Agastya : Vedic sage, author of many hymns in the Rig Veda. “Agastya had been for years driving deep into the earth, the abyss of the subconscient, for he nourished both the worlds, earth & heaven; he along with his companion Lopamudrā had been striving for the victory here upon earth itself, in their battle & the sacrifice with its hundred fiery tongues…for the effort that had the protection of the gods could never fail, na mṛṣā śrāntam yadavanti devāh. To carry the effort of the Vedic Rishis to a greater fulfilment, to make the victory complete in a hundred, nay, a thousand ways, śatanītham sahastranītham, ― this precisely was Sri Aurobindo’s aim.” – Nolini [Reminiscences, 2015, p.53]
... समरणे वधीः ॥२॥ Agastya 2) Why dost thou seek to smite us, O Indra? The Maruts are thy brothers. By them accomplish perfection; slay us not in our struggle. किं नो भ्रातरगस्त्य सखा सन्नति मन्यसे । विद्या हि ते यथा मनोऽस्मभ्यमिन्न दित्ससि ॥३॥ अरं कृण्वन्तु वेदिं समग्निमिन्धतां पुरः । तत्रामृतस्य चेतनं यज्ञं ते तनवावहै ॥४॥ Indra 3) Why, O my brother Agastya, art thou my friend... Powers which seek to fulfil the divine purpose of the Cosmos. The seer Agastya at such a moment confronts in his inner experience Indra, Lord of Swar, the realm of pure intelligence, through which the ascending soul passes into the divine Truth. Indra speaks first of that unknowable Source of things towards which Agastya is too impatiently striving. That is not to be found in Time. It does not... ce, is their brother, kin to them in his nature although elder in being. He should by their means effect the perfection towards which Agastya is striving and not turn enemy nor slay his friend in this terrible struggle towards the goal. Indra replies that Agastya is his friend and brother,—brother in the soul as children of one Supreme Being, friend as comrades in a common effort and one in the ...
... might have come straight out of the deepest passages of the Upanishads Agastya replies by a complaint, “Why, O Indra, wouldst thou slay us; the Maruts are thy brothers,—with them do thou work for our perfection; smite us not in our struggle.” Indra defends himself, justifies the blows he has struck: “Wherefore, O my brother Agastya, dost thou, though our comrade, think beyond us; verily we know of thee... as one vast commentary on the four words, anyasya chittam abhi sancharenyam. But why does Indra cast this assertion of the unknowability of Brahman at Agastya in their quarrel? His self-justification in the third rik explains the motive. Agastya has been seeking to go beyond Indra in his thought consciousness; he has been seeking to exceed mind & arrive straight at Brahman, to place his mind and... Vedic and Philological Studies The Colloquy of Agastya and Indra [word] - Word(s) omitted by the author or lost through damage to themanuscript that are required by grammar or sense, and that could be supplied by the editors. But we are not limited to the evidence [of] isolated passages or collected inferences for the symbolic, spiritual and ...
... in the Ultimate. In verse 2 Agastya appeals: "Why dost thou seek to smite us, O Indra? The Maruts are thy brothers. By them accomplish perfection; slay us not in our struggle." The Maruts are thought-energies assisting Indra but Agastya seems to have called and enlisted them to his help without submitting himself to Indra for a passage beyond. In verse 3 Indra tells Agastya that the Rishi, though his... The general answer is "Yes". In two hymns we find the broad ground for our affirmation. In 1,170 we have Indra himself acting temporarily as an obstructor to the Rishi Agastya. It is not, however, in order to stop Agastya from reaching his goal. This goal Indra summarizes as the timeless Ultimate which can enter the human consciousness and be a source of life-movement but which vanishes when mere... render Agastya's effort effective to experience the Immortal Reality. Verse 5 finds Agastya submissive, praying: "Do thou, O Indra, agree with the Maruts, then enjoy the offerings in the ordered method of the Truth." In the next hymn, 1,171, verses 1 and 2 tell us that now it is the Maruts who obstruct Agastya. They have left him because the sacrifice he had prepared for them was taken up by the ...
... come up with an impish solution. "Agastya," He spoke to the Rishi seated in front of him. "Will you do me a favour?" Agastya was ever ready for adventures. He also knew something about the Lord. So he inclined his head. 'You see, Agastya," the Lord said sweetly, "how the creatures are suffering. Will you not help them?" "How?" enquired Agastya. "Well, you are the Guru of Vindhya... to you. And then ... then you tell him this ..." The Lord whispered into the Rishi's ear. The valiant Agastya smiled. Maybe a little sadly? But he was game. When he saw his guru approaching, Vindhya bowed down his head at his guru's feet, like the good-mannered person he was. Agastya blessed him. And then said, "O great Vindhya, I am pleased with you. But I have some urgent business down south... south. Will you please keep your head bowed like this till I come back?" Vindhya assented. But Agastya never came back. Since those times Vindhya never raised up his head again. And Agastya remained in the South. Page 12 Repeating history, the Uttara Yogi, the Yogi from the North, came down to South India in our own times, but a few decades back. And he too never returned ...
... perpetual night. Consternation! Everybody prayed to Rishi Agastya to come to the rescue. As Vishnu always came to the rescue of the heavenly gods, so did Agastya come —time and time again —to the rescue of earthly men. Had he not drunk the ocean to its last drop to expose the demons hiding in its waters ? Only ... by the time the demons were killed Agastya had already digested all the water he had drunk! At... he accepted to extricate the people from the peculiar state of things. Agastya decided to go down south. As he approached, Vindhya bowed his head, as the Rishi was his Guru. Rishi Agastya blessed his disciple, Page 255 and said to him: "Son, keep your head bowed as you are, till the time I return." And Agastya never returned. The extreme eastern part of the Vindhyas is called ...
... Gods and the World Agastya, Darasuram temple, photo Olivier Barot The Colloquy of Indra and Agastya Rig Veda LI 70 na nunamasti no svah kastadveda yadadbhutam, anyasya cittamabhi samcarenyamutadhitam vi nasyati. 1. Indra 1. It is not now, nor is It tomorrow; who knoweth that which is Supreme and Wonderful... Powers which seek to fulfil the divine purpose of the Cosmos. The seer Agastya, at such a moment, confronts in his inner experience Indra, Lord of Swar, the realm of pure intelligence, through which the ascending soul passes into the divine Truth. Indra speaks first of that unknowable Source of things towards which Agastya is too impatiently striving. That is not to be found in Time. It does not... e, is their brother, kin to them in his nature although elder in being. He should by their means effect the perfection towards which Agastya is striving and not turn enemy nor slay his friend in this terrible struggle towards the goal. Indra replies that Agastya is his friend and brother, brother in the soul as children of one Supreme Being, friend as comrades in a common effort and One in the ...
... venerate Agastya as the first teacher of science and literature. The legend has it that when Shiva laid on him the task of going down South and restoring earth's balance, at first Agastya was reluctant as he had no wish to leave the pleasant side of the Great God. But Mahadeva persuaded him with the promise that wherever he, Agastya, found himself, there Shiva would show himself. Then Agastya prayed... he performed! Agastya was level-headed. His was not a matchstick temper like Durvasa muni's—flare up at the drop of a leaf and curse. Nor was he all-pardoning like his brother Vasishtha. Astute Agastya could see through a mask and had no compunction in destroying an evil. He stood for Truth-Knowledge. Therefore nobody was really surprised when Mahadeva called him. Yes, Rishi Agastya could attract people... sages and is considered the oldest teacher of ancient times. That work achieved, Agastya and Lopamudra set out to explore the south. Deeper and deeper they travelled. Everywhere people were attracted to this luminous couple. That is how the Agastya cult became widespread and popular in the South. But Agastya and Lopamudra had come on the earth to do something even more stupendous than all those ...
... sage Agastya which is very instructive. In this dialogue, Agastya aspires too impatiently to reach the Supreme Lord. It is at this point that Indra comes to stop him. Agastya complains, and says Page 90 to Indra, that he being the power of pure Intelligence should help him in effecting the perfection towards which he is striving instead of obstructing him. But Indra says to Agastya, "Why... "Why, O brother Agastya, art thou my friend, yet softest thy thought beyond me?" (Rig Veda 1.170.3). He explains that he intends no obstruction to Agastya but being his friend and brother he wants to help him in achieving his goal, namely, the realisation of the Eternal. He points out to Agastya that he mistakenly believes that he can attain his goal only by thought powers (Maruts), but the object... should impart the gains of one's efforts with pupils and with humanity. According to the colloquy between Indra and Agastya, on receiving the instruction from Indra, Agastya agrees to fulfil the message of Indra and to spread his knowledge with humanity. It was only then that Agastya was able to enter into unity with the Supreme Lord. Reflections What is given here is an extremely brief ...
... Supreme Reality. He cannot be overpassed, says Indra himself, in a colloquy between him and Agastya, 18 a Rishi, who is impatient to shoot beyond to the Supreme but without the necessary preparation of illumined intelligence which has to be attained by the help of Indra. Agastya finds Indra obstructing his path. Agastya complains, "Why dost thou seek to smite us, O! Indra?" Indra explains that he was not... It tomorrow; who knoweth that which is Supreme and Wonderful? It has motion and action in the consciousness of another, but when it is approached by the thought, It vanishes" (Rig Veda, 1.170.1). Agastya understands; he invites Indra and accepts to be led by him, and he is thus helped to move forward towards the Supreme. Beyond Indra: Four Great Kings But even the possession of the illumined ...
... search, the lightning-flash, and, when Truth is found, the many-sided play of its separate illuminations. We have seen that Agastya in his colloquy with Indra speaks more than once of the Maruts. They are Indra's brothers, and therefore the god should not strike at Agastya in his struggle towards perfection. They are his instruments for that perfection, and as such Indra should use them. And in the... the Maruts, by them in thy forcefulness upheld, who have right perceptions. May we find the strong impulsion that shall break swiftly through. Commentary A sequel to the colloquy of Indra and Agastya, this Sukta is Agastya's hymn of propitiation to the Maruts whose sacrifice he had interrupted at the bidding of the mightier deity. Less directly, it is connected in thought with the 165th hymn of... of the Truth, manifest that by your might; pierce with your lightning the Rakshasa. Conceal the concealing darkness, repel every devourer, create the Light for which we long." And in another hymn, Agastya says to them, "They carry with them the sweetness (of the Ananda) as their eternal offspring and play out their play, brilliant in the activities of knowledge." The Maruts, therefore, are energies ...
... dragon-mass. The legend goes that as Agastya journeyed South, the Vindhya mountains bent low to give him passage, and that they have remained low ever since and would continue in that posture until the Rishi came back. In connection with this story about the Vedic Rishi Agastya, one is almost automatically reminded of the endeavour of Sri Aurobindo. Like Agastya he journeyed South and set up a permanent... According to ancient tradition, the Rishi Agastya came to the South to spread the Vedic lore and the Aryan discipline. His seems to have been the first project for the infusion of Aryan culture into the Dravidian civilisation. Many of you may here recall the lines of Hemchandra the Bengali poet: Page 405 Arise, O Mountain, arise, Agastya has returned; A new sign has been floated... new Light – he was even known in these parts as Uttara Yogi, the Yogi of the North. In his lines of work and sadhana too we find a strange affinity with Agastya's effort, at least in one respect. Agastya had been for years driving deep into the earth, in the abyss of the subconscient, for he nourished both .the worlds, earth and heaven; he along with his companion Lopamudra had been striving for victory ...
... The legend goes that as Agastya journeyed South, the Vindhya mountains bent low to give him passage, and that they have remained low ever since and would continue in that posture until the Rishi came back. In connection with this story about the Vedic Rishi Agastya, one is almost automatically reminded of the endeavour of Sri Aurobindo. Like Agastya he journeyed South and set up a permanent... stands. According to ancient tradition, the Rishi Agastya came to the South to spread the Vedic lore and the Aryan discipline. His seems to have been the first project for the infusion of Aryan culture into the Dravidian civilization. Many of you may here recall the lines of Hemchandra the Bengali poet: Arise, O Mountain, arise, Agastya has returned; A new sign has been floated, ... a new Light—he was even known in these parts as Uttara Yogi, the Yogi of the North. In his lines of work and sadhana too we find a strange affinity with Agastya's effort, at least in one respect. Agastya had been for years driving deep into the earth, in the abyss of the subconscient, for he nourished both the worlds, earth and heaven; he along with his companion Lopamudra had been striving for ...
... altered. Sense has a value but rhythm is the soul of poetry. The Agastyan Mantra In the Rig Veda there is the following verse which reveals the process of receiving the Mantra. It is by Rishi Agastya and is addressed to Maruts: Lo, the hymn of affirmation, O Maruts; it is fraught with my obeisance, it was framed by the heart, it was established by the mind, O ye gods. Approach these my words and... for of submission are you the increasers. We have here the definition of the Mantra itself,—framed by the heart and confirmed or established by the mind, hŗdā tastān manasā dhyāi . In this Rik of Agastya we have perhaps the earliest recorded theory of the creative Word. Sri Aurobindo comments: The Word is a power, the Word creates. Certain schools of Vedic thoughts even suppose the worlds to have... have preceded formation. In the Veda itself there are passages which treat the poetic measures of the sacred mantras as symbolic of the rhythms in which the universal movement of things is cast. … Agastya presents the stoma , hymn at once of affirmation and of submission… Fashioned by the heart, it receives its just place in the mentality through confirmation by the mind. The mantra , though it expresses ...
... Sukta 123.1 – 6 . Rishi: Kakshivan Dairgatamasa. Circa 1913. Heading in the manuscript: “Hymn of Kakshivan Dairghatamasa to Dawn— I.1 23”. Sukta 179 . Rishis: Lopamudra, Agastya Maitravaruni and a disciple of Agastya. Circa 1924. A draft of the translation was taken down by A. B. Purani at the dictation of Sri Aurobindo, who revised it in his own hand. Mandala Two Suktas 23 – 28 . Rishis:... COMPLETE WORKS. [B] The second and longer version of “Chapter I” is entitled “Surya, Sarasvati and Mahi”, but as far as it was completed it does not discuss any of these deities. The Colloquy of Agastya and Indra . Circa 1912. No title in the manuscript. Sri Aurobindo wrote this item later in the same notebook as “The Hymns of Madhuchchhandas” The Gods of the Veda . Late 1912. These chapters ...
... Beholding Śrī Rāma, standing absorbed in thought on the battlefield, exhausted (as he was) by the fight, and Rāvana facing him, duly prepared for an encounter, and approaching Śrī Rāma, the glorious sage Agastya, who had come in the company of gods to witness the (epoch making) encounter (of Śrī Rāma with Rāvana) now spoke as follows; — (1 2) "Rāma, 0 mighty armed Śrī Rāma, hearken to the follow ing eternal... praise (as many as) three times, one will come out victorious in combats. You will (be able to) make short work of Rāvana this (very) mo ment, 0 mighty armed one!" Saying so, the celebrated Sage Agastya thereupon left in the same way as he had come. (26-27) Hearing this advice, Śrī Rāma (a scion of Raghu), who was endowed with extraordinary energy and had a subdued mind, found his grief immediately... now arrived." (2) Reminded (of that missile) by the suggestion of Mātali, Śrī Rāma then seized hold of a flaming arrow, which flew like a hissing serpent. (3) The glorious and powerful Sage Agastya had already be stowed on him (while he was moving in the Dandaka forest) Page 225 that enormous arrow gifted to him by Brahmā (the creator), which never missed its target. (4) Having been ...
... Indra himself, in a colloquy between him and Agastya, a Rishi, who is impatient to shoot beyond to the Supreme, but finds Indra obstructing his path. 'I am your friend', says Indra to Agastya, 'I am not obstructing your path, but I am here on the path to take you to the Supreme. Why do you not invite me to your sacrifice?' Indra complains. Agastya understands, he invites Indra, and accepts to ...
... autumns have I been toiling night and day, the dawns aging me. Age is diminishing the glory of our bodies." Thus, thousands of years ago, lamented Lopamudra, wife of Rishi Agastya, who was also seeking transformation.... But Agastya doesn't lose heart, and his reply is magnificently characteristic of the conquerors the Rishis were: "Not in vain Page 470 is the labor which the gods protect ...
... the great forest (of Dandaka) and having dispatched the rakshasa Viradha, the lotus-eyed Rāma saw one after another the two sages Sarabhahga and Sutīksna as well as Agastya and his brother (Idhmavāhana). At the instance of Agastya himself he accepted with supreme delight a bow, a sword, a pair of quivers, containing an inexhaustible store of arrows, (all) be stowed (upon the sage) by Indra. While ...
... Age is diminishing the glory of our bodies." Thus, thousands of years ago, lamented Lopamudra, the wife of the rishi Agastya, who was also seeking transformation: "Even the men of old who were wise of the Truth and they spoke with the gods... yea, they reached not an end." But Agastya was not easily discouraged; his reply is magnificently characteristic of the conquerors these rishis indeed were: "Not ...
... defects which we feel bound to point out to the author. The work abounds with useful quotations from unprinted Sanskrit works on the rules and conventions of the sculptural Art, works attributed to Agastya and others; but their value is somewhat lessened by the chaotic system of transliteration which Mr. Gangoly has adopted. He is writing for all India and Europe as well; why then adopt the Bengali solecism... is quite impossible to restore from the scattered hints which are all we possess. Again we are astonished to observe that Mr. Gangoly seems to accept the traditional attribution of the so-called Agastya Shastras to the Vedic Rishi of that name. The quotations from these books are in classical Sanskrit of a fairly modern type, certainly later than the pre-Christian era though Mr. Gangoly Page 580 ...
... gods), Śrī Rāma then spoke as follows to his celebrated and beloved brother, Laksmana (son of Sumitrā), who was polite of speech and stood unperturbed (by his side): — (12) "Calling Agastya (a son of the sage Agastya) and Kausika (a son of Viswamitra), both of whom are foremost among the Brāhmanas, 0 son of Sumitrā honour them by offering valuable gifts (to them) and (then) satiate them with (presents ...
... eaten by a Brahmin. Then his brother came and chanted some mantra by which the sheep inside tore open the Brahmin's stomach and came out. He tried to play the same trick on Agastya. But as soon as his brother chanted the mantra, Agastya chanted some other mantra and thus prevented the sheep from. tearing open his stomach. (Laughter) Then there is the story in Bhavabhuti where Vasishtha ate a whole ...
... college, our professor found from ancient maps and other clues, was located exactly on the spot where the main building of our Ashram now stands. "According to ancient tradition, the Rishi Agastya came to the South to spread the Vedic lore and the Aryan discipline. His seems to have been the first project for the infusion of Aryan culture into the Dravidian civilisation." * "I... a big temple still stands today, the Vedapurishwara temple, dedicated to the great god, Siva, the god of Contemplatives. Vedapuri means 'City of Knowledge'. The patron saint of Vedapuri was Sri Agastya, legends of whose life tell of his coming from the far Himalayas, travelling South and settling in the country of the Tamils to teach the people the Veda. For thousands of years Vedapuri was a school ...
... don't pay any attention! ( Laughing ) The doctors think I am cracking up! × This must refer to the colloquy of Rishi Agastya and Indra ( The Secret of The Veda , Cent. Ed., X. 241 ), commented on by Mother in the 1961 Agenda ( Vol. II, p. 37 ). ...
... Mahābhārata: 2 "The Great Epic distinctly speaks of Tāmraparnī as a country south of Pāndya, which in some contexts is included in Drāvida, and locates in it the Gōkarnatiratha and the hermitage of Agastya and his disciples." A Clue from the Rāmāyana The Rāmāyana, associating, like the Arthaś ā śtra, the Tāmraparnī river with Pāndyakapata (-kavāta) would seem to place it ...
... a-deva-yu, 309 Aditī, 405 Aegean islands, 201 aes, 234 Afghānistān, 211, 227, 228, 232, 264, 266, 272, 281, 283, 284, 287, 297, 300, 305, 307, 357 Agastya, 360-61 Agni, 195, 213, 259, 281, 289, 296, 301-4, 308-10, 313, 326-8, 336-8, 341-4, 348-9, 359-61, 369, 370, 372-3, 381, 383, 394-5, 404-6, 408, 411, 413, 417 as asura, 382-3, 394-5, 404 ...
... illumined intelligence, represented by Indra. It is Indra, who can vanquish obstacles on our path. It is Indra who can reveal to us the secret existence of the Supreme Being, as he revealed it to Agastya: "It is not now, nor is It tomorrow, who knoweth that which is Supreme and Wonderful? It has motion and ________________ 4 Rigveda, 1.170.1. Page 142 action in the ...
... doors of churches, temples and mosques. He may endeavour to set his feet on the paths of spiritual experience. He may imitate or live with Agni, Indra, Shiva, Krishna and Christ, sit at the feet of Agastya, Yajnavalkya, Aruni and Buddha, laugh with the sanyasin at the snaring net of Maya and meditate with Shankara on the reality of the Brahman, and yet yearn with Chaitanya for divine love and ecstasy ...
... of the literary material that have greatly influenced the cultural and spiritual development of Western or Eastern people to his day, are presented here. Our first text. The Colloquy of Indra and Agastya, has been selected out of the Rig Veda and is followed by a very enlightening commentary from Sri Aurobindo who consecrated many years of his life to unravel "the secret of the Veda”, Our second ...
... misleading. In fact research has established that the origins of the city go back to antiquity and that at one time it was known as Vedapuri, a great centre of Vedic studies. According to tradition, Rishi Agastya came to the South to spread the Vedic lore and teach the Aryan discipline, and it was at Pondicherry that he founded a famous seat of Vedic learning; the great sage was known as the guardian spirit ...
... could not be allowed to lie dormant eternally. Therefore they rose up and declared themselves so that the Light can deal with them and swallow them. One remembers the legend of the Vedic Rishi Agastya and his consort who once attempted a new and renovated creation. Page 39 They were engaged in a tremendous superhuman labour to discover the roots of evil upon earth: they dug it up ...
... Nolini Kanta Gupta - Vol. 5 Index ACHERON, 103 Aditi, 131-2 Adityas, the, 144 Aesop, 21 Agastya, 74 Agni, 133, 138-40, 144 Ajdeb, 277 Algeria , 12 Amrita, 38, 192, 194 Andamans, the, II Androgyne, 296-7 Anu, 71n Arabia (L'Arabie) ...
... balance and mass, etc., in a work of art, for instance in a Buddha seated in a triangle. SRI AUROBINDO: That is again scientific art, not aesthetic, and besides, has modern art no subject? PURANI: Agastya answers Sarkar by saying that by the Indianness of Indian art what is meant is not so much the subject as the tradition, the training that one follows in one's art, which is quite different from the ...
... Sri Aurobindo - a biography and a history Index Abercrombie, Lascelles, 177 Agastya, 384 Ahana, 69, 71,169, 619; earlier version, The Descent of Ahana, 620; dramatic cast, 620; the Divine Charter, 622; Eden and Brindavan, 623ff; a dream and a vision, 624; handling of the hexameter, 626ff Ahmed, Asanuddin, 259 Aiyar, S. Doraiswami, 530, 579 ...
... its columns in the style of those old, spacious, fresh and not yet utilitarian colonial houses. An old Pondicherry archaeologist 101 used to say that this was the very place where the Vedic Rishi Agastya, coming from the North, like Sri Aurobindo, with his wife Lopamudra, had founded his Ashram some seven thousand years earlier. The place was then called Veda Pun, the City of the Vedas. We do not ...
... solid base came to be established at the very spot where the ancient seat of learning and spirituality, Vedapuri, was believed to have flourished with legendary association going back to sage Agastya himself. VII Sri Aurobindo had cut his connection with active politics when he left for Chandernagore in February 1910 , and this had been further confirmed when he arrived at Pondicherry ...
... collection) 218 Benoybhusan with his wife Umarani (courtesy Smt. Lahori Chatterjee) 242 Barin's portrait of Sri Aurobindo (courtesy Smt . Lahori Chatterjee) 254 Agastya, Darasuram temple (courtesy Michel Danino) 259 Mahakali at Lalgola's temple (courtesy Soumendu Datta) 275 Barin the revolutionary (courtesy Smt. Lahori Chatterjee) 311 Sri Aurobindo ...
... that the sustaining nourishment of India —the Vedas and the Upanishads —were all but buried under a vegetation of ignorance and customs. We have a shining example of the Vedic times in Rishi Agastya and his consort Lopamudra —man and wife together and as equals, "digging" to reach the Sun hidden in the depths of Matter. Gargi, of the Upanishad times, is an example of educated woman of India ...
... care to renovate the old Shiva temple. One of the best known of even earlier times was the Vedapurishwar temple,- where the lingam was swayambhu (self-born), and which had been worshipped by Rishi Agastya, according to tradition. It is worth noting that the new rulers did not destroy temples erected by previous dynastic rulers, but rather renovated these, often enlarged them, and gifted land and ...
... towards it and firmly established it in the earth's subtle-physical. Things now will happen in the dynamism of the Truth-consciousness itself. In one of the Vedic Riks we have the description of Agastya digging into the darkness of the Night, khanan as it says. But the Rishi found it difficult to deal with the physical nature. He could not bring light to it. His body was afflicted with a triple ...
... beautiful episodes, the tale of Nala and Damayanti, has been translated into graceful English verse by Dean Milman, and is known to many English Page 492 readers. The legend of Agastya who drained the ocean dry; of Parasu-Rama a Brahman who killed the Kshatriyas of the earth; of Bhagiratha who brought down the Ganges from the skies to the earth; of Manu and the universal deluge; ...
... Pondicherry was called Vedapuri (town of the Vedas) in olden times and that the central building of the Sri Aurobindo Ashram stands exactly on the spot where thousands of years ago the hermitage of Rishi Agastya stood. In an article in Sri Aurobindo Archives and Research of April 1989, Peter Heehs has decisively proved that both assertions are based on the wrong interpretation of some findings by the French ...
... become the charioteer of the Supreme. The Supreme and Wonderful that moves and fulfils Itself "in the consciousness of another", 7 (we have the same word, adbhuta , as in the colloquy of Indra and Agastya), effects that motion with this Power as charioteer holding the reins of the activity. Mitra also, the lord of Love and Light is even such a charioteer. Love illuminated fulfils the harmony which is ...
... him the wise. (5) Now to this Soma I speak. Drunk near into our hearts, all the impurity we have done, that let its grace wholly forgive: for mortal man is a creature of many desires. (6) Agastya digging with spades, desiring offspring, the child and strength, he, the forceful Rishi, nourished both the Races (of either colour) 21 and reached in the gods the true blessings. Page 252 ...
... 27th, Mother remarked: 'I was reading about this very thing yesterday in The Secret of the Veda , in the first hymn translated by Sri Aurobindo ( the reference is to the colloquy between Indra and Agastya, Rig Veda I.170—cf. The Secret of the Veda, Cent. Ed., X.241 ff .), and it helped me put my finger on the problem. In this hymn there is a dispute between Indra and the Rishi because the Rishi wants ...
... (for fear of Ravana) you have been won (back) by me (whose mind stands purified by austerity) in the same way as the southern quarter, which was difficult to assail for mortals was conquered by Sage Agastya, who had realized his self through austerities. (14) Let it be known to you, that (all) this exertion in the shape of war, which has been success fully carried through, thanks to the prowess of my ...
... one, the famous Maudgalya, Garga, Cyavana, the religious Śatānanda, the splendrous Bharadvāja, the son ofAgni, the lustrous one, Nārada, Parvata, the most famous Gautama, Kātyāyana, Suyajna and Agastya ( the great treasure of Tapas). All these and other sages of austere vows, filled with earnest curiosity, came, and also the most powerful Rakshasas and monkeys. (1-7) All Ksatriyas and Sudras and ...
... and a good many individual endeavours too have come to a sorry end, because the foundation was not laid sufficiently deep and secure. One must dig into Matter as far down as possible – like Rishi Agastya in the Veda – even to the other end. For there is another mystery there, perhaps the Mystery of mysteries. The deeper you go down into Matter, as you clear up the jungle and bring in the higher light ...
... Nolini Kanta Gupta - Vol. 1 Index A. E. (George Russell), 45, 152,195,275 Adwaita, 139 Aesop, 97 Africa, 56, 101 Agastya, 281 Agni, 9, 247 Ajanta, 136, 179 Akbar, 93, 394 Alexander, 208, 394 Allies, the, 75, 88, 89 America, 56, 72, 81, 87, 89, 91, 103-4, 111, 119, 209 ...
... may take the following from the Rig Veda, which in the very statement, acknowledges its unintelligibility as far as the intellectual mentality is concerned. In 1.170.1, in the colloquy of Indra and Agastya, Indra describes the supramental supreme reality, one without the second, the absolute eternal, as follows: "It is not now, nor is It tomorrow; who knoweth That which is Supreme and Wonderful ...
... The Veda and Indian Culture Index Acharyas,41 Adhikara, 33,53 Aditi, 63, 74 Agamas, 59 Agastya, 10 Age, Purano-tantric, 84 Age, Vedic, 50 Agni,6,7,8,9,13,64,65,66 Agnosticism, 61 Ahimsa, 33 Ajata Shatru, 18 Akbar, 84 Akshara, 22 Alexander, 84 Amritam, 12, 22 Angirasas, 13,14,15 ...
... met, could not be allowed to lie dormant eternally; therefore they rose and declared themselves so that the Light can deal with it and swallow it. One remembers the legend of the Vedic Rishi Agastya and his consort who once attempted a new and renovated creation. They were engaged in a tremendous and superhuman labour to discover the roots of evil upon earth: they dug up, opened out its very ...
... felicity; remove from us the devious attraction of sin. To thee completest speech of submission we would dispose."²) This last utterance of the Isha Upanishad derives from a mantra in the Rigveda. Rishi Agastya begins his Agni Sukta (Hymns to the Mystic Fire) (1.189) with this mantra. Thus the Upanishads have made liberal use of innumerable Vedic mantras. No doubt, the Upanishads do not always exactly repeat ...
... the discovery that at one time long long ago the place had teen called Vedapuri and was a centre of Vedic studies in the South, with a temple dedicated to Vedapurishwara; and by tradition the sage Agastya himself was the guardian spirit of the city which was also a university. The French professor even proved - "from ancient maps and other clues" - that this old centre of Vedic studies had been located ...
... something that exists like a pair of spiritual slippers. It is something that becomes itself and conquers itself at each instant against a thousand enemies. So let's become and conquer as Rishi Agastya said: "Let us have the taste of even all the contesting forces, Let us conquer indeed even here, Let us run this battle-race of a hundred leadings..." (Rig-Veda I. 179) That's it. Satprem ...
... On The Mother INDEX Abdul Baha 40ff, 50 A.B. Patel 573, 686 Agastya, Rishi 133 Aiyar, V.V.S. 85, 132 Alfassa, Mathilde 3-4, 833 Alfassa, Matteo 132, 833 Alfassa, Maurice 3, 833 Alfassa, Mirra see MOTHER, THE Amal Kiran (K.D. Sethna) 86-7, 244, 253, 261, 264-5, 287, 290, 296-7, 319, 321, 325, 327-9, 341, 354, 358, 372, 387, 402,488,495, 504, 549-50 ...
... the site which was to become the SEAT of their attainment. Pavitra told me that the renowned French archeologist Jouveau-Dubreuil found evidence that it was on the exact spot where the great Rishi Agastya and his spouse Lopamudra had made their arduous endeavour of digging through to the "Sun dwelling in the darkness" that Sri Aurobindo and Mother established THEIR seat. Thus the work begun in the Vedic ...
... laws and still more laws to remedy the world's cancer. And we seem to hear, from far, far away in the past, six thousand years in the past, the moving little voice of Lopamudra, the wife of Rishi Agastya: “Many autumns have I toiled night and day; the dawns age me, age dims the glory of our bodies...,” 16 and that of Maitreya echoing her: “What shall I do with that by which the nectar of Immortality ...
... of them written while in jail) flowed abundantly from his pen. His historical novels in particular gave life to the epic of the ancient Aryans, living on the banks of the Saraswati in Vedic times. Agastya and Lopamudra, Vasishtha and Arundati, Vishwamitra and kings and gods all became characters of flesh and blood. His novel in English, Krishnavatara, based on the life of Sri Krishna is Page ...
... cup of water, cut it into four by making two crosses with a knife and asked Barin to drink it, saying, 'He won't have fever tomorrow.' And the fever left him." Page 253 Agastya ...
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