानं ; रीतिः ; पद्धतिः ; अगाध ; गहन ; सूक्ष्म ; गाढ
Profound दुर्ग्रह ; गभीर ;
Prohibition निषेधः ; प्रतिषेधः
Projection प्रलम्बता; आभोगः; उत्सेदः उदग्रता ; निर्योहक्षेपः
Prologue प्रस्तावना
Promise (full of) भाव्यभ्युदयसूचक (द्योतक)
Promising वर्धिष्णु
Promptings प्रबोधनानि
Proportion प्रमाणम् ; परिमाणम्
Proportioned प्रमाण (परिणाम) अनुगुण (अनुरूप)
Prospect दृग्गोचर
Psychic being चैत्यः
Psychic transformation चैत्यपरिवर्तनम्
Psychic will चैत्यसंकल्पः
Psychologist अन्तःकरणतत्त्वज्ञ
Psychology अन्तःकरणशास्त्रम्
Push प्रक्षेप
Radical समूल ; आमूलम्
Range विस्तारः
Ratiocination तर्कः
Rapture प्रकर्षः ; आत्मानन्दः
Reaction प्रतिव्यापारः
Real परमार्थ
Real idea सत्यरूपात्मकभावः
Realisation साक्षात्कारः
Realisation (psychic) चैत्यसाक्षात्कारः
Realisation (spiritual) आध्यात्मिकसाक्षात्कारः
Realisation (static) नैश्चल्यसाक्षात्कारः
Realise साक्षात् कृ
Realism विषययाथार्थ्यवादः (वास्तववादः)
Realistic तद्रूपतासम्पादक ; याथार्थ्यसम्पन्न
Reality सत्यम्
Reality (inneffable) अनिर्वचनीयम् सत्यम्
Reality (primary) आदिसत्यम्
Reason बुद्धिः ; हेतु;
Reason (enquiring) विचारणा बुद्धिः
Reason (logical) तार्किकबुद्धिः
Reason (limitation of) बुद्धेर्मितत्त्वम्
Reason (supra-rational) विचारातीत बुद्धिः
Receptive ग्रहणसमर्थ
Reconciling vision संघटनदृष्टि : ; विरोधपरिहारः
Reflective thought पर्यालोचनमतिः
Refusal प्रत्याख्यानम् ; निराकरणम्
Regions भूमयः ; प्रदेशः ; विषयः; देश:
Rejection निषेधः ; निरसनम् ; प्रत्यादेशः
Relative सापेक्ष ; सम्बन्धाश्रय (श्रित); अकेवल ; अन्यसापेक्ष
Remoulding पुन रूपादानम् ; आकृतिसंस्करणम्
Represents निरूपयति
Representations निवेदनानि; प्रदर्शनानि; प्रतिरूपाणि; निरूपणानि
Representative प्रतिनिधि
Repulsion विरागः ; निस्सारणम्
Reserve strength मूलबलम्
Resistance प्रतिरोधः ; प्रतिबन्धः
Resplendent समुज्ज्वल
Response उद्बोधः
Responsive उद्बोधक्षम
Resurgent उत्तरङ्गित
Restrained निगृहीत ; अवरुद्ध
Restricted नियत ; नियन्त्रित ; निबद्ध
Retrospect सिंहावलोकनम्
Revelation प्रकाशनम् ; श्रुतिः
Revealing speech रहस्यविवरणवाक्
Revelatory प्रकाशक
Revelatory constructions प्रकाशकरचनाः (निर्मितयः)
Revelatory vision प्रकाशकदर्शनम्
Reverse प्रतिलोम ; विपर्ययः
Revolt against tradition सम्प्रदाय-उल्लंघनम्
Revolutionary स्थितिपरिवर्तन
Revolutionary urge परिवर्तनप्रचोदना
Rhyme अनुप्रासः
Rhythm लयः
Rhythmic लयानुगत
Riddle प्रहेलिका
Rigid कठिन ; दृढ
Rigidity अधृष्यता
Rigorous कठिन ; अशिथिल ; दृढ ; निष्कष्ट
Robust वीर्यवत्
Romance अद्भुतकल्पना
Romantic अद्भुतप्रधान
Romanticism अद्भुतप्रधानसाहित्यसमय
Rudiment मूलम् ; मूलतत्त्वम् ; बीजम्
Rudimentary प्राथमिक; मौलिक
Rupture भंग; विच्छेद
Sad दुःखित
Satire आक्षेपगर्भ
Scale सोपानक्रमः
Scale of consciousness चैतन्यक्रमः
Scale of sounds स्वरक्रमः ; स्वरावरोहक्रमः
Scepticism नास्तिकता
Scheme उपायः; कल्पना; प्रयोगः
Scope भूमिः ; अवकाशः
Scrupulous धृढ ; श्रद्धायुक्त ; अनुल्लंघ्य
Sectional भागयुक्त ; परिच्छेदयुक्त
Segmentation विच्छेदः ; खण्डनम्
Selective उद्धृत ; संग्रहीत ; न समस्त
Self आत्मा
Self (cosmic) विश्वात्मा
Self (external) बाह्यात्मा
Self (personal) प्रत्यगात्मा
Self (static) निश्चल आत्मा; अक्षर आत्मा
Self (subliminal) गूढ आत्मा
Self (vast, static & silent) बृहत् अक्षर अकर्तृ आत्मा
Self-abnegation आत्मत्यागः
Self-affirmation स्वात्मदृढीकरणम्
Self-assertion दृढोक्तिः ; स्वप्रतिपादनम् ;
Self-conscious स्वसंवेदनम् (स्वप्रतिज्ञानम्
Self-consciousness चित्
Self-contained स्वान्तर्गत
Self-delight स्वानन्द
Self-determining स्वनिर्णायक; स्वनियमन
Self-discovery स्वात्मप्रतिपत्तिः
Self-effective स्वसमर्थ ; स्वनिष्पादक ; स्वसम्पादक
Self-effectuation स्वनिष्पादनम् ; स्वसम्पादनम्
Self-effacement अहंकार उच्छेदनम्
Self-executing स्वात्मनिर्वाहण
Self-existence सत्
Self-existent स्वयम्भु ; स्वतः सत्ता
Self-expression स्वाविष्करणं
Self-extension स्वात्मविस्तरम्
Self-formation स्वव्यवस्थापनम् ; स्वरूपेण रचना
Self-knowldege स्वबोधः
Self-lessness स्वार्थत्यागः
Self-possession आत्मलाभः; आत्मवशः
Self-revelation स्वात्मप्रकाशनम् ; स्वतः प्रकाशनम्
Sensation संवेदनम्
Sense बुद्धिः ; प्रज्ञा ; इन्द्रियम्
Sense (aesthetic) सौन्दर्यप्रज्ञा ; सौन्दर्यरसज्ञानम्
Sense (spiritual) आध्यात्मबुद्धिः (सौन्दर्यरसग्राहि
Sense organ इन्द्रियम्
Sensitive तीव्रसंवेदनवत्
Sensory संवेदक ; ग्राहक
Sensual विषयसम्बन्धि ; भोगसम्बन्धि
Sensuous इन्द्रियार्थसम्बन्धि (इन्द्रियसम्बधि
Sensuous imagery इन्द्रियार्थसम्बोधकबिम्बाः
Sensuous poetry इन्द्रियार्थप्रज्ञोचनकाव्यम्
Sentient चेतनः
Sentient (in-) अचेतन
Sentient (dimly) मन्दचेतन
Sentient (half-) ईषचेतन
Sentiment रागः; भावः
Sentimental भावरतः ; भावासक्तः ; रागरत
Sentimentality भावरतत्वम् (रागासक्त
Sentimentalism रागासक्तिवादः ; भावासक्तिवादः
Separation वियोजनम् ; भेदनम्
Separative विच्छेदक; वियोजक
Series परिपाटि: ; परम्पराः; पंक्तिः ;
Series (horizontal) दिगन्तसमपरम्पराः (आनुपूव्यम्
Series (vertical) लम्बरूपपरम्पराः ; ऊर्ध्वायः परम्पराः
Serious गुरुत्वर्भित ; अनुपेक्ष्य
Serious topic गुर्वर्थ
Set दृढ
Severe कठिन ; उग्र
Shadow छाया
Shallow गाध ; अनिम्न
Stock आघातः संघट्ट
Significant अर्थवत् ; साकूत
Simple सरल ; केवल ; सामान्य
Sincere ऋजु ; निष्कपट ; अमाय
Sincerity of speech आर्जवं वाचः
Skill कौशलम्
Slack मन्द ; शिथिल
Snare जालम्
Soliloquy स्वगतम्
Sombre मन्दप्रभ
Soul जीवः ; आत्मा
Soul (desire-) ईषणात्मको जीवः; इच्छामयः पुरुषः
Sound effects शब्दकार्याणि ; शब्दफलितानि
Sound images शब्दमूर्तयः
Specious आपातरमणीय
Speculation अप्रवर्तको विचारः; काल्पनिको विचारः;
Spirit पुरुषः ; चेतनः ; आत्मा
Spiritual आध्यात्मिक
Spiritual consciousness आध्यात्मिकज्ञानं (चित्)
Spiritual development आध्यात्मिक-अभिवृद्धिः
Spiritual discipline आध्यात्मसाधनम्
Spiritual dynamis आध्यात्मिकः प्रवृत्तिमान् बलविशेषः
Spiritual experience अध्यात्मिक-अनुभवः
Spiritual mind आध्यात्मिक-मनः
Spiritual power आध्यात्मिकप्रभावः ; (विभवः) (शक्तिः) (सामर्थ्यम्)
Spiritual realisation आध्यात्मिक-साक्षात्कारः
Spiritual sense आध्यात्मबुद्धिः
Spiritual transformation आध्यात्मिकपरिवर्तनम्
Spiritual urge आध्यात्मिकप्रेरणा
Spiritual view आध्यात्मिकदृष्टि:
Spirituality आध्यात्मिकता
Spirituality (dynamic) शाक्तिमत् प्रवृत्तिमत् आध्यात्मिकता
Spirituality (introspective) अन्तःप्रेक्षक-आध्यात्मिकता
Spirituality (kinetic) विजृम्भितशक्ति आध्यात्मिकता
Spirituality (objectivised) गोचरकृता आध्यात्मिकता
Splendid सुशोभ ; सुप्रभ ; शोभमान ; प्रभावत्
Splendour प्रभा; शोभा ; प्रभावः
Spontaneous स्वतःप्रवृत्त (प्रवर्तमान); अयत्नप्रवृत्त ; स्वेच्छातः प्रवृत्त
Spontaneous knowledge निमित्तानपेक्षं ज्ञानम् ; स्वेछातः
Sprightly सोल्लास ; उल्लसित (सिद्धं ज्ञानम्
Stabilise स्थिरीकृ
Stable स्थिर
Stage of evolution परिणामक्रम (दशा)
Stairs in the ascension of mind मानसाधिरोहसोपानानि
Standard प्रमाणम्
Standpoint पक्षः
Starting point आरम्भस्थानम्
Static निश्चल ; निवृत्तिमत्
Status पदवी ; पदम् ; स्थितिः
Stimulant उद्दीपनवस्तु
Stimulation उद्दीपनम्
Stimulus उद्दीपनम् ; उद्दीपकसामग्रिः
Strained आयासित
Strenuous सोद्यम ; अविश्रान्त
Stress (accent) स्वरितम्
Stress (pressure) भार; गुरुत्व; बलम्
Strife विवादः ; कलिः
Ştriking characteristic विशिष्ठगुणः
Striking colours प्रबलरागाः
Structure बन्धः ; रचना
Struggle प्रयासः ; युद्धम्
Stuff वस्तु ; द्रव्यम्
Style शैली; रीतिः
Style (emotional) भावमयी शैली
Style (imaginative) कल्पनाप्रधानशैली
Style (intellectual) धीप्रचुरा शैली ; मतिप्राचुर्यवती शैली
Style (laboured) क्लिष्टाशैली
Style (ornamental, rhetorical) आलंकारिक शैली
Style (perfection of) रीतिनिर्दोषता ; निर्दुष्टा शैली
Style (chiselled perfection of) शिल्पितप्रायरीतिः सिद्धिः
Style (rough, rugged) कर्कशरीतिः
Style (simple) निराडम्बरा (निवशिष्टा, सामान्या,
Style (vigorous) प्रबलरीतिः (केवला) रीतिः
Style (smooth) मृदुलरीतिः
Style (vital) प्राणवती शैली
Subject विषयः ; प्रकरणम्
Subjective अन्तर्मुख ; विषयिगत ; प्रत्यक्
Subjective approach प्रत्यग् दृष्टिः
Subjugation दमनम्
Sublimation उत्कर्षणम् ; उन्नति प्रापणम्
Sublime अत्युत्कृष्ट
Submerged निमग्न
Submission वशता ; अनुवर्तनम्
Subordinate अप्रधान ; अमुख्य ; गौण ; अन्यायत्त
Substance तात्पर्य ; वस्तु ; द्रव्यम्
Substance of nescience अविद्यास्वरूपम्
Substance of supercon-science विज्ञानसामग्रिः
Succession अनुक्रमः ; परम्परा ; आनुपूर्व्यम्
Successive अनुक्रमशः
Suffering दुःखानुभवः
Suffused with परिप्लुत ; आप्लुत
Suggestive सूचक ; व्यंजक ; द्योतक ; गमक
Superconscient अधिप्रज्ञाचैतन्यम् ; अधिप्रज्ञम्
Superconscient cosmic mind प्रज्ञातीतब्रह्माण्डमनस्
Superficial बाह्य ; बहिस्थ ; उपरितल ; बाह्यतल;
Superficial play बहिर्व्यापारः (बहिस्तल
Superficial response स्थूल उद्वोधः
Supernormal अतिसाधारण ; अलौकिक
Supervision गोपनम् ; निग्रहम् ; नियन्त्रणम्
Supra-intellectual way बुध्यतीतः उपायः (मार्गः)
Supra-physical भूलोकातीत
Supreme truth परमम् सत्यम्
Surface तलम् ; पृष्टम्
Surge कल्लोलः
Symbol संज्ञा ; संकेतम्
Symbolic सांकेतिक
Symbolism सांकेतिकपद्धतिः
Symmetrical shape सौष्ठवसम्पन्न-आकृतिः
Symmetry सौष्ठवम् ; अवयवसंगतिः
Sympathy समसंवेदनः
Synthesis संयोजनम्
Synthetic संयोजक ; संयोग-संबन्धिन्
System पद्धतिः; रीतिः ; शास्त्रम् ; व्यवस्था ; विन्यासः ; व्यूहः
System of thought शास्त्रविशेषः
Systematic क्रमानुगत ; यथाक्रम
Systematise व्यवस्थाप्
Tact प्रयोगः
Talent बुद्धिः ; बुद्धिकौशलम्
Taste अभिरुचिः
Technician कलातन्त्रवित् ; परिभाषावेदिन्
Technique परिभाषा ; क्रियातन्त्रम् ; कल्पतन्त्रम्
Temper शीलम्
Temperament भावः; स्वभावः
Temptation प्रलोभनम् ; आकर्षणम्
Tendency उन्मुखता
Tentative तात्कालोपयुक्त; परीक्षानिमित्तक
Term पदम् ; शब्दः
Terms of consciousness ज्ञानवाचकाः
Terms of duality (in) द्वन्द्वभावेन
Terrestrial level भूतलम्
Theatrical रङ्गस्थलीय
Theme वस्तु; विषयः
Theory of things प्रदार्थविषयकं कल्पनामूलं मतम्
Thought-effects धीवृत्तिफलितानि
Total समस्त; सकल
Totality साकल्यम्
Totality of effect फलसमग्रता
Tragedy विषादान्तनाटकम्
Training विनयनम् ; अभ्यासः
Transcendence सर्वातीतता
Transcendent सर्वातीतम्
Transcription लेखनम् ; प्रतिशेखः
Transfer स्थानान्तरप्रापणम्
Transform परिणम्
Transformation परिणामः ; रूपान्तरेण परिवर्तनम्
Transient विनश्वर
Transition संक्रमः; परिवर्तः
Translation अनुवादः ; भाषान्तरेण विपरिणामः
Transmission प्रापणम्
Transmutation परिवर्तनम्
Trenchant तीक्ष्ण ; गाढ ; निशित ; खण्डित
Trend of thought मनोगतिः
Trivial अल्प; लघ्वर्थ
Truth सत्यम्
Truth (cosmic) विश्वसत्यय
Truth (divine) ऐश्वरं सत्यम्
Truth (dynamic) शक्त्यात्मकं सत्यम्
Truth (static and immutable) निश्चलाक्षरं सत्यम्
Truth-consciousness सत्यात्मकचैतन्यम्
Truth-feeling सत्यसंवेदनम्
Truth-sense सत्यप्रज्ञा ; सत्यबुद्धिः
Truth-sight सत्यदृष्टिः
Truth-thought सत्यग्राहिबुद्धिः
Truth-vision सत्यदर्शनम्
Truthful सत्य
Truths (half-) असमग्रसत्यानि
Turn of fate देवस्यगतिः
Type आदर्शः ; प्रतिमानम्
Ulterior पर; उत्तर
Ultimate पर; परम ; अन्तिम
Ultimate truth पर ; परम् सत्यम्
Uncertain सन्दिग्ध
Unchanging अविक्रिय
Underlying आधारभूत
Undecipherable स्पष्टीकरण -अक्षम
Unfolding विकार; विवरण
Unideal आदर्शदूर
Uniform एकरूप
Uninspired आवेशशून्य
Unitarian एकेश्वरवादः ; एकत्ववादः
Unintelligible दुर्ग्राह्य
Unity एकत्वम् ; एकभावः
Universe विश्वम् ; ब्रह्माण्डम्
Universal सार्वलोकिक; विश्वसम्बन्धि
Universal forces समष्टिशक्तयः
Universal life विश्व (समष्टि, सर्व) प्राणः
Universalise समष्टि कृ
Universality सार्वलोकिकत्वम् ; सर्वगतत्वम्
Universe विश्वम् ; समष्टिः
Universe (beyond the) विश्वातीत
Unrolling अपावरणम्
Unsurpassed intensity अनुत्तमगाढता (तीव्रता)
Unvariable अविभेद्य
Upsurge उत्तरंग
Urge प्रेरणा ; चोदना ; प्रचोदना ; अपरिहार्यप्रवर्तनम्
Urge (evolutionary) परिणामक्रमचोदना
Urge (spiritual) आध्यात्मिकप्रचोदना
Urge to manifest अभि व्यक्त्यर्थं अपिरिहार्यचोदना
Urge towards victory विजयोत्मुखी चोदना
Utilitarianism पुरुषार्थपारम्यवादः
Vague अस्पष्ट
Valuation मूल्यनिर्णयः ; मूल्यनिरूपणम्
Value अर्थः ; मूल्यम्
Value (emotional) भावप्रयोजनम्
Value (thought) धीवृत्तिप्रयोऽजनम्
Values (higher) परे अर्थाः
Values (lower) अवर (अपर) अर्थाः
Vast विपुलम्
Vehicle वाहनम्
Vehement प्रचण्ड
Vehement response उग्र-उद्बोधः
Veil तिरस्करणम् ; अवगुण्ठनम्
Veil (transparent) प्रकाशभेदयतिरस्करणम्
Veiled (half-) अपूर्णाच्छादित
Verge प्रान्तः
Vertical लम्बरूपः
View दृष्टिः
Viewpoint पक्षः ; दृष्टिः
Vigorous प्रबल ; वेगवत्
Vigour प्राबल्यम्
Violences चण्डताः
Violent passions उद्रिक्तभावाः
Virile वीर्यवत्
Vision दर्शनम् ; दृष्टि:
Vision (creative) सर्जनदृष्टिः
Vision (field of) दृग्पथः ; दृग्गोचरः
Vision (imaginative) कल्पनादृष्टिः
Visual images चाक्षषबिम्बाः
Vistas of thought धीवीथयः
Vital प्राणिक ; प्राणमयः ; प्राणप्रेरित ; प्राणप्रधान ; जीवितप्रधान
Vitality प्राणतत्त्वम्
Vivid परिस्फुट
Vogue व्यवहारः; प्रचारः
Voluntary यादृच्छिक
Vulgar नीच ; ग्राम्य ; अश्लील
Warmth आदरः; सादरता
Why (the) हेतुः ; प्रयोजनम्
Will संकल्पः
Will of the cosmic divine विश्वेश्वरेच्छा
Will of the transcendent divine सर्वातीत-इश्वरेच्छा
Wit बुद्धिकौशलम् ; धीचातुर्यम्
Withdrawal प्रतिसन्तारणम् ; प्रत्याहरणम्
World (material) जड (भौतिक, अन्नमय) लोकः
World-formula (mental) मनोलोकव्यवस्था : मनोलोकविधि:
World-formula (physical) भूलोकव्यवस्था ; भूलोकविधिः
World-formula (vital) प्राणलोकव्यवस्था ; प्राणलोकविधिः
Zeal उत्साहः
Zone मण्डलम्
Zones of darkness अन्धकारभूमयः
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(First published in 1955; reprinted in 1967)
With the kind permission of Sri Ramanashramam
(First published in 1960; reprinted in 1971)
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