... would it take place?” Such questions never cropped up in our minds. You can imagine how very ignorant we were. My friend Gauri and I would sit on a cement bench in our Nanteuil house under the huge Ashwattha tree and chat about all sorts of things. One day Gauri asked me: “Do you understand anything about this Supramental manifestation that the elderly keep talking about? What is it?” “That is not our... the Mother and if She finds us worthy then we will certainly feel something about this in this life. So let us not dance our brains out with this.” Both of us sat quietly. The leaves of the Ashwattha tree rustled overhead. Suddenly I burst out laughing. Gauri looked at me very puzzled. “Why are you laughing, Priti?” “You know, Gauri,” I said, “when the Supramental Light manifests, the Mother ...
... tree whose leaves rustle as the Winds blow (V.54.12). In the Atharva Veda this Ashwattha tree is located in the third celestial world, the World of Varuna. Once Agni, in the guise of a horse, Ashwa, stayed under this tree for a year and hence it is called Ashwattha... . In the Katha Upanishad we have the eternal Ashwattha tree whose root is above but whose branches are downward. The Gita has undoubtedly... tree of cosmic existence, having its roots in the infinite above and its thousand branches plunging and spreading here around. But it is not possible for us to know the true nature of this strange Ashwattha tree, with its foundation fixed in the timeless Eternal; it is an ever-widening movement carrying the ancient urge to act and grow, in activity to give shape and form to the manifestive Spirit and in... their perfection; he then lives always working out his swabhava, his characteristic nature, in the ideality of the eternal Dharma. Thus indeed he comes to know the meaning and marvel of the great Ashwattha tree. Arjuna was given the psychological basis to arrive at a point at which he would be in a position to free himself from what is mundane and binding. The description of the Kshara Purusha may ...
... this complex weft, we need to disentangle the line of development suited to our intention. Ancient thought, both in Greece and in India, placed the roots of our creation, like the Gita's Ashwattha tree, above, in the Transcendent. There, distant from our mire-obscured appearances, bums the Logos, the vast solar Truth (satyam bṛhai) that projects the "unfolding Image" birthing the Infinite ...
... and that old man walking supported on his staff,"—even as in the Gita the Divine says that he is Krishna and Arjuna and Vyasa and Ushanas, and the lion and the Ashwattha tree, and consciousness and intelligence and all qualities and the self of all qualities and the self of all creatures. But how are these two the same, when they seem not only so opposite in nature ...
... switched off. During the fortnight when the moon was waxing, the Playground was enveloped in soft moonlight. The moon would bow to the Mother by encircling Her entire body. A little away the ashwattha tree in our house rustled and swayed. There too the gentle play of light and shade was visible on every branch and leaf. I looked up and noticed that everyone was absorbed in deep meditation. The roar ...
... sides by Truth-partakes the nature of truth itself. " ( Brihad. 5. 5' 1.) This can be compared to V. 5. 7. of the Rigveda. Here the universal manifestation is spoken of as the Ashwattha tree: "This eternal Ashwattha tree has its root above and branches stretching below; that is the brilliant pure, that is the Brahman, that is what is called Immortal. " (Katha 2. Valli 6. 1. ) The ...
... venture. The Inconscient to our perceptions is the beginning and the end; the self-conscious soul seems hardly more than a temporary accident, a fragile blossom upon this great, dark and monstrous Ashwattha-tree of the universe. Or if we suppose the soul to be eternal, it appears at least as a foreigner, an alien and not over well-treated guest in the reign of this vast Inconscience. If not an accident ...
... the truth and truth in the lure of beauty, and the obligation is that these must at least in some degree be present in any other creation of it. Will it be then legitimate to redo the Great Ashwattha Tree in any other form? This redoing may belong to music or painting or poetry or gardening such as the Japanese bonsai. But whatever be the mode it is to be well understood that this kingly Tree ...
... s in many conscious beings, who being one orders the desires of many: He that Nachiketas was keen to Page 37 know, is the Bright One and Brahman, and Immortality, and he is eternal Ashwattha-Tree that manifests from above and whose root is therefore above, and whose branches are downward. He is the Purusha than whom none is greater, for he is greater than the unmanifest which is greater ...
... present and the future. This chapter ends with the description of the nature of the Eternal and its surpassing luminosity. The last chapter describes the totality of Reality as an eternal Ashwattha-tree whose root is above, but branches are downward. It also describes the interrelationship of the senses, mind, the inner soul (antaratma), and the Supreme Reality. It declares: The mind is higher ...
... being or species or creature. We all know the gradations from the unformed, ill-formed types to better and better formed types till we reach man. On the other hand, the other tree is the Vedic Ashwattha tree that has its roots up in the supreme Space and sends down gradually Page 17 its branches below. The unity at the origin gradually fissuring, dividing and subdividing and multiplying ...
... It is growing and Page 11 characteristically growing downwards, that is to say, extending itself more and more towards an earthly manifestation or incarnation. It is like the Ashwattha tree spoken of by the Rishis of old that stands upside down, the roots upward and the branches spreading out downwards; indeed it is growing downwards, drawing its life-sap from above. The physical ...
... developing truth and reality. It is growing and characteristically growing downwards, that is to say, extending itself more and more towards an earthly manifestation or incarnation. It is like the ashwattha tree spoken of by the rishis of old that stands upside down, the roots upward and the branches spreading out downwards – indeed it is growing downward – drawing its life- Page 95 ...
... things; living within the heart of each atom I kindle therein the fire which purifies and transfigures .... 27 These reiterated words of divination seem to embody in seed-form the whole Ashwattha-tree of the future Integral Yoga of Sri Aurobindo and the Mother. V Between May and June 1914, Mirra identifies herself with the Earth (25 May), becomes Earth's mouthpiece (31 May) ...
... us and benign influences have sought to mould us. The Upanishadic image represents in the truest and most vivid light the eternal relation of the world with its Source. "This is the eternal Ashwattha tree whose roots are aloft, but its branches are downward. It is He that is called the Bright One and Brahman and Immortality, and in Him are all the worlds established; none goeth beyond Him. This ...
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