Deva : Mahābhārata speaks of Prajāpati Kashyapa’s sons by Adīti as Devas, gods. The seventh type from below of the ten forms of consciousness in the evolutionary scale of man, the Deva is mind concentrated in vijńāna (q.v.), exceeding itself. The Asura makes the vijńāna serve his buddhi. Sri Aurobindo: Of course, the gods exist – that is to say, there are Powers that stand above the world & transmit the divine workings. – There are gods everywhere on all planes. [SABCL 22:385] But they are not sentimental in the human way…. The gods are merciful because the Divine is merciful & good… but it does not mean they have no power. They simply go on doing their work with their eyes on the Sanātana Dharma, the Eternal Law of Truth. To them it is that which matters & nothing else.” [Purani, Evening Talks…$, 2007, p.86]
... either party. "Asura" is not directly meant to conflict with what "Deva" would represent. Indeed, in the Rigveda, whoever is named "Asura" in one hymn gets the title "Deva" in another. And in the hymn (5,42) which Parpola has picked out in his allusion to Rudra as Asura, the very verse 11 where Rudra is titled "Asura" has the word deva adjacent to this title: námobhir devám ásuram duvasya - "adore... word, * asura-, from which Avestan ahura- and Vedic ásura- derive." What, however, is the ultimate relationship between Asura and Deva? We shall see in the course of our survey of details that in the Rigvedic pantheon one does not cease to be a Deva by being an Asura and that the essential truth lies in an adaptation of Griffith's note to 7,65,2. With the help of Hale's genitive of rulership... "Saumya Aryans" and for whom Agni "is next in popularity after Indra and Soma". 422 How Soma and Agni could be conceived as belonging to an Asura cult, which is anti-Deva and anti-Aryan and from which they would need to be won over to the Deva cult, boggles our imagination. Parpola has omitted to mention them as being in tow with Varuṇa in this hymn. Their presence reduces to absurdity the drift he reads ...
... find, is the whole intention of the remaining chapters of the Gita. But first it prefaces the consideration of this enlightening movement by a distinction between two kinds of being, the Deva and the Asura; for the Deva is capable of a high self-transforming sattwic action, the Asura incapable. We must see what is the object of this preface and the precise bearing of this distinction. The general nature... Dharma, the empire of Truth, Right and Justice. He himself is born in the Deva kind; he has developed in himself the sattwic being, until he has now come to a point at which he is capable of a high transformation and liberation from the traiguṇya and therefore even from the sattwic nature. The distinction between the Deva and the Asura is not comprehensive of all humanity, not rigidly applicable... The Supreme Secret Essays on the Gita XVII Deva and Asura The practical difficulty of the change from the ignorant and shackled normal nature of man to the dynamic freedom of a divine and spiritual being will be apparent if we ask ourselves, more narrowly, how the transition can be effected from the fettered embarrassed functioning of the three ...
... buddhi & in the Asura Rakshasa making it serve the manas & chitta; the Deva is mind concentrated in vijnanam, exceeding itself, but in the Asura Deva or Devasura it makes the vijnana serve the buddhi. The others raise mind successively to the Ananda, Tapas & Sat & are, respectively, the supreme Rakshasa, the supreme Asura, the supreme Deva. We have here the complete scale by which Mind ascends its own ladder... Siddhadeva. The Pashu-Asura will be different from the pure Pashu or the Pashu Deva, because he will always be first & characteristically an Asura, but he will weigh from the buddhi on the bodily experiences as Pashu, on the vijnana experiences as Deva & so in each type according to its particular field of activity. The Deva will do it, instead, from the vijnana, & the difference of leverage & point... begins to form life upon earth, first in vegetable, then in animal forms. Man already exists but as a god or demigod in Bhuvarloka of Bhu, not as a man upon earth. There he is Deva, Asura, Rakshasa, Pramatha, Pisacha, Pashu or as Deva he is either Gandharva[,] Yaksha, Vidyadhara or any of the Karmadevas. For Man is a son of the Manu and is assigned his place in Div & Pradiv, in Heaven & in the Swargabhumis ...
... impersonally in the neuter, is also conceived as the Deva, the supreme Godhead, the Father of things who appears here as the Son in the human soul. He is the Blissful One to whom the movement of the Gods ascends, manifest as at once the Male and the Female, vṛṣan, dhenu . Each of the Gods is a manifestation, an aspect, a personality of the one Deva. He can be realised through any of his names and aspects... aspects, through Indra, through Agni, through Soma; for each of them being in himself all the Deva and only in his front or aspect to us different from the others contains all the gods in himself. Thus Agni is hymned as the supreme and universal Deva. "Thou O Agni, art Varuna when thou art born, thou becomest Mitra when thou art perfectly kindled, in thee are all the Gods, O Son of Force, thou art... pressure that which is the brilliant and varied birth of thee. That which is the highest seat of Vishnu, by that thou protectest the secret Name of the radiances (the cows, gonām ). By thy glory, O Deva, the gods attain to right vision and holding in themselves all the multiplicity (of the vast manifestation) taste Immortality. Men set Agni in them as the priest of the sacrifice when desiring (the ...
... know and move towards, must be the name or deity of the supreme Deva, who is infinite being and infinite consciousness and infinite bliss, and the seats are the three divine worlds, called earlier in the hymn the three supreme births of Agni, Satya, Tapas and Jana of the Puranas, which correspond to these three infinities of the Deva and each fulfils in its own way the sevenfold principle of our existence:... seven divine seers. "The seers unconquered declared the Seer (the Deva, Agni) holding him within in the homes of the human being; thence (from this embodied human being) mayst thou, O Agni, aspiring by the work ( aryaḥ ), behold by thy advancing movements these of whom thou must have the vision, the transcendent ones (the godheads of the Deva)"; kaviṁ śaśāsuḥ kavayo adabdhā, nidhārayanto duryāsu āyoḥ;... godheads who reign on those planes breaks its limits, opens out to the Light and is upheld in its new wideness by the infinite Consciousness, mother Aditi, and her sons, the divine Powers of the supreme Deva. This is the Vedic immortality. The means of this finding and expanding are also very succinctly stated by Parashara in his mystic, but still clear and impressive style. "They held the truth, they ...
... be liberated & fulfilled & the difficulty cannot be solved by casting him out & rising entirely into a higher principle. The Devasura variety of the Asura Rakshasa has to be established, not the pure Deva or even the pure Devasura. The crux is here, in the right solution of this complexity. There is a pull which would carry too high, there is a pull which would keep too low. Both have to be avoided.... यथानुभवकथनेन. This refers to the persistent doubts of the sceptical intellect re the Karmasiddhi & points to increasing authority of the divine Vani, अस्याः being Kali the Prakriti & the speaker the Deva or Purusha, Krishna, Master of the Yoga. It appears, however, that the doubts as to dehasiddhi, rapidity, exact fulfilment of knowledge & power are also included. Images 1) A mirror (back view)... the anritam which still gives trouble. Lipis. 1) Federation of love 2) Exiled dynasties .. tapas . In reference especially to France, but not exclusively 3) I —indicating that the Deva, Krishna, Master of the Yoga, is taking more & more direct charge of the activities. Drishti of the panchabhuta is now common & of wind in the panchabhuta, but not of wind in the ordinary akasha ...
... yours. (P.R) To define your case is difficult. A Deva above, a strong Jnana Deva able to communicate with the higher planes, an Asura below representing the development of many lives, a Rakshasa force behind constantly weakened and fading, but not yet cast away by the drawing up of the vital being by the others, also several other minor deva kinds in the psychic being, that is the best I can manage... the other; that is why Page 1427 there [have] 3 been so many divisions and so much confused and uncertain action in the movement. Kutthumi represents a Deva, not a Jnana Deva, but a certain kind of thought deva who responds with a limited light but a great abundance of curious thought formations to the greater Idea that comes from the supramental level. Maurya represents an Asura... control or any dissolvent action on the frame of thought and organised movement it has stamped on the society. (Gandhi) A big Karma Deva risen to a certain thought region into which he has carried his habit of rigid and definite action, associated with a psychic Deva of great purity but no great knowledge. The thought region is one which reflects rather than possesses a higher light, but he gives to ...
... the second century B.C. refers to a garuda-dhvaja (column surmounted by the figure of Garuda [Eagle] conceived as the emblem or vahana of Vishnu) raised at Vidiśa in honour of Vāsudeva, the deva-deva (the greatest god), by his Yavana or Greek devotee Heliodorus, an inhabitant of Takshaśilā in Gandhāra, who calls himself a Bhāgavata... Another inscription from Besnagar speaks of the erection... religion was to a great extent a forcible break-away from the Vedic cult. Although retaining the worship of fire, it stressed more than ever the pristine Irānian reversal of the meaning of the Vedic word "deva" and, with a larger insistence, made it signify "demon" instead of "god". We may attend to the remarks of Raychaudhuri 1 on one of the Achaemenid emperors, Xerxes (485-465 B.C.): "Xerxes refers... Sircar 2 writes: a passage occurring in the Buddhist canonical commentaries (c. first century B.C.), called the Mahāniddesa and the Chullaniddesa, mentions the worshippers of Vāsudeva and Bālā-deva (Sahkarshana)." "The association," says Puri, 3 "of Vāsudeva with Bālādeva... is also noted by Patahjali." A little earlier Puri 4 tells us, "Patanjali, besides mentioning the names of Krsna and ...
... who was Shiva, called Deva: what could the Deva of Nysa - Deva Nysasya in Sanskrit - be save Dionysus? Megasthenes, on longer stay in India, particularly in Magadha, heard of a king whose various achievements and functions answered to what the Greeks' own tradition had said about Dionysus, and this king was known not only as the first in an important sense but also as Deva: further, he had some ... known that the Indian "Deva" for the Greek "Dios" is particularly linked with Shiva: e.g., in the very inscription where he is called Prithvīśvara he is also named Mahādeva, "Great God". It is evident too from the story in the Purānas and the Mahābhārata that the concept of King as Divinity derives from the consecration of Prithu. Prithu is the first king to be considered Deva: the appellation ... association in common with Deva Nysasya. Would it be any wonder if he too got called Dionysus? The appropriateness of the dubbing must have been confirmed for Megasthenes by a phrase he may have come across about this king. Since the Godhead is said to have entered Prithu and Prithu to have become the first consecrated monarch by that divine Presence, one can imagine the informants of the ...
... lesser gods. To the Vedic Rishis there was only one universal Deva of whom Vishnu, Rudra, Brahmanaspati, Agni, Indra, Vayu, Mitra, Varuna are all alike forms and cosmic aspects. Each of them is in himself the whole Deva and contains all the other gods. It was the full emergence in the Upanishads of the idea of this supreme and only Deva, left in the Riks vague and undefined and sometimes even spoken... Evaya Marut as the source from which they sprang, that which they become and himself identical with the unity and totality of their embattled forces. Rudra is the Deva or Deity ascending in the Page 344 cosmos, Vishnu the same Deva or Deity helping and evoking the powers of the ascent. It was a view long popularised by European scholars that the greatness of Vishnu and Shiva in the Puranic... the divine sweetness,—for that which dwells there is the Godhead, the Deva, the perfect Friend and Lover of the souls that aspire to him, the unmoving and utter reality of Vishnu to which the wide-moving God in the cosmos ascends. 5 These are the two, Vishnu of the movement here, the eternally stable, bliss-enjoying Deva there, and it is those supreme dwelling-places of the Twain, it is the ...
... Indra, Matarishwan, Agni". 58 That Reality is also conceived as a Deva, the supreme Godhead, the father of things; He is the Blissful One to whom the movements of gods ascend; He is manifest as at once the Male and Female. Each of the gods is a manifestation, an aspect, a personality of one Deva. That Supreme Deva can be realized through any of his names and aspects, through Indra, through... through Agni, through Soma; for each of them is in himself that Supreme Deva, and only in its frontal aspect differs from the other frontal aspects; each god contains all the gods in himself. In the ninth Mandala of Rig Veda, 59 Soma is described as the Supreme Deva in the image of his multisided splendour and complexity as follows: "This is the supreme dappled Bull that makes the Dawns to shine out, the... powers in their individual or in their collective combinations. This is where the role of the Gods comes into our view prominently. Gods in their combination manifest the integrality of the one supreme Deva, one integral Divine Existent. The crown of this synthesis was in the experience of the Vedic Rishis of something divine transcendent and blissful in whose unity the increasing soul of man and the eternal ...
... colour, s veta, sukra, hari, harit, krsna, hiranyaya, in the Veda it is symbolic; colour, varna, has always denoted quality, temperament, etc., in the language of the Mystics. The dappled Bull is the Deva in the variety of his manifestation, many-hued. Soma is that first supreme dappled Bull, generator of the world of the becoming, for from the Ananda, from the all-blissful One they all proceed; delight... Heaven and not Earth for Soma's original status. Sri Aurobindo's comment on the two concluding verses runs: "Soma is the Gandharva, the Lord of the hosts of delight, and guards the true seat of the Deva, the level or plane of the Ananda; gandharva ittha padam asya raksati. He is the Supreme, standing out from all other beings and over them, other than they and wonderful, adbhutah, and as the supreme... on of Page 66 the divine principles in the cosmos and especially the formation of the godhead in its manifold forms in the human being. In the last verse [3] the Rishi spoke of the Deva as the divine child preparing for birth, involved in the world, in the human consciousness. Here he speaks of Him as the transcendent guarding the world of the Ananda formed in man and the forms of ...
... six elements can be seen to be here directly relevant. Page 127 5. Attainment of S ā dharmya Mukti Prakriti, Para Prakriti and Deva-nature (daiv ī sampatti) We may, first, give a brief statement of the deva-nature (daiv ī sampatti) which consists of an assemblage of the highest sattwic habits and qualities; and it can be seen that this nature sparks out... steadfastness, and freedom from all restlessness, levity and inconstancy. There is no place in the composition of deva- nature for the ā suric qualities such as wrath, greed, cunning, treachery, willful doing of injury to others, pride and arrogance and excessive self-esteem. The deva-nature has harmless energy of soul-force, and fearlessness of the soul that lives in the right and the truth, tejah... subtle analysis of this siddhi (s ā dharmya mukti) on which special emphasis is laid in the last six chapters of the Gita. What is underlined in this analysis is that the jiva can, by yoga, utilize Deva-nature, Shraddha, Swabhava, Swadharma, Kartavyam Karma, and various elements of mind, and work for transcending the bondage to the three gunas and for union with higher nature (Para Prakriti). The ...
... Arya phase of his career, "tying up his bundle ... teeming with the catch of the Infinite", awaiting the right time to open it and call into existence his Deva Sangha. He had a few ardent young men with him, Nolini, Amrita, Moni, Bejoy Nag. But the Deva Sangha, the Ashram, was yet to be born. The Arya itself was magisterially drawing towards its preordained end. The major sequences had been concluded,... throw open the illumined chamber for the reception and initiation of the first of the new race, those that Mirra had described in 1912 as "the race of the sons of God" or the elect of Sri Aurobindo's Deva Sangha. That 'somebody' who came to Sri Aurobindo's aid was of course Mirra, the Mother. As Sri Aurobindo wrote in 1935, "the Sadhana and the work were waiting for the Mother's coming". 1 Anilbaran... four or five young men (notably Nolini and Amrita) living with Sri Aurobindo, and there were the Richards and Dorothy at the Bayoud House. Not quite ten in all in the Page 203 embryonic Deva Sangha! While Mirra and Paul visited Sri Aurobindo in the evenings and held talks day after day, Sri Aurobindo with his young men called on the Richards every Sunday evening and dined with them. The ...
... d by the intelligence or embodying the special aspiration of the worshipper. All such names and forms are only powers and faces of the one Deva who is the universal Lord of all worshippers and all religions: but this is itself that universal Deity, deva-deva . This Ishwara is not a reflection of the impersonal and indeterminable Brahman in illusive Maya: for from beyond all cosmos as well as within... this richer, completer, more intimate union. This Godhead is the fulfilment of all relations, father, mother, lover, friend and refuge of the soul of every creature. He is the one supreme and universal Deva, Atman, Purusha, Brahman, Ishwara of the secret wisdom. He has manifested the world in himself in all these ways by his divine Yoga: its multitudinous existences are one in him and he is one in them ...
... confess I am rather intrigued about Surya Deva. Inever thought of worshipping him as a Deva. How about it? Does Krishnaprem mean that Surya is a conscient god? Yes, obviously. If it is meant god in the sense that sarvam khalvidam brahma [All this is the Brahman. Chhandogyopanishad, 3.14.1] – the point is lost for why then pick out Surya Deva as a God – the little stream flowing... has in your sadhana could be considered objectionable. Sectarianism is a matter of dogma, ritual, etc., not of spiritual experience; the concentration on Krishna is a self-offering to the ishta-deva. If you reach Krishna you reach the Divine; if you can give yourself to him, you give yourself to me. Your inability to identify may be because you are laying too much stress on the physical aspects ...
... In the Vedas we find only one universal deva of whom Vishnu, Rudra, Brahmanaspati, Agni, Indra, Vayu, ________________ ² Ibid, IV, 18.11 ³ .Rigveda, 1.22.20 Page 85 Mitra Varuna, are all alike forms and cosmic aspects. Each of them is in himself the holy deva and contains all the other gods. The supreme deva was left in the Riks vague and undefined and... and sometimes even spoken of in the neuter as That or as the one sole existent. In the Upanishads, we find the full emergence of the idea of this supreme and only deva; but gradually there came about the ritualistic importance of the other gods. And again, under the strain of growing mythology there was progressive precision of the human and personal aspects of these gods; eventually, this led to ...
... personality it reveals itself out of the secrecy of things as the God or Deva,—nameless though he has many names, immeasurable and beyond description, though he holds in himself all description of name Page 370 The Doctrine of the Mystics and knowledge and all measures of form and substance, force and activity. The Deva or Godhead is both the original cause and the final result. Divine Existent... path of the Truth to find this Godhead waiting for us, leaning down to us from the secrecy of the highest supreme where it is seated in the triple divine Principle and the source of the Beatitude. The Deva is indeed, whether attracting and exalted there or here helpful to us in the person of the greater Gods, always the Friend and Lover of man, the pastoral Master of the Herds who gives us the sweet milk... of self-expression. They are behind all thought and speech as its impellers and they battle towards the Light, Truth and Bliss of the supreme Consciousness. There are also female energies; for the Deva is both Male and Female and the gods also are either activising souls or passively executive and methodising energies. Aditi, infinite Mother of the gods, comes first; and there are besides five powers ...
... only will it be possible to put an end to Page 345 The sceptics don't know that Deva, so let them just shut up. No doubt they are this and that and the other thing, but one day they will themselves know that all this and that and the other thing are only to be offered at the feet of their Deva. No, I am not being intolerant, but there is such a thing as moderation in all things or, at... could be considered objectionable. 'Sectarianism' is a matter of dogma, ritual etc., not of spiritual experience; Page 331 the concentration on Krishna is a self-offering to the Ishta Deva. If you reach Krishna you reach the Divine; if you can give yourself to Him you can give yourself to me. In any case it does not very much matter. We have accepted your loyalty and devotion, your... abstract negation as to fuddle one's mind in the warmth of a (fundamentally) sensuous Goloka. "These thoughts were suggested to me by the contrast you drew between the emotional singing of Chaitanya Deva and the silent meditation of the Buddha. Needless to say that the remarks in the paragraph immediately above this do not apply to these great Teachers but only to some of their followers. "You speak ...
... Raman, op. cit., p. 3. 21 Rahul Bedl, op. cit., pp. 1-2; Intelligence Resource Program, p. 3. 22 Yashwant Deva, op. cit., p. 3. 23 In the Islamic faith, madrasas are Muslim seminaries for the study of advanced Islamic law, also known as Shari'a. 24 Yashwant Deva, op. cit., p. 3; B. Raman, op. cit., p. 2. 25 Intelligence Resource Program, p. 3. 26 Operation Tupac was... the United States and the Soviet Union. As India became more intimately involved with the USSR, U.S. policymakers sought stronger ties with India's neighbor, Pakistan. 14 Major General Yashwant Deva, AVSM (Ret.), ''ISI and Its Chicanery in Exporting Terrorism,'' Indian Defence Review, 1995, p. 8; Altaf Guahar, op. cit., p. 1; Intelligence Resource Program, p. 2; B. Raman, op. cit., p. 2. ... 35 Indranil Banerjie, op. cit., p. 8. 36 Ibid.; Intelligence Resource Program, p. 1; Tim McGirk, op. cit., p. 34. 37 This is approximately 20.56 million U.S. dollars per year. 38 Yashwant Deva, op. cit., p. 5; Intelligence Resource Program, p. 2; Ashok Krishna, op. cit., p. 2. Page 210 39 In 1997 the U.S. State Department declared the HUA a terrorist organization and placed ...
... it has to fuse karma with jñāna . It has at the same time to synthetise the Purusha and Prakriti idea common to Sankhya and Yoga with the Brahmavada of the current Vedanta in which the Purusha, Deva, Ishwara,—supreme Soul, God, Lord,—of the Upanishads all became merged in the one all-swallowing concept of the immutable Brahman; and it has to bring out again from its overshadowing by that concept... has to seek. It is the ignorant who worship the gods, not knowing whom they are worshipping ignorantly in these divine forms; for they are worshipping, though in ignorance, the One, the Lord, the only Deva, and it is he who accepts their offering. To that Lord must the sacrifice be offered, the true sacrifice of all the life's energies and activities, with devotion, without desire, for His sake and for... knew of the Brahman, one without a second; it knew of the Gods, Vishnu, Shiva, Brahma and the rest, who all resolve themselves into the Brahman; but the one supreme Brahman as the one Ishwara, Purusha, Deva—words often applied to it in the Upanishads and justifying to that extent, yet passing beyond the Sankhya and the theistic conceptions—was an idea that had fallen from its pride of place; 6 the names ...
... Napoleon; only the Asura, his Jnana being limited and muddied, is always confusing the Eternal with the grosser & temporary manifestations of Prakriti such as his own vital passions of lust & ambition; the Deva, being sattwic & a child of light, sees clearer. When Napoleon cried out, "What is the French Revolution? I am the French Revolution," he gave utterance to that sense of his being more than a mere man... break them if thou wilt and thou canst rescue them from their griefs and miseries if thou wilt, for power infinite is within thee. Thou wilt not be the Asura to injure thyself in others? Be then the Deva to help thy Self in others. Learn the sorrows of those who live near thee and remove them; thou wilt soon feel what a joy has been so long lost to thee, a joy in which thy own sorrows grow like an ... Science & the Church, with which has been confounded the Christian religion which the Church professed with its lips & attempted to strangle with its hands; inwardly it was the ancient struggle between Deva and Asura, sattwa & tamas. Now Religion is sattwic with a natural impulse towards light, it cannot be tamasic, it can have no dealings with the enemies of the Devas; and if something calling itself ...
... The Supreme Reality is a triple divine principle and the source of the Beatitude. That Reality, the deva, is the Friend and Lover of man, the pastoral Master of the Herds, who gives us the sweet milk and the clarified butter from the udder of the shinning cow of the infinitude, Aditi. This deva is to be found by the soul of man who soars as the Bird, -the Hamsa, passes the shinning firmaments... vanishes." Impersonally, it is That, — the one existence, — tad ekam, but to the pursuit of our personality it reveals Page 57 itself out of the secrecy of things as God or deva, the nameless that has many names. The Supreme Reality is divine existence, builder of the worlds, lord and begetter of all beings, Male and Female, Being and Consciousness, Father and Mother ...
... a deva-sangha or spiritual community: 'Then about Motilal's group. What Motilal got from me is the first foundation, the base of my yoga — surrender, equality etc. He has been working on these things; the work is not complete.... I have spoken in my English writings of the "divine life". Nolini has translated this as devajivana. The community of those who want the deva-jivana is the deva-sangha ...
... That is the old conflict between Gods and Titans symbolised by all the religions. Disciple : But the religions say that you have to follow inc Deva and you are safe. Sri Aurobindo : It is not so easy ; and it may be very good for the Deva but not for the man because the Devas would desire Ananda from it in their own plane as the Asuras do in theirs. At a certain stage in the yoga you can... 217 Disciple : It means there are forces that help in our yoga Sri Aurobindo : Yes, there are forces that help us, not direct! but from behind. You can say they are the Deva they help from behind and they work under the High Force which we are calling down. In our yoga we can't take their help completely because the help that is given by them though considerable at certain ...
... Mirra's persistent early dreams, it also signified the materialisation of Sri Aurobindo's own hopes as expressed in his letters of 1920. In his letter to Barin, Sri Aurobindo had spoken of a Deva Sangha, and even one hundred dedicated members would, he thought, be able to form the necessary nucleus for future large-scale practical work in the field of social transformation. Writing to... Mother's fostering care, benefiting at once from her genius for organisation and her infinite reserves of the Spirit, was perhaps Sri Aurobindo's old Bhavani Mandir doubled with his later concept of Deva Sangha, as also her own "typic society", a self-poised self-sufficient community turning spontaneously to the divine life and inner realisation". When the time came, the atmosphere was propitious... after his acquittal, retired to Pondicherry in April 1910. After 1926, under much better auspices and under the spiritual and general direction of the Mother, the earlier Bhavani Mandir - Deva Sangha idea began to take a viable shape as Sri Aurobindo Ashram. In Sanat K. Banerji's words: The Ashram in Pondicherry is that temple of the living Bhawani, where her devotees, the men ...
... rooted in division. What I have in view is a Samgha [community] founded in the spirit and in the image of its oneness. It is with this idea that the name Deva Samgha has been given—the commune of those who want the divine life is the Deva Samgha. Such a Samgha will have to be established in one place at first and then spread all over the country. But if any shadow of egoism falls over this endeavor... senses into delight on the mental level. Now they are taking the form of the supramental delight. In this condition is the perfect vision and perception of Sachchidananda. You write about the Deva Samgha and say, "I am not a god, I am only a piece of much hammered and tempered iron." No one is a God but in each man there is a God and to make Him manifest is the aim of divine life. That we can ...
... Daya Ram, Rai Bahadur, 30 De Guignes, 1 Deb.H. K., 292-7 Deianira.87, 88 Dejja Mahārāja (see also G6kak Plates), 27, 228, 335 Demetrius/Devamitra, 280, 366 Deva-gupta, 487 'Deva Nysasya', 90 Devānampiyatissa of Ceylon, 369-73, 383, 410-11, 485, 594, 598 Devayani, 96 Devgarh, Dasavatara temple, 358-9 Dhana, 176, 181 Dhanadharman, 191 Dhana-Nanda... Krishnā (river), 173 Krishna (Harikrishna, Kesava, Krsna, Vāsudeva), 3, 95, 96, 111, 142, 224, 241, 242, 356, 543, 545, 579, 580, 582, 588, 591, 595, 597 Krishna worship, 395-400, 601 Krishna Deva, 30 Krishna-gupta, 474, 486-7, 494, 495, 584, 605 'Krishnapura', 95 Krita Era (Mālava Era), 54, 496, 595 Krittika, 107, 108 Kroshtu, 97 Kshaharatas, 22, 24, 54, 56, 225, ...
... the exultation of his movements. The sense here is not so plain & certain as with Vajin & Arvan; but Haya must certainly have been one in character with the Deva in order to be his vahana; the sense I have given certainly belongs to the word Deva, is discoverable in Haya from its roots, & that this brightness & joyousness was the character of the Aryan gods, I think every reader of Veda & Purana must ...
... governing the world (cf. Kena Upanishad III). Still, when they intend to make prominent the latter idea they more often prefer to use the masculine Sa, He, or else they employ the Page 40 term Deva, God or the Divine, or Purusha, the conscious Soul, of whom Prakriti or Maya is the executive Puissance, the Shakti. The Isha Upanishad, having declared the Brahman as the sole reality manifesting... immortality, the reason for the existence of Avidya, the Ignorance, and the justification of works in the world. TRANSITIONAL THOUGHT THE DIVINE PERSONALITY The Vedantic idea of God, "He", Deva or Ishwara, must not be confused with the ordinary notions attached to the conception of a Personal God. Personality is generally conceived as identical with individuality and the vulgar idea of a Personal ...
... × Maya, the creative knowledge-will of the Deva. × Asura, a word used in the Veda as in the Avesta for the Deva (Ahuramazda), but also for the gods. His manifestations; it is only in a few hymns that it is used for the dark Titans ...
... for only out of the unavoidable line of the evolution can that emerge in the bosom of a humanity long tested, ripened and purified by the fire of egoistic and altruistic suffering. God and Titan, Deva and Asura, are indeed close kin in their differences; nor could either have been spared in the evolution. Yet do they inhabit opposite poles of a common existence and common nature. The one descends... egoism, the Titan had to come first; he is here in us as the elder god, the first ruler of man's heaven and earth. Then arrives the God and delivers and harmonises. Thus the old legend tells us that the Deva and the Asura laboured together to churn the ocean of life for the supreme draught of immortality, but, once it had been won, Vishnu kept it for the God and defrauded the fiercer and more violent worker ...
... Many, is both Asura and Deva. There is an interesting mixture of senses in that phrase about the Angirasas, bringing them before us not merely as deified human fathers but also as heavenly seers, sons of the Gods, sons of heaven and heroes or powers of the Asura, the mighty Lord, devas putraso asurasva virah (III..53.7). Zoroastrianism has throughout a demonic meaning for Deva and a deitic significance ...
... The Problem Of Aryan Origins Index to the Supplements Abusir-el-Malik, 262 Abydos, 262 a-deva (adeva-ladeva-), 335, 376, 379-80 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 ...
... therefore duritam, marked by error or stumbling or sin and perversion. That is why, the yogin prays to Bhaga: "O divine producer, dismiss all evils; what is good, that send forth on us. ( Viśvāni deva savitar duritāni parā suva, yad bhadram tanna āsuva ) ”. When Bhaga puts everything in its right place in the divine rhythm by the knowledge that listens to or receives true word as it descends, he... frequently referred to as the human and divine Fathers and who built up the path of yoga by a long process of yajna, the sacrifice by which all activities of life are offered to the cosmic gods and the One Deva of whom the cosmic gods are manifestations or aspects, so that these activities of will, thought and feeling get filled by increasing growth by Truth and in Truth. The Angirasas are pilgrims of ...
... This breaks the limits of the physical being, which opens out to the Light and is upheld in its new wideness by the infinite Consciousness, mother Aditi, and her sons, the divine powers of the supreme Deva or Lord. This was the meaning of Vedic immortality. There are also references in the second hymn of the fourth Mandala to the seven divine seers, who are the divine Angirasas and the human fathers... reckoning of time, dialectic, politics, divine lore, the lore of the prayer, the lore of the ghosts, the science of warfare, astronomy, spell against serpents, the art of the muse [literally, of demigods, deva-jana]. This it is, O venerable Sir, that I have learnt. 3. 'And thus I am, O venerable Sir, no doubt learned in scriptures but not in the lore of the Atman. Because I have heard from such as are ...
... own genius - not just a mimicry of Western social democracy. What Sri Aurobindo had in mind was a Deva Sangh, a working group oriented towards the Divine, that would begin as a pilot project somewhere, and then spread over the whole world. All human activity would come within the purview of the Deva Sangha, "but we must give them a new life, a new form". At the root of it all would be a feeling ...
... create epically the human divine and the human anarchic so as to bring idealisms of the conflicting moral types into line with the daily emotions and imaginations of men. The sharp distinction between Deva & Asura is one of the three distinct & peculiar contributions to ethical thought which India has to offer. The legend of Indra & Virochana is one of its fundamental legends. Both of them came to Vrihaspati... as the sole individuality; he is thus blown along on the hurricane of his desires & ambitions until he stumbles & is broken, in the great phrase of Aeschylus, against the throne of Eternal Law. The Deva on the contrary stands firm in the luminous heaven of self-knowledge; his actions flow not inward towards himself but outwards toward the world. The distinction that India draws is not between altruism ...
... the lowest stage of Avidya; this was in order that [ ] 1 the Srikrishnadarshana might be established even in the lowest world of consciousness unenlightened or supported by the sense of the vidvan Deva above & around it. So also for some days the sense of the universal beauty in things has been withdrawn so that Srikrishna may be seen in all without the vision being dependent on the idea or vision... that there is the combination of complete dasya subjective & objective with samata & ananda (sutuko dadásha), the fulfilment of the vijnana in its completeness (visvá váryáni sravasyá) is assured, for Deva Agni is manifest in both the parardha & aparardha. Attempts are made by the roga to return; fever, in spite of favourable circumstances failed to effect an entry; cough, exaggerated in the morning ...
... works; for the Vedanta all phenomenal existence is determined by the working of Shakti or Prakriti, Force of Nature, under the will & choice of Soul, Self or Spirit. This Soul or Spirit, variously termed Deva, self-luminous conscious Being behind the Force of Nature, or Purusha, informing Male inhabitant and possessor of this female executive Energy, or Ishwara, omnipresent Lord of this Will Power, this... get back to the full affirmation we have to return to the ancient Veda. There, we find stated or indicated in every Upanishad, but most succinctly and practically in the Isha Upanishad, Ish, Purusha, Deva as the supreme good; we recover there the perfect affirmation of God & return to the grand, original & eternal negation of all these succeeding negations. There can be no more direct contradiction to ...
... becoming, God of the gods from whom all godheads have sprung, master of the universe who manifests and governs it from above by the power of his supreme and his universal Nature, bhūta-bhāvana bhūteśa deva-deva jagat-pate . And lastly he accepts him as that Vasudeva in and around us who is all things here by virtue of the world-pervading, all-inhabiting, all-constituting master powers of his becoming, ...
... the Ashrama with my wife and two boys, Champaklal and Natvarlal. Now I have realised perfectly well, how difficult it is to establish a Deva Sangha or a spiritual unity even between a few souls. I fee] that it is most difficult or rather impossible to establish a Deva Sangha without the realization of the Spirit. I know it is very difficult to realize oneself but at least there must be some sound spiritual ...
... to demolish Parpola's hypothesis of two waves of Aryans disrupting the Indus Civilization and also shows how utterly wrong Parpola is in setting in opposition the Asura and the Deva, for in the Rigveda the Deva does not cease to be the Asura, except in some very late compositions. Sethna's acute perception points out basic errors in Parpola's data such as Indra never being referred to as ...
... ), mares ( aśvāḥ ), they are called sapta vāṇīḥ , the seven Words of the creative goddess Vak,—Speech, the expressive power of Aditi, of the supreme Prakriti who is spoken of as the Cow just as the Deva or Purusha is described in the Veda as Vrishabha or Vrishan, the Bull. They are therefore the seven strands of all being, the seven streams or currents or forms of movement of the one conscious existence... been fixed for us in the first hymn of the Rig Veda by Madhuchchhandas' description of him,—"the Will in works of the Seer true and most rich in Page 117 varied inspiration." Agni is the Deva, the All-Seer, manifested as conscious-force or, as it would be called in modern language, Divine or Cosmic Will, first hidden and building up the eternal worlds, then manifest, "born", building up ...
... human sacrifice. Or how keep it in the mind of the hearer that all these gods are personalities of the one universal Deva? The names of the gods in their very meaning recall that they are only epithets, significant names, descriptions, not personal appellations. Mitra is the Deva as the Lord of love and harmony, Bhaga as the Lord of enjoyment, Surya as the Lord of illumination, Varuna as the all-pervading ...
... of II.30. 4 भुवनस्य सक्षणिः. S. भूतजातस्य सेवनीयः; but सक्षणिः surely governs भुवनस्य, and is not its object, perhaps it means, he who cleaves to, embraces the world to enjoy it. Twashtri is the Deva as Maker, Lord and Enjoyer of the world through the female energies, ग्नाः—the image of the Vrishabha & the Cows, the Lord and the Wife or Wives always present in the Veda. “पुरंधिः”. Sayana takes... Aja Ekapad, Trita, Ribhuksha, Savitri, Apam Napat. (7) Visve Devah. त्रिवयाः [ Several blank lines ] शमि उद्यम् in the sense of rising or raising up. The Chariot fashioned The Deva as the Horse सप्तिः रथ्यः 32. 1 वचसः S. वक्तुः, it should rather be the Word that seeks the truth. ऋतायतः”. यज्ञमिच्छतः is absurd, either seeking the truth or performing the rite. ...
... welling upward out of the soul is also brahman . The Divine, the Deva, manifests itself as conscious Power of the soul, creates the worlds by the Word out of the waters of the subconscient, apraketaṁ salilaṁ sarvam ,—the inconscient ocean that was this all, as it is plainly termed in the great Hymn of Creation. This power of the Deva is Brahma, the stress in the name falling more upon the conscious ...
... ma—Ahaituka—Chid. Suddha—Nirguna—Siddha. = 84 worlds. with 7 below, nine above = 100 7 below. Gandharva (beauty). Yaksha (pleasure). Kinnara (fantasy). Aghora (samata). Swadhina (freedom). Deva (love). Asura (might & glory) from lowest to highest 9 above. Vaikuntha, Goloka, Brahmaloka, Meruloka, Visva-devaloka (Karmadevatas), Ganaloka, Jnanaloka from top to bottom Page 1280 ... Suryaloka. Swar—Chandraloka & Swarga. Jana, Tapah & Satya above Swar—Chandraloka—Pitriloka; Kailas above, between 7 tiers of 14 worlds, according to types—Pashu, Pisacha, Pramatha, Rakshasa, Asura, Deva, Siddha— Swarga—7—Kama, Yuddha, Prema, Manas, Jnana, Nishkama & Bhagavata Naraka—offences of or against Kama, Prema, Satya, Ishwara, [?Devata], Jnana, Atma— 12 hells in each Notes - VIII ...
... Mahasaraswati bhava & negate the combination of Ananda + Tapas, centred in the Mahakali-Mahasaraswati Bhava; (2) to assert the passive Devi in place of the Asuro-Rakshasic (Chandi) Devi governed by the Deva in Krishna. It is now a settled gain that the Maheshwari bhava as pratistha is practically covered over; it is dominated, first, by Mahasaraswati as continent and, secondly, by Mahakali as ... established, only the words after they have been read, tend to change rapidly. Vani Truth of all sorts of Vani is established. Krishna. These vanis represent the mental voices of the Deva & principally the operation of fusion between the Indrabhava which is still independent and the Agni-Vayu-Aryaman bhava (Rudra-Vishnu) which is predominant. Karma—Tapas In Kriti the forces of ...
... Deity, iṣṭa-deva , constructed by that mind or offered to it to satisfy its limited ideal, aspiration or desire. That is the ordinary sense and actual character of the normal mental being's religious devotion; but here there is something wider that passes beyond the mind and its limits and its dharmas. It is something deeper than the mind that offers and something greater than the Ishta-deva that receives ...
... reckoning of time, dialectic, politics, divine lore, the lore of the prayer, the lore of the ghosts, the science of warfare, astronomy, spell against serpents, the art of the muse [literally, of demigods, deva-jana]. This it is, 0 venerable Sir, that I have learnt. "And thus I am, 0 venerable Sir, no doubt learned in scriptures but not in the lore of the Atman. Because I have heard from such as... This breaks the limits of the physical being, which opens out to the Light and is upheld in its new wideness by the infinite Consciousness, mother Aditi, and her sons, the divine powers of the supreme Deva or Lord. This was the meaning of Vedic immortality. Page 53 There are also references in the second hymn of the fourth Mandala to the seven divine seers, who are the divine Angirasas and ...
... Gods and the World The Upanishads The Parable of the Gods The Kena Upanishad (third part) brahma ha devebhyo vijigye tasya ha hrahmano vijaye deva amahiyanta, ta aiksantasmakamevayam vijayo smakamevayam mahimeti. 1 1. The Eternal conquered for the gods and in the victory of the Eternal the gods grew to greatness. This was what... hrahmeti, 1. 1. She said to him, "It is the Eternal. Of the Eternal is this victory in which ye shall grow to greatness." Then alone he came to know that this was the Brahman. tasmadva ete deva atitaramivanyandevanyadagnir vayurindraste hyenannedistham pasparsuste hyenatprathamo vidancakara hrahmeti. 2. 2. Therefore are these gods as it were beyond all the other gods ...
... godheads who reign on those planes, breaks its limits, opens out to the Light and is upheld in its new wideness by the infinite Consciousness, Mother Aditi, and her sons, the divine powers of the Supreme Deva or the Divine Being. 61 The great attainments of the Vedic Rishis have been summarized by Sri Aurobindo in the following words: "They may not have yoked the lightning to their chariots, nor... and their seers had delivered his Sun out of our material darkness." 62 page - 110 The Vedic synthesis was a synthesis of the Ultimate Reality that was at once 'tad ekam' (That One), the Deva, the supreme person, and also the source of cosmic forces and gods, the sons of Aditi. The Vedic synthesis was a synthesis of the Divine as the transcendental, cosmic, and individual. It was also a ...
... be established a spiritual community. This is my present idea. As yet it has not been fully developed. All is in God's hands; whatever He makes us do, that we shall do . . . . You write about the Deva Sangha and say, "I am not a God, am only a piece of much hammered and tempered iron ." . . . No one is a God but in each man there is a God and to make Him manifest is the aim of divine life. That... the senses. A certain M. Valiant, an Indian French citizen working at Karikal, met Sri Aurobindo. 24 April. Talk on the book Eyeless Sight by Joules Remain. 8 May. Talk on Gandhism and on Deva and Asura. 20 May. M. Valiant met Sri Aurobindo and asked his guidance in connection with the French elections, which were approaching. Talk on non-violence and on "Sapta-chatushtaya". 7 June ...
... invisible yet subliminal reality behind the Ashram's functioning. II Before describing the Ashram - its attempt to realise the ideal of a "typic society" as visualised by the Mother or a "Deva Sangha" of Sri Aurobindo's conception - it would be appropriate to take a look at the Yoga itself. We saw in the previous chapter how, in the course of his letter to Barindra in 1920, Sri Aurobindo... individual Page 563 to scale these heights as representative pioneer or path-finder of the race. And if a group of such pioneers could form themselves into a "mystic society" or a "Deva Sangha", what might not be capable of accomplishment? "A new earth could descend that would be a new heaven, a world of supramental light could be created here amidst the receding darkness of this ...
... passionless, intelligent, blissful Will in himself; the spiritual man by identifying God with the All in whom everything abides. The first is the Rakshasa or the Asura of the lower order; the second is the Deva or the Asura of the higher order; the third is the Siddha or Siddha Purusha, the perfect being. The pure Hathayoga is the means of the fulfilment through the body. Its processes are physical, strenuous ...
... the Navagwas become the ten Dashagwas by the seven-headed thought of Ayasya, the tenth Rishi, that the Sun is found and the luminous world of Swar in which we possess the truth of the one universal Deva, is disclosed and conquered. This conquest of Swar is the aim of the sacrifice and the great work accomplished by the Angiras Rishis. But what is meant by the figure of the months? for it now becomes ...
... connection is the thirty-first of the third Mandala, by Vishwamitra. "Agni (the Divine Force) is born quivering with his flame of the offering for sacrifice to the great Sons of the Shining One (the Deva, Rudra); great is the child of them, a vast birth; there is a great movement of the Driver of the shining steeds (Indra, the Divine Mind) by the sacrifices. The conquering (dawns) cleave to him in his ...
... significance of these latter phenomena not in their own language of ego and ignorance, but in the light of the divine Nature. Therefore it sees too, secondly, the differences of the apparent action in Deva and Rakshasa, man and beast and bird and reptile, good and wicked, ignorant and learned, but as action of divine quality and energy under these conditions, under these masks. It is not deluded by the ...
... Krishna who is only now born into the world. Krishna does not reply, as we might have expected him to have done, that it was as the Divine who is the source of all knowledge that he gave the Word to the Deva who is his form of knowledge, giver of all inner and outer light,— bhargaḥ savitur devasya yo no dhiyaḥ pracodayāt ; he accepts instead the opportunity which Arjuna gives him of declaring his concealed ...
... integral Godhead embrace all this and transform it all, exalt the gods to their highest, Nature to her summits, and go beyond them to the very Godhead, realise and attain to the Transcendent. Devān deva-yajo yānti mad-bhaktā yānti mām api . Still the supreme Godhead does not at all reject these devotees because of their imperfect vision. For the Divine in his supreme transcendent being, unborn, ...
... the Dharma uniting warring races and substituting for the ambitious arrogance of kings and aristocratic clans the supremacy, the calm and peace of a just and humane empire. It is the old struggle of Deva and Asura, God and Titan, but represented in the terms of human life. The way in which this double form is worked out and the presentation of the movement of individual lives and of the national ...
... knowledge. Works only lead to material results and to an inferior Paradise; therefore they have to be renounced. The Gita resolves this opposition by insisting that the Devas are only forms of the one Deva, the Ishwara, the Lord of all Yoga and worship and sacrifice and austerity, and if it is true that sacrifice offered to the Devas leads only to material results and to Paradise, it is also true that ...
... 2 14, 228 French Revolution, 77, 80 Freud, Sigmund, 218 future, 25,26, 57, 60 , 65, 72, 74, 76 , 92, 94 ,99,101 , 110, 112, 118-119, 129, 141, 142,201,236, 241 ,247, G Gandhi, Deva das , 170 Gandhi, M. K., Mahatma , 9,1 51 ,170, 180, 191 -192,202-203, 206,226,230 and birth control, 186 and castes, 207,208 and Charkha, 2 15 -2 16, 2 19, 225 a Christian, 175 -17 6 and Congress ...
... own reality transcends the universe; but from the language of the hymns we are compelled to perceive in the gods not only different names, but also different forms, powers and personalities of the one Deva. The monotheism of the Veda includes in itself also the monistic, pantheistic and even polytheistic views of the cosmos and is by no means the trenchant and simple creed of modern Theism. It is only ...
... knowledge & action & thus generate ignorance, but is not fatally ignorant of it & is not therefore bound by its self-chosen ignorance. The gods know themselves as one, as Purushas of the universal Deva even when they act as if they were entirely different personalities. In this world, therefore, there is no real birth & death, no real day & night, but only the taking & putting off [of] forms, the ...
... appropriately be used. विधतः may be either in agreement with यस्य or with वयं implied in असाम. 11) Chittim achittim chinavad vi vidván, pṛishṭheva vítá vṛijiná cha martán; Ráye cha nah swapatyáya deva, ditim cha ráswa aditim urushya. In his wisdom may he distinguish the Knowledge and the Ignorance like wide open levels and those that hamper mortals; and, O god, for our felicity fruitful of its ...
... interest. It is in the hymn ascribed to the son of Madhuchchhanda, though very probably it isMadhuchchhanda’s own, the eleventh hymn and the fifth verse. Twam Valasya gomato apavar adrivo bilam, Twam deva abibhyushas tujyamanasa avishuh. “Thou, O dweller on the mountain, didst uncover the lair of Vala the luminous, Thee the gods entered unfearing & protected.” Indra, the dweller on the mountain of being ...
... difficult to establish as a normally working practical view applied to every little detail of thought, feeling, action & event is that of the undivided Ishwara, who is at once fulfiller & opponent, Deva & Vritra. It is the relics of the Dwayavin consciousness that are the strength of the remnants of subjective Asiddhi. Trikaldrishti is now active, both telepathic & decisive, but without ritam ...
... name of the strong Vedic deity,—worshipped at some time by Greek & Roman & Celt and Scandinavian, they have long given way even in India to the direct adoration of their Master whom they revealed, the Deva Adhiyajna whom through them the ancient masters of the sacrifice so Page 7 persistently sought and finally attained.What were they, then?—vain imaginations of men? personifications of material ...
... powers as well can be and we are apt by the nature of our ethical mind to see the world, at any rate in its moral aspect, as a struggle and tug of war between these eternal opposites, God and devil, Deva and Asura, Ahuramazda, Angrya Mainyu. We hope always that on some as yet hardly conceivable day the one will perish and the other triumph and be convinced of eternity; but actually they are so intertangled ...
... level of a great mountain; the voyager in the forward march of Varuna is said to lay his grasp on all things that are born in all the statuses. But his final goal must be the highest triple world of the Deva. "Three delightful Dawns increase according to the law of his workings. He of the all-seeing wisdom dwells in three white-shining earths; three are the higher worlds of Varuna whence he rules over the ...
... in Nature from obscurity to the light, from the strife and the suffering to love and joy, from the heat and the labour to the peace and the bliss. He is, then, the Will, the Knowledge-Force of the Deva; secret inhabitant of Matter and its forms, visible and beloved guest of man, it is he that guards the law of the Truth of things in the apparent aberrations and confusions of the world. The other gods ...
... The world of Truth is also called the Wideness or the Vast or the Vast Truth. × The Deva, the supreme Deity, of whom all the gods are different Names and Powers. ...
... and vital force and desire in us must grow into a form of that godhead before our life can be divine in that inferior sense, the life of the infraspiritual superman, mental demi-god or vital Titan, Deva or Asura. This inner life once created, to convert our whole surface being, our thought, feeling, action in the world, into a perfect power of that inner life, must be our other preoccupation. Only ...
... Chedi Era of 248 A.D., the Gupta of 320 and the Śaka of 78. Thus the datings would vary by (320-248=)72, (248-78=)170 or (320-79=)242 years. Altekar informs us: "Messrs N. G. Majumdar and Krishna Deva think it very probable that the era used is the Chedi era... (Epigraphia Indica XXIV, 146 and 253); Rai Bahadur Daya Ram Sahni thinks that the era is the Gupta Era (ibid., XVIII, 159). Marshall ...
... but the Ishwara also begins again to be directly manifest in the guidance and the Person. This is growing; meanwhile the Prakriti is unifying with the Purusha and the Ishwara directly or through the Deva-shaktis driving the instrument with an absolute Page 1112 and immediately and intensely felt decisiveness of control as if it were being pushed by him with his hand upon it and it vibrated ...
... Force (Tapas, Shakti) and moving in the world of his own being as the Seer and Thinker, kavir manīṣī , an immanent Knowledge-Will in all, vijñānamaya puruṣa , who is the Lord or Godhead, īś, īśvara, deva , and has ordained all things according to their Page 250 nature from years sempiternal,—Heraclitus' "measures" which the Sun is forced to observe, his "things are utterly determined." This ...
... forth immensely rich foliage where a million flowers bloomed. The disciples were now convinced that an Indian could master the foreign language and even go a little beyond. An Indian could make it a deva bhasha, worthy of encapsulating scriptures. In 1947 Amal Kiran published The Poetic Genius of Sri Aurobindo . Here was Page 169 undeniable mantric poetry. Savitri had not been ...
... could be considered objectionable. Page 205 'Sectarianism' is a matter of dogma, ritual etc. not of spiritual experience; the concentration on Krishna is a self-offering to the Ishta Deva. If you reach Krishna you reach the Divine; if you can give yourself to Him you can give yourself to me. In any case it does not very much matter. We have accepted your loyalty and devotion, your ...
... perceptive regard', praceta ḥ in the words of the Vedic mystics. Some are awake, some half awake; some are dreaming and some else are in slumber (cf. K ā ni svapanti k ā nyas-mi ñ j ā grati katara e ṣ a deva ḥ svapn ā n pa ś yati 8 ). As a matter of fact, the totality of manifestation, both in its involutionary and in its evolutionary phases, can be adequately viewed and interpreted in terms of ...
... there will be established a spiritual community. This is my present idea. As yet it has not been fully developed. All is in God's hands, whatever He makes us do that we shall do. You write about the deva sangha : “I am not a God, I am only some much hammered and refined iron”. No one is a God but in each man there is a God and to make Him manifest is the aim of divine life. That we can all do. I recognise ...
... to be regarded as a sacred animal." 14 But it would be well to remember Sri Aurobindo's words to the effect that just as Aditī, the supreme Prakriti or Nature-force, is spoken of as the Cow, the Deva or Purusha, the supreme Being or Soul, is described as Vrishabha or Vrishan, the Bull. 15 Apte too notes that Indra is sometimes conceived as a bull. 16 A hymn to Agni (I. 27.1) names one Tryaruna ...
... Presences; 72 a ray that ... replied from the occult Supreme; 73 a vaster being's ... immense intuitive Ray 74 and ... the unfading Ray. 75 When the Deva-Purushas will 64 Ibid., p. 123. 65 Ibid. 66 Ibid.,p. 127, p. 129. 67 Hymns to the Mystic Fire, SABCL, Vol. 11, p. 232. 68 Savitri,p.57. 69 Ibid., p. 179. 70 ...
... Sri Aurobindo's answers to the following questions are revealing: Why did I come to Pondicherry? What is the central clue of my yoga? Why have the people of India gone down to ruin? Why do I want a deva-sangha? What should one practise first before taking up this yoga? How does one transform the lower movements of the nature? Sri Aurobindo and the Mother could surmise the nature of persons by seeing ...
... that stage, the physical being exceeds-its limits, opens out to the Light, and is upheld in its new wideness by infinite consciousness (mother Aditi), and her sons, the divine Powers of the Supreme Deva. There are further details of the path. There is, first, the emphasis on aspiration. This aspiration is the fire of our inmost being. It is the Vedic Agni. It is the Agni that enables us to ...
... infinite consciousness, Mother Aditi (which is termed Para Prakriti or Shakti in later systems of yoga) intervenes, and she brings her sons with her, the cosmic gods or the divine Powers of the supreme Deva. The physical being is visited by the greatness of the infinite planes above; by the descent of the power of the great godheads, the limitations of the 'physical being are broken; the light of the infinite ...
... godheads who reign on those planes breaks its limits, opens out to the Light and is upheld in its new wideness by the infinite Consciousness, mother Aditi, and her sons, the divine Powers of the supreme Deva. This is the Vedic immortality."7 The secret knowledge of which the Indian tradition speaks is contained in the Vedic descriptions that relate to the human journey starting from the awakening ...
... belongs to Atharvaveda. The various rituals described in Shrauta Sūtra require three different kinds of Aenikundas (fire vessels) which are called Garhāpatya, Āhavaniya and Dakshina, while in the Deva Yajna prescribed by Grihya Sūtra only one Agnikunda is required. Among the Dharma Sūtras, Gautama Dharma Sūtra is related to Sāmaveda, and Āpastamba, Hiranyakeshi, and Baudhāyana are related to ...
... godheads who reign on those planes breaks its limits, opens out to the Light and is upheld in its new wideness by the infinite Consciousness, mother Aditi, and her sons, the divine Powers the supreme Deva. 1 It was the search of this victory that we find in the Kathopanishad when Nachiketas asks of Yama to reveal to him the meaning of immortality and the method by which immortality can be ...
... godheads who reigned on those planes breaks its limits, opens out to the Light and is upheld in its new wideness by the infinite Consciousness, mother Aditi and her sons, the divine Powers of the supreme Deva. This is the Vedic immortality." 52 Upanishads also speak of immortality, and when we study these great books of profound masters of spiritual knowledge, we find that, starting from the crowning ...
... Indra, have grown and affirmed the Good, the Light, the Joy and Beauty, the Strength and Mastery; they have found themselves victorious in their eternal battle with the adverse powers that deny, vijaye deva amahiyanta, the gods became mighty in their development, but their vision is as yet sealed to their own deeper truth; they know of themselves, they know not the Eternal; they know the godheads, they ...
... godheads who reigned on those planes breaks its limits, opens out to the Light and is upheld in its new wideness by the infinite consciousness, Mother Aditi and Her sons, the divine Powers of the supreme Deva. This is the Vedic immortality.' ( The Secret of the Veda, pp. 191-92). The Upanishads also speak of immortality, and as we study these great books of the profound masters of the spiritual ...
... godheads who reigned on those planes breaks its limit, opens out to the Light and is upheld in its new wideness by the infinite Consciousness, Mother Aditi and her sons, the divine Power of the Supreme Deva. This is the Vedic immortality. 2 The Upanishads also speak of immortality, and as we study these great books of the profound masters of the spiritual knowledge, we find that, starting from ...
... her bath and offered prayers to the gods, Savitri approaches her father, touches his feet in reverence, offers flowers, and stands silent and expectant by his side. 3 Her god-like bloom of beauty (deva-r ū pin ī m) takes away his breath, yet saddens him, for none asks him for her hand. He tells her simply: "Seek a husband and choose for yourself". There is no bandying of idle words, and Savitri starts ...
... it is that the gods alone do not dwell there: all beings, all creatures crowd there, even the ungodly and the undivine. The Pashu (the animal), the Pisacha (the demon), the Asura, (the Titan) and the Deva (the god) all find comfortable lodging in it—there are many chambers indeed in this mansion of the Lord. Man was made Page 37 after the image of God and yet Lucifer had access into ...
... the Tantra refers to three gradations of spiritual seekers and accordingly three types or lines of spiritual discipline: the animal ( pasu bhava), the heroic (vira bhava) and the godly or divine {deva bhava). The classification is not merely typal but also hierarchical and evolutionary in character. The Divine or the spiritual consciousness, instead of being a simple unitary entity, is a vast ...
... the Tantra refers to three gradations of spiritual seekers and accordingly three types or lines of spiritual discipline: the animal (pasu bhava), the heroic (vira bhava) and the godly or divine (deva bhava). The classification is not merely typal but also hierarchical and evolutionary in character. The Divine or the spiritual consciousness, instead of being a simple unitary entity, is a vast ...
... it is that the gods alone do not dwell there: all being, all creatures crowd there, even the ungodly and the undivine. The Pashu (the animal), the Pishacha (the demon), theAsura (the Titan), and the Deva (the god), all find comfortable lodging in it – there are many chambers indeed in this mansion Page 80 of the Lord. Man was made after the image of God and yet Lucifer had access ...
... Tantra refers to three gradations of spiritual seekers and accordingly three types or lines of spiritual discipline: the animal (pa ś u bh ā va) the heroic (V ī ra bh ā va) and the godly or divine (deva bh ā va) . The classification is not merely typal but also hierarchical and evolutionary in character. The Divine or the spiritual consciousness, instead of being a simple unitary entity, is ...
... Tagore himself refers in his memoirs to one Kalidasian line that haunted his juvenile brain because of its exquisite music and enchanting imagery: Mandākinī nirjharāsīkarānām vodhā muhuh-kamPita-deva-dāruh Winds carrying spray from the falls of Mandakini, making deodars all astir. Both the poets were worshippers, idolaters, of beauty, especially of natural physical beauty, of beauty heaped ...
... Life Divine, 516ff; flashes of p. etry in the prose, 517ff; offer of editorship by Baptista, 521-2; reasons for declining it, 522-3; his main preoccupation, 522; letter to Barindra, 523ff; wanted "a deva sangha", 524; on the discipline of thought, 524; "the catch of the Infinite", 525; on Tilak's death, 527; editorial in Standard-Bearer, 527; call to the young, 528; reply to Moonje ...
... incidentally to provide a modest surplus that would help to sustain the editors and those associated with them. Again, Sri Aurobindo had written on 2 September 1920 to Motilal Roy that any commune or Deva Sangha should be reared on twin foundations - spiritual and economic - and the highest idealism should be doubled with the most disciplined practicality. Now the Ashram was an attempt to translate ...
... stone image embodies a state of consciousness, the ineffable peace of Nirvana. The difference in the outlook of ancient and modern times is easily seen in the outlook towards Nature. Krishna Deva Raya ruled the country around Ellora. During his regime the construction of a temple to be carved from the rock was planned. It took 200 years to execute the plan. The Kailasa at Ellora is grand by ...
... Buddha's stone image embodies a state of consciousness, the ineffable peace of Nirvana. The difference in the outlook of ancient and modern times is easily seen in the outlook towards Nature. Krishna Deva Raya ruled the country around Ellora. During his regime the construction of a temple to be carved from the rock was planned. It took 200 years to execute the plan. The Kailasa at Ellora is grand by ...
... Jessors, Khulna etc. We found that the people steeped in pessimism, a black weight of darkness weighing over the whole country. It is difficult now a days to imagine those days. I was travelling with Deva Vrata Bose; he was living on plantains and speaking to people. He had a very persuasive way of talking. It was at Khulna, we had a right royal reception, not so much because I was a politician, but ...
... of Bhakti long ago wrote that devotion is nothing else but sublimation of the sex-impulse, and he tried to trace the origin in the Rigveda.I contradicted his view even then and showed that "Shishna-deva" only means sensualists. Sri Aurobindo : Quite so. And what have they to say about the Dravidian tribe in Baluchistan? Is it black and flat-nosed? How on earth do they find out these things ...
... 28th November, 1940 Letters from Kabul and from Ella Maillard; change in attitude to Gabriel; effective representation of Ella. Gandhi's will – or political will was read (brought by Abhaya Deva) distributed to Gandhi Seva Sangh – spoken orally and taken down; after hearing the whole letter Sri Aurobindo said : Something in him takes delight in suffering for its own sake. Even the prospect ...
... phenomenal self- extension in Himself, and at the same time the inconceivable, unutterable, supracosmic Abslolute. The organic unity of all these aspects and states of being constitutes the Purusha or Deva of the Vedas, or the Purushottama of the Gitâ. This integrality of its conception of the infinite and eternal Brahman makes the philosophy of the Integral Yoga the most rational, perfect and com ...
... and God-realisation". 17 And one particular feature of Indian religion has been the periodic occurrence of "messengers of the Spirit" - Nammalvar, Andal, Manikkavasagar, Tukaram, Kabir, Mira, Sankara Deva and Nanak - who were minstrels of God and ambassadors of the Absolute. But although many were these witnesses, these Seers, Rishis, Alvars, Acharyas, Prahladas, although many notes make the marvellous ...
... wasn't quite ready. And Sri Aurobindo didn't want a repetition of that kind of action. He had been nurturing an ideal of an altogether different kind: not a social democracy of the Western type but a deva sangha, a Community Divine, that would begin somewhere as a pilot project and then spread out and envelop the whole world. It wasn't to be an exclusive or introvert affair: We do not want ...
... धूममरुषं भरिभ्रदुच्छुक्रेण शोचिषा द्यामिनक्षन् ॥७॥ दृशानो रुक्म उर्विया व्यद्यौद् दुर्मर्षमायुः श्रिये रुचानः। अग्निरमृतो अभवद्वयोभिर्यदेनं द्यौर्जनयत् सुरेताः॥८॥ yaste adya kṛṇavad bhadraśoce'pūpaṁ deva kṛtavantamagne, pra taṁ naya prataraṁ vasyo acchā'bhi sumnaṁ devabhaktaṁ yaviṣṭha.9 uśik pāvako aratiḥ sumedhā marteṣvagniramṛto ni dhāyi, iyarti dhūmamaruṣaṃ bharibhraducchukreṇa śociṣā dyāminakṣan ...
... to solve our former difficulty drāpa , though I believe that to be connected with Vedic drāpi , a cloth or robe), day (also dinam ), light, brilliance (the original meaning); divya , divine etc; deva , divine, a god, quicksilver, a sense we have also in [ ], a lover; sport, play; dev , to sport, gamble, lament, shine, throw or cast; devanam in connected senses, but also meaning praise, motion ...
... new harmony. There is throughout this zigzag, this rhythm of rise and fall and rise again brought about by the struggle of upward, downward and stationary forces. There are the alternate triumphs of deva and daitya, helping god and opposing or too violently forward-striving Titan;—the dharmasya glani and abhyutthanam adharmasya, when harmony is denied and discord or wrong harmony established, and then ...
... "Each body is the body of God" lipi realises itself with vividness, but not steadily. Each mentality the mind of God in spite of anishabhava less vividly, less steadily. The sense of the Spirit = Deva presiding over mind and body comes only occasionally. Ananda Brahma has been for many days in suspension in favour of Manas Brahman. It is now returning sometimes with, sometimes without vijnanananda ...
... thus given is involved in the very form of the original question. The Truth behind Mind, Life, Sense Page 23 must be that which controls by exceeding it; it is the Lord, the all-possessing Deva. This was the conclusion at which the Isha Upanishad arrived by the synthesis of all existences; the Kena arrives at it by the antithesis of one governing self-existence to all this that exists variously ...
... trammelled. Mind subject to life & matter, erring in the circle of life & matter, he perceived as mortal mind, martya or manu of the Veda, the human thinker; mind pure & free he perceived as divine mind, deva or daivya ketu of the Veda, the divine seer & knower. He found first that mind really exists in man in its own self-sufficient consciousness, independently of the sense life turned upon the outer material ...
... swelling through its thousand undertones. And as our fingers fall on string after string of this mighty and many-stringed harp of God, they return always one cry, the cry of joyous battle, of war between Deva and Daitya, between mortality and immortality, between man's temporary imperfection and his eternal perfectibility. In this holy war the Gods are our chief helpers. There are seven planes of cosmic ...
... Page 230 × The Tantric distinction is between the animal man, the hero man and the divine man, paśu, vīra, deva . Or we may grade the difference according to the three gunas,—first, the tamasic or rajaso-tamasic man ignorant, inert or moved only in a little light by small motive forces, the rajasic or sattwo-rajasic ...
... Mania of world-loss and self-sacrifice In the locked light of trance-immobile eyes, His body prostrate under his spirit's stamp, He turns rapt life God's concentration camp. The Deva Alone, like the horn of the rhinoceros— Yet in his solitude the world's fires are shaped: Omnipotence looks out from a athomless peace— Farness and freedom are the source of all ...
... season added fresher sweetness, deeper love. Came with youth its lovelier graces, as the buds their leaves unfold, Slender waist and rounded bosom, image as of burnished gold. Deva-Kanya\ born a goddess, so they said in all the land, Princely suitors struck with splendour ventured not to seek her hand. Page 495 Once upon a time it happened on a bright ...
... notion of the struggle between powers of Light and powers of Darkness, powers of truth and powers of falsehood is continued in these epics and takes the figure of a story. It is the old struggle of Deva and Asura, God and Titan, but represented in terms of human life.] The Ramayana is a work of the same essential kind as the Mahabharata; it differs only by a greater simplicity of plan, a more ...
... there will be established a spiritual community. This is my present idea. As yet it has not been fully developed. All is in God's hands, whatever He makes us do that we shall do. You write about the deva sangha: "I am not a God, I am only some much hammered and refined iron". No one is a God but in each man there is a God and to make Him manifest is the aim of divine life. That we can all do. I recognise ...
... negation as to fuddle one's mind in the warmth of a (fundamentally) sensuous Goloka.5 These thoughts were suggested to me by the contrast you drew between the emotional singing pf Chaitanya Deva and the silent meditation of the Buddha. Needless to say that the remarks in the paragraphs immediately above do not apply to these great Teachers but only to some of their followers. You speak ...
... catch some word of the Ineffable, show us revealing images which bring us near to the Reality that is secret in us and in all, of which the Upanishad speaks, Anejad ekam manaso javIyo nainad deva apnuvam purvam arsat... Tad ejati tan naijati tad dure tad u antike. The One unmoving is swifter than thought, the Gods cannot overtake It, for It travels ever in front; ...
... another form of this realisation in which the Jiva disappears into and becomes one with the Shakti and there is then only the play of the Shakti with the Ishwara, Mahadeva and Kali, Krishna and Radha, the Deva and the Devi. This is the intensest possible form of the Jiva's realisation of himself as a manifestation of Nature, a power of the being of the Divine, parā prakṛtir jīva-bhūtā . A third stage ...
... naishturyam & krauryam are now well-developed; they have yet to be harmonised . The Pashu, Pishacha, Pramatha, Rakshasa have all now taken their seat; they have to be harmonised & subjected to the Deva-Asura who will give them the bali . The Ananda of defeat is now right in temperament and well-established. The doubts of the Mahasaraswati vibhuti have not yet been set at rest; they persist and ...
... entire plenitude of the divine wealth in its outpourings of knowledge, force and joy. × The One, the Deva veiled by his form of the divine Sun. Cf. Isha Upanishad, "That splendour which is thy fairest form, O Sun, that let me behold. The Purusha who is there and there. He am I." ...
... perception of the Iswara as the Anandamaya & as the Lord of Light & Power. The latter has to possess Page 603 Rudra and be possessed by Krishna. Mitra & Bhaga are both seated in the luminous Deva. Only the Rudra assumption remains for the basis. Darshana The third intensity is now well fixed & normal but not yet in entire possession. Vijnana The most untoward things are henceforth ...
... executive Nature as opposed to Purusha, which is the Soul governing, taking cognizance of and enjoying the works of Prakriti; Shakti [is] the self-existent, self-cognitive Power of the Lord (Ishwara, Deva, Purusha), which expresses itself in the workings of Prakriti. Notes, c. 1914 - IV Sat—is essence of being, pure, infinite and undivided. Chit-Tapas—is pure energy of consciousness, free ...
... "the path of the one who has gone" is a sheer licence, and if we follow such a method, there can be no sense for the Veda except the sense of our own individual caprice. Then again we have the word Deva, which undoubtedly means in ninety-nine places out of a hundred, one of the shining ones, a god. Even though this is not so vital a term as ritam , still I must not take it in the sense of a priest ...
... Nature as opposed to Purusha, which is the Soul governing, taking cognizance of and enjoying the works of Prakriti. Shakti, the self-existent, self-cognitive, self-effective Power of the Lord (Ishwara, Deva or Purusha), which expresses itself in the workings of Prakriti. Maya, signifying originally in the Veda comprehensive and creative knowledge, Wisdom that is from of old; afterwards taken in its second ...
... what you are like. This is both fanciful and feeble. को हासि means who thou art, ie what wonderful and transcendent being, अद्भुतः. Agni is not this nor that person, not one of the जनानां, but the Deva himself, eternal and supreme. कस्मिन्. S. कस्मिन्स्थाने. No one knows thy abode; but if Agni is the physical flame everyone knows his abode, the वन, अरणि, अप्सु etc. कस्मिन् must mean either in ...
... vibrating powerfully. The Gods are therefore primarily those who rejoice, to whom life is play, lila or ananda—their occupations being described in the Smriti by the significant expression देवानुक्रीडनम्. Deva subsequently came to have the sense, luminous or flashingly brilliant, jyotirmaya, attached to it; also, heavenly, from दिव् the shining or blissful regions, and was used in the ancient language in ...
... to become spiritual. It is the rajasic man with his fierce ego and violent passions who is the true sadhak of the Divine. 2) The Asura is the best bhakta. The Gita is quite wrong in holding up the Deva nature as the condition of realisation and the Asura nature as contrary to it. It is the other way round. 3) Ravana, Hiranyakashipu, Shishupala were the greatest devotees of the Divine because they ...
... Yoga. Traditional Mantra Japa In the Upanishads (Mandukya chiefly) the upasana of ॐ (OM) is recommended. It is said in the Pranava Upasana that the praṇava deha—or the mantra deha of Praṇava deva—comes successively into the sthūla, sūkṣma and kāraṇa deha of the sadhaka. It projects itself into the sadhaka first, then it engulfs him. It creates a divine rhythm and harmony and at last becomes ...
... part he has in your sadhana could be considered objectionable. Sectarianism is a matter of dogma, ritual etc., not of spiritual experience; the concentration on Krishna is a self-offering to the iṣṭa-deva . If you reach Krishna you reach the Divine; if you can give yourself to him, you give yourself to me. Your inability to identify may be because you are laying too much stress on the physical aspects ...
... the matter with me. It is the same old thing, but nonetheless distressing. It is civil war, a conflict between two different tendencies and ideals, a pull from two different types of leadership, the Deva type and the saint type (not in the western sense), a war on all fronts, the mental, the vital and the physical. But I am deeply sensible of your kindness, my Mother, and grateful too. There is ...
... correspond to the divine honours the generals of Alexander assumed after their own chief had been introduced to the Indian ascetics at Taxila as "Son of God". The spelling Daiva rather than the usual Deva is suggestive of a Persian connection, since in the Achaemenid inscriptions this spelling is always found. The Śaka-Murunda of the Allāhābād Pillar are the Northern Page 597 ...
... blue bird and the green and the scarlet-eyed." Aren't Blake's "minute particulars" here with a vengeance? The same multiple message about the "incarnational" divinity is to be found in the Gita: "Vasu-deva is all." And both in the Upanishad and in the Gita this divinity is to be realised not merely as an impersonal grandeur: he is also to be discovered as the One Person who is the truth of all personalities ...
... Sri Aurobindo, Part Two. The names of these beings and creatures of the supraphysical worlds differ widely in different religious traditions. Some of these names are: Page 52 deva, gana, upadeva, parsad, siddha, gandharva, vidyadhara, yaksha, raksha, daitya, asura, - all in the Indian tradition; fresta, jin, pari, iblish, saitan, in the Islamic tradition; and in ...
... on us for vision upon vision of the beatitude..." 32 so that at the end of our Journey of Illumination we may exclaim with the Seer Praskanva: ud vaya ṁ tamasaspari jyoti ṣ pa ś yanta uttara ṁ , deva ṁ devatr ā suryam aganma iyotiruttamam 33 ("Beholding a higher Light beyond this darkness, we have followed it and reached the highest Light of all, Surya divine in the divine Being.") 31 ...
... become spiritual. It is the rajasic man with his fierce ego and violent passions who is the true sadhak of the Divine. 2)The Asura is the best bhakta. The Gita is quite wrong in holding up the Deva nature as the condition of realisation and the Asura nature as contrary to it. It is the other way round. 3)Ravana, Hiranyakashipu, Sishupala were the greatest devotees of the Divine because they ...
... 2. pitryam the rites for the manes; 3. Rashim-mathematics; 4. Daivam subject of natural disturbances; 5. Nidim mineralogy; 6. Vako vakyam logic; 7. EkayanamEthics; 8. Deva-vidyam Etymology; 9. Brahma-vidyam knowledge of the Vedas -Rig, Yajur and Sama regarding pronunciation, ceremonial, prosody and lighting of fire; 10. Bhutavidyam science of five elements; ...
... experience of Self was like? Was it by any chance like the one you speak of in your Uttarpara Speech — the Vasudeva experience? Page 91 Sri Aurobindo: Great jumble-Mumble! What has Vasu-deva to do with it? 8 2.NB: As poetry also has come, I wouldn't like to give it up either. But how to harmonise? Sri Aurobindo: No need to harmonise by any set arrangement — only keep up the ...
... godheads, who reign on those planes, breaks its limits, opens out to the Light and is upheld in its new wideness by the infinite Consciousness, Mother Aditi and her sons, the divine powers of the supreme Deva - then one realises immortality. Again, Veda makes a distinction between the state of Knowledge and the state of Ignorance (cittim acittim cinavad vi vidvan), and discovers the means by which ...
... godheads who reign on those planes breaks its limits, opens out to the Light and is upheld in its new wideness by the infinite Consciousness, mother Aditi, and her sons, the divine Powers the supreme Deva." 1 It was the search of this victory that we find in the Kathopanishad when Naciketas asks of Yama to reveal Page 68 to him the meaning of immortality and the method by which ...
... describes the dharma of Sattvic guna. Rajsic guna and Tamsic guna; it describes the nature and dharma of the "ashvattha tree" as symbolic of the world, samsara; it describes the nature and dharma of the Deva and the Asura; it describes the nature of Dharma, of Shraddha; it distinguishes three components of Kartavyam Karma and speaks of the characteristics of sacrifices, austerities and gifts; it presents ...
... herds of cows are driven upward. The hidden light is found, the Dawn is brought to birth, the lost sun is recovered, and the luminous world of Swar in which we possess the Truth or the one universal Deva, is disclosed and conquered. 3 According to the Vedic mystics, there is the interior truth here of this world mixed as it is with much falsehood and error, anritasya bhureh, 4 and there is ...
... established a spiritual community. This is my present idea. As yet, it has not been fully developed, all is in God's hands, whatever he makes us do, that we shall. You write about the Deva-Sangha: I am not a God, I am only some much-hammered and refined iron. No one is God, but in each man there is a God and to make him manifest is the aim of divine life. That we can all do. ...
... himself refers in his memoirs to one Kalidasian line that haunted his juvenile brain beacuse of its exquisite music and enchanting imagery: Mandakini nirjhar asikar an am vodha muhuh-kampita-deva-daruh Winds carrying spray from the falls of Mandakini, making deodars all astir. Both the poets were worshippers, idolaters, of beauty, especially of natural physical beauty, of ...
... vibrates with the vision of the truth and which, when disclosed or heard by the hearer, can open up in him ______________________________________________ ¹. richo akshare parame vyoman yasmin deva adhi viśve niseduh yas tanna veda kim rchā karishyati ya it tad vidus ta ime samāsate. Rigveda, 1.164.39 Page 74 the vibration of that vision and make it living and an ...
... godheads who reign on those planes breaks its limits, opens out to the Light and is upheld in its new wideness by the infinite Consciousness, Mother Aditi, and her sons, the divine powers of the supreme Deva, —then one realises immortality. Veda makes a distinction between the state of Knowledge Page 85 and the state of Ignorance, (chittim achittim chinavad vividvan), and discovers the ...
... Likewise the gods draw him towards them. With regard to the mystery of this sacrifice Lord Sri Krishna proclaims: ¹ Katha, I.3.13. ² Gita, IV.27. Page 96 Devan bhavayatanena te deva bhavayantu vah Paraspararm bhavayantah sreyah paramavapsyatha.¹ "Foster by this the gods and let the gods foster you; fostering each other, you shall attain to the supreme good." This mutual ...
... gradations of spiritual seekers and accordingly three types or lines of Page 54 spiritual discipline: the animal (pashu bhava,) the heroic (vira bhava) and the godly or divine (deva bhava). The classification is not merely typal but also hierarchical and evolutionary in character. The Divine or the spiritual consciousness, instead of being a simple unitary entity, is a ...
... idea of the struggle between powers of Light and powers of Darkness, powers of truth and powers of falsehood is continued in these epics and takes the figure of a story. It is the old struggle of Deva and Asura, God and Titan, but represented in terms of human life. The R ā m ā yana is a work of the same essential kind as the M ā h ā bh ā rata; it differs only by a greater simplicity of plan ...
... and-light-giving sun. Nor must it he supposed that Savitri is simply an appellative of the solar globe. Savitri has become a divine name or a divine numen as full of life and personality as any other Deva." (Auld Lang Syne, p. 210). 18. The House of the Titans, pp. 1-2. 19. Essays in Literary Criticism, edited by Irving Singer, p. 403. 20. ibid , p. 405. ...
... revolution. The Divine Consciousness with the spiritual power will continue to work silently and universally. Divine Power — Divya Shakti — moves in mankind from mind to mind and creates a revolution — Deva Manmani Sancaranti. In everyone's life this silent revolution goes on, so inevitably, infallibly that it is now transpiring internationally, nationally and individually. Now nobody can surely say: ...
... be called religious? Is no change of psychology necessary before an enslaved people can attain freedom? 40. It is wrong on the part of Girija to say that Sri Aurobindo preached the doctrine of Deva-Devi grace in politics. He invokes the inherent spiritual reservoir of energy in each individual. He says, in fact, what was said long ago by the Upanishads and the Gita. It is not a cult of worship ...
... induction of fighting sannyasins into the Temple may seem a novel feature, but for this too there have been precedents as well as anticipations. In Assam centuries ago, some of the followers of Madhava Deva, the Mayamariy as, took to fighting and suffered persecution and martyrdom. In the latter half of the eighteenth century, different bands if sannyasins organised guerilla or open warfare against the ...
... that the new consciousness develops, not through meditations. It is in work that the unity of consciousnesses is forged. As early as 1910, while envisaging the formation of "divine communities" (Deva Sangha), Sri Aurobindo insisted upon the primary necessity (not secondary) for these communities to become self-sufficient by their work. Mother insisted upon it countless times. Thus, you cannot ...
... Roy 201, 244fn, 286, 292, 340-1 Arjava (J.A. Chadwick) 255, 259ff, 321 Ashram, Sri Aurobindo 53-5, 105, 126, 215, 220-1, 226, 240-2, 247, 445, 449, 460, 532, 548, 561-3, 573, 636-8, 658, 769 Deva Sangha 200-1, 204, 215, 241, 281 collective meditation and Pranam 213,287, 319-20, 340-2, 349-50,353,417-8,522 Darshan day 223-6, 263, 286, 358ff, 400, 628-9, 708 messages 365-7, 662, 771, ...
... जातवेदः प्रविष्टमग्ने अप्स्वोषधीषु । तं त्वा यमो अचिकेच्चित्रभानो दशान्तरुष्यादतिरोचमानम् ॥३ mahat tadulbaṁ sthaviraṁ tadāsīdyenāviṣtitaḥ praviveśithāpaḥ, viśvā apaśyadbahudhā te agne jātavedastanvo deva ekaḥ. 1 aicchāma tvā bahudhā jātavedaḥ praviṣṭamagne apsvoṣadhīṣu, taṁ tvā yamo acikeccitrabhāno daśāntaruṣyādatirocamānam. 3 Rig Veda 10.51. 1 , 3 Large was the covering and it was dense ...
... purataśca paścāt, vilokayāmyūrdhvamadhaśca tiryak he kṛṣṇa te rūpamanantarūpa. aho nimagnastava rūpasindhau paśyāmi nāntaṁ na ca madhyamādim, avāk ca niṣpandataro vimūḍhaḥ kutrāsmi ko'smiti na vedmi deva. namaste namaste vibho viśvamūrte namaste namaste hare'cintyaśakte, namaste namaste’khilāścaryasindho mahādeva sambho namaste namaste. ( Source unknown ) In all beings, moving and unmoving, ...
... Remember? Recently I read a charming story about Napoleon III and how he came to build in Pondicherry a monument to Aayi, a lady of the night. 1 To escape the wrath of Emperor of Vijayanagar, Krishna Deva Raya (reign: 1509-1529), who mistook her house for a temple and prostrated himself in front of it—imagine his rage when he realized his mistake—Aayi demolished her own house and at the site dug a well ...
... are they? Disciple : He is like an example. It is Shasan Devatas who are worshippers of Tirthankars that help. Page 254 Sri Aurobindo : Then you can worship the Devas. If Devas worship Tirthankars they should not help either because their ideal is the attainment of Tirthankars. Why should they help? It is also contradiction of the law of Karma. If Karma brings its own ...
... immortality?" This is then man's mission upon earth: "Man is higher than all animals, than all angels: none is greater than man. Even the Devas will have to come down again and attain to salvation though a human body. Man alone attains to perfection, not even the Devas." Indeed, men are gods upon earth, come down here below to perfect themselves and perfect the world—only, they have to be conscious of ...
... immortality?" This is then man's mission upon earth: "Man is higher than all animals, than all angels: none is greater than man. Even the Devas will have to come down again and attain to salvation though a human body. Man alone attains to perfection, not even the Devas." Indeed, men are gods upon earth, come down here below to perfect themselves and perfect the world – only, they have to be conscious of ...
... dwelling in us abidingly assures to our conscious being. The Page 702 image of the physical morning sacrifice is maintained throughout the first two riks, but from its closing phrase, mahán devas tamaso niramochi, the Rishi departs from the ritualistic symbol and confines himself to the purely psychological substance of his thought, returning occasionally to the physical aspects of Agni but... mind, sisrate nákam achchha, and their rising is like the wide gushing up into manifestation of waters that have been hidden. For it is a great god that has been released out of the darkness, mahán devas tamaso niramochi. The two familiar images in dhenu & in yahvá are intended to convey directly in one, suggest obliquely by the simile in the other, the inseparable companionship of divine power with... felt to be the wide uprush of divine being & consciousness, yahvá iva pra vayám ujjihánáh. Abodhi hotá yajatháya deván, Úrdhwo Agnih sumanáh prátar asthát, Samiddhasya ruśad adarśi pájo, Mahán devas tamaso niramochi. The purpose of the waking is next emphasised. It is for divine action in man that God's force awakes in us. It is the divine priest of the offering who stands up in the dawn ...
... of beings. The fact of being prior to the evolution does not make them undifferentiated. The world of the Asuras is prior to the evolution, so are the worlds of the mental, vital or subtle physical Devas—but these beings are all different from each other. The great Gods belong to the Overmind plane; in the Supermind they are unified as aspects of the Divine, in the Overmind they appear as separate ... conversion in which it culminates. I hope this is clear and solves the difficulty. The three stages you speak of 1 are stages not of evolution but of the involution of the Divine in Matter. The Devas and Asuras are not evolved in Matter; for the typal being only a Purusha with its Prakriti is necessary—this Purusha may put out a mental and vital Purusha to represent it and according as it is centred ...
... Other Hymns to Agni Other Hymns to Agni Mandala Ten Hymns to the Mystic Fire Devas and Agni Sauchika SUKTA 51 महत् तदुल्बं स्थविरं तदासीद्येनाविष्टितः प्रविवेशिथापः । विश्वा अपश्यद् बहुधा ते अग्ने जातवेदस्तन्वो देव एकः ॥१॥ 1) Large was the covering and it was dense in which thou wert wrapped when thou didst enter into the waters; one was the god ...
... to help the evolution, to join hands with the aspiring soul in the human being, there was created, on the defection of the First Lords—the Asuric Quaternity—a second hierarchy of luminous beings—Devas, gods. (Something of this inner history of the world is reflected in the Greek legend of struggle between the Titans and the Olympians.) These gods, however, being a posterior creation, perhaps because ...
... praise with celestial hymns; of whom the Samavedins sing with vedas, vedangas, padas, kramas and the upanishads; whom the yogins see in samadhi with one pointed concentration, whose limits neither the devas nor the asuras know, salutations to that God. Srimadbhagatam - Bhagabat Pranam ॐ वरद चरणयोस्ते वाक्यपुष्पोपहारम् प्रमहसि पदे निस्वैगुण्ये श्रीअरविन्दाय नमः। om varada caraṇayoste vāk ...
... (प्रपित्वे उत मध्ये अन्हाम्) 6 सं नमंत. नमस् = submission शुचये पदाय. S. “let them come to the sacrifice for a pure place” 7 प्रपीताः. S. प्रवृद्धाः. उषसः गो अश्व वीर घृतं 42.Viҫwa Devas. 1 The two stones अद्री (Heaven & Earth) The form of the sacrifice अध्वरस्य पेशः अंगिरसः (ब्रह्माणः) The thundering of the Lord of the clouds. The Cows धेनवः उदप्रुतः 2 The colours of Agni’s ...
... divine powers? SRI AUROBINDO: It depends on the type of Being. For example, some know that there are Gods but they won't admit that they are greater than themselves. PURANI: The fight between the Devas and the Asuras is graphically described in the Puranas. Just as the Asuras are against the human race, there must be other Beings who help the human race. SRI AUROBINDO: Yes. Human beings by themselves ...
... help the evolution, to join hands with the aspiring soul in the human being, there was created, on the defection of the First Lords – the Asuric Quaternity – a second hierarchy of luminous beings – Devas, gods. (Some-thing of this inner history of the world is reflected in the Greek legend of struggle between the Titans and the Olympians.) These gods, however, being a latter creation, perhaps because ...
... bliss and giving the following scale to measure it out: starting from the happiness of a healthy and prosperous young man, that of ancestors, gandharvas and devas is a hundredfold; the happiness of India again is a hundred times that of the devas, and so on. The final limit of happiness is that of the Brahman, which is the supreme Bliss. 2 Adhyāya: chapter. 3 Kādambari, a Sanskrit ...
... Page 165 fantasy. It can be postulated, equally satisfactorily, and more concretely, that two related tribes - the Ahuras (Sanskrit: Asuras) and the Devas - engaged in internecine conflict in what is today Iran, the Devas getting the worse of it (though the confrontation was probably pyrrhic), resulting in their migration eastwards into the Indian subcontinent, not as one group, but... a period of centuries, perhaps. While the Irānians characterized their forefathers (Ahuras) as godly (Ahura-mazda) and their hostile cousins (Devas) as demoniac (Devils), the Vedics did the exact opposite, telling of the monstrous Asuras and the Divine Devas. (Incidentally, in the Graeco-Latin Christian tradition we have the paradoxical fact of the words for God 'Deus' and 'Devil' coming from the... something which nobody does today. In another place he asks us to "look at the uniformly Aryan culture" of India. His pièce-de-résistance is, of course, when he firmly asserts that the whole issue of Devas and Dasyus, the recurring theme in the Rgveda of Aryas versus "black-skinned, snub-nosed, phallic-worshipping" Dāsas, and the monstrous Asuras, is merely allegorical - not something which was a dr ...
... existence is called the elemental, adhibhūta . In this material there move non-material powers manifesting through the Mind-Force and Life-Force that work upon Matter, and these are called Gods or Devas; everything that has to do with the working of the non-material in us is called adhidaiva , that which pertains to the Gods. But above the non-material powers, containing them, greater than they is ...
... southern sky, with a parallel Indra to rule it! Upon this, the alarmed Devas appeared before the sage and tried to pacify and convince him to withdraw his support for Trishanku's unnatural act. Vishwamithra was gradually convinced, but could not break his own word to Trishanku about sending him to heaven, so he compromised by asking the Devas to let the King inhabit the new heaven that was created for him... a rival of Guru Vasishta, who promised to help him instead. The yagnas (rituals) began and by the power of the great sage, King Trishanku started ascending to heaven, greatly to the chagrin of the Devas. Indra, using his divine powers, caused Trishanku to fall back to earth. The furious Vishwamithra would not accept defeat and used his powers to arrest the fall of the king, suspending him mid-air. ...
... mind was mathematical he cast it into rigid rational and mental forms. That was the Greek mind. Disciple : The Buddhist have an idea that there are Gods without form – there are Rupa Devas and Arupa Devas. What could that mean ? Sri Aurobindo : I do not know Buddhist mythology. But what do you mean by Arupa Loka ? Disciple : A plane of consciousness where the Gods have no forms... universe. There is a hierarchy of these beings. Below this is the manifested universe. The purpose of this is to go back to the Ananda. The Devas – the Gods and the Asuras – the Titans – manifest in man to lead this world or creation to the goal. The Devas manifest to effect a new principle or bring about a change. The Avatar does not come to do that kind of work i.e. the work of the Gods. He... in carrying out their purpose, they know how to work out results. Disciple : What is their place in evolution ? Could it go on without them ? Sri Aurobindo : There is the old idea of devas and asuas – divine beings or Gods, – the titans – struggling to control human evolution. The Asuras are responsible for the great complexity of the world, but in my opinion they are not a necessity ...
... stayed there for some time. He was a nice man, only some would say "volatile and mercurial". 27-8-1926 (The other day there was a talk about the arūpa devas – Gods without form – and the rūpa devas and their planes. Sri Aurobindo explained that it was merely a mental way of dealing with those things. Beauty is not merely an abstraction of the mind. Of course, the ...
... one stroke. Having arrived at a plan, the all-seeing Śrī Hari entered into the python's mouth. 29. The Devas, standing behind the clouds, cried out, expressing their apprehension, while monstrous beings and the friends and allies of Kamsa felt jubilant. 30. Hearing the wailings of the Devas, Śrī Krsna, the deathless one, began to grow in size within the throat of that monster that wanted to pulverize... tried his best to get out of the clutches of Śrī Krsna but could not. 33. Sri Krsna threw him on the ground and, witnessed by the Devas killed him by suffocating him. 34. He then released the Gopas by breaking open the seal of the caves and, amidst the praise of the Devas and the Gopas, returned to his home in Nanda's settlement Page 131 Akrūra's arrival in Gokula Akrūras Reveries... decorations on a corpse. 13. He is now born in the clan of the Satvatas for furthering the cause of the Devas, whom He has appointed to administer the laws He has laid down for the good of the world. He stays now in the cowherd settlement with the Gopas, performing deeds that enhance his glory, and the Devas are even now singing about that glory of his. 14. The fact that I nowadays see auspicious sights at ...
... greatness and by Great Ones, the mother Aditi with her sons came (or, manifested herself) for the upholding."² The secret of the interchange between man and the cosmic powers, which are called Devas in the Vedas, is the inner sacrifice of limitations so that the required room is increasingly made in human consciousness for the formation and establishment of the cosmic consciousness and all that... apply that knowledge in fighting battles of life. As the Veda is an account of the inner battle of life with Vritra Vala and Panis, even so Puranas give an account of the battle between Gods, Devas and their enemies Asuras, Rakshasas and Pishachas. As the Veda speaks of immortality as the goal, even so Puranas speak of the conquest of the elixir of life and attainment of undying celestial ...
... written system. देवम् From the root दिव् conveying the idea of active, rapid or brilliant energy. It means to shine, to play, (cf दिव् to gamble), to be bright, clear, strong, swift or luminous. The Devas are strictly speaking the sattwic and rajasic powers of the sukshma worlds, Swar and Bhuvar, who govern or assist the operations of intelligence and energy in man; but it came to be applied to all beings ...
... blaze of light in which the Yogins see God with the divine vision. He is the instrument of that universal activity in which Yajna at once reveals and conceals His being. Agni is a god—He is of the devas, the shining ones, the Page 524 Masters of light—the great cosmic gamesters, the lesser lords of the Lila, of which Yajna is Maheswara, the one Almighty Lord. He is free and unbound or binds ...
... Curie, 428 Cyclops, 99 DAITYA, 46 Danege1d, 117 Dante, l8ln., 203, 209 – Divina Commedia, 181n. – Irifemo, 181n. Danton, 94 Da Vinci, Leonardo, 210 Debussy, 427 Devas, 253 Dhammapada , the, 9n., 159 Dionysus, 47 Dirghatamas, 44 Page 431 Diti,46 Durga, 98 EGYPT, 70, 133, 192, 199-200,419 Einstein, 274 England ...
... between the Devas and Daityas, the gods being the warriors who fought the Daityas for man and were made strong and victorious by the क्रिया or effective practices of Yoga, the Daityas being the Dasyus or enemies of Yajna and Yoga. This will become clearer and clearer aswe proceed. This view of life as well as Yoga, which is only the sublimation of life, as a struggle between the Devas & Daityas is... density, dense penetration, dense movement, we get दा to cut, दि to vibrate and दु to trouble and from दि we get द्यु and दिव् or दीव् meaning to vibrate shiningly, gleam, scintillate or play. The Devas are those who play in light. Their proper home is in the vijnanam, महर्लोक or karanajagat, where matter is jyotirmay and all things luminous स्वेन धाम्ना, by their own inherent lustre and where life ...
... une de Tes divines pierres est posée par la puissance de la pensée consciente et formatrice" Page 606 [p. 296]. Is this not similar to the fact that when Rama came he had with him some Devas and other higher beings to assist him in his work on the earth? I believe there are various such "divine stones" ("divines pierres") now in various countries who will be gradually called to assist in ...
... d more prolific in resources, weapons and instruments than ever before in recorded history. Everywhere the Mother is at work; from Her mighty and shaping hands enormous forms of Rakshasas, Asuras, Devas are leaping forth into the arena of the world. We have seen the slow but mighty rise of great empires in the West, we have seen the swift, irresistible and impetuous bounding into life of Japan. Some ...
... have to make an effort in any case. DR. MANILAL: The beings that help are the Sashanadevas who worship the Tirthankaras. SRI AUROBINDO: Then you can worship them; why the Tirthankaras? If the Devas worship the Tirthankaras, they shouldn't help either, because their ideal is also the attainment of a Tirthankara. Why should they help? Besides, it is a contradiction of the true law of Karma. If Karma ...
... this Divine all-pervading and established in sacrifice, sarvagataṁ yajñe pratiṣṭhitam , is the true, the Vedic knowledge. Page 117 But he may be known in an inferior action through the devas , the gods, the powers of the divine Soul in Nature and in the eternal interaction of these powers and the soul of man, mutually giving and receiving, mutually helping, increasing, raising each other's ...
... have human-like faces? Do they speak? Do you still see them? Do you think that this world increased for you after you told the Mother about the fairies? Are the fairies the same as the beings called “devas” who preside over gardens? Some fairies have human faces. Others have bird-like faces or flower faces. Some had crowns made with subtle light formations or flowers. The clothing was like gossamer... gossamer, very transparent like dragon-fly wings. They mostly communicated with feelings but sometimes talked among themselves. I still see this world of fairies. They are the same entities as “devas”. They still come to me although I am practising yoga. Now there is more meaning in them for me. I see them as spirits of the vegetable kingdom — not just as playmates any more. Not only did this world of fairies ...
... new-moon offering and the full-moon offering, and the offering of the rains and the offering of the first fruits, or unfed, or fed without right ritual, or without guests or without the dues to the Vishwa-Devas, destroys his hope of all the seven worlds. काली कराली च मनोजवा च सुलोहिता या च सुधूम्रवर्णा । स्फुलिङ्गिनी विश्वरुची च देवी लेलायमाना इति सप्त जिह्वाः ॥४॥ 4) Kali, the black, Karali, the terrible ...
... spiritually by the power of his paper, the Karmayogin. / almost believed that Mother India was more than a symbol, that there was an Entity as real as my own being. I feel tempted to ask: are these Devas or Devis creations of the Cosmic Mind, having an otherwise independent existence of their own (dependent only on the Cosmic Mind) with a definite form of their own, or does the Supreme pour itself ...
... mind here below because of the difficulty otherwise of expressing & perfecting them in a world which did not properly belong to them but to quite other movements. This was the basis of the idea of Devas, Daityas, Asuras, Rakshasas, Pisachas, Gandharvas etc, with which the Veda, Upanishad & Itihasa have familiarised our minds. There is no reason to suppose that all worlds of this material system are ...
... house and I stayed there for some time. He was a nice man, only some would say "volatile and mercurial". 27-8-1926 (The other day there was a talk about the arūpa devas – Gods without form – and the rūpa devas and their planes. Sri Aurobindo explained that it was merely a mental way of dealing with those things. Beauty is not merely an abstraction of the mind. Of course, the mind ...
... alike— were seized with a paralysis of the will and hence were unable to give the right lead to the country at the time of the war, Sri Aurobindo saw it at its deepest level as the struggle between the devas (the gods) and the asuras (the demons) and would have liked India to throw her weight whole-heartedly on the side of the Allies. Failing in his private attempt to persuade the Congress leaders, he ...
... in him by his attainment and development of the Truth and the Beatitude."8 " The Rishi next passes to the Vishvadevas, all the gods or the all-gods. It has been disputed whether these Vishva- devas form a class by themselves or are simply the gods in their generality. I take it that the phrase means the universal collectivity of the divine powers; for this sense seems to me best to correspond ...
... the sanguinary strife between the Kauravas and the Pandavas. This 'brother against brother' theme appears with numberless variations in the course of the epic. In the Adi Parva itself, the warring Devas and Asuras — both offspring of Prajapati — chum the ocean to secure amṛta or the elixir of immortality. The snakes and Garuda — natural enemies — are the offspring respectively of the sisters,... lechery — only hasten the end. But love — the power of love — has an utter sovereignty. The Asuras and the snakes seek amrta out of fear, — the fear of death. Even after quaffing amrta, the Devas are constantly "afraid". Parikshit desperately tries to keep out the emissary of Death. Jayadratha seeks refuge in the false sundown. But Savitri — alone among the apocalyptic heroes and heroines ...
... likened to a buffer state, now enveloped by the beseiging powers of the darknessses and now overpowered by the strength of the luminous forces. It is a field where sometimes Dasyus , sometimes Devas , sometimes both wage their battles and play out their amusements according to their likes and their dislikes. The field of mind is a field of finiteness — one side of this finite terminating in ...
... likened to a buffer state, now enveloped by the beseiging powers of the darknessses and now overpowered by the strength of the luminous forces. It is a field where sometimes Dasyus , sometimes Devas , sometimes both wage their battles and play out their amusements according to their likes and their dislikes. The field of mind is a field of finiteness — one side of this finite terminating ...
... the sanguinary strife between the Kauravas and the Pandavas. This 'brother against brother' theme appears with numberless variations in the course of the epic. In the Adi Parva itself, the warring Devas and Asuras - both offspring of Prajapati - chum the ocean to secure amrta or the elixir of immortality. The snakes and Garuda - natural enemies - are the offspring respectively of the sisters, Kadru... lechery - only hasten the end. But love - the power of love - has an utter sovereignty. The Asuras and the snakes seek amrta out of fear, - the fear of death. Even after quaffing amrta, the Devas are constantly "afraid". Parikshit desperately tries to Keep out the emissary of Death. Jayadratha seeks refuge in the false sundown. But Savitri - alone among the apocalyptic heroes and heroines ...
... Rishi the way to the abode of God; they no doubt knew how to go their respective ways careering through the vasts of space, they knew not their origin. Then the Rishi had sought the clue from the Devas, the bright denizens of Heaven. But they were ignorant too: "How shall they tell of Him who marvel at sin/And smile at grief?" The angels themselves knew Him tot they only feared His frown, and they ...
... as a God. Then there is a third and equally violent departure from the common & understood use of words; असुर्या or आसुरा would mean ordinarily Asuric of the Daityas in opposition to Daivic of the Devas; Shankara takes आसुरा as Rajasic and applicable to birth in the form of men, beasts and even of gods in opposition to दैव which is pure Sattwic and applicable only to Parabrahman. He thus gets the verse ...
... today. As the Europeans used to take us for rustics because of our bare body and eating with hands and. such other habits, even so we conclude from the words go (cow), asva (horse), somarasa (wine) and devas (gods) etc., that the Vedic seers were no better than primitives. For in our conception the men of knowledge speak of no such material subjects. They would rather deal with metaphysical discourses and ...
... harmony in different parts of this vast creation. If in Brahma-Yajna the supreme deity is invoked by chanting the Riks of the Vedas, by Manushya-Yajna the sacrificers grow by helping each other. The Devas take of the offerings of the sacrifice and to its performer grant boons in full measure. Even departed spirits and the beings of vital worlds get their share in this daily sacrifice. The Law of Sacrifice ...
... the Gods, but these representations point yet to the real world of the Gods. These Gods have their Ganas, the hierarchical beings. Then comes the lower universe and with it the Devas and Asuras - the Devas or Gods leading the manifestation towards its goal, and the Asuras or Demons obstructing it. It is their interaction that is described in the Puranas as the battle between the powers ...
... of Syria, is pitted against Polydaon, priest of Poseidon; Pallas Athene is pitted against Poseidon (Olympians though both of them are) - it is Wisdom against brute Force; one might almost say, the Devas are waging a bitter war against the Asuras! Sri Aurobindo thus conceives the conflict as being somewhat in the nature of a Hegelian dialectic. Man shall progress indeed, as he has already progressed ...
... Supreme Reality, the supreme Purusha. In practical terms, the Veda prescribes that every action of man should be a sacrifice offered by him to higher and higher forces and beings, to the devas and ultimately to the Supreme Being itself. The world is thus not conceived as an illusion, although it grants that there is in this world an ignorance through which illusions are created in ...
... weapons and instruments Page 67 than ever before in recorded history. Everywhere the Mother is at work; from Her mighty and shaping hands enormous forms of Rakshasas, Asuras, Devas are leaping forth into the arena of the world. We have seen the slow but mighty rise of great empires in the West, we have seen the swift, irresistible and impetuous bounding into life of Japan ...
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