Dharma : Tamil magazine brought out from Pondicherry around 1911 by V.V.S. Aiyar. It was allowed free circulation in British India.
... Among the Dharma Sūtras, Gautama Dharma Sūtra is related to Sāmaveda, and Āpastamba, Hiranyakeshi, and Baudhāyana are related to Krishna Yajurveda. But Dharma Sūtras such as Gautama, Vasishtha, Mānava, Vaikhānasa and Vishnu are not related to any specific Veda Shākhā. The word "dharma" has been used in various senses in Indian literature. According to Manu Smriti, dharma is characterised... Sutra and Dharma Sutra. For each Veda there are separate systems of Shrauta Sūtra, Grihya Sūtra and Dharma Sūtra. Some of the famous Shrauta Sūtras are Shānkhāyana, Āshvalayān, Ārsheya, Āpastamba, Baudhāyana, and Kātyayana. Among the Grihya Sūtras are included Shānkhyāna, Hiranyakeshi, Āpastamba, Baudhāyana, Kāthaka, Pārāskāra, Kaushika, etc. Among the Dharma Sūtras are included Gautama Dharma Sūtra... Sūtra, Apastamba Dharma Sūtra, Hiranykeshi Dharma Sūtra, Baudhāyana Dharma Sūtra, Vasishtha Dharma Sūtra. In addition to these three categories of Kalpa Sūtras, there is a fourth category known as Shulba Sūtra which is regarded to be the origin of the ancient science of geometry. Three most famous Shulba Sutras ate those of Āpastamba, Baudhāyana and Kātyāyana. As in the case of Kalpa Vedānga , ...
... It is from this complex scheme and formulation that the later idea of Dharma grew and developed. As the original idea of Rita could never be rigidly fixed, even so, there could not be in India any one fixed formulation of Dharma. In a certain sense, Dharma has always remained some indefinable thing. Thus although Dharma has been upheld as the highest non-legislative law which even the highest... and his selfish and egoistic interests to reach the life of ideal law of Dharma. But even Dharma is not, according to Indian culture, the highest stage or motive of human life. For Dharma itself is not something fixed or rigid. And even if the initial stages of the pursuit of Dharma are guided by some fixed and acceptable code of conduct and action and behavior, the individual has to discover... recognized variations of the formulations of Dharma. The great Smritis of Yajnavalkya and Manu are attempts to codify this Dharma, and although these two are Page 48 themselves in conflict with each other in many respects, they have provided a general background of a common formulation of the basic idea of Dharma. But this codification itself was never regarded as absolute, and although ...
... destruction of the families, the eternal family tradition of dharma is destroyed: with the destruction of dharma, the entire society is overcome by adharma, unrighteousness. When society is overcome by unrighteousness, the women of our entire tradition become impure. And as a result, perverse progeny is produced.... Those who destroy the dharma of the tradition will be responsible for the ruin of the race... In Indian ethics, therefore, there is place for kama and artha, provided they are restrained within limits by dharma that is prescribed for a regulated balance between indulgence and restraint. At a still higher level, it prescribes dharma for its own sake, but even there the idea of dharma is not limited to one rigid concept of duty. If Buddha renounces the duties of a prince, of a husband and of a... acting according to the dharma of kshatriya, the dharma of the warrior that was recognized in his Age to fight and even to massacre, if need be, his enemies, who were judged in the highest light available to him to be a source of adharma. — of injustice and uncivilized passions, which were leading the society towards degradation. He knew that he was acting according to dharma and his action was right ...
... Sanatana Dharma, this is the eternal religion which you did not really know before, but which I have now revealed to you.... When therefore it is said that India shall rise, it is the Sanatana Dharma that shall rise. When it is said that India shall be great, it is the Sanatana Dharma that shall be great. When it is said that India shall expand and extend herself, it is the Sanatana Dharma that shall... European ideas. Dharma is the Indian conception in which rights and duties lose the artificial antagonism created by a view of the world which makes selfishness the root of action, and regain their deep and eternal unity. Dharma is the basis of Democracy which Asia must recognise, for in this lies the distinction between the soul of Asia and the soul of Europe. Through Dharma the Asiatic evolution... Aurobindo started a new weekly paper in Bengali, Dharma, on the 23rd August, 1909. Its editorials were headed by the famous verse of the Gita: "Whensoever there is the fading of the Dharma and the uprising of unrighteousness, then I loose myself forth into birth." The naming of the English paper as Karmayogin and the Bengali paper as Dharma, the picture of Sri Krishna, the charioteer of Arjuna ...
... determined by Dharma. Actions which are made without taking into account the principles of Dharma become distorted. __________________ ³ Bhagavadgita, 6.1. Page 178 The word Dharma is often used as if it were the same as religion This is unfortunate, and this mistake should be avoided. There is a great difference between Dharma and religion. Dharma is law of life... Landmarks of Hinduism Vedic Philosophy of Dharma (in brief and essential terms) I The immortal mystic fire of aspiration adores cosmic powers and beings so that the eternal principles of Dharma may not be violated. The concepts of Dharma and Karma have been derived from some of the important discoveries which were made by the... law of cycles of life. The Vedic seers called them the eternal law of life. In Sanskrit, it was called sanatana dharma. For Dharma means the law of life that holds together vibrations and rhythms of life and development within definite measures and regularities. Sanatana Dharma is the law of life that holds together in a systematic Page 174 manner and unfailingly the integrity ...
... government which was the one point common to the whole empire and to which everything was related and referred and from where Aśoka issued his edicts as well as sent out his dharma -messengers. In terms of the spread of dharma which is the theme of Aśoka, hida ("here") and amta could represent the starting-point and the ending-line of this propagation as if to say: "Beginning with my own capital... generalisation that is almost a sure indication that it was issued later than the R.E. The chief officers mentioned in the R.E., viz. the Rajukas and the Dharma-Mahāmātras, are also mentioned in P.E. VII; and the function of these newly created Dharma-Mahāmātras which are fully described in the R.E. are summarised in P.E. VII; the information about the public works of utility consisting of 'wells and... the equal of Indra and other gods as in the Nanaghat inscription which, as Sircar 1 elsewhere says, "begins with an adoration to the gods Dharma, Indra, Sahkarshana and Vāsudeva, the Moon and the Sun, and the four lokapalas, viz. Yama (differentiated from Dharma), Varuna, Kubera and Vāsava (differentiated from Indra)". But now Sankarshana has the precedence of Vāsudeva, though both are equal in divinity ...
... n of the Dharma; when from age to age the Dharma fades, languishes, loses force and its opposite arises, strong and oppressive, then the Avatar comes and raises it again to power; and as these things in idea are always represented by things in action and by human beings who obey their impulsion, his mission is, in its most human and outward terms, to relieve the seekers of the Dharma who are oppressed... oppressed by the reign of the reactionary darkness and to destroy the wrong-doers who seek to maintain the denial of the Dharma. But the language used can easily be given a poor and insufficient connotation which would deprive Avatarhood of all its spiritual depth of meaning. Dharma is a word which has an ethical and practical, a natural and philosophical and a religious and spiritual significance, and... to understand the Gita's description of the work of the Avatar, take the idea of the Dharma in its fullest, deepest and largest conception, as the inner and the outer law by which the divine Will and Wisdom work out the spiritual evolution of mankind and its circumstances and results in the life of the race. Dharma in the Indian conception is not merely the good, the right, morality and justice, ethics; ...
... counterpart, the Dharma, came out on 23 August 1909. It carried as one of its two epigraphs the verse from the Gita: yadā yadāhi dharmasya glānirbhavati Bhārata abhutthānamadharmasya tadātmānam srjāmyaham (Whenever Dharma declines and adharma is on the ascendant, 0 Bharata, it is then I bring about my birth). The professed object of the Dharma was to propagate Sanatana Dharma, the "Eternal Religion"... Like the Karmayogin, the Dharma too would make the propagation of this message the cardinal aim of its high journalistic endeavour. During its brief period of life, the Dharma seems to have given something new to Indian journalism. Although Sri Aurobindo never actually addressed a public meeting in Bengali, he had already - by the time he launched the Dharma - won an individual mastery... in prison, the truths he had glimpsed, the experiences he had gained in the year of seclusion should help Sri Aurobindo to take to the people the strength of the Sanatana Dharma. But this eternal religion, this Sanatana Dharma, albeit it had been cherished and preserved by the Aryan people in India, was really the possession of all humanity: the "Hindu" religion was also the universal religion ...
... ssed, even though they may stay in a forest, they cannot practise dharma, or go by the preceptors, or undertake difficult austerities. Page 45 The wise, who know discrimination, hold happiness to lie in the dharma alone; therefore do the sages give to dharma such pre-eminence. Following one's own dharma, approved by those who are established in the truth, one knows the... the path which takes one to the goal; therefore, one should not covet the second, or the third, or any other person's dharma: such is the dharma which the sages hold to be excellent. Yama said: O unblamable, return now; in true accent and knowing the letters well and making the right use of the words, and with the proper reasoning that you... possessed with the merit of the dharma, O saintly woman, you have fully gladdened me. Take him now, of sound health and fit to return, to accomplish your desire which shall come true soon. He shall have a life of four hundred years to live with you; also, by performing the holy Yajnas of fire Page 58 sacrifice and by the conduct of the dharma, he shall be renowned in the world ...
... that evolve their own dharma and to follow it is the condition of their preservation, healthy continuity, sound action. There is also the dharma of the position, the function, the particular relation with others, as there is too the dharma imposed by the condition, environment, age, yugadharma , the universal religious or ethical dharma, and all these acting on the natural dharma, the action according... law and custom and spontaneous development, but to superintend and assist its right process and see that the Dharma is observed and in vigour and, negatively, to punish and repress and, as far as may be, prevent offences against the Dharma. A more advanced stage of corruption of the Dharma is marked by the necessity of the appearance of the legislator and the formal government of the whole of life... according to the inner divine Dharma. The self-determining individual and self-determining community living Page 403 according to the right and free law of his and its being is therefore the ideal. But in the actual condition of humanity, its ignorant and devious nature subject to perversions and violations of the true individual and the true social dharma, there has to be superimposed ...
... the view of Indian culture a Dharma, a living according Page 225 to a just understanding and right view of self-culture, of the knowledge of things and life and of action in that knowledge. Thus each man and class and kind and species and each activity of soul, mind, life, body has its dharma. But the largest or at least most vitally important part of the Dharma was held to be the culture... for in all things there is a greater law, each has not only its side of interest and desire, but its dharma or rule of right practice, satisfaction, expansion, regulation. The Dharma, then, fixed by the wise in the Shastra is the right thing to observe, the true rule of action. First in the web of Dharma comes the social law; for man's life is only initially for his vital, personal, individual self, but... he could learn to transcend the social scale of the Dharma, practise without injuring the basis of life the ideal scale and finally grow into the liberty of the spirit, when rule and duty were not binding because he would then move and Page 226 act in a highest free and immortal dharma of the divine nature. All these aspects of the Dharma were closely linked up together in a progressive unity ...
... therefore, it is said that India shall rise, it is the Sanatana Dharma that shall rise. When it is said that India shall be great, it is the Sanatana Dharma that shall be great. When it is said that India shall expand and extend herself, it is the Sanatana Dharma that shall expand and extend itself over the world. It is for the Dharma and by the Dharma that India exists** So he concluded his momentous... Dharmam tyajet jeevitasyapi hetoh Nityo dharmah sukha-duhkhe anitye Page 275 When the Sanatoria Dharma declines, then the nation declines and if the Sanatoria Dharma were capable of perishing, with the Sanatana Dharma it would perish. The Sanatana Dharma, that is nationalism. This is the message that I have to speak to you." Thereafter he stayed loyal all his life... This is the Sanatana Dharma, this is the eternal religion which you did not really know before, but which I have now revealed to you. The agnostic and the sceptic in you have been answered, for I have given you proofs within and without you, physical and subjective, which have satisfied you. When you go forth, speak to your nation always this word, that it is for the Sanatana Dharma that they arise, it ...
... a faith; I say that it is the Sanatan Dharma which for us is nationalism. This Hindu nation was born with the Sanatan Dharma, with it it moves and with it it grows. When the Sanatan Dharma declines, then the nation declines, and if the Sanatan Dharma were capable of perishing, with the Sanatan Dharma it would perish. The Sanatan Page 122 Dharma, that is nationalism. This is the message... therefore it is said that India shall rise, it is the Sanatan Dharma that shall rise. When it is said that India shall be great, it is the Sanatan Dharma that shall be great. When it is said that India shall expand and extend herself, it is the Sanatan Dharma that shall expand and extend itself over the world. It is for the Dharma and by the Dharma that India exists. To magnify the religion means to magnify... the Hindu religion meant. We speak often of the Hindu religion, of the Sanatan Dharma, but few of us really know what that religion is. Other religions are preponderatingly religions of faith and profession, but the Sanatan Dharma is life itself; it is a thing that has not so much to be believed as lived. This is the Dharma that for the salvation of humanity was cherished in the seclusion of this peninsula ...
... Chandra Bose] in Europe—still insufficient 4) Irish. N.V In Dharma there is strong opposition. Script. It is necessary in the Kriti & in the body to substitute the brihat will for the alpa, and subordinate the pranic movement to the pure mental, so that the Prakriti may develop there the powers of 50 & 60. In the Dharma the same necessity enforces itself. Karma Life Divine—Chapter... Leave now the vijnana to grow in power & concentrate on the sharira & the kriti, so that they too may come to the requisite swadha, especially in utthapana & saundarya, in dharma, kriti & kama. Script. The action of the dharma is evident; the action of the kama is only held back because the time & the circumstances are not ready, but the power is there in the subjectivity. In the kriti the power... now well-established, but not frequent; nor is it long continued. Proof of the power of the Dharma (Yogasiddhi in others) is accumulating from various directions, and is evident in the immediate surroundings, but it is not yet sufficiently able to direct in details. The preparation for Dharma & Kriti shows itself in the general working of the forces of Nature, but it is as yet only abhasa— ...
... Indeed, such a pativratā sees the very presence of divinity in her husband. The story is thus significantly charged with the resplendent and creative dynamism of the Dharma, the path of active and living Righteousness. The word dharma has the sense of the inner law of conduct natural to one's soul and one's spiritual build-up, one's swabhāva . It promotes superior and richer values, gracious merits... and the excellent help each other in the conduct of the dharma and do not do hurt to others. Therefore they prove to be the protectors of the entire world. Immensely pleased with the sublimity of these utterances Yama grants her boon after boon. Indeed, the more she speaks the well-adorned and well-cherished lofty things of the dharma, acceptable always in the conduct of life in every circumstance... govern their daily life? In the face of life's severe contradictions, where often virtue not only goes unrewarded but seems to be punished, does it merely try to din into our ears the efficacy of the dharma in spite of these thousand evils which we have to encounter every day? Is the alleviation of grief and suffering the main intention behind the narration? Are the examples of Sita, Savitri, and Damayanti ...
... development of that inner nature, dharma, guided the development of the individual, and work that the individual performed was expected to be utilised as the "material for self-experience and self-expression, and as a means of self-finding and. self-realisation. The laws of the society and the laws of individual's development constituted a harmony and a complex of dharma: Karma, or action, was understood... development would perfectly harmonise with the principles of liberty, equality and fraternity. The Bhagavadgita, too, seems to indicate the path of further development of dharma in some such direction, so that a greater dharma, even while abandoning all dharmas, can be arrived at in complete freedom and integrality of the divine's expression in the individual and in the society. Bringing out this... Landmarks of Hinduism CONCEIT OF DHARMA: REFLECTIONS ON ITS APPLICATIONS TO CONTEMPORARY PROCESS OF SOCIAL RECONSTRUCTION I There is today a deep but painful search for the fundamental ideals of social reconstruction, which is being done under the influence of three principles of progress, which came to be formulated in the West under ...
... therefore it is said that India shall rise, it is the Sanatan Dharma that shall rise. When it is said that India shall be great, it is the Sanatan Dharma that shall be great. When it is said that India shall expand and extend herself, it is the Sanatan Dharma that shall expand and extend itself over the world. It is for the Dharma and by the Dharma that India exists...." But what is the Hindu religion... should rather take its stand on the duties of man; but both rights and duties are European ideas. Dharma is the Indian conception in which rights and duties lose the artificial antagonism created by a view of the world which makes selfishness the root of action, and regain their deep and eternal unity. Dharma is the basis of democracy which Asia must recognise, for in this lies the distinction between... religion, a creed, a faith. I say it again today, but I put it in another way. I say no longer that nationalism is a creed, a religion, a faith; I say that it is the Sanatan Dharma which for us is nationalism____ The Sanatan Dharma, that is nationalism. This is the message that I have to speak to you. * * * June 19, 1909 We have said that brahmateja is the thing we need most of ...
... evil and grief; in it is the Dharma of all the dharmas. This great and salutary helpful Dharma shall undoubtedly prove to him, even in the transactions of the world, most benign; it shall be the righteous and hence the best conduct. This course of action indeed has its own precious reward. Arjuna must constantly live in it, in that inalienable union obtained through Dharma; that is the kind of integral... unusual to a warrior and a hero. But then, at the same time, with his Kshatriya build-up he would not find it acceptable to stay away from it. His fighter qualities or prakriti dharma as well as his soul qualities or swabhava dharma moulded for performing brave gallant actions would not even allow him to remain aloof from and unconcerned with the demands of society whose one pillar of strength he was... fearlessness, commitment as an exceptional soldier to what is in hand, his conquering spirit,—these would not let him rest in non-action. It is necessary for him to recognise his own prakriti dharma and swabhava dharma and accordingly shape the course of his life. Howsoever much he may like not to be concerned about these issues, the imperative of his birth as a warrior he just cannot obliterate or dismiss: ...
... religion, a faith; I say that it is the Sanatana Dharma which for us is nationalism. This Hindu nation was born with the Sanatana Dharma, with it it moves and with it it grows. When the Sanatana Dharma declines, then the nation declines, and if the Sanatana Dharma were capable of perishing, with the Sanatana Dharma it would perish. The Sanatana Dharma, that is nationalism. This is the message that I... it is said that India shall rise, it is the Sanatana Dharma that shall rise. When it is said that India shall be great, it is the Sanatana Dharma that shall be great. When it is said that India shall expand and extend herself, it is the Sanatana Dharma that shall expand and extend itself over the world. It is for the dharma and by the dharma that India exists. To magnify the religion means to magnify... Hindu religion meant. We speak often of the Hindu religion, of the Sanatana Dharma, but few of us really know what that religion is. Other religions are preponderatingly religions of faith and profession, but the Sanatana Dharma is life itself; it is a thing that has not so much to be believed as lived. This is the dharma that for the salvation of humanity was cherished in the seclusion of this peninsula ...
... and these laws have served as articles of dharma. In India, laws enacted by the state had to be in conformity with the codes of conduct or systems of dharma which were framed by "wise" leaders of the society, and in all matters, systems of dharma were expected to be implemented. The arguments that Arjuna had advanced were basically rooted in the codes of dharma of his times, and his crisis was a result... between two major articles of dharma. On the one hand, it was his dharma to fight for a cause which involved the establishment of the rule of justice. On the other hand, he saw that the massive slaughter that would be entailed in the performance of his dharma would inevitably lead to a consequence that would be destructive of social morality and Page 115 social dharma. The solution that Sri Krishna... detailed answers in the last six chapters of the Gita. 2. Significance of the Last Six Chapters of the Gita "Dharma" generally means a regulative law relating to the constitution of an object or of a process. In regard to Page 114 human actions, dharma would mean the law that regulates different stages of the process of human action, its thrust towards its own maintenance and ...
... various kinds of Dharmas. It speaks of Dharma appropriate to the field of knowledge, knower, and knowledge itself; it 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... action (karana); various categories of effort (cheshta), and providence {daivam),- and it presents in detail three-fold nature of dharma of each of these five elements. I asked the question as to why the Gita had taken so much trouble to delineate the concept of dharma in such minute details. And I found that all this had a profound bearing on questions of ethics and on questions of law. And I had... I was, therefore, turning away sharply from institutions, from authorities, from establishments, in search of effective means of the flights of freedom of inner spirit of man. I know that you are a Dharma Shastri and you know a great deal about soul and spirit and I will not be Page 81 able to define as clearly as you can what freedom of spirit means. But I know my own experience. I have ...
... Indian life, with a spiritual and religious sanction, set up as its outward symbol the Aswamedha and Rajasuya sacrifices, and made it the dharma of a powerful King, his royal and religious duty, to attempt the fulfilment of the ideal. He was not allowed by the Dharma to destroy the liberties of the peoples who came under his sway nor to dethrone or annihilate their royal houses or replace their archons... maintenance under a strong uniting hand of the Indian dharma, the right functioning of the spiritual, religious, ethical and social culture of India. The full flowering of the ideal is seen in the great epics. The Mahabharata is the record of a legendary or, it may be, a historic attempt to establish such an empire, a dharmarājya or kingdom of the Dharma. There the ideal is pictured as so imperative and... spiritual civilisation by force and physical conquest, the vaunt or the excuse of modern imperialism, would have been uncongenial to the ancient cast of her mind and temperament and the idea underlying her Dharma. A series of colonising expeditions carried indeed Indian blood and Indian culture to the islands of the archipelago, but the ships that set out from both the eastern and western coast were not fleets ...
... upward growth. This flexibility is not to be found in the doctrine of Kant. Thirdly, the idea that dharma should be followed simply because it is dharma is only one side of the argument, Page 151 but it is not the overarching and ultimate idea of dharma. It is implicit in the Indian idea of dharma that its imperativeness is derivable from a still higher source of imperativeness, namely, the... wide differences. Briefly, it can be said that the Indian concept of dharma is much wider than the idea of duty for duty's sake. The idea of dharma, in the first place, recognizes the value of hedonistic (kama) principle and even utilitarian (artha) principle at a certain level of development of the human being. Secondly, dharma carries with it the flexibility in regard to the standards of action that... action is indispensable. Fourthly, the doctrine of dharma in the Gita is evolutionary in character, and it makes a distinction between swadharma (one's own law of action) and paradharma (another's law of action), and points out that each individual has dharma appropriate to his swabhava, and therefore one should not emulate somebody else's dharma while performing one's own action. The doctrine of duty ...
... Avatar's role to be the restoration of dharma in a time of its decline? What then does he mean now? He has also insisted on a man following his own nature's dharma instead of trying to foist a foreign one on himself. What does he intend now? I believe we have to attend to the plural number used: "all dharmas". There is, as every student of Hinduism knows, a dharma that is sanatana, "eternal". Surely... intent of Yudhisthira's lie was not 'bad' since he stood for Dharma against Adharma, but all the same, once a war is engaged, both sides believing they represent dharma, all standards are apt to break down, as with Hiroshima. I do believe that we had to wage the last war against Hitler and the genocide of the Jews in the cause of dharma, but Hiroshima seems to have (as I feel it) gone beyond what any... good. Touching on the Mahabharata, you have asked: "If the Dharmaraja is allowed to tell a lie (about the death of Drona's son Aswatthama) at what point does he forfeit the right to be called King Dharma?" It is true that Yudhisthira let Drona believe his son was dead, but the Mahabharata Page 228 depicts this circumstance with greater subtlety than your words suggest. Take the whole ...
... the power of the Dharma. The Dharma, at once religious law of action and deepest law of our nature, is not, as in the Western idea, a creed, cult or ideal inspiring an ethical and social rule; it is the right law of functioning of our life in all its parts. The tendency of man to seek after a just and perfect law of his living finds its truth and its justification in the Dharma. Every thing indeed... indeed has its dharma, its law of life imposed on it by its nature; but for man the dharma is the conscious imposition of a rule of ideal living on all his members. Dharma is fixed in its essence, but still it develops in our consciousness and evolves and has its stages; there are gradations of spiritual and ethical ascension in the search for the highest law of our nature. All men cannot follow in all... law and truth that contains and overtops the others and is universally effective. This then was the Dharma, special for the special person, stage of development, pursuit of life or individual field of action, but universal too in the broad lines which all ought to pursue. The universal embracing dharma in the Indian idea is a law of ideal perfection for the developing mind and soul of man; it compels ...
... regional, family and other customs forming a sort of attendant and subordinate body capable of change only from within,—and with the Dharma no secular authority had any right of autocratic interference. The Brahmins themselves were recorders and exponents of the Dharma, not its creators nor authorised to make at will any changes, although it is evident that by an authoritative expression of opinion... executor and servant of the Dharma, charged to see to its observance and to prevent offences, serious irregularities and breaches. He himself was bound the first to obey it and observe the rigorous rule it laid on his personal life and action and on the province, powers and duties of his regal authority and office. This subjection of the sovereign power to the Dharma was not an ideal theory inoperative... and functions an ideal, not except incidentally of rights and powers, but of duties, a rule of their Page 388 action and an ideal way and temperament, character, spirit in the action, a dharma with a spiritual significance. It was the work of the Rishi to put this stamp enduringly on the national mind, to prolong and perpetuate it, to discover and interpret the ideal law and its practical ...
... the lesson of the perfect enjoyment. Why are we anxious to confine Dharma to a narrow groove? Why are we anxious to base spirituality upon the unreality or insignificance of the world? All that exists is sustained and upheld by Dharma. We may be afraid of the external aspect of life and of politics, but Dharma excludes nothing. Dharma is not enclosed and exhausted in the arcane, immutable Self. Self... Self and not-self, all are from the one Existent, and it is only by embracing all this in its entirety that Dharma can be integral, infinite and free. That alone is Dharma which imparts to man this wholeness, infinity and freedom. We do not want the Dharma that teaches us to relinquish or scornfully reject any- thing. The spirituality of the new age teaches that all things have to be properly dealt with... the remarkable rumour which the vigorous imagination of a local contemporary has set floating. For similar reasons he is unable to engage in journalistic works, and Dharma has been entrusted to other hands." The Bengali paper Dharma published the following notice on the 21st March: "It is rumoured that Sri Aurobindo Ghose has gone away somewhere, nobody knows where. So far as we know, he ...
... perverse and resistant to the Good, and in order to establish dharma, I incarnate Myself at every epochal movement of the world movement." 75 The word dharma that has been used in these verses has a special meaning; it means neither a religious creed nor good human conduct. The highest meaning which is understood by the word dharma is contained in reference to that state of law of manifestation... hi dharmasya glānir bhavati bhārata abhyutthānam adharamasya tadātmānam srjāmyaham paritrānāya sādh ū nām vināśāya ca duskrtām dharma samsthāpanārthāya sambhavāmi yuge yuge” "O Arjuna! Whenever there is decline of dharma , and Page 84 whenever there is the uprising tide of adharma, then I assume My own birth. To extend all-sided protection and upliftment of... higher nature of the Supreme. The knowledge of that divine dharma, the divine law, opens the gate of attainment of that liberation, that moksha, by Page 85 living in which every fibre of action that deviates from the supreme law is eliminated. It is then that the state of sādharmyam is attained. 76 That supreme law, that dharma is an active law, and it is that law which constantly operates ...
... the country and the irresponsible personal ruler of a nation of obedient subjects. The obedience owed by the people was due to the Law, the Dharma, and to the edicts of the King in council only as an administrative means for the service and maintenance of the Dharma. At the same time a small body like the Council subject to the immediate and constant influence of the sovereign and his ministers might... members in a perfect freedom from all outside interference: only on fundamental questions of the Dharma the Brahmins were referred to for an authoritative interpretation or decision as custodians of the Shastra. As with the kula , each caste had its caste law and rule of living and conduct, jāti-dharma , and its caste communal assembly, jāti-saṅgha . As the Indian polity in all its institutions was... Indian society and polity to the ascetic life. The order he created was intended to be a dharma-saṅgha , and each monastery a religious commune living the life of a united communal body which existed as the expression and was based in all the rules, features, structure of its life on the maintenance of the Dharma as it was understood by the Buddhists. This was, as we can at once see, precisely the principle ...
... kshatariya the function and dharma of the pursuit of courage and heroism, to the vaishya the function and dharma of interchange, mutuality and economic sustenance of the society, and to the shudra the function and dharma of the pursuit of skill, labour and service. The third circle of Hinduism was that of the fourfold scheme of the successive stages of life, those of the student, the... been called ashrama vyavastha provided to the student, the function and dharma of study, discipline and restraint [brahmacharya); to the householder (grihastha) the function and dharma of marriage and multiple responsibilities of family and social relationships; to the forest recluse (vanaprastha) function and dharma of retirement from ordinary occupations so as to be engaged in reflection... inquiries of the thinkers, the more passionate reaches of devotion, and austerer ideals of dharma. The third stage, the loftiest stage of spiritual evolution, goes beyond all symbols and middle significances in order to arrive at the absolute and universal divine love, the beauty of All-beautiful, noblest dharma of unity with all beings, universal compassion and benevolence, the upsurge of the psychical ...
... political systems destruction, 21, 91 , 123,124, 128 ,241 means of, 228, 251 Deuskar, Sakharam Ganesh, 40(11) Devil, 143 Dharma (Bengali weekly), 47 dharma, 48(111), 69·70, 15 I, 152, 182 in ancient times, 165 , 177 basis of democracy, 39 India's, 49, 158 see also Sanatana dharma dictatorship, 214 diplomacy, 37 , 45 divide-and-rule, 17, 18 -19,230 Dominion status (for India), 223-224, 231, 237... expanding, 131 its central principle, 145·147, 179, 184, its decline, 81, 131 orthodox, I ,32, 89.90, 94 passive, 183 untouched by the Congress, 32 and violence, 246 se e also religion, Sanatana dharma Hindu-Misfire question, 17, 18·19,31, 53,54,58,62,65, 165,166, 167, 173, 181,195,222,223,227,228,230, 241,242, 244-245 Hitler, 193, 194,213,217,224·226,227, 229(fn), 230, 239, 242 sympathy for... of other cultures, 86, 178,179,248 as Bharata Shakti, 139 as Bhawani Bharati, 15 her decline degeneration, 30, 40.41, 43,59-60,61,85.86, 150-153, 185 her destiny, 22, 133,134, 139,245,250 her dharma Swadharma, 42, 49 , 158, 165,177,250 her freedom, 149,160,209,219,226, 230,237,244,245, 252,253 her future, 61, 72, 92 , 94,110, 112,149, 154, 157 ,203,209,237,245,249,250 her genius spirit, ...
... very familiar term — Dharma. What is Dharma then? How does it accomplish the miracle which to others seems to have proved an impossibility ? Dharma is self-law, that is to say, the law of the Self; it is the rhythm and movement of our inner or inmost being, the spontaneous working out of our truth-conscious nature. We may perhaps view the three terms Right, Duty and Dharma as degrees of an ascending... supreme conception of Dharma, which is a transcendence of the gunas. Dharma is not an ideal, a standard or a rule that one has to obey; it is the law of self-nature that one inevitably follows; it is easy, spontaneous, delightful. The path of duty is heroic, the path of Dharma is of the gods, godly. (Cf. Virabhava and Divyabhava of the Tantras.) The principle of Dharma then inculcates that each... was a blind obedience—obedience to the chief, the patriarch or pater familias —obedience to the laws and customs of the collectivity to which one belonged. It was called duty, it was called even dharma, but evidently on a lower level, in an inferior formulation; in reality it was more of the nature of the mechanical functioning of an automaton than the exercise of conscious will and deliberate choice ...
... familiar term – Dharma. What is Dharma then? How does it accomplish the miracle which to others seems to have proved an impossibility? Dharma is self-law, that is to say, the law of the Self; it is the rhythm and movement of our inner or inmost being, the spontaneous working out of our truth-conscious nature. We may perhaps view the three terms Right, Duty and Dharma as degrees of an... rajas. This leads us to the high and supreme conception of Dharma, which is a transcendence of the gunas. Dharma is not an ideal, a standard or a rule that one has to obey: it is the law of self-nature that one inevitably follows, it is easy, spontaneous, delightful. The path of duty is heroic, Page 62 the path of Dharma is of the gods, godly (cf. Virabhava and Divyabhava... obe dience to the chief – the patriarch or pater familias –obedience to the laws and customs of the collectivity to which one belonged. It was called duty; it was called even dharma, but evidently on a lower level, in an inferior formulation. In reality it was more of the nature of the mechanical functioning of an automaton than the exercise of conscious will and deliberate ...
... higher towards the supreme source of light and strength and turning to discover the complete meaning and a vaster form of her Dharma. 59 If the India of long past ages had built on the foundation of the spiritual mind and the broad and durable framework of Dharma a great and stable civilisation and a free and noble people, ancient Greece developed to a remarkable extent intellectual reason... ordinarily - in the Indian way of life - moksa (spiritual liberation) comes as a feat of transcendence out of the fullness of the other three, kāma (enjoyment), artha (material well-being) and dharma (right conduct); "there was no preaching of a general rush to the cave and the hermitage". 9 Again, was the characteristic Indian attitude corrosively pessimistic - or more pessimistic than, say... than animal, that this flawed life is not the be-all and end-all, and that man carries in himself a divine destiny realisable by one and all: first by living in society in conformity with the accepted Dharma, then by a conscious inner development of the mind and the aesthetic sensibility and the soul, and finally by acc omplishing a "breakthrough" to the realm of the Spirit: Thus we may observe ...
... spiritual and religious sanction. They set up as the outward symbol of this unity, the Aswamedha and Rajasuya sacrifices, and made it the dharma of a powerful King, his royal and religious duty, to attempt the fulfilment of this ideal. He was not allowed by the Dharma to destroy the liberties of the peoples who came under his sway nor to dethrone or annihilate their royal houses or replace their archons... e under a strong uniting hand of the Indian dharma, the right functioning of the spiritual, religious, ethical and social culture of India. The full flowering of this ideal is seen in the great epics. The Mahabharata is the record of a legendary or, it may be, a historic attempt to establish such an empire, a dharmarajya or kingdom of the Dharma. There the ideal is pictured as so imperative... the impairment of the free organic diversified life which was the true expression of the mind and temperament of the people. The fall from the rule of Dharma A worse result was a certain fall from the high ideal of the Dharma. In the struggle of kingdom with kingdom for supremacy, a habit of Machiavellian statecraft replaced the nobler ethical ideals of the past; aggressive ambition ...
... embodying the greater ethical ideals of the Indian Dharma and others who are embodiments of Asuric egoism and self-will and misuse of the Dharma, the political a battle in which the personal struggle culminates, an international clash ending in the establishment of a new rule of righteousness and justice, a kingdom or rather an empire of the Dharma uniting warring races and substituting for the ambitious... social and ethical law, the Dharma, so that it might be made,—all vital, economic, aesthetic, hedonistic, intellectual and other needs being satisfied duly and according to the right law of the nature,—a preparation for the spiritual existence. Here too we have as an initial form the aphoristic method of the Vedic gṛhyasūtras , afterwards the diffuser, fuller method of the Dharma Shastras,—the first satisfied... ideas, aesthetic emotion, poetry, fiction and romance. That which was for the cultured classes contained in Veda and Upanishad, shut into profound philosophical aphorism and treatise or inculcated in dharma-shastra and artha-shastra, was put here into creative and living figures, associated with familiar story and legend, Page 346 fused into a vivid representation of life and thus made a near ...
... a dharmarajya or kingdom Page 291 of the Dharma. There the ideal is pictured as so imperative and widely acknowledged that even the turbulent Shishupala is represented as motiving his submission and attendance at the Rajasuya sacrifice on the ground that Yudhishthira was carrying out an action demanded by the Dharma. And in the Ramayana we have an idealised picture of such a D... and an imaginative heightening of both the good and the evil in human character. On one side is portrayed an ideal manhood, a divine beauty of virtue and ethical order, a civilization founded on the Dharma and realising an exaltation of the moral ideal which is presented with a singularly strong appeal of aesthetic grace and harmony and sweetness; on the other are wild and anarchic and almost amorphous... and of all the classes that is held up as the ideal, an enlargement of the monarchical state synthetising the communal autonomies of the Indian system and maintaining the law and constitution of the Dharma. The ideal of conquest held up is not a destructive and predatory invasion annihilating the organic freedom and the political and social institutions and exploiting the economic resources of the conquered ...
... Indian ethics, therefore, there is place for Kama and artha, provided they are restrained within limits by dharma that is prescribed for a regulated balance between indulgence and restraint. At a still higher level, it prescribes dharma for its own sake, but even there the idea of dharma is not limited to one rigid concept of duty. If Buddha renounces the duties of a prince, of a husband and of a... this answer is that the Gita is not a book of practical ethics, but of the spiritual life which permits us to transcend the clash of all dharmas that the human mind can conceive, and to discover a new dharma, the law of divine action, divyam karma, by the attainment of divine freedom in which the nature of the individual transcends its limitations, the limitations of the nature subject to three gunas... awareness of the duty of the kshyatriya. In the course of his argument, Arjuna had conceded the value of that duty, but he had become aware of an equally imperative duty, namely, to ensure the tradition of dharma of the family and of the society and of the nation, and he had become aware, too, that both the duties violently clashed with each other Page 11 ending in the collapse of the whole useful ...
... destruction of the families, the eternal family tradition of dharma is destroyed: with the destruction of dharma, the entire society is overcome by adharma, unrighteousness. When society is overcome by unrighteousness, the women of our entire tradition become impure. And as a result, perverse progeny is produced.... Those who destroy the dharma of the tradition will be responsible for the ruin of the race... other words, the hedonistic aim; Secondly, he declared that he would reject the aim which seeks to attain victory and rule and power and government of men, — the aim that was prescribed in Indian dharma for the kshatriya, the man of power and action. Thirdly, he rejected the ethical element that was the main spring of the entire preparation for the war. The arguments in this connection could... committed? (e)Once again, Arjuna brought in another ethical consideration. Even if a sin was to be committed and even if that could be justified because that was inevitable in the performance of the dharma of the kshatriya, how could it be justified if that leads to the destruction of family morality, social law, law of the nation? Arjuna declared that family itself could be corrupted, race would be ...
... This is the Sanatana Dharma, this is the eternal religion which you did not really know before, but which I have now revealed to you. The agnostic and the sceptic in you have been answered, for I have given you proofs within and without you, physical and subjective, which have satisfied you. When you go forth, speak to your nation always this word, that it is for the Sanatana Dharma that they arise, it... when he speaks of a Sanatana Dharma, it is not of creed and dogmas, rites and rituals, that he speaks. As he was to explain further in the Karmayogin: 'There is a mighty law of life, a great principle of human evolution, a body of spiritual knowledge and experience of which India has always been destined to be a guardian, exemplar and missionary. This is the sanatana dharma. the eternal religion.'... to combat the gloom and despondency in the air Sri Aurobindo launched the publication of two weekly journals, the Karmayogin in English and the Dharma in Bengali. The first issue of the Karmayogin came out on June 19, 1909, and that of the Dharma on August 23. The Karmayogin described itself as 'a weekly review of National Religion, Literature, Science, Philosophy etc.' The cover illustration ...
... recorders and exponents of Dharma. The king in India "exercised supreme administrative and judicial power, was in possession of all the military forces of the kingdom and with his Council alone responsible for peace and war...." Indian monarchy, previous to the Muslim invasion, was not an autarchy. "A greater sovereign than the king" Sri Aurobindo tells us, "was the Dharma, the religious, ethical... ethical, social, political, juridic and customary law organically governing the life of the people." And, let us note, with the Dharma no secular authority had any right of autocratic interference. "The king was only the guardian, executor and servant of the Dharma...." He was not the religious head of the people. There was no exclusive State religion. The religious liberties of the people were assured "and... political circumstances of its life____" It imposed on all classes and functions an ideal of duties, "a rule of their action and an ideal way and temperament, character, spirit in the action, a dharma with a spiritual significance." It was the work of the Rishi—the man of a higher spiritual experience and knowledge, born in any of the classes—"to put this stamp enduringly on the national mind, to ...
... human perfection when a harmonious order is established, the perfect or chatuspad dharma, whose maintenance depends on the full and universal possession of Yoga or direct relation to God and that again on the continual presence of incarnate Vishnu as the Adored, the Master and centre of dharma and yoga. The chatuspad dharma is the perfect harmony of the four dharmas, Brahmanyam, Kshatram, Vaishyam and... tim prati. Vishnu incarnates as the lawgiver, ritualist and Shastrakara to preserve the knowledge and practice of the dharma by the aid of the intellect and abhyasa, customary practice based on intellectual knowledge. In the Kali all breaks down except love and service, the dharma of the Shudra by which humanity is maintained and from time to time purified; for the jnanam breaks down and is replaced... the name of the supreme Lord Vishnu himself; it also means धर्म or योग and by a later preference of meaning it came to signify sacrifice, because sacrifice in the later Dwapara Yuga became the one dharma and yoga which dominated and more and more tended to replace all others. It is necessary to recover the proper meaning of this important word by Nirukta, and, in order to [do] it, to lay down briefly ...
... towards the divine light but cannot reach it. At its base is the law or dharma of inertia: the tamasic man inertly obeys in a customary mechanical action the suggestions and impulses, the round of will of his material and his half-intellectualised vital and sensational nature. In the middle intervenes the kinetic law or dharma; the rajasic man, vital, dynamic, active, attempts to impose himself on... surrender must be without reservations; our Yoga, our life, our state of inner being must be determined freely by this living Infinite, not predetermined by our mind's insistence on this or that dharma or any dharma. The divine Master of the Yoga, yogeśvaraḥ kṛṣṇaḥ , will then himself take up our Yoga and raise us to our utmost possible perfection, not the perfection of any external or mental standard... and tyrant yoke of his turbulent passions, desires and egoisms, the burden of his restless self-will, the yoke of his rajasic nature. At the top presses down upon life the harmonic regulative law or dharma; the sattwic man attempts to erect and follow his limited personal standards of reasoning knowledge, enlightened utility or mechanised virtue, his religions and philosophies and ethical formulas, mental ...
... or helpful to efficiency, power, success, to victory, honour, approval, good fortune. The idea of Dharma is on the contrary predominantly moral in its essence. Dharma on its heights holds up the moral law in its own right and for its own sake to human acceptance and observance. The larger idea of Dharma is indeed a conception of the true law of all energies and includes a conscience, a rectitude in... self-governing intelligence. This brings into the seeking of vital pleasure and profit, artha, kāma , the power of the conception of a mental truth, justice, right, the conception of Dharma. The greater practical part of the Dharma is ethical, it is the idea of the moral law. The first mind movement is non-moral or not at all characteristically moral, has only, if at all, the conception of a standard of action... in all things, a right law of thought and knowledge, of aesthesis, of all other human activities and not only of our ethical action. But yet in the notion of Dharma the ethical element has tended always to predominate and even to monopolise the concept of Right which man creates,—because ethics is concerned with action of life and his dealing with his vital being and with his fellow-men and that is always ...
... all who have seen it). My American version is dreadful, but includes many fine things and one realizes that the whole work is about dharma and adharma, and works these out in Page 191 a thousand ways. And India's great gift is the knowledge of dharma, here lost for this time. Peter Brook gave a radio interview in which he said that the Mahabharata was like a work of Shakespeare;... in the Gita: "...whenever there is the fading of the Dharma and the uprising of unrighteousness, then 1 loose myself forth into birth. For the deliverance of the good, for the destruction of the evil-doers, for the enthroning of the Right I am born from age to age" (IV. 7 -8). The victory of the Kauravas would have spelled the death of Dharma. Unrighteousness would have ruled. But they were so strong... marvellously Shakespearean - the hypocritical old father, Duryodhana himself, and Radheya, Kunti's abandoned son who- is so noble but thrown onto the side of adharma because of his mother's sin against dharma. And so with all. But Shakespeare never created a Lord Krishna nor could any Western poet have done so or included the divine within a human world. True, it is in the Gospels, and the story of the ...
... 30 May 1914 Faith is still deficient in kriti, samaja & saundarya as lacking entirely or almost entirely any ground in the actuality. In the dharma & sahitya it is increasing, but insufficient. A letter from Sn [Saurin] showing power of Dharma acting at a distance through communicative vyapti. Continuance of the work on the Veda (The Secret of the Veda). In the progress of the internal siddhi... stumbling buddhi of the Annamaya Page 444 being interferes with its own sources of error & misplacement. Tapas is back at the stage of always resisted, variable & insecure effectiveness. Dharma & kriti act fragmentarily with a hampered & baffled movement. Sahitya is almost entirely obstructed by bodily tamas. Since the morning Sahitya has again revived and the "Life Divine", long suspended... constant manifestation of perceptive vijnanamaya thought, articulate vijnanamaya thought, free anandamaya vani, conversion of tapasic into luminous movements; (3) the definite faith in the power of dharma-karma; (4) the cessation of the dominance of relapse in the subjectivity, examples Br. [Biren,] Richard, X 5 etc. Trikaldrishti— (Script) 1) Inevitably tomorrow sahitya will be resumed, ...
... complex a phenomenon to be defined. The Bengali equivalent of religion —dharma —is still more complex. Dharma is not religion though it has become customary to translate "religion" by "dharma." Dharma is law—it includes the social and moral laws; also the law of one's own being, one's own nature is said to be dharma— swadharma. August 7, 1926 (A disciple:) What are the... community was completely free to develop its own religion—the law of its being. Even the selection of the line was a matter of free choice for the individual.... In ancient times each community had its own Dharma and within itself it was independent; every village, every city had its own organization quite free from all political control and within that every individual was free—free to change and take up another... unit. There were, of course, attempts at that kind of expression of life but they were only partially successful. The whole community in India was a very big one and the community culture based on Dharma was not thrown into a kind of [political or national] organization which would resist external aggression. April 18, 1923 (The short-lived display of Hindu-Muslim unity that followed ...
... Confucius in Bengali says: "Why do the Dharma-gurus marry, we can't understand. Buddha did and his wife's tale is (heart-rending)." Sri Aurobindo: Why? What is there (heart-rending) in it? Myself: He goes on: "Sri Aurobindo, though not a dharma-guru but dharma-mad, , has done it too." Well, Sir? Sri Aurobindo: Well, it is better to be (dharma-mad) than to be a sententious ass and pronounce... this solution; they told the woman: 'Know that the only mantra for womankind is this: the husband is the supreme guru, the wife shares the dharma (law of conduct) of her husband. She must help him, counsel him, encourage him in whatever work he accepts as his dharma. She should regard him as her god, take joy in his joy, and feel sorrow in his unhappiness. It is for the man to choose his work; the woman's... set before Mrinalini, a girl of eighteen years at that time. Today this ideal has undergone a tremendous change, has turned a somersault, so to say. Woman demands equality with man. This is the Yuga-dharma. Of course, Sri Aurobindo does not mean that any and every husband has to be accepted as a god. He had Page 6 also spoken of woman being subjected to the yoke of man's tyranny. We shall ...
... gives from Dharma actually refers to a celebration at Belur in March 1910 – when Sri Aurobindo was at Chandernagore! How could he have come to Calcutta without being recognised? And how could he have written the article before the actual celebration took place? Girija has been led into this error by his hasty and unwarranted assumption that "all that has appeared in the Dharma was written... followed sincerely as paths for the realisation of God, lead ultimately to the same experience. This is not "Hindu Godami", by any stretch of imagination. Nor can the definition of Eternal Dharma' – sanatoria dharma – given by Sri Aurobindo in his Uttarpara speech be dubbed orthodox by anyone except the purblind. The author holds religion responsible for the failure of the revolutionary movement... was one Swami Hamsa that gave Sri Aurobindo the first introduction to the practice of Yoga especially that of Pranayama. It is true that one Swami Hamsa came to Baroda and was giving lectures on Dharma. But Sri Aurobindo heard his lectures in the Baroda Palace where he went on invitation. He never went to the Swami's place to consult him, nor did he take any information or instruction from him ...
... - Sanatana Dharma, Eternal Religion! What did he mean? Did he expect people to take him seriously? But when Sri Aurobindo spoke against the Reforms, when he fulminated against the ways of the bureaucracy, when he crammed indictments into his insinuations — the rapier thrust, the sharp edge, the needle point were seen again, the weapons often envenomed too! The talk of God, Sanatana Dharma, prison sadhana... unrepentant seditionist and revolutionary, only a diabolically clever one since it was so very difficult to bring him to book. So soon after acquittal, he had started the Karmayogin and then the Dharma, and both were financial successes. He was constantly on his feet, and his speeches were widely reported and discussed. He still seemed to exert an unparalleled influence on the young men who met... spoke in the coming weeks and months with the assurance and urgency of the man who knew and could say like Hamlet: "It will be short; the interim is mine!" The Kumartuli speech, the launching of the Dharma, the Hooghly Conference, the Sylhet Conference were pointers to the new directions of Sri Aurobindo's thought. Frail, yet intent and indomitable, Sri Aurobindo was seen scouring the confused ocean ...
... becoming spirit of humanity." He then goes on to say, "The Karmayogin and the Dharma gave us intimations, faint and obscure of the 'human dream of perfectibility,' of 'aspiration to a heaven on earth common to several religious and spiritual seers and thinkers.' ... The majority of us looked to the Karmayogin and the Dharma to give us a new lead in our political bewilderment." Page 500 ... its predecessor, was easily self-supporting. Priced at 2 annas (i.e., one eighth of a rupee), it had a very large circulation and brought a rich and varied fare to its readers. "The Karmayogin and Dharma, the two weeklies preaching a new Nationalism, were more in my line," recalled Suresh Chandra Deb. "These brought to our thoughts and activities some sort of a coherence out of the confusion created... translation, but original Bengali from Sri Aurobindo was the only thing that would satisfy them! Diffident, he hesitated, but was persuaded to take up his pen and let the Bengali Muse use it. Thus Dharma came into being. This one was a Monday weekly. It was priced at 2 paisa a copy (Registered N°C.550). The first number is dated 7 Bhadra 1316 (23 August 1909). The name of its editor is 'Srijukta Aurobindo ...
... help to influence but which he cannot determine. They constitute the national dharma,—we must use the Indian word which alone is capable of expressing the whole idea; for our dharma means the law of our nature and it means also its formulated expression. Only the society itself can determine the development of its own dharma or can formulate its expression; and if this is to be done not in the old way... its dharma, it has undertaken functions which it cannot healthily and effectively fulfil. Administration is simply the regulation of the outward life of the people, the ordered maintenance of the external activities of its developed or developing being, and the king may well be their regulator; he may well fulfil the function which the Indian polity assigned to him, the upholder of the "dharma". But... history bears witness; the king is an inefficient legislator and unmixed aristocracies are not much better. For the laws and institutions of a society are the framework it builds for its life and its dharma. When it begins to determine these for itself by a self-conscious action of its reason and will within whatever limits, it has taken the first step in a movement which must inevitably end in an attempt ...
... one entity which we believe to be all-important, the dharma , the national religion which we also believe to be universal. There is a mighty law of life, a great principle of human evolution, a body of spiritual knowledge and experience of which India has always been destined to be guardian, exemplar and missionary. This is the sanātana dharma , the eternal religion. Under the stress of alien impacts... not of the structure of that dharma , but of its living reality. For the religion of India is nothing if it is not lived. It has to be applied not only to life, but to the whole of life; its spirit has to enter into and mould our society, our politics, our literature, our science, our individual character, affections and aspirations. To understand the heart of this dharma , to experience it as a truth... so that we may be able to say to ourselves and our nation, 'This is our dharma .' We shall review European civilisation entirely from the standpoint of Indian thought and knowledge and seek to throw off from us the dominating stamp of the Occident; what we have to take from the West we shall take as Indians. And the dharma once discovered we shall strive our utmost not only to profess but to live ...
... democratic freedom, are new values, an evolutionary movement, a new Dharma which has only begun slowly and initially to influence practice – an infant Dharma that would be throttled for good if Hitler succeeded in his “Avataric “ mission and established his new “religion “ over all the earth. Subject nations naturally accept the new Dharma and severely criticise the old imperialisms; it is to be hoped... inference as it were? I have received of late from correspondents and friends objections to this our dubbing the Allies as ‘modern Pandavas’. Page 97 Those were protagonists of virtue (dharma) and unselfishness which can hardly be said of the Allies who are all exploiters of weaker races and imperialistic. Krishnaprem too has felt doubtful about the Allies being as exemplary as the Pandavas... their own declarations and their behaviour. Avowedly and open, Nazi Germany today stands for the reversal of this evolutionary tendency, for the destruction of the new international outlook, the new Dharma, for a reversion not only to the past, but to a far back primitive and barbaric ideal. She fully intended to impose it on the whole earth, but would have done so if she had had, as for a time she ...
... men and gods. To uphold dharma and social order is a working translation of the Gita's conception of lokasamgraha for the individual developing self-consciousness in the dynamics of the day-to-day. Even though noble souls may suffer in the process, that itself, on participation in the endeavour, becomes their reward. The gods and the sages help mankind grow in the dharma, which is in fact the law... with Aswapati's worship of Goddess Savitri for eighteen years. He is issueless and his concern is to beget children for the continuance of his ancestral line engaged in performance of the sacred dharma; hence he decides to undertake this long and arduous tapasya. Every day a hundred-thousand oblations he offers to Savitri even while observing the strictest ritual-vowsduring the entire period.... firm in her resolve. She asserts that she has chosen him as her husband and that she would not choose again. Narad sees in it a fine luminous understanding and discernment, in conformity with the dharma, and recommends the marriage. In fact, he blesses it and wishes it to pass Page 552 off without any ill-happening. Then Aswapati, following the age-old tradition, makes a formal ...
... spiritual tradition which carries in its experience this esoteric sense of the story. The story appears early in the Mahabharata and is charged with the dynamism of the Dharma, the Path of Righteousness. The word dharma has the sense of the inner law of conduct natural to one's soul and one's spiritual build-up, one's swabhāva , becoming. In the story Savitri the princess of Madra is... greatness of the dharma by which the creation is sustained. She asserts that the sages who live in the Truth help it grow and it is by it that the sun shines and in it the movements of Time take shape. They thus prove to be the protectors of the entire world. Immensely pleased with the sublimity of these utterances Yama grants her boon after boon. Indeed, the more she speaks of the dharma, acceptable... stands in the way. He is convinced that only if the supreme divine Power shall take birth here that this issue of mortality will be resolved. In the Mahabharata story Aswapati is a follower of the dharma and is firmly established in the truth. He rules over his kingdom with love and has concern for its citizens. But he is issueless. Therefore with the intention of getting a son he engages himself ...
... co-partner in the practice of dharma. She will help him, advise him and encourage him in the work he chooses for his dharma; she will obey him as God, feel happy in his happiness and suffer in his suffering. The new "so-called cultured Dharma" is supposed to give woman the right to go her own way, if necessary in opposition to her husband's; but Hindu Dharma has a different notion of the wife's... the honourable acquittal. May 1909-February 1910: Sri Aurobindo emerged from prison a changed man with an accession of spiritual strength and a new serenity, edited the Karmayogin and the Dharma, and in response to an adesh, an inner command, left for Chandernagore in February 1910. During the first year (1905-6), Sri Aurobindo was hardly known outside the small circle of his students... relationship between Sri Aurobindo and Mrinalini. His pull towards the higher life, her attraction Page 212 to normal family life: how is the stalemate to be resolved? What has Hindu Dharma to say about it? The uncommon, the exceptional, the unique had to be fostered; they were the salt of the earth. But the unpredictable genius put a great strain upon his wife. Not for her the ...
... not aware of his essential nature, he was being led by his sattwic rajasic nature the norms of which he knew as his dharma. This Dharma is the ethical dharma, an ensemble of ethical principles and rules by which a sattwic man seeks to regulate his life. When this ethical Dharma failed to lead him, and contrary ideals pressed forward to claim his allegiance, he was perplexed and bewildered. Taking... step by step, to a comprehension of the dharma Page 35 or essential law of his soul, which is supra-ethical and spiritual. The word Dharma is used in both the senses. The one is Svadharma or the essential law of one's spiritual nature which is never affected by heredity, environment or any other external agency, and the other is the Dharma of the evolved mental being, a sort of ...
... one entity which we believe to be all-important, the dharma , the national religion which we also believe to be universal. There is a mighty law of life, a great principle of human evolution, a body of spiritual knowledge and experience of which India has always been destined to be guardian, exemplar and missionary. This is the sanatana dharma , the eternal religion. Under the stress of alien impacts... not of the structure of that dharma , but of its living reality. For the religion of India is nothing if it is not lived. It has to be applied not only to life, but to the whole of life; its spirit has to enter into and mould our society, our politics, our literature, our science, our individual character, affections and aspirations. To understand the heart of this dharma , to experience it as a truth... so that we may be able to say to ourselves and our nation, 'This is our dharma .' We shall review European civilisation entirely from the standpoint of Indian thought and knowledge and seek to throw off from us the dominating stamp of the Occident; what we have to take from the West we shall take as Indians. And the dharma once discovered we shall strive our utmost not only to profess but to live ...
... natural life of man and, while allowing it sufficient scope and variety and freedom, yet to subject it to a law, canon, dharma, a law of function, a law of type, a law of each actual unideal human tendency and a law too of highest ideal intention? And how again are we to point that dharma towards its own exceeding by the fulfilment and cessation of its disciplinary purpose in the secure freedom of the spiritual... integral harmony gave place to an exaggerated stress on one or other of its elemental factors. Artha and kāma , interest and desire were in some directions developed at the expense of the dharma . The lines of the dharma were filled and stamped in with so rigid a distinctness as to stand in the way of the freedom of the spirit. Page 176 Spiritual liberation was pursued in hostility to life... you can rise to the liberating knowledge which brings a spiritual release, mokṣa . Then you can grow out of all these limitations in which you are being trained; you can grow through the fulfilled Dharma and beyond it into the eternity of your self, into the fullness, freedom, greatness and bliss of the immortal spirit; for that is what each man is behind the veils of his nature. When you have done ...
... To uphold dharma and social order is a working translation of the Gita's conception of lokasamgraha for the individual developing self consciousness in the dynamics of the day-to-day. Even though noble souls may suffer in the process, that itself, on participation in the endeavour, becomes their reward. Page 126 The gods and the sages help mankind grow in the dharma, which is in... narration with Aswapati's worship of Goddess Savitri for eighteen years. He is issueless and his concern is to beget children for the continuance of his ancestral line engaged in performance of the sacred dharma; hence he decides to undertake this long and arduous tapasya. Every day a hundred-thousand oblations he offers to Savitri even while observing the strictest ritual-vows during the entire period. The... firm in her resolve. She asserts that she has chosen him as her husband and that she would not choose again. Narad sees in it a fine luminous understanding and discernment, in conformity with the dharma, and recommends the marriage. In fact, he blesses it and wishes it to pass off without any ill-happening. Then Aswapati, Page 93 following the age-old tradition, makes a formal proposal ...
... Whensoever there is the fading of the Dharma 3 and the uprising of unrighteousness, then I loose myself forth into birth. For the deliverance of the good, for the destruction of the evil-doers, for the enthroning of the Right, I am born from age to age" (4.5,7,8). 4 Sri Aurobindo's comment 5 runs: "We have to remark carefully that the upholding of the Dharma in the world is not the only object... the being born anew in a second birth of the soul. It is that new birth which Avatarhood and the upholding of the Dharma are intended to serve. If there were not this rising of man into the Godhead to be helped by the descent of God into humanity, Avatarhood for the sake of the Dharma would be an otiose phenomenon, since mere Right, mere justice or standards of virtue can always be upheld by the divine... object of the descent of the Avatar, the great mystery of the Divine manifest in humanity; for the upholding of the Dharma is not an all-sufficient object in itself, not the supreme possible aim for the manifestation of a Christ, a Krishna, a Buddha, but is only the general condition of a higher aim and a more supreme and divine utility. For there are two aspects of the divine birth; one is a descent ...
... existence, a full enjoyment and use of the rhythm and balance of fruitful and productive life are the perfection of those who have this Swabhava and follow this Dharma. The other turn is towards work and service. This was in the old order the dharma or soul-type of the Shudra and the Shudra in that order was considered as not one of the twice-born, but Page 746 an inferior type. A more recent... or philosophic mind. These are stoppings short on the way or temporary exclusive concentrations, but a fullness of the divine soul and power of truth and knowledge in man is the perfection of this Dharma or Swabhava, the accomplished Brahminhood of the complete Brahmana. On the other hand the turn of the nature may be to the predominance of the will-force and the capacities which make for strength... the make of the Kshatriya. To carry these things to their highest degree and give them a certain divine fullness, purity and grandeur is the perfection of those who have this Swabhava and follow this Dharma. A third turn is one that brings out into relief the practical arranging intelligence and the instinct of life to produce, exchange, possess, enjoy, contrive, put things in order and balance, spend ...
... rather in the Kriti, as opposed to the Sahitya and Dharma. The faith in the latter is subject to a proviso or doubt in the intellect whether something may not happen through failure of Kriti which will prevent either completion in this life of the full Yogasiddhi, ie the physical & active, or else the complete & successful exteriorisation of the Dharma & Sahitya. The deficient faith in Kriti reacts... (formerly only realised in the crude type), but nothing definite is yet evolved. Obstruction continues. Script. Work is being combined, the scholastic and the philosophical at first, with dharma in a crude state of commencement. The rest of sahitya will be added gradually, as soon as the present work is sufficiently organised. 1) Philosophy—(1) The Life Divine, 2) The Synthesis of Yoga—... already being done. The state of another's mind is now physically concrete to the sense-mind. The contents are less visible, except in their generalities. Aishwarya-vyapti of the nature of Dharma is now very commonly effective on people in the immediate neighbourhood; but the effectiveness is not invariable, & least developed in details. At night, after a long time, the dreams were to ...
... , for the good of the world, for the fulfilment of the divine will in the universe. That culmination leads to its own transcending, to the immortal Dharma. For then comes a freedom in which there is no personal action at all, no sattwic rule of dharma, no limitation of Shastra; the inferior reason and will are themselves overpassed and it is not they but a higher wisdom that dictates and guides the... personal invention, but as the true rule of Aryan living constantly rediscovered by the Buddha, the enlightened mind, the awakened spirit. But this practically means that there is an ideal, an eternal Dharma which religion, philosophy, ethics and all other powers in man that strive after truth and perfection are constantly endeavouring to embody in new statements of the science and art of the inner and... which we call the Inconscient,—is something very different from our mind consciousness to which alone we are accustomed to give the name. There is in that highest superconscience a highest truth and dharma of immortality, a greatest divine way of being, a way of the eternal and infinite. That eternal way of existence and divine manner of being exists already in the eternity of the Purushottama, but we ...
... existing together, in the words of the poet himself: "twin-born". The three goals of life, dharma, artha and kāma (Trivarga, as they are called) were also meticulously followed by Dilīpa in Page 40 a harmonious manner, where artha and kama found their fulfillment in dharma, as it should be, in the case of an extraordinary personality like that of Dilipa (Canto I. 25), who... even the orders of Rāmā lying down with a supine submissiveness, as is most unfortunately supposed by many. The highest dharma for her, however, it should be noted, consisted in thinking good of and doing good to her husband who was her all in all and was himself an incarnation of dharma. Kālidāsa gives expression to the same idea of the spiritual strength of character in Sītā in his typically ... RAMA In Raghuvamśam, Rāmā stands before us as a colossal figure, in whom the lofty qualities of the descendants of the solar race have reached their culmination. He is the epitome of dharma, it is rightly said, a model for others to follow, in whom heroism, harmony, and illumination, all these virtues, find their best manifestation. In the Raghuvamśam, Canto X, in the very beginning ...
... spiritual knowledge and experience of which India has always been destined to be guardian, exemplar and missionary. This is the Sanatana Dharma, the eternal religion. Under the stress of alien impacts she has largely lost hold not of the structure of that dharma, but of its living reality. For the religion of India is nothing if it is not lived. It has to be applied not only to life, but to the... Uttarpara Speech, he said: "I came to Him long ago in Baroda, some years before the Swadeshi began and I was drawn into the public field"; and again when he said in the same Speech: "The Sanatana Dharma, that is Nationalism." His fervent patriotism was but a spark of his soul's spiritual fire. He loved Mother India with such a self-effacing ardour, 31. A town in the United Provinces hallowed... and led by His Will. His nationalism was much more than mere nationalism, it was much more than internationalism - it was spiritual universalism, if one can so put it. His Nationalism was Sanatana Dharma. It led him to toil all his life for the divine fulfilment of the whole human race, for God in man and man in God. The goal which Sri Aurobindo held up before himself at that early age when ...
... development undergoes the law of the three gunas. There is possible a tamasic and rajasic way of following even the dharma of the soul of knowledge, a brute tamasic and a high sattwic way of following the dharma of power, a forceful rajasic or a beautiful and noble sattwic way of following the dharma of works and service. To arrive at the sattwic way of the inner individual Swadharma and of the works to which... our inner possibilities that we can form in the free intelligence, is changed by this transition into a vision of our own real being, a spiritual self-knowledge. A loftiest ideality or standard of dharma, a pursuit of the right law of our natural existence, is transformed into a free assured self-existent perfection in which all dependence on standards is transcended and the spontaneous law of the... Nature, but in each grade, form, energy, genus, species, individual creature she follows out a major Idea and minor ideas and principles of constant and complex variation that found both the permanent dharma of each and its temporary dharmas. These fix for it the law of its being in becoming, the curve of its birth and persistence and change, the force of its self-preservation and self-increasing, the ...
... way of the divine birth, divyaṁ janma , the Avatarhood. But we have to remark carefully that the upholding of Dharma in Page 147 the world is not the only object of the descent of the Avatar, that great mystery of the Divine manifest in humanity; for the upholding of the Dharma is not an all-sufficient object in itself, not the supreme possible aim for the manifestation of a Christ, a Krishna... though I am imperishable in my self-existence, though I am the Lord of all existences, yet I stand upon my own Nature and I come into birth by my self-Maya. For whensoever there is the fading of the Dharma and the uprising of unrighteousness, then I loose myself forth into birth. For the deliverance of the good, for the destruction of the evil-doers, for the enthroning of the Right I am born from age... Godhead, man rising into the divine nature and consciousness, madbhāvam āgataḥ ; it is the being born anew in a second birth of the soul. It is that new birth which Avatarhood and the upholding of the Dharma are intended to serve. This double aspect in the Gita's doctrine of Avatarhood is apt to be missed by the cursory reader satisfied, as most are, with catching a superficial view of its profound teachings ...
... it is not new. Hindu thought and literature might almost be accused of a tyrannously pervading ethical obsession; everywhere the ethical note recurs. The idea of the Dharma is, next to the idea of the Infinite, its major chord; Dharma, next to spirit, is its foundation of life. There is no ethical idea which it has not stressed, put in its most ideal and imperative form, enforced by teaching, injunction... benevolence, beneficence are its common themes, are in its view the very stuff of a right human life, the essence of man's dharma. Buddhism with its high and noble ethics, Jainism with its austere ideal of self-conquest, Hinduism with its magnificent examples of all sides of the Dharma are not inferior in ethical teaching and practice to any religion or system, but rather take the highest rank and have... adopting Christianity or otherwise,—it is not because there is any ethical strain in his character; it is because these vices do not come his way. His social system founded on the barbarous idea of the Dharma, of the divine and the human, the universal and the individual, the ethical and the social law, and supported on it at every point, has stupidly neglected to supply him with the opportunities of departing ...
... and can find nowhere the dharma , nowhere any valid law of action. For this alone he takes refuge as a disciple with Krishna; give me, he practically asks, that which I have lost, a true law, a clear rule of action, a path by which I can again confidently walk. He does not ask for the secret of life or of the world, the meaning and purpose of it all, but for a dharma . Yet it is precisely this... predominantly his own interests, desires and passions. He has lived and guided himself by the Shastra, the moral and social code. The thought which preoccupies him, the standard which he obeys is the dharma , that collective Indian conception of the religious, social and moral rule of conduct, and especially the rule of the station and function to which he belongs, he the Kshatriya, the high-minded, ... himself cast by them into a hideous chaos where they are in violent conflict with each other and with themselves and there is no moral standing-ground left, nothing to lay hold of and walk by, no dharma . 1 That for the soul of action in the mental being is the worst possible crisis, failure and overthrow. The revolt itself is the most elemental and simple possible; sensationally, the elemental ...
... feeling of egoism. Still Arjuna does not understand how that can be. How can it be my dharma to kill my own brothers and relations? How can it be to slaughter my nation and house? Srikrishna answers according to the spirit of Hindu ideas. He says that it is your dharma , because you are a Kshatriya. This is a dharma of a particular kind. The duty of the Kshatriya is not the same as that of the Brahmin... Brahmin, and that of the Shudra is not equal to that of the Kshatriya. If a Shudra adopts the dharma Page 49 of a Brahmin, he brings about the confusion of all laws and leads to the destruction and not to the betterment of mankind. It is nature which teaches you your own dharma . This is your dharma . If you shrink from upholding the cause of virtue, truth and justice, out of a feeling which ...
... or rule of action; it is called in our philosophy not Law but Dharma, holding together, it is that by which the action of the universe, the action of its parts, the action of the individual is held together. This action in the universal, the parts, the individuals is called Karma, work, action, energy in play, and the definition of Dharma or Law is action as decided by the nature of the thing in which... bound by its action The thing that acts is Prakriti, Nature, which determines the Swabhava of things and is the source and condition of Law or dharma. The soul or Purusha holds up the swabhava, watches and enjoys the action and its fruit, sanctions the law or dharma. It is the king, Lord or Ishwara without whose consent nothing can be done by Prakriti. But the king is above the law and free. It is this... or other groups of individuals. Each man has a distinct nature of his own and that is his law of being which ought to guide him as an individual. But beyond and above these minor laws is the great dharma of the universe which provides that certain previous karma or action must lead to certain new karma or results. The whole of causality may be defined as previous action leading to subsequent action ...
... however hard be the path, I have taken a firm resolution to tread it. Hindu Dharma asserts that the path is there within one’s own body, in one’s mind. It has also given the methods to be followed to tread the path. I have begun to observe them and within a month I have been able to ascertain that the words of the Hindu Dharma are not untrue. I am experiencing all the signs that have been mentioned by... creed, a faith. I say it again today, but I put it in another way. I say no longer that nationalism is a creed, a religion, a faith; I say that it is the sanatana dharma [the Eternal Law] which for us is nationalism … The Sanatan Dharma, that is nationalism. This is the message I have to speak to you.’ 54 It may be doubted whether the audience realized what Aurobindo was saying; his words... words were most probably understood as those of the prophet of religious nationalism. However, though paying his respects to the Hindu nation, he spoke now as the prophet of the Sanatan Dharma, of the Spirit who has created the world, who sustains it, and who will bring it to its completion. ‘When I would re-enter the world of activity it would not be the old familiar Aurobindo Ghose. Rather it would ...
... Those devotees who make the Lord himself as “their supreme aim and follow with a perfect faith and exactitude the immortalising Dharma” are exceedingly dear to him,—so declares the Gita at the end of the twelfth chapter. But what exactly is that Dharma-immortality or dharmamrita which the Teacher is speaking about? that shining amulet or protective charm? There is no doubt that this stream... Jnaneshwar has by the exceptional grace of his guru Nivritti made it simpler in the provincial tongue of Marathi. ( Jnaneshwari : 11.9) The great statements of the dharma have been rendered into common speech and the easy flight of words on this riverbank can now be very conveniently used to step down into the water to have a pilgrim bath at the confluence. Not only... dull-witted; but it has to have the very quality of the Spirit itself, luminous and ennobling that can breathe happiness in the glory of its dynamism. Which means that the meaning of this immortalising Dharma should be seen in the unimpaired context of the Gita’s postulation of the divine works or divya karma the liberated soul is enjoined to perform in the Will of the Master of the Works. Arjuna has ...
... specific rhythms that govern their specific and unique development of life. This is what has come to be developed in due course as "sandtana dharma, yuga dharma, rdshtra dharma, kula dharma" , and even swddharma. The profundity and depth of the concept of dharma, which is not religion, but which is a complex principle of guidance that can lead individuals and collectivities from lower levels to higher... ancient immeasurable Shakti recovering her deepest self, lifting her head higher towards the supreme source of light and strength and turning to discover the complete meaning and a vaster form of her Dharma." 1 Page 14 × Sri Aurobindo: The Foundation of Indian Culture, Volume 14, Centenary ...
... is perishable and mortal. The point may be clearly explicated by reference to the doctrine of purusarthas, dharma, artha, kama and moksa. Rightly understood, each one of these purusarthas is both value and virtue, value to be realized or attained for a virtuous life. Dharma is an inner potentiality, which if followed and developed, not only keeps humans away from wrong-doing but also promotes... elements with perilous consequences. First of all, it eliminated the study of poetry, music and art, which constitutes perfect education of the soul; secondly, it eliminated the study of philosophy, dharma and spiritual knowledge—three elements, which are the supreme components of the Indian heritage; thirdly, while it introduced some elements of world history and world geography and modern science,... is, though cognitively instructively, is not always morally elevating. Broadly speaking, while Science, in general, or Physics, in particular, is concerned with the world of things. Ethics (dharma) is, linguistically traceable to Grk. ethikos, [time-tested] custom, Sanskrit svadha [essential indwelling or self] and concerned with beings. But this thing/being discourse in English language ...
... and can find nowhere the dharma, nowhere any valid law of action. For this alone he takes refuge as a disciple with Krishna; give me, he practically asks, that which I have lost, a true law, a clear rule of action, a path by which I can again confidently walk. He does not ask for the secret of life or of the world, the meaning and purpose of it all, but for a dharma. Yet it is precisely this... predominantly his own interests, desires and passions. He has lived and guided himself by the Shastra, the moral and social code. The thought which preoccupies him, the standard which he obeys is the dharma,' that collective Indian conception of the religious, social and moral rule of conduct, and especially the rule of the station and function to which he belongs, he the Kshatriya, the high- minded... himself cast by them into a hideous chaos where they are in violent conflict with each other and with themselves and there is no moral standing-ground left, nothing to lay hold of and walk by, no dharma. That for the soul of action in the mental being is the worst possible crisis, failure and overthrow. The revolt itself is the most elemental and simple possible; sensationally, the elemental feeling ...
... religion. This is glorified as Hinduism and the Sanatana Dharma. If, in addition, a man has emotional or ecstatic piety, he is a Bhakta; if he can talk fluently about the Veda, Upanishads, Darshanas & Puranas, he is a Jnani. If he puts on a yellow robe and does nothing, he is a tyagi or sannyasin. The latter is liberated from the ordinary dharma, but only if he does nothing but beg and vegetate. All... higher existence into the material world of creatures. All that rises beyond the minimum to the maximum, even though it may not attain it, is the Para Dharma; the minimum is the apara. To be a good, unselfish and religious man is the apara or lower dharma; to reach God revealed and bring Him down to earth where He hides Himself, is the higher. This is the Secret Page 493 Wisdom, which defeats... and relieving him of the worldly goods he may happen to be carrying with him. It would therefore take too long to enumerate everything that can be included in Indian religion. Briefly, however, it is dharma or living religiously, the whole life being governed by religion. But again what is living religiously? It means, in ordinary practice, living according to authority. The authority generally accepted ...
... Master of the Dharma. It has a similar sense to the word यमः applied to the single god of Dharma, Yama. There is an echo of this use in the Vishnu Purana when it is said that Vishnu is born in the Satya Yuga as Yajna, in the Treta as the Chakravarti Raja, in the Dwapara as Vyasa. In the Satya Yuga mankind is governed by its own pure, perfect and inborn nature spontaneously fulfilling the dharma under the... the direct inspiration of God within as Yajna, the Lord of the Dharma. In the Treta the Dharma is maintained by the sceptre and the sword guarding Page 467 the unwritten law. In the Dwapara the Dharma is supported by codes, Shastras, a regulated and written system. देवम् From the root दिव् conveying the idea of active, rapid or brilliant energy. It means to shine, to play, (cf दिव् ...
... liberated intelligence, is that this is indeed a very necessary stage, the dharma has indeed to be observed and, rightly observed, can raise the stature of the spirit and prepare and serve the spiritual life, but still it is not the complete and last truth of existence. The soul of man has to go beyond to some more absolute dharma of man's spiritual and immortal nature. And this can only be done if we... of life and it raises as many problems as it solves. One of these is indeed the starting-point of the Gita; it sets out with an ethical problem raised by a conflict in which we have on one side the dharma of the man of action, a prince and warrior and leader of men, the protagonist of a great crisis, of a struggle on the physical plane, the plane of actual life, between the powers of right and justice... man's birth and life and death there can be a pure spiritual existence. The Gita rejects none of these things in their place,—for it insists on the performance of the social duty, the following of the dharma for the man who has to take his share in the common action, accepts Ahinsa as part of the highest spiritual-ethical ideal and recognises the ascetic renunciation as a way of spiritual salvation. And ...
... democratic freedom, are new values, an evolutionary movement, a new Dharma which has only begun slowly and initially to influence practice,—an infant Dharma that would be throttled for good if Hitler succeeded in his "Avataric" mission and established his new "religion" over all the earth. Subject nations naturally accept the new Dharma and severely criticise the old imperialisms; it is to be hoped that... their own declarations and their behaviour. Avowedly and openly, Nazi Germany today stands for the reversal of this evolutionary tendency, for the destruction of the new international outlook, the new Dharma, for a reversion not only to the past, but to a far-back primitive and barbaric ideal. She fully intended to reimpose it on the whole earth, but would have done so if she had had, as for a time she... natural rights of other nations, Poles, Czechs, Norwegians, Belgians, Dutch, French, Greece, Yugoslavia and a vast number of others not yet directly threatened; they too claim to be fighting for a Dharma, for civilised values, for the preservation of great ideals and in view of what Hitler represents and openly professes and what he wishes to destroy, their claim has strong foundations. And if imperialism ...
... govern Page 450 their specific and unique development of life. This is what has come to be developed in due course as "sanatana dharma, yuga dharma, rashtra dharma, kula dharma", and even swadharma. The profundity and depth of the concept of dharma, which is not religion, but which is a complex principle of guidance that can lead individuals and collectivities from lower levels to higher... ancient immeasurable Shakti recovering her deepest self, lifting her head higher towards the supreme source of light and strength and turning to discover the complete meaning and a vaster form of her Dharma. 1 Page 455 × Sri Aurobindo: The Foundation of Indian Culture, Volume 14, Centenary Edition, p. 381 ...
... with long nails came to Baroda. He used to stay under trees. Deshpande and myself went to see him. Deshpande asked him what is the Dharma – the standard of action? "He replied: 'There is no fixed standard. It is the Dharma of the thief to steal because that is his Dharma.' Deshpande was very angry to hear that. I said: 'It is only a point of view!'" 5 ¹. Ibid. p. 59 ². Ibid. ³. Ibid., p... solution; they told the woman, "Know that the only mantra for womankind is this: 'The husband is the supreme guru.’ ¹ The wife shares the Dharma [law of conduct] of her husband. She must help him, counsel him, encourage him in whatever work he accepts as his Dharma. She should regard him as her god, take joy in his joy, and feel sorrow in his unhappiness. It is for a man to choose his work; the woman's... Bengali. Basanti bitterly regrets the loss of this letter during the Hindu-Muslim riots in Bengal after Pakistan came into being. Afterwards Sri Aurobindo learnt enough Bengali to conduct the weekly Dharma in it. He even wrote some Bengali poetry. His mastery over the Bengali language was not equal to his mastery over the English. When Professor Littledale went on leave in 1898 Sri Aurobindo was ...
... forces of those planes and the way of mastering them. Page 79 Even in yoga we have to do the same. We have to find out the right Dharma, the right way of functioning, of movement of forces. Not merely the law which is mechanical, but the Dharma of the movement of forces. An ordinary law merely means an equilibrium established by Nature; it means a balance of forces. It is merely a groove... the work that is intended is found by him. Disciple : She would profit spiritedly only if she learnt from her work and her experience. India has got her own Dharma and work for her has to be done in keeping with her Dharma. Sri Aurobindo : She has another mania : getting inspiration for her work. I explained to X that it is not inspiration that comes always. You can drag down... afterwards. You have to become fit for it. You can now see your lower nature; especially the vital play Page 126 of Kama (lust) and Krodha (anger) etc – is essentially the Dharma – the functioning – of the animal man. You have to rise into the Divine Nature by rejecting the lower nature. How can you get the Divine Nature unless you conquer the nature of the animal-man in ...
... Uttarpara like one whom prison-life had renewed and transfigured. He preached Sanatana Dharma in the accents of a prophet. He published his translations of the Isha, Kena and other Upanishads in the Karmayogin. He wrote on India's great scriptures in the Dharma. The Vedas are "the basis of the Hindu dharma, but very few know the real form and the fundamental truth of that basis" 2 ; and although... 'Smriti'. 4 Although not as "infallible" as the Sruti, the Smriti also - notably the Vishnu Purana and the Bhagavata - have been included among the "authoritative scriptures of the Hindu dharma". 5 As for the Gita, it was Sri Aurobindo's ardent hope that it might become "the universally acknowledged Scripture of the future religion". 6 Soon after his arrival in Pondicherry, Sri Aurobindo... understanding half confused - till he safely comes through at last and is ready to engage in battle, Page 464 not merely as an Aryan fighter who has been awakened to the call of his dharma, but even more as one lit up by the higher knowledge and charged with irresistible power by the mysterium tremendum of the assurance of the Lord's absolute protection. The systems of Sankhya and ...
... correctly read the story of the rise and fulfilment of ancient Indian civilisation: Her first period was luminous with the discovery of the Spirit; her second completed the discovery of the Dharma; her third elaborated into detail the first simpler formulation of the Shastra; but none was exclusive, the three elements are always present. In this third period the curious elaboration of... collective man, the key to progressive development lay in the realisation of inner unity and the willing acceptance of the play of outer variety. Ātma-vidyā, certainly; but also the minutiae of Dharma — "special for the special person, stage of development, pursuit of life or individual field of action, but universal too in the broad lines which all ought to pursue". 11 The culture of ancient... raised the crude animal life of desire, self-interest and satisfied propensity beyond its first intention to a noble self-exceeding and shapeliness by infusing into it the order and high aims of the Dharma. But its profounder characteristic aim — and in this it was unique — was to raise this nobler life too of the self-perfecting human being beyond its own intention to a mightiest self-exceeding and ...
... not marry." Sri Aurobindo: "No doubt. But then when they marry, there is not an omniscient ass like this biographer to tell them that they were going to be dharma guru or dharma pagal or in any way concerned with any other dharma than the biographer's." Nirod: "So according to this biographer, all of you, except Christ, showed a lack of wisdom by marrying!... I touch upon a delicate... Bengali says: 'Why do the Dharmagurus marry, we can't understand. ...' He goes on: 'Sri Aurobindo, though not Dharmaguru, has done it too, and can be called dharma pagal. ' 2 Well, Sir?" Sri Aurobindo: "Well, it is better to be dharma pagal than to be a sententious ass and pronounce on what one does not understand." 1.Moni (in Smritikatha) recalls that it was nine or ten years... Curiously enough 'Mrinalini' and 'Aurobindo' both mean 'Lotus.' Now olden Hindu traditions say that a wife is the partner in her husband's spiritual life, and helper in the execution of his chosen Dharma. They are companions who walk the same road in life. There is a fullness of sharing between them. Remarkably this couple shared even their names! Aurobindo and Mrinalini. LOTUS and LOTUS. They ...
... cast; it is a deformation, an incapacity, a wrong or depressed value imposed on us by the mind and life in matter. When we grow into the spirit, this Page 467 Dharma or inferior law of Nature is replaced by the immortal dharma of the spirit; there is the experience of a free immortal action, a divine illimitable knowledge, a transcendent power, an unfathomable repose. But still there remains... culture and Dharma and a huge unbridled force and gigantic civilisation of the exaggerated Ego. The Mahabharata, of which the Gita is a section, takes for its subject a lifelong clash between human Devas and Asuras, the men of power, sons of the Gods, who are governed by the who are out for the service of their intellectual, vital and physical ego. The ancient mind, light of a high ethical Dharma and others... has to fight with the incarnate Godhead as his charioteer at the bidding of Page 470 the Master of the world in the form of the Time-Spirit, is a struggle to establish the kingdom of the 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 ...
... 1911 (From a letter to a friend.) Be very careful to follow my instructions in avoiding the old kind of politics. Spirituality is India's only politics, the fulfilment of the Sanatana Dharma its only Swaraj. I have no doubt we shall have to go through our Parliamentary period in order to get rid of the notion of Western democracy by seeing in practice how helpless it is to make nations... truth which is beyond opinion, the knowledge which all thought strives after— yasmin vijñāte sarvam vijñātam [which being known, all is known]. I believe that Veda to be the foundation of the Sanatan Dharma; I believe it to be the concealed divinity within Hinduism,—but a veil has to be drawn aside, a curtain has to be lifted. I believe it to be knowable and discoverable. I believe the future of India... let each one act according to his own inspiration. But that is not the real thing. I believe that the main cause of India's weakness is not subjection, nor poverty, nor a lack of spirituality or Dharma, but a diminution of thought-power, the spread of ignorance in the motherland of Knowledge. Everywhere I see an inability or unwillingness to think—incapacity of thought or "thought-phobia". Whatever ...
... are European ideas. Dharma is the Indian conception in which rights and duties lose the artificial antagonism created by a view of the world which makes selfishness the root of action, and regain their deep and eternal unity. Dharma is the basis of democracy which Asia must recognise, for in this lies the distinction between the soul of Asia and the soul of Europe. Through Dharma the Asiatic evolution... Christian religion which had become an integral part of that feudalism. This was the weakness of European democracy and the source of its failure. It took as its motive the rights of man and not the dharma of humanity; it appealed to the selfishness of the lower classes against the pride of the upper; it made hatred Page 930 and internecine war the permanent allies of Christian ideals and... take their place in the structure of society and the Satya Yuga return. This is the Asiatic reading of democracy which India must rediscover for herself before she can give it to the world. It is the dharma of every man to be free in soul, bound to service not by compulsion but by love; to be equal in spirit, apportioned his place in society by his capacity to serve society, not by the interested selfishness ...
... "revealing" as Sri Aurobindo's function. So possibly one should take it as a saving grace. It is true that Sri Aurobindo spoke of revealing the eternal dharma in modern terms but that is not all he spoke. His references to the sanātana dharma go back mostly to the commencement of his spiritual career. He referred to it after he had compassed the experience of Nirvana or Silent Brahman on the one... philosopher - in the deepest sense of the word - and he illumines my understanding of the Christian revelation, but he does not supersede it in any way. Did he not conceive himself as revealing the eternal dharma in modern terms? As regards the Virgin Birth, I admit that a good case can be made, in the lines on which you do, for holding that the doctrine of the Virgin Birth did not belong to the earliest... philosopher in the deepest sense of the word - and he illumines my understanding of the Christian revelation, but he does not supersede it in any way. Did he not conceive himself as revealing the eternal dharma in modern terms?" Let me begin by wondering whether the term "philosopher" in however deep a sense is sufficient to cover Sri Aurobindo. Surely a master of the Integral Yoga cannot be just a ...
... eternal, love, courage, pity, truth, noble aspirations, are Dharma; the others are Adharma. But this is from the eternal standpoint and has nothing to do with Samajic or Laukic or temporary Dharma or Adharma. Moreover, Adharma is often necessary as a passage or preparation for passing from an undeveloped to a developed, a lower to a higher Dharma. The Yogin has to get rid of Vikaras, but not of Sanatana... for which it is unfit, for which it was not made or originally adapted, then it either cannot do that work at all or it does it badly; dharma-sankara is created . Now what I have described is the ordinary state of men before they gain knowledge. It is all dharma-sankara, confusion of functions, bad administration and incompetent and ignorant government. The Will, the true minister, is rendered a puppet ...
... reactions. Divine action, on the other hand, SPONTANEOUSLY stems from the vision through identity of the necessity of the "dharma" of each thing and each being. It is a constant perception, spontaneous, effortless, through identity, of the dharma of each being (I use the word "dharma" because it's neither "law" nor "truth," but both together). In order for this being to go by the shortest way to his goal... equally. The Lord's love is equal, constant, all-embracing, immutable, eternal. ( the second note: ) Unlike in human beings, the action is not governed by feelings or principles, but by the "dharma" of each being or thing, known through identity. I will tell you the second experience first, because it's a phenomenon of daily experience, a daily observation. And it's one of the chief reasons... constantly repeated experience that it's really very interesting. It's very clear that it's impossible for the disciples to understand; even if they are told, "What is done is done because of each being's dharma," for them it's just words; it doesn't correspond to a living experience, they can't feel it. Page 132 So once and for all, I've given up all hope of anyone at all understanding why and ...
... of dharma , for Kalidasa recognises it as the essence of the three ideals of human life: dharma...tri-varga-sāraḥ 85 i.e. sensual love and material prosperity should be guided and purified by the principle of higher moral law. 87 This expresses also the idea propounded by Krishna when he declares, in the Gita, that in all creatures he is that kāma which is not contrary to dharma : ... to his vision. Ethical powers of the life-forces and intellectual powers of the mind are synthesised with the physical and sensuous powers of matter. But this synthesis is aesthetic: moral law ( dharma ), philosophical ideas and the world of the senses are aesthetically transformed:"... morality is aestheticised, intellect suffused and governed with the sense of beauty." 85 Sensual love ( kāma... interplay of 'dark' and 'bright' images", p.387, in: Ludwik Stembach Felicitation Volume, Lucknow ,1979, pp. 371-97. 88 TheGita, VII. 11. Page 460 śarlram ādyaṃ khalu dharma-sādhanam 89 He does not shun thoughts and ideas. The above is an illustration of the concise and bare expression that reminds us of Vyasa. Scattered in all his plays and poems we find ...
... Indian culture was that of Dharma which is mistranslated as religidn. For Dharma really means the law of ascent, and it has three applications: perennial and for all; temporal for nations and smaller collectivities; and variable for each individual. Perennial law of ascent is determined by descent of the ideal of eternal perfection. This is called, in Sanskrit, Sanatana Dharma, since it is unchanging... the aspiration of nationalities, collectivities and individuals. This law is temporal and variable. It varies according to the stages of free growth of aspiration. In Sanskrit it is called Rashtra Dharma and Swadharma. A subtle and complex relationship between that perennial and these temporal and variable movements has been the secret of the ethical and spiritual content of Indian culture. And... presented in the Veda. In the ancient Upanishads and in ever-living epics of the Ramayana and the Mahabharata, we have glimpses of that society and its ideals, its heroism and its law of harmony and dharma. This was the stage when the people of India, covering the entire land from the Northern Himalayas to the Southern Indian Ocean, created one common culture. The second period covers a long period ...
... a religious rule, a Dharma, a Shastra. This is as high as the ordinary mind of man can go, to erect an ideal or practical rule for the guidance of the mind and will and as faithfully as possible observe it in life and conduct. This sattwic mind must be developed to its highest point where it succeeds in putting away the mixture of ego motive altogether and observes the Dharma for its own sake as an... been till yesterday, inclined to be impatient of metaphysical subtleties and far-off spiritual seeking, eager to get to work and, like Arjuna himself, mainly concerned for a workable law of works, a dharma. But it is the wrong way to handle this Scripture. The equality which the Gita preaches is not disinterestedness, — the great command to Arjuna given after the foundation and main structure... and its action. The supreme, the faultless largest law of action is therefore to find out the truth of your own highest and inmost existence and live in it and not to follow any outer standard and dharma. All life and action must be till then an imperfection, a difficulty, a struggle and a problem. It is only by discovering your true self and living according to its true truth, its real reality that ...
... motivations or purusharthas which are recognised in the Indian tradition, namely, dharma, artha, kama and moksha. He said that the higher the motivation of life, the higher is the character of a person. He also referred to the definition of dharma given by Vyasa, who, in a brief statement, said that dharma is that which promotes help to others while adharma is that which causes suffering... Kireet Joshi needs to be further developed. He said that the Gita speaks of swadharma and points out that it is better to die while performing works of swadharma but to follow somebody else's dharma is full of peril, swadharme nidhanam shreyah para dharmo bhayavavah. He said that character is a matter of individuality and refers to the individual's links with the society and his performance... na shilam naguno na dharmah, te mrtyuloke bhuvi bharabhuta manusyarupena mrgas caranti." (Those who possess none of these qualities as learning, tapas, charity, knowledge, character, virtue and dharma, they are a burden on this earth moving in the world as animals assuming the form of humans.) Prof. Jain said that the development of character should start right from the early stage of childhood ...
... quite right, very logical. But then when they marry, there is not an omniscient ass like this biographer to tell them that they were going to be dharma-guru or dharma-mad or in any Page 174 way concerned with any other dharma that the biographers know. [N:] So, according to this biographer, all of you, except Christ, showed a lack of wisdom by marrying! [S.A... Mark the tone! What is there heart-rending in it? [N:] He goes on: "Sri Aurobindo, though not a Dharmaguru, has done it too, and can be called but dharma-mad ..." Well, Sir? [S.A.:] Well, it is better to be dharma-mad than to be a sententious ass and pronounce on what one does not understand. [N:] "We feel so sad about his wife, so too about the wife of Confucius." [S ...
... expression 'find fault". I didn't use it in the sense offinding fault with others. This was my meaning: Buddha, as an apostle of love, preached Ahimsa and held it as the only dharma in any circumstance of life. The only Dharma? What becomes of the eightfold Way? You set aside the whole doctrine and say that one can kill, massacre with absolute Ahimsa within, if called by the Divine to do so. Buddha... Destruction also. I do not teach that you should go on killing everybody every day as a spiritual dharma. I say that destruction can be done when it is part of the Divine work commanded by the Divine. Non-violence is better than violence as a rule, and still sometimes violence may be the right thing. I consider dharma as relative; unity with the Divine and action from the Divine Will, the highest way. Buddha... First, the endeavour towards this achievement is not new and some Yogis have achieved it, I believe—but not in the way I want it. They achieved it as a personal siddhi maintained by Yoga-siddhi—not a. dharma of the nature. Secondly, the supramental transformation is not the same as the spiritual-mental. It is a change of mind, life and body which the mental or overmental spiritual cannot achieve. All whom ...
... mantra: it is dharma. The expression has certainly '"fallen on evil days and on evil tongues"; it smells today of mediaevalism and obscurantism and whatever is not "forward" and "radical". Still we hark back to it: it is high time that we should resuscitate the old word mantra—in spite of its musty covering, it carries the purest nugget of gold. Indeed, Right, Duty and Dharma are three terms... without losing their true self and nature and returning to the undifferentiated primordial mass, fulfil themselves and are yet held together in a rich and faultless symphony. This is Dharma, that which holds together. Dharma means the law of one's soul. And when each soul follows its own law and line of life, there cannot be any conflict; for the essence and sub- stance of the soul is made of unity and... select body, a small minority who by their conscious will and illumined endeavour form the strong nucleus that builds up automatically and inevitably the larger organisation instinct with its spirit and dharma. In fact all collective organisations are made in the same way. The form that a society takes is given to it by the ideology of one man or of a few men. All depends upon the truth and reality, the ...
... aside; for the body is the material basis, the body is the instrument which we have to use. Śarīram khalu dharmasādhanam , says the old Sanskrit adage, — the body is the means of fulfilment of dharma, and dharma means every ideal which we can propose to ourselves and the law of its working out and its action.13 In the past the body has been regarded by spiritual seekers rather as an obstacle... make its one central object the growth the soul and its powers and possibilities, for the nation will keep first in view the preservation, strengthening and enrichment of the nation-soul and its Dharma and raise both into powers of the life and ascending mind and soul of humanity. And at no time will it lose sight of man's highest object, the awakening and development of his spiritual being... for the parent to arrange beforehand that the son shall develop particular qualities, capacities, ideas, virtues, or be prepared for a prearranged career. To force the nature to abandon its own dharma is to do it permanent harm, mutilate its growth and deface its perfection. It is a selfish tyranny over a human soul and a wound to the nation, which loses the benefit of the best that a man could ...
... mantra: it is dharma. The expression has certainly "'fallen on evil days and on evil tongues"; it smells today of mediaevalism and obscurantism and whatever is not "forward" and "radical". Still we hark back to it: it is high time that we should resuscitate the old word mantra-in spite of its musty covering, it carries the purest nugget of gold. Indeed, Right, Duty and Dharma are three terms... without losing their true self and nature and returning to the undifferentiated primordial mass, fulfil themselves and are yet held together in a rich and faultless symphony. This is Dharma, that which holds together. Dharma means the law of one's soul. And when each soul follows its own law and line of life, there cannot be any conflict; for the essence and substance of the soul is made of unity and harmony... select body, a small minority who by their conscious will and illumined endeavour form the strong nucleus that builds up automatically and inevitably the larger organisation instinct with its spirit and dharma. In fact all collective organisations are made in the same way. The form that a society takes is given to it by the ideology of one man or of a few men. All depends upon the truth and reality, the ...
... true unity, 294; on Moderates' Convention, 294ff; on the new & the old politics, 297; 'Hymn to Durga', 298; 'The Parable of Sati', 299; on the Tuticorin & Tinnevelly disturbances, 300; on sanatoria dharma, 301, 334-5,345,351,359,389,390; on India, Asia & the world, 302-3; "Public Enemy No. One", 304,366; on Brahmabandhab, 305; arrest on, 5 May 1908, 308; at Police Station, 308,317; before chief Presidency... acquittal and release, 328; The Mother of Dreams, 330; at his uncle's place, 331; C. R. Das on, 331; letter to Bengalee, 332; Uttarpara Speech, 333ff, 385; Divine odes in jail, 334; Karmayogin and Dharma, 335, 343ff; automatic writing, 336; on spirituality, 337; 'Conversations of the Dead', 338; on ideals & idealism, 338; the marvellous "change", 339; on right of association, 339; on conciliation... resignation of the Congress ministries, 701; on ashramites' pro-Hitler feelings, 702; on Hitler as the Asura, 702-3; support to allied cause, 704; support to Cripps' Proposals, 706, 728; allied war as dharma yuddha, 708H; message to Congress leaders, 711; Independence Day message, 7128"; birthplace as 'Mujib Nagar', 713; on Gandhiji's martyrdom, 714-5; C. R. Reddy on, 715; message to Andhra University ...
... just shown to you the way and the process. These are the bhaktas who make the Purushottama their one supreme aim and follow out with a perfect faith and exactitude the immortalising Dharma described in this teaching. Dharma in the language of the Gita means the innate law of the being and its works and an action proceeding from and determined by the inner nature, !18.47! svabhāva-niyataṁ karma . In the... immortal Dharma. There, made one in being, consciousness and divine bliss with the greatest Uttama Purusha, made one with his supreme dynamic nature-force, svā prakṛtiḥ , the liberated spirit can know infinitely, love illimitably, act unfalteringly in the authentic power of a highest immortality and a perfect freedom. The rest of the Gita is written to throw a fuller light on this immortal Dharma. ... body there are many dharmas, many rules, many standards and laws because there are many varying determinations and types Page 405 of the mental, vital and physical nature. The immortal Dharma is one; it is that of the highest spiritual divine consciousness and its powers, parā prakṛtiḥ . It is beyond the three gunas, and to reach it all these lower dharmas have to be abandoned, !18.66 ...
... Truth that is obscured in the night here. When Savitri got the soul of Satyavan back from Yama, the King of Dharma or Dharmaraja, he himself blessed her by granting to Satyavan a life of four-hundred years for performing the holy Yajnas, Fire-Sacrifices in the conduct of the glorious Dharma in which the creatures grow in plenitude. 37 Even today every household engaged in sacrifice echoes and re-echoes... dissolution; it is he who destroys the order of the worlds, maybe for the purposes of its renewal but not by its own agency. True, Death is known as the son of Vivasvan, the Sun-god, and in him does the Dharma abide and by it does he protect or guard immoertality. "Surya the Lord of Light is bom as the guardian of the divine Law and the Yama-power." 33 This is the positive aspect of Yama in the creation;... antiquity of the gods, at the beginning of the transcendent Time, and it is that he reasserted on the battlefield. 36 That, then, is really the seed-action in the creation. Sacrifice is the noblest dharma. The social and spiritual order, even the occult, is founded in it; the universal harmony and concordance grow and flourish in the leaping of those mighty flames. As much as the Seers and the Rishis ...
... returned to his capital and, attending to his duties towards people, ruled over the kingdom in the conduct of the dharma. The King, who was ever fixed in vows of righteousness, in the course of time established his seed in the womb of his eldest queen, the companion in the path of the dharma. O Yudhishthira, she who conceived was a princess hailing from Malawa; in her the foetus grew, as... of noble upbringing desire and cherish, that is what Princess Savitri won for them all. Page 2 Long ago in Madra there reigned a saintly king, devout and a follower of the dharma; he lived in the pious company of the Brahmins and of the great virtuous, and he was united with the truth, and had conquered the senses. Performer of Yajnas, presiding over charities, skilful... of austerity, and all the heart with which you worshipped me in devotion. O Aswapati, Ruler of Madra, ask what you desire, the boon; falter not in any way, in performance of the duties of the dharma Page 4 Aswapati said: O Goddess, it was with the intention of begetting children for performing religious rites that I had initiated this ...
... story, it is something more, — a significant tale, Itihas, representative throughout of the central ideas and the ideals of Indian life and culture. The leading motive is the Indian idea of the Dharma. [Here the Vedic 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... rather a transcript into literature of the spirit and style of Indian painting... On one side is portrayed an ideal manhood, a divine beauty of virtue and ethical order, a civilisation founded on the Dharma and realising an exaltation of the moral ideal which is presented with a singularly strong appeal of aesthetic grace and harmony and sweetness; on the other are wild and anarchic and almost amorphous... of ideas and emotions of things. It has "ideal delicacy and sustained strength of power." It portrays ideal manhood, and a "divine beauty of virtue and ethical order, a civilisation founded on dharma, the ideal law of conduct." It gives us on the one hand the picture of "an exaltation of moral ideal which is presented with a singularly strong appeal of aesthetic grace and harmony and sweetness; ...
... place of the form of destruction and the outcome of all the ruin is the dharmarājya , the kingdom of the Dharma. To humanity as to the warrior of Kurukshetra the concluding message has been uttered, "Therefore arise, destroy the foe, enjoy a rich and happy kingdom." But the kingdom of what Dharma? It is doubtful enough whether as the nations were blind to the nature of the destruction that Page... golden or rather a copper-gilt age of the sign of the Balance to be the glorious reward of this anguish and travail of humanity. It is surely the kingdom of another and higher dharma that is in preparation. What that dharma is we can only know if we know this Power whose being and whose thought are at work behind all that we attempt and suffer, conceive and strive for. A former humanity conceived... ic economism which will enable it to set up business again under a new name with a reserve capital and a clean ledger, will be a futile attempt to cheat destiny. Commercialism has no doubt its own dharma, its ideal of utilitarian justice and law and adjustment, its civilisation presided over by the sign of the Balance, and, its old measures being now annulled, it is eager enough to start afresh with ...
... Kurukshetra of Nature, dharmakṣetre kurukṣetre , the field of doings which is the field Page 181 of the evolving Dharma, and every turn of the conflict has been designed and mapped by the foreseeing eye of the Master of the battle, the Lord of works and Guide of the dharma. Honour and dishonour from men cannot move him, nor their praise nor their blame; for he has a greater clear-seeing judge... naturally honour and reputation and is right in shunning disgrace and the name of coward as worse than death; for to maintain the point of honour and the standard of courage in the world is part of his dharma: but Arjuna the liberated soul need care for none of these things, he has only to know the kartavyaṁ karma , the work which the supreme Self demands from him, and to do that and leave the result to... oppressive. The liberated soul looks beyond these conflicting standards; he sees simply what the supreme Self demands from him as needful for the maintenance or for the bringing forward of the evolving Dharma. He has no personal ends to serve, no personal loves and hatreds to satisfy, no rigidly fixed standard of action which opposes its rock-line to the flexible advancing march of the progress of the human ...
... respect (Sarva Dharma Sambhava) and there has to be no discrimination on the ground of any religion (Pathanirapekstata)" (Page 20). The Parliamentary Standing Committee on Human Resource Development—Eighty First Report on Value based Education (1999) (Chavan Committee's Report) submitted in both houses of Parliament observed that 'Truth (Satya), Righteous conduct (Dharma), peace (Santi)... courtesy, curiosity, justice, socialism, team work, tolerance, universal love, etc. Gokak (1982) classified and grouped these eighty-three values under the five basic human values: Satya (Truth), Dharma (Righteous Conduct), Santi(Peace), Prema (Love), and Ahirhsa(non-violence). (See Table 1) III. VALUES: PSYCHOLOGICAL BASIS We are not born with an internal set of values. We learn... a). The emblem also contains the motto of the institute, a commandment from the convocation advice of the ancient Vedic gurus in the Gurukulas: "Satyam Vada, Dharmam Cara"—"Speak the Truth, Act in Dharma-dharmically/righteously". It outlines the emphasis of the primary and the secondary human values that decide the code of conduct of the Institute. (SSSIHL, 2000). In Baba's words, the students will ...
... of the huge banyan tree of what in course of time came to be known as Hinduism. (It may be noted that the ancient Indian Religion that was developed from the Veda was known as Sanatana Dharma or Arya Dharma. The word Hinduism came to be used at a later stage when foreigners referred to the religion practised by the people of India.) In the eyes of the Rishis, who composed the Veda, the physical... 9 Ibid, 3.14.1 18 Page 18 the Upanishads remained alive and creative and could generate the great devotional religions and inspire the idea of Dharma embedded in the Indian psyche. In fact, the idea and practice of Dharma is a common thread unifying Jainism, Buddhism and Hinduism. By the time we came to the Upanishads, the original Vedic symbols had begun to lose their significance... developed its communal coordination of the mundane life of interest and desire, kama and artha. But it governed its action always by a reference at every point to the moral and religious law, dharma, and never did it lose sight of spiritual liberation, moksha, as the highest motive and ultimate aim of the effort of life. At a still later stage, when there came about an immense development of ...
... individual. In this process of evolution, the individual moves up the scale of being from the physical man and vital man till in mental man he enters the world of ideas and realm of conscious morality, dharma. It is this achievement, this victory over unconscious matter that constitutes the concept of evolution in India. This evolution develops its lines, enlarges its scope, elevates its levels until there... to the spiritual consciousness and its fruits; her philosophy formulates it; her art and literature have the same upward look; even the Indian social system is built upon this conception; her whole dharma or law of being is founded upon it. This is her conception of progress. To the Indian mind, the true meaning of progress is this spiritual progress, not merely the externally self-unfolding process... because politics, society, economics are the natural field of the two first and grosser parts of human aim and conduct recognized in the Indian system, artha, kama — -interest and hedonistic desire. Dharma, the higher law, has nowhere been brought more than partially into this outer side of life, and in politics to a very minimum extent; for the effort at governing political action by ethics is usually ...
... Indian culture was that of Dharma which is mistranslated as religion. For Dharma really means the law of ascent, and it has three applications: perennial and for all; temporal for nations and smaller collectivities; and variable for each individual. Perennial law of ascent is determined by descent of the ideal of eternal perfection. This is called, in Sanskrit, Sanatana Dharma, since it is unchanging... the aspiration of nationalities, collectivities and individuals. This law is temporal and variable. It varies according to the stages of free growth of aspiration. In Sanskrit it is called Rashtra Dharma and Swadharma. A subtle and complex relationship between that perennial and these temporal and variable movements has been the secret of the ethical and spiritual content of Indian culture. And it... presented in the Veda. In the ancient Upanishads and in ever-living epics of the Ramayana and the Mahabharata, we have glimpses of that society and its ideals, its heroism and its law of harmony and dharma. This was the stage when the people of India, covering the entire land from the Northern Himalayas to the Southern Indian Ocean created one common culture. The second period covers a long period ...
... preeminently the land of the Dharma and the Shastra. She searched for the inner truth and law of each human or cosmic activity, its Dharma; that found, she laboured to cast into elaborate form and detailed law of arrangement its application in fact and rule of life. Her first period was luminous with the discovery of the Spirit; her second completed the discovery of the Dharma; her third elaborated into... age of the intellect, the ethical sense, the dynamic will in action enlightened to formulate and govern life in the lustre of spiritual truth. After the age of the Spirit, the age of the Dharma; after the Veda and Upanishads, the heroic centuries of action and social formation, typal construction and thought and philosophy, when the outward forms of Indian life and culture were fixed in their ...
... that a man by doing in the right way and in the right spirit the work dictated to him by his fundamental nature, temperament and capacity and according to his and its dharma can move towards the Divine. He validates the function and dharma of the Vaishya as well as of the Brahmin and Kshatriya. It is in his view quite possible for a man to do business and make money and earn profits and yet be a spiritual... the line of life and work you have chosen so long as you feel that to be the way of your nature ( svabhāva ) or dictated to you by your inner being or, for some reason, it is seen to be your proper dharma. These are the three tests and apart from that I do not know if there is any fixed line of conduct or way of work or life that can be laid down for the yoga of the Gita. It is the spirit or consciousness... without any egoistic attitude or motive, as an offering or sacrifice to the Divine. This is the traditional Indian attitude towards these things, that all work can be done if it is done according to the dharma and, if it is rightly done, it does not prevent the approach to the Divine or the access to spiritual knowledge and the spiritual life. Page 249 There is of course also the ascetic ideal ...
... Destruction also. I do not teach that you should go on killing everybody every day as a spiritual dharma. I say that destruction can be done when it is part of the Divine work commanded by the Divine. Non-violence is better than violence as a rule, and still sometimes violence may be the right thing. I consider dharma as relative; unity with the Divine and action from the Divine Will the highest way. Buddha... Letters on Yoga - I Chapter III Morality and Yoga The Spiritual Life and the Ordinary Life The spiritual life ( adhyātma jīvana ), the religious life ( dharma jīvana ) and the ordinary human life of which morality is a part are three quite different things and one must know which one desires and not confuse the three together. The ordinary life is that of... noblest Page 429 privilege of the soul. This view does not admit any hierarchy of castes; the Mahatma accepts castes but on the basis that all are equal before the Divine; a Bhangi doing his dharma is as good as the Brahmin doing his, there is division of function but no hierarchy of functions. That is one view of things and the hierarchic view is another, both having a standpoint and logic of ...
... forgetting the deep saying of the Gita—"Better the law of one's own being though it be badly done than an alien dharma well-followed; death in one's dharma is better, it is a dangerous Page 61 thing to follow the law of another's nature." For death in one's own dharma brings new birth, success in an alien path means only successful suicide. If we had succeeded in Europeanising ourselves... India struggling for self-preservation under a load of foreign ideas and foreign forms, and it was not till in the struggle between these two elements the balance turned in the favour of the national dharma that the salvation of India was assured. The resistance of the conservative element in Hinduism, tamasic, inert, ignorant, uncreative though it was, saved the country by preventing an even more rapid ...
... fulfil them in life. In the terms of Hindu thought it is to enthrone the rule of the purified and sattvikbudhi , follow the Dharma, fulfilling of one's own Swadharma and doing the work proper to one's capacities; and satisfy Kama and Artha under the control of the Buddhi and Dharma. The object of divine life, on the other hand, is to realise one's highest self or to realise God and to put the whole being... their sanskaras, extracting the essence and fertilising the soil. At first it was the turn of Vedanta: the Advaita, Sannyasa, Shankara's Maya etc. What is now taking place is the turn of the Vaishnava Dharma—the Lila, love, intoxication of the emotional delights. The merit of Vaishnava is that it keeps a connection between God and world and gives a meaning to life. The tendency to create sects which you... Let me tell you in brief one or two things about what I have long seen. My idea is that the chief cause of the weakness of India is not subjection, nor poverty, nor the lack of spirituality, nor dharma but the decline of thought-power, the growth of ignorance in the Motherland of knowledge. Everywhere I see inability or unwillingness to think-thought incapacity or thought-phobia. Whatever may have ...
... also useful to distinguish religion from what in India is called "dharma". Dharma is not any religious creed or dogma nor system of Page 625 rituals, but a deeper law of the harmonious and interdependent growth of the deepest aspirations of the collectivity and of the individuals that constitute the collectivity. Dharma can be regarded as an ordered system of moral and spiritual values... the country is something, which can be understood only when one enters into the heart and soul of Indian culture. The Indian idea of the rhythm of life and the law of harmony, expressed by the word "Dharma" is also uniquely Indian. Again, the value that we attach to the pursuit of knowledge to the pursuit of purity, to the pursuit of wisdom is something unique, in the sense that these things are valued ...
... powerful and delicate, massive in principle and curious in detail. It has been rightly said that India has been pre-eminently the land of the Dharma and the Shastra. India laboured to discover the inner truth and law of each human or cosmic activity, its Dharma, and it went father to apply it and cast it into elaborate form and detailed law of arrangement and rule of life. There appears to be no historical... British imposed upon India the view that India could hardly be recognised as a civilised country, and, in their ignorance of the true account of Indian history, derided the Indian discovery of the Dharma, belittled the enormous developments of Indian systems of knowledge or Shastras, considered Indian sociology as an unintelligent basis of the rigid and oppressive caste system, and thought of India's... what we ought to mean by Indianness. If we study Indian history properly, we shall find that her first period was luminous with the discovery of the Spirit; her second completed the discovery of Dharma; her third period elaborated into detail the first simpler formulation of the Shastra; none was exclusive, the three elements were always present; into the fourth period India had, even while getting ...
... It is also useful to distinguish religion from what in India is called "dharma". Dharma is not any religious creed or dogma and system of rituals but a deeper law of the harmonious and interdependent growth of the deepest aspirations of the collectivity and of the individuals that constitute the collectivity. Dharma can be regarded as an ordered system of moral and spiritual values. Values... to the tendency to equate secularism with materialism, we do not strain ourselves to transcend the limitations of consciousness where exclusivism of religions is overpassed so as to create a dynamic Dharma and dynamic spirituality, which does not shun material life but transforms it for the highest possible synthesis of Spirit and Matter. We want rapid social transformation, but we are still nourishing ...
... and Satyavan. Yama almost feels instructed more and more, feels awakened to his true role as Dharma, and so it is with relief that he releases Satyavan's life and takes leave of Savitri. As Winternitz remarks,...in the whole of the Mahabharata the idea prevails that Yama, the god of death, is one with Dharma, the personification of Law. But nowhere is the identification of the King of the realm of... time speaks only when spoken to by Yama; there is no pleading or entreaty in her voice or aspect; she speaks fairly and truly and wisely, and increasingly Yama is put on the defensive. Yama is also Dharma; the Lord of Death is also—should be also—the Lord of Righteousness. This is the whole point of her gentle, seemingly sententious, speeches. She doesn't ask, it is Yama who offers one boon after another;... motive and action. If Savitri transcends the brahmanical ideal of woman because throughout she acts as a being essentially free, electrically free, from considerations other than the imperatives of Dharma, she transcends no less the merely heroic or even tragic ideal of woman, because she is never racked by a sense of guilt, she is never uncertain of herself, she is involved in no 'inner struggle'; ...
... .i. Page 348 to four Deities, Powers or Presences, whom the sacrificer wishes to please and propitiate in order to have their help and blessing and in order thereby to discharge his dharma or duty of life. Svaha is the offering especially dedicated to Agni, the foremost of the Gods, for he is the divine messenger who carries men's offering to the Gods and brings their blessing to men... Lastly, man belongs to the family, which is the unit of society; and the backbone of the family is the continuous line of ancestors, who are its presiding deity and represent the norm of a living dharma, the ethic of an ideal life. From the psychological standpoint, the four oblations are movements or reactions of consciousness in its urge towards the utterance and expression of Divine Truth... FATHERS AND THE PATH OF THE GODS One is an ideal in and of the world, the other is an ideal transcending the world. The Path of the Fathers (Pitryana) enjoins the right accomplishing of the dharma of Life—it is the path of works, of Karma; it is the line of progressive evolution that man follows through the experience of life after life on earth. The Path of the Gods {Devayana) runs above ...
... India, forgetting the deep saying of the Gita, "Better the law of one's own being though it be badly done than an alien dharma well-followed; death in one's own dharma is better, it is a dangerous thing to follow the law of another's nature." For death in one's own dharma brings new birth, success in an alien path means only successful suicide. 37 And yet, miraculously, India did not die... the desert with ruddy-hearted rose, The sweetest voice that ever spoke in prose. 17 And although Sri Aurobindo mastered Bengali sufficiently to be able, later on, to conduct a weekly (Dharma) in Bengali, writing most of the articles himself, his Page 50 control over the language was not quite as consummate or fluent as over English. While he could make the English language ...
... some hall out of recognition somewhere ! 4-8-1926 Disciple : The word "Dharma" has come to mean "religion", though the original sense is not that. It is the law of being – social or moral – which sustains the being. Is the old classification of men in four orders, according to the peculiar Dharma of each, tenable now ? Can each human being have the characteristics of the four orders... organised in all details to meet an aggression, to defend and to expand. In the old Indian collective life the three Indian things were : (1) spontaneously growing free communal units; (2) the Dharma-idea; (3) harmonising of national life by a central agency. In India we had nothing of the mental ideal in politics. We had a spontaneous and a free growth of communities developing on their own... The central authority never interfered with it. There was not the idea of "interest" in India as in Europe, i.e., each community was not fighting for its own interest; but there was the idea of Dharma, the function which the individual and the community has to fulfil in the larger nation.al life, There, were Page 45 caste organisations not based upon a religio-social basis ...
... ideal is that of humanity in God, of God in humanity, the ancient ideal of the sanātan dharma but applied, as it has never been applied before, to the problem of politics and the work of national revival. To realise that ideal, to impart it to the world is the mission of India. India's sanātan dharma embraced, and found free play for, the divers faculties of the body, mind and heart, but... and letter of the Hindu scriptures. He was later to elaborate, in the fifth chapter of the first series of his Essays on the Gita, his ideas on the subject holding out in favour of the idea of Dharma Yuddha. The rule of confining political action to passive resistance was adopted as the best policy for the national movement in the psychological and other conditions prevailing at the time, and... themes were the same old themes - Nationalism, self-help, arbitration, the ethics of suffering, the glory of unselfish service and the necessity for reviving all that was intrinsically good in Hindu dharma. But because of Surat, and even more because of the experience of Nirvanic calm, there was a haunting new intensity in his utterances, a new purity, a new flame-like glow like the rising Sun's touch ...
... a religious rule, a Dharma, a Shastra. This is as high as the ordinary mind of man can go, to erect an ideal or practical rule for the guidance of the mind and will and as faithfully as possible observe it in life and conduct. This sattwic mind must be developed to its highest point where it succeeds in putting away the mixture of ego motive altogether and observes the Dharma for its own sake as an... and its action. The supreme, the faultless largest law of action is therefore to find out the truth of your own highest and inmost existence and live in it and not to follow any outer standard and dharma. All life and action must be till then an imperfection, a difficulty, a struggle and a problem. It is only by discovering your true self and living according to its true truth, its real reality that... out his cast of mind and life, his swabhava. Each man has a swadharma, a law of his inner being which he must observe, find out and follow. The action determined by his inner nature, that is his real Dharma. To follow it is the true law of his development; to deviate from it is to bring in confusion, retardation and error. That social, ethical, religious or other law and ideal is best for him always which ...
... preeminently the land of the Dharma and the Shastra. She searched for the inner truth and law of each human or cosmic activity, its dharma; that found, she laboured to cast into elaborate form and detailed law of arrangement its application in fact and rule of life. Her first period was luminous with the discovery of the Spirit; her second completed the discovery of the Dharma; her third elaborated into... greatness was an age of the intellect, the ethical sense, the dynamic will in action enlightened to formulate and govern life in the lustre of spiritual truth. After the age of the Spirit, the age of the Dharma; after the Veda and Upanishads, the heroic centuries of action and social formation, typal construction and thought and philosophy, when the outward forms of Indian life and culture were fixed in their ...
... choice of Satyavan was the choice of her soul and that there was no question of her reconsidering the decision. She had the conviction that she was driven from within. That is the true Dharma, Satya Dharma, of being driven from within. This spiritually eventful story shows Savitri not only firm-minded. She is shown as one having exceptional qualities, qualities which put her apart from... to perpetuate his ancestral line. In that way would the continuity of the Vedic Yajna be assured. Therefore it becomes an aspect of dharmic duty and Aswapati wishes not to fail in it. It is in the dharma alone that the order of the society can be maintained. And he is keen to uphold it. Thereupon Aswapati retires to a forest and engages himself in the worship of Goddess Savitri. He is devout... must die. Satyavan's death occurs in the forest. Yama himself comes to carry Satyavan's soul, he being an ocean of noble qualities. Savitri follows Yama and discusses matters of Satya Dharma with him. Her understanding of the principles of righteous living pleases Yama. She maintains that the commerce of the world is actually borne by the spiritual practices of the saints and seers. ...
... lifted beyond the dualities,—and indeed there could otherwise be no pure divine presence or divine strength in the strong man who is subjected to the rajasic passions. Dharma in the spiritual sense is not morality or ethics. Dharma, says the Gita elsewhere, is action governed by the swabhava, the essential law of one's nature. And this swabhava is at its core the pure quality of the spirit in its inherent... the series. "I am the strength of the strong devoid of desire and liking," stripped of all attachment to the phenomenal pleasure of things. "I am in beings the desire which is not contrary to their dharma." And as for the secondary subjective becomings of Nature, bhāvāḥ (states of mind, affections of desire, movements of passion, the reactions of the senses, the limited and dual play of reason, the... which has its native point of origin in the rajasic being, rajoguṇa-samudbhavaḥ ; for this is what we usually mean when we speak of desire. This other, the spiritual, is a will not contrary to the dharma. Is it meant that the spiritual kāma is a virtuous desire, ethical in its nature, a sattwic desire,—for virtue is always sattwic in its origin and motive force? But then there would be here an ...
... freedom, are new values, an evolutionary movement; this is a new Dharma which has only begun slowly and initially to influence practice,-an infant Dharma which would have been throttled for good if Hitler succeeded in his "Avataric" mission and established his new "religion" over all the earth. Subject nations naturally accept the new Dharma and severely criticise the old imperialisms; it is to be hoped... . . . Were not the Pandavas fighting to establish their own claims and interests just and right, no doubt, but still personal claims and self-interest? Theirs was a righteous battle, dharma-yuddha, but it was for right and justice, in their own case. And if imperialism, empire-building by armed force, is under all circumstances a wickedness, then the Pandavas are tinted with that brush ...
... Inscription "belonging to the queen of a Sātavāhana performer of numerous Vedic sacrifices" and beginning "with an adoration to the gods Dharma, Indra, Sahkarshana and Vāsudeva, the Moon and the Sun, and the four lokapālas, viz. Yama (differentiated from Dharma), Varuna, Kubera and Vasava (differentiated from Indra)."' We cannot help marking that except for the inclusion of the Moon and the Sun and... Bhrgu and Ahgiras respectively, had not done. Similarly, in his Kāmasūtra (1.5.7) Vātsyāyana (c. 3rd century A.D.) has stated that out of the archetypal work of Brahma Manu prepared his treatise on Dharma, Brhaspati on Artha and Nandin on Kama. In his Pratima Nātaka at one place (Act V) Bhāsa makes Ravana enumerate the most important works on the various sciences including the Mānava Dharmaśāstra... the issue is again complex. His non-mention of Kautilya's Arthaśāstra may simply mean that he chose Brihas-pati's work as a better model in the sphere of Artha just as he chose Manu's treatise on Dharma and Nandin's on Kāma out of whatever else might have been available. From Goyal 5 himself we 1."Literature", The Classical Age, p. 303. 2. Op. cit., p. 453. 3."Language and Literature" ...
... It is also useful to distinguish religion from what in India is called dharma. Dharma is not any religious creed or dogma nor a system of rituals, but a deeper law of the harmonious and interdependent growth of the deepest aspirations of the collectivity and of the individuals that constitute the collectivity. Dharma can be regarded as an ordered system of moral and spiritual values. ... the country is something, which can be understood only when one enters into the heart and soul of Indian culture. The Indian idea of the rhythm of life and the law of harmony, expressed by the word Dharma is also uniquely Indian. Again, the value that we attach to pursuit of knowledge, to the pursuit of purity, to the pursuit of wisdom is something unique, in the sense that these things are valued ...
... powerful and delicate, massive in principle and curious in detail. It has been rightly said that India has been preeminently the land of the Dharma and the Shastra. India laboured to discover the inner truth and law of each human or cosmic activity, its Dharma, and it went father to apply it and cast it into elaborate form and detailed law of arrangement and rule of life. There appears to be no historical... British imposed upon India the view that India could hardly be recognised as a civilised country, and, in their ignorance of the true account of Indian history, derided the Indian discovery of the Dharma, belittled the enormous developments of Indian systems of knowledge or Shastras, considered Indian sociology as an unintelligent basis of the rigid and oppressive caste system, and thought of India's... mean by Indianness. Page 63 If we study Indian history properly, we shall find that her first period was luminous with the discovery of the Spirit; her second completed the discovery of Dharma; her third period elaborated into detail the first simpler formulation of the Shastra; none was exclusive, the three elements were always present; into the fourth period India had, even while getting ...
... 8.і. Page 15 to four Deities, Powers or Presences, whom the sacrificer wishes to please and propitiate in order to have their help and blessing and in order thereby to discharge his dharma or duty of life. Svāhā is the offering especially dedicated to Agni, the foremost of the Gods, for he is the divine messenger who carries men's offering to the Gods and brings their blessing to men... Lastly, man belongs to the family, which is the unit of society; and the backbone of the family is the continuous line of ancestors, who are its presiding deity and represent the norm of a living dharma, the ethic of an ideal life. From the psychological standpoint, the four oblations are movements or reactions of consciousness in its urge towards the utterance and expression of Divine Truth.... AND THE PATH OF THE GODS One is an ideal in and of the world, the other is an ideal transcending the world. The Path of the Fathers (Pitry ā na) enjoins the right accomplishing of the dharma of Life – it is the path of works, of Karma; it is the line of progressive evolution that, man follows through the experience of life after life on earth. The Path of the Gods (Devay ā na) runs above ...
... a universal dharma, but a hierarchy of dharmas. Men have different natures; so their duties, their functions and activities, their paths of growth and development must naturally be different. A rigid rule does not fit in with the facts of life, and the more absolute it is, the less efficacy it possesses as a living reality. Therefore in the Indian social scheme, there is one dharma for the Brahmin... warrior, has another dharma; he is the armed guard of knowledge and truth, he is strength and force. He has to resist the evil in the name of the Lord, he has to raise his arm to strike. He is the instrument of Rudra and Mahakali. Does not the mighty goddess declare - I draw the bow for Rudra, I hurl the arrow to slay the hater of the truth"?³ If the Kshatriya does not follow his own dharma, but seeks to ...
... a universal dharma, but a hierarchy of dharmas. Men have different natures; so their duties, their functions and activities, their paths of growth and development must naturally be different. A rigid rule does not fit in with the facts of life, and the more absolute it is, the less efficacy it possesses as a living reality. Therefore in the Indian social scheme, there is one dharma for the Brahmin... warrior, has another dharma; he is the armed guard of knowledge and truth, he is strength and force. He has to resist the evil in the name of the Lord, he has to raise his arm to strike. He is the instrument of Rudra and Mahakali. Does not the mighty goddess declare—"I draw the bow for Rudra, I hurl the arrow to slay the hater of the truth"? If the Kshatriya does not follow his own dharma, but seeks to imitate ...
... these she must accept." He corrected the first phrase to "At a particular stage in our past...". This my first article was published in the 11th issue of Dharma dated 15th November, 1909. I was twenty then. Some of my other articles came out in Dharma afterwards. My writings in English began much later. Now we started collecting a few books. At the very outset he suggested two titles: Carlyle's ... bring them to me. I shall see." I did that the next day. He seemed to be pleased on seeing my writing and said that it might do. He gave me the task of editing the news columns of his Bengali paper Dharma. Half of it would be articles, etc., and the rest would be news. Needless to say, I accepted the offer. He added that for this work he would give me a stipend of ten rupees per month and that I should... That was why he offered this token payment and I should accept it as part of my pocket-expenses. This was the first time I was going to earn any money. So we came to stay at Shyampukur, on the Dharma and Karmayogin premises. There were two flats or sections. In the front part were set up the press and the office, and at the back, in the inner appartments, so to say, we set up our household. ...
... the country and began publishing two weekly journals, Karmayogin in English and Dharma in Bengali. But now it seemed a change had come in his manner of writing. Formerly, what he used to write for the daily English paper, Bandemataram was primarily of a political nature. But in the Karmayogin and Dharma articles one felt a deeper strain. It was as if he was now preparing to bring out... country. Page 132 Especially is this an essential need in India today, not for India alone but for the whole of humanity... In this Shyampukur house was situated the Karmayogin and Dharma office... Those of us who lived here as permanent residents used to cook our own food. It was all vegetarian food, not because that was part of our ideal but because it was the easier to cook.... relic of his docile childhood. Rambabu was a man of Calcutta and belonged to that particular area where we lived. His house was in a lane off Grey Street. He was on the staff of Karmayogin and Dharma. As he entered the room, he informed Sri Aurobindo in a rather anxious voice that they had again issued a fresh warrant against him. The information was from a reliable source, had been conveyed ...
... corrected the first phrase to "At a particular stage in our past." This my first article Page 35 was published in the 11th issue of Dharma dated 15th November, 1909. I was twenty then. Some of my other articles came out in Dharma afterwards. My writings in English began much later. Now we started collecting a few books. At the very outset he suggested two tides: Carlyle's... bring them to me. I shall see." I did that the next day. He seemed to be pleased on seeing my writing and said that it might do. He gave me the task of editing the news columns of his Bengali paper Dharma. Half of it would be articles, etc., and the rest would be news. Needless to say, I accepted the offer. He added that for this work he would give me a stipend often rupees per month and that I should... That was why he offered this token payment and I should accept it as part of my pocket-expenses. This was the first time I was going to earn any money. So we came to stay at Shyampukur, on the Dharma and Karmayogin premises. There were two flats or sections. In the front part were set up the press and the office, and at Page 34 the back, in the inner appartments, so to say, we ...
... literature of the spirit and style of Indian painting. * * * On one side is portrayed an ideal manhood, a divine beauty of virtue and ethical order, a civilisation founded on the Dharma and realising an Page 29 exaltation of the moral ideal which is presented with a singularly strong appeal of aesthetic grace and harmony and sweetness; on the other are wild and anarchic... feeling of ideas and emotions of things. It has "ideal delicacy and sustained strength of power". It portrays ideal manhood, and a "divine beauty of virtue and ethical order, a civilisation founded on Dharma, the ideal law of conduct". It gives us on the one hand the picture of "an exaltation of moral ideal which is presented with a singularly strong appeal of aesthetic grace and harmony and sweetness;... but it is altogether a new world in which the life of man,— in fact the whole view of the cosmos,—undergoes a great and radical change. In R ā m ā yana, for instance, the ideal law of conduct, Dharma, is seen triumphing over the forces of Titanic egoism that were trying to establish their reign. Sāvitrī is not a rendering, or a vision of the world in terms of the current laws of human evolution ...
... some thought that to fight even a defensive war was to sin against the holy principle of Ahimsa. And, above all, how could - so the question formulated itself - how could the Allied war be called a dharma yuddha? Were the Allies the modern Pandavas? - and were their enemies the neo-Kauravas? Comparisons are often misleading and even at best are liable to be misunderstood. On 29 July 1942... in the protestations of the Axis Power? Nazi Germany avowedly and openly stood only "for the reversal of this evolutionary tendency, for the destruction of the new international outlook, the new Dharma, for a reversion, not only to the past, but to a far-back primitive and barbaric ideal". Sri Aurobindo continued: There can be no doubt or hesitation here; if we are for the evolutionary... of self-defence. At the root is the great Vedic idea that without a strong body you cannot have a strong soul, undaunted in danger and ready to perform the great task, the root principle of all Dharma, of defending the weak and the helpless. 41 As if to emphasise that the physical was the root of the rest, the first issue of the English-French quarterly journal. Bulletin of Physical ...
... Page 53 imagination of a local contemporary has set floating. For similar reasons he is unable to engage in journalistic works, and Dharma has been entrusted to other hands." But earlier, on 21 March, the Bengali weekly Dharma had published a notice. "It is rumoured that Sri Aurobindo Ghose has gone away somewhere, nobody knows where. So far as we know, he is engaged in... columns of his Bengali paper Dharma. He then made "me slowly grow into a journalist underwriter," Nolini reminisced. "Next there came to me naturally an urge to write articles." Sri Aurobindo was pleased with Nolini's first Bengali article. Well, then, after Sri Aurobindo went to Chandernagore, those who remained back in Calcutta continued to run the two papers, Dharma and the Karmayogin (left ...
... and the chivalrous openness of the Rajput is not practiced either by the European or the Asiatic nations. JAYSINGH I hold the dharma as supreme and even the voice of God could not persuade me to abandon it. SHIVAJI I gave up all to Him and did not keep even the dharma. His will was my religion; for He was my captain and I his soldier. That was my loyalty,—not to Aurangzebe, not to a code of morals... of means was abhorrent to our morality. Ruse, treachery, pillage, assassination were never excluded from your activity. SHIVAJI Not for myself I fought and ruled, but for God and the Maharashtra dharma, the religion of Hindu nationality which Ramdas enunciated. I offered my head to Bhavani and She bade me keep it to scheme and plot for the greatness of the nation. I gave my kingdom to Ramdas and ...
... that humanity might move forward to another creation and a new purpose, might get rid as in a fire of its past karma of unrighteousness and oppression and injustice and move towards a kingdom of the Dharma. The liberated man does all his appointed work as the living instrument one in spirit with Page 498 the universal Spirit. And knowing that all this must be and looking beyond the outward... sanction on one or other among the many suggestions of his complex instincts, impulsions, ideas and desires. It is that which determines for him what is right or wrong, to be done or not to be done, Dharma or Adharma. And the persistence of the will 2 is that continuous force of mental Nature which sustains the work and gives it consistence and persistence. Here again there is the incidence of the... will fixes its persistent attention on the satisfaction of its own attached clingings and desires in its pursuit of interest and pleasure and of what it thinks or chooses to think right and justice, Dharma. Always it is apt to put on these things the construction which will most flatter and justify its desires and to uphold as right or legitimate the means which will best help it to get the coveted fruits ...
... imperishable spiritual existence and of the eternal dharma and Page 433 of an utter bliss of happiness. There is a status then which is greater than the peace of the Akshara as it watches unmoved the strife of the gunas. There is a highest spiritual experience and foundation above the immutability of the Brahman, there is an eternal dharma greater than the rajasic impulsion to works, pravṛtti... possessing oneness, the crown of bhakti. And to rise into that Ananda, into that imperishable oneness must be the completion of spiritual perfection and the fulfilment of the eternal immortalising dharma. Page 434 × Mark that nowhere in the Gita is there any indication that dissolution of the individual spiritual ...
... measure of his attainment, impersonal in his personality, unbound by quality or action even when maintaining the most personal and intimate relations with men, unbound by any dharma even when following in appearance this or that dharma . Neither the dynamism of the kinetic man nor the actionless light of the ascetic or quietist, neither the vehement personality of the man of action nor the indifferent... some ideal of our human nature in its action can alone satisfy the human being; he must have something that he can seek in the workings of his mind and life and body. For that is his nature, his dharma , and how can he be fulfilled in something outside his nature? For to his nature each being is bound and within it he must seek for his perfection. According to our human nature must be our human ...
... Other Publications Autobiographical Notes Essays on the Gita [Dharma = devoir (duty)] Devoir is hardly the meaning of the [word] 1 Dharma. Performing disinterested[ly] one's duty is a European misreading of the teaching of the Gita. Dharma in the Gita means the law of one's own essential nature or is described sometimes as action governed by that ...
... that a man by doing in the right way and in the right spirit the work dictated to him by his fundamental nature, temperament and capacity and according to his and its dharma can move towards the Divine. He validates the function and dharma of the Vaishya as well as of the Brahmin and Kshatriya. It is in his view quite possible for a man to do business and make money and earn profits and yet be a spiritual... without any egoistic attitude or motive, as an offering or sacrifice to the Divine. This is the traditional Indian attitude towards these things, that all work can be done if it is done according to the dharma and, if it is rightly done, it does not prevent the approach to the Divine or the access to spiritual knowledge and the spiritual life. There is of course also the ascetic ideal which is necessary ...
... physical body—yellow in blue, then red, red in black, again red and once more yellow in blue. Today with the Veda, the literary work of the Dharma has definitely begun; proof is given of the general successful pressure of the spiritual power for the works of the Dharma in others; but it is not yet regularised. In Kriti & Samaja the power is not yet ripe for organised action. Veda II. 23, 24, 25, 26—completed... Vouloir (exclusivement) la délivrance de ses vassaux . ie of the inferior Devas—but exclusively means simply to the exclusion of other ideas of justice, injustice, merit, demerit, good karma, bad karma. (Dharma & Kriti) (3) M. réservait ses forces essentielles pour l'unique but de conquérir les plus hautes initiations. Maintenant il lui fallait se soustraire à ses magnanimes ambitions, vouloir etc . ...
... on which all religions can rest as on a sure and impregnable rock;—and more than a rock, for a rock may perish but this endures for ever. Therefore is the religion of the Aryas called the Sanatana Dharma, the Law Sempiternal. Nor are the Hindus in error when they declare the Sruti to be eternal and without beginning and the Rishis who Page 101 composed the hymns to be only the witnesses... its body, the nations seem perhaps to gain in strength & power; but very soon the posthumous force is exhausted. All the old nations perished because in the pride of intellect they abandoned their dharma , their religion. India, China still live. What was the force that enabled India beaten down & trampled by mailed fist & iron hoof ever to survive immortally, ever to resist, ever to crush down the... people turn to her and tramples the Asura to pieces. Times change and a new kind of outer power rules over India in place of the Asuras of the East. But woe to India if she cast from her her eternal dharma . The fate of the old nations shall then overtake her, her name shall be cast out from the list of nations and her peoples become a memory and a legend upon the earth. Let her keep true to her Self ...
... which is the basis, permanent and always inherent in India, of the shifting, mutable and multiform thing we call Hinduism. Sticking fast where you are like a limpet is not the dharma, neither is leaping without looking the dharma. The eternal religion is to realise God in our inner life and our outer existence, in society not less than in the individual. Esha dharmah sanatanah . God is not Page 53... principle of things, whatever increases love among men, whatever makes for the strength of the individual, the nation and the race, is divine, it is the law of Vaivaswata Manu, it is the sanatana dharma and the Hindu shastra. Only, God is the triple harmony, He is not one-sided. Our love must not make us weak, blind or unwise; our strength must not make us hard and furious; our principles must not ...
... humanity is capable finds its one perfect basis and justification in the teachings of the Upanishads and the Gita. The characteristic doctrines of the Gita are nothing if they are not a law of life, a dharma , and even the most transcendental aspirations of the Vedanta presuppose a preparation in life, for it is only through life that one can reach to immortality. The opposite opinion is due to certain... stress on the perfect Yogin's cleaving to life and human activity even after his need of them was over, lest the people, following, as they always do, the example of their best, turn away from their dharma and bastard confusion reign. The ideal Yogin is no withdrawn and pent-up force, but ever engaged in doing good to all creatures, either by the flood of the divine energy that he pours on the world... the Yogin. All cannot, indeed, reach in a single life the highest in this path, but all can go forward; and in proportion as a man advances he gets peace, strength and joy. And even a little of this dharma delivers man or nation out of great fear. स्वल्पमध्यस्य धर्मस्य त्रायते महतो भयात् । It is an error, we repeat, to think that spirituality is a thing divorced from life. "Abandon all" says ...
... put it, that 'the nineteenth century in India was imitative, self-forgetful, artificial'. It aimed, he added, 'at a successful reproduction of Europe in India', forgetting that 'death in one's own dharma is better; it is a dangerous thing to follow the law of another's nature'. Such a death brings new birth; 'success in an alien path means only successful suicide'. Savitri is a great Pyrrhic victory... is an admirable manner of philosophically transforming the Savitri story in the Mah āb h ā rata" ? One seems to move through sludge trying to grasp all that roundabout talk on death in one's own dharma being better than life in another's and on Savitri's being such a death rather than the nineteenth-century's "imitative, self-forgetful, artificial" life, and on Sri Aurobindo's being a Titan whose... with a break-away from the nineteenth-century's defects? Or are those defects equivalent to one's being steeped in the classics of Greece and Rome as were the Europeans of the nineteenth-century whose dharma the Indians eagerly adopted? We fumble and stumble in all this crammed and mixed-up endeavour to give Sri Aurobindo something with one hand and take it away with the other. If any piece of writing ...
... stage) becomes afterwards ParasuRama ("Rama of the Axe", the Divine in the kinetic or vitalistic phase of humanity) and then Rama, son of Dasaratha (the Divine as the mental Man, the embodiment of Dharma, the perfect Moral Consciousness) and, again, Krishna (the Divine as the "Overman", openly exemplifying a more-than-mental Consciousness, what Sri Aurobindo calls the Overmind, the world of the... spiritual life. How does he emerge from the Gita which is the authoritative scripture on both Avatarhood and Vibhutihood? No doubt, Krishna says that he comes from age to age to uphold the Dharma, but does he make it quite clear anywhere in the Gita that the long line of births preceding his Avatarhood at the time of the Bharata War counted any Avatar-life, say, as Rama who in the Hindu... upon my own Nature and I come into birth by my self-Maya" (IV. 6.) This declaration he follows up with those two ringing famous unforgettable statements: "When so ever there is the fading of the Dharma and the uprising of unrighteousness, then I loose myself forth into birth. For the deliverance of the good, for the destruction of the evil- doers, for the enthroning of the Right, I am born from ...
... have, named Savitri; I am approaching you with a request, O established in dharma, to accept her in the just and proper way as your daughter-in-law. Dyumatsena said: I have lost my kingdom and here in the forest I dwell, living a life according to the dharma, in the practices of austerity; how can it be fair for your daughter to adopt... King, but now blind. The King with due honour offered respects to the King-sage and using proper and intent speech introduced himself to him. In return the King-sage, well-versed in dharma as he was, received the King by giving him oblations, and making available a high seat, and by gifting a sacred cow; he then enquired the good cause of his visit to him. Then, expressing his ...
... Ignorance, and by the conquest of the Truth, the conquest also of Immortality. Inherent in this conception is the discovery of Rtam, which is the forerunner of the Page 18 concept of Dharma and the law of Karma which are so prominent in the subsequent development of Indian philosophical thought. Rtam is the true being, the true consciousness and the true delight of existence which... mainly concerned with an inner vision and not directly with outward human action, we find in them the sources of the highest ethical systems that developed in the later periods as the Indian idea of Dharma. The Upanishads constitute a continuation and development of the Vedic system of yoga. There are a number of passages which are at once poetry and spiritual philosophy of an absolute clarity and... literature. Sri Aurobindo points out: "It was the soul, the temperament, the ideal mind formed and expressed in them which later carved out the great philosophies, built the structure of the Dharma, recorded its heroic youth in the Mahabharata and Ramayana, intellectualized indefatigably in the classical times of the ripeness of its manhood, threw out so many original intuitions in science, created ...
... turn to the perception of some superlative ranges of consciousness in which the ideas of unconditionality, absoluteness and perfection begin to preponderate. In India, there was an early discovery of dharma, of an ideal law of harmony, of values of righteousness and of action that had to be performed with a sense of equanimity as far as consequences of action are concerned. In the West, in the tradition... pressed in all the upward endeavours of the contemporary humanity. This ideal compels us to examine once again various doctrines of rights and duties, of the good and the virtue, and of the law of dharma, and in varying degrees we tend to formulate our preferences in favour of one formulation or another. Philosophers like Cottingham seem to prefer the Aristotelian account of virtue as a golden mean... two extremes, some others might prefer to go still to a more ancient formulation of the Socratic doctrine that virtue is knowledge' and there are still others who might find in the Buddhis concept of dharma a most comprehensive gospel of right page - 82 action. In some quarters, the concept of rita is being pressed. An impartial seeker, who is confronted with plurality of religions and who is ...
... the inner law and truth of things and having in view always the possibility of conscientious practice. India has been pre-eminently the land of the Dharma and the Shastra. She searched for the inner truth and law of each human or cosmic activity, its Dharma; that found, she laboured to cast into elaborate form and detailed law of arrangement its application in fact and rule of life. The European... ancient, immemorable Shakti recovering her deepest self, lifting her head higher towards the supreme source of light and strength and turning to discover the complete meaning and a vaster form of her Dharma. We do not belong to the past dawns but to the noons of the future. Page 611 The Indian Renaissance The recovery of the old spiritual knowledge and experience in all its ...
... continued to persist with peripheral modifications. -It eliminated the study of poetry music and art, which constitutes perfect education of the soul; -It eliminated the study of philosophy, dharma and spiritual knowledge—three elements, which are the supreme components of the Indian heritage; -While it introduced some elements of world history and world geography and modern science, it... is, literally speaking, what is to be obtained from mula, root, or source. Broadly speaking, while Science, in general, or Physics, in particular, is concerned with the world of things, Ethics ( dharma) is, linguistically trace able to Greek ethikos (time-tested) custom, Sanskrit svadha essential indwelling or self) and concerned with beings. But thing/being discourse in English language... will be in the fitness of things if these values are cherished and practised by each citizen of India. *India has a rich fund of literature. The basic purpose of literature is to mediate between Dharma Shastra and life. If we trace chronologically then there was a shift of emphasis in literature from pursuit of knowledge to Bhakti and then to action. Page 690 Valedictory Session ...
... should rather take its stand on the duties of man; but both rights and duties are European ideas. Dharma is the Indian conception in which rights and duties lose the artificial antagonism created by a view of the world which makes selfishness the root of action, and regain their deep and eternal unity. Dharma is the basis of democracy which Asia must recognise, for in this lies the distinction between... (From a letter to a friend.) Be very careful to follow my instructions in avoiding the old kind of politics. Spirituality is India's only politics, the fulfilment of the Sanatana Dharma its only Swaraj. I have no doubt we shall have to go through our Parliamentary period in order to get rid of the notion of Western democracy by seeing in practice how helpless it is to make nations ...
... or brahmacarya, dharma or grihastha; v ā naprastha; and sanny ā sa; that is, studentship, married life, hermit-life, and life as a wandering ascetic), Savitri and Satyavan have been living the second, which properly lived, can assurely lead to realisation as the others. Her whole point is that Yama, who is also Dharma, should permit Savitri and Satyavan to continue their dharma or grihastha mode ...
... Finally, and most important of all—for the rest are but a preparation, a leading to it—is the scene, a scene probably without a parallel in all literature, where Savitri faces alone Yama that is Dharma as well, and follows him as he carries away Satyavan's life, and compels the law of predestination itself to yield ground and submit to the imperatives of Savitri's love for her husband. Vyasa has... Shall lure it back to cancel half a Line, Nor all thy Tears wash out a Word of it. Page 259 If Yama is the executant of this law of predestination, how is he Dharma also at the same time? In the old legend, Savitri pits her strength—the strength of her purity and chastity, the strength that she has acquired through the fulfilment of the vow, and... looks beneath the surface, it is clear that what really happens is this: Savitri effects a transformation in Yama himself; the static God of Death is made to look inward and realise the dynamic God of Dharma that is veiled within. If Savitri can thus change the course of predestination, if she can compel change in the God of Death, she must be more than the woman and wife that she is in appearance, and ...
... should I then approach for the sake of knowledge? [21] He has passed beyond all giving, even the giving of dharma; he has passed beyond all enjoyment, even the enjoyment of dharma. He has gone beyond all delights, even the delight of dharma: Desire exhausted, he has passed beyond all grieving. [22] Sense-enjoyments kill the deluded who does not seek the other ...
... suffering on others out of self-will, the suffering will come back to you. That is the law of Karma. PURANI: Somnath Maitra used to quote to me that sloka of Duryodhana: "I know what is dharma, I know what is dharma, but I cannot gather force to do what I should." SRI AUROBINDO: The whole question arises when you want to change yourself or change others. Then you say, "This should not be; that should... used to sit under the trees. Deshpande and I went to see him. I asked him, "What is the standard of action?" He replied, "There is no standard. The thief may be right in stealing because it is his dharma." Deshpande was very angry to hear that. I said, "It is only a point of view." But all this doesn't mean that there is no consequence for one's action. As Christ said, offences come, but woe unto ...
... Literature; Passing Thoughts; Conversations of the Dead. Volume 4 — Writings in Bengali: Hymns to Durga; Poems, Stories; The Veda; The Upanishads; The Purana; The Gita; Dharma; Nationalism; Editorials from Dharma; Stories of Jail Life; Letters. Volume 5 — Collected Poems, THE COMPLETE POETICAL WORKS: Short Poems; Sonnets; Longer Poems; On Quantitative Metre; Ilion; Poems in... Aurobindo - a biography and a history Bibliography Sri Aurobindo's writings have appeared in journals (notably Indu Prakash, Bande Mataram, Yugantar, Karmayogin, Dharma, Standard-Bearer, Arya and Bulletin of Physical Education), as also in book form in successive editions and impressions. For this edition the references to Sri Aurobindo's writings are from the ...
... direction are we asked to develop? In the morality of the slave, the Shudra, whose dharma is humility, contentment, service, obedience? In the morality of the merchant whose dharma is to amass riches by honesty and enterprise and spend them with liberal philanthropy? In the morality of the Brahmin whose dharma is to prepare himself for the nivritti-marga by learning and holy Page 237 ...
... obstructed; it is only rudimentary in a few features & still subject in a few to successful positive reactions. Karma is established but of slow progress in Sahitya, Veda & Bhashatattwa; obstructed in dharma, rudimentary in kriti. The last three chatusthayas are in the state of sure foundation, unfulfilled superstructure. Kali and Krishna are manifest, but not in their full power and being, and... chatusthaya, but only the clashes that attend natural growth & progressive adjustment. The struggle is now keenest in health & ananda; utthapana is in abeyance. Occasionally karmasiddhi of sahitya & dharma is taken in hand, but the serious pursuit is deferred, till the vijnana is essentially perfected and the sraddha justified. A certain amount of physical siddhi (mainly arogya & general utthapana) is... afflicted & depressed; the signs of progress are more subliminal than supraliminal. Karmasiddhi progresses rapidly in sahitya where the body alone is now a real obstacle, but is obstructed or attacked in dharma & kriti; especially in the latter there is violent negation & menace of destruction, eg, in the therapeutic pressure on N. [Nolini] etc. Page 381 ...
... Shaivism or Vaishnavism, with a hundred names beside and boast that theirs is the way & theirs is the knowledge. But, in reality, each of us can only command a little of the truth of the Sanatana Dharma, because none of us understands more than a little of the Upanishads. They become, indeed, easier to us as they come nearer to us in date & the modernity of their language—the stream more accessible... evil of hinsa [and] from the emotional horror of taking life & the nervous fear of taking life which are the rajasic & tamasic basis of outward ahinsa. So also with other actions. For this morality or dharma is of the soul & does not depend upon the action which is a mere outward symbol of the soul & has different values according to the times, the social ideas & environments, the religious creed or the... skill & prudence, nor our activity forbid us to rest & be passive. Finally our equality of soul leaves room to the other instruments to deal with each thing in the vyavahara according to its various dharma & utility, the law of its being & the law of its purpose. These are the perfect results of the perfect realisation. But in practice it is difficult for these perfect results to be attained or for ...
... the spirit and its perfection is worth having, is part of the dharma of the complete human living; but still more as a basis for all that higher activity which ends in the discovery and expression of the divine self in man. Śarīraṁ khalu dharma-sādhanam , runs the old Sanskrit saying, the body too is our means for fulfilling the dharma, the Godward law of our being. The mental, the emotional, the ...
... perfection of the being, the physical part of it cannot be left aside: for the body is the material basis... Shariram khalu dharmasadhanam...the means Page 244 of fulfilment of dharma and dharma means every ideal which we can propose to ourselves and the law of its working out and its action." But altogether there was nothing in all this that my mind could object to since his ... individuality as sacrosanct and our spiritual men set store by the guidance of the inner beacon within as against the red lights of the outer policeman. Did not the Gita counsel following one's native dharma} Discipline of the outer kind may be play to the Westerners but beware! it may well prove death to us Indians'...And so on. To that he replied, in 1945: "Discipline in itself is not something ...
... falls from my hand and my very skin is on fire. Yea, I cannot stand and my brain whirls …” ( Gita I, 28-32) Arjuna “thus lapsed into unheroic weakness,” a weakness which might cause him to fail in his dharma, his inherent duty as a warrior. And this is where Sri Krishna at first rebukes him, and then, making him see the essential, divine justification of it all, instructs him in the yoga. Arjuna receives... Essays on the Gita – is that it remains an inexhaustible guide for spiritual practice, especially useful on the daily “battlefield” of us, present-day humans. 2. Dharmakshetra: The Field of Dharma The Gita , together with the Upanishads , was the text which Sri Aurobindo constantly studied and worked out in the practice of his Yoga during the year of his imprisonment in Alipore Jail (starting... Arjuna was given to see on the battlefield, between two armies lined up to attack each other. 3. What Arjuna Saw After having been told by Sri Krishna that his dejection is unworthy of his dharma as a fighter, Arjuna, “the representative man of a great world-struggle and divinely guided movement of men and nations,” is initiated in yoga on the battlefield. Now he learns “what is the sense ...
... them till they grow to their full stature As men and women? Each has his own dharma Assigned to him which he may not disclaim. In the Gita did not your own heart's Lord say: "Even death accept to fulfil your native dharma?" SRI CHAITANYA He did, sir. Only who will tell me now: What is my native dharma in this world ? KESHAV ( with a superior smile ) Oh, I can answer ...
... man by doing in the right way and in the right spirit the work dictated to him by his fundamental nature, temperament and capacity and according to his and its dharma can move towards the Divine. He validates the function and dharma of the Vaishya as well as of the Brahmin and Kshatriya. It is in his view quite possible for a man to do business and make money and earn profits and yet be a spiritual... any egoistic attitude or motive, as an offering or sacrifice to the Divine. This is the traditional Indian attitude towards these things, that all work can be done if it is done according to the dharma and, if it is rightly done, it does not prevent the approach to the Divine or the access to spiritual knowledge and the spiritual life. There is, of course, also the ascetic ideal which ...
... put it, that 'the nineteenth century in India was imitative, self-forgetful, artificial'. It aimed, he added, 'at a successful reproduction of Europe in India', forgetting that 'death in one's own dharma is better; it is a dangerous thing to follow the law of another's nature'. Such a death brings new birth, 'success in an alien path means only successful suicide'. Savitri is a great Pyrrhic victory... "there is an admirable manner of philosophically transforming the Savitri story in the Mahabharata? One seems to move through sludge trying to grasp all that roundabout talk on death in one's own dharma being better than life in another's and on Savitri's being such a death rather than the nineteenth-century's "imitative, self-forgetful, artificial" life, and on Sri Aurobindo's being a Titan... a break-away from the nineteenth-century's defects? Or are those defects equivalent to one's being steeped in the classics of Greece and Rome as were the Europeans of the nineteenth-century whose dharma the Indians eagerly adopted? We fumble and stumble in all this crammed and mixed-up endeavour to give Sri Aurobindo something with one hand and take it away with the other. If any piece of writing ...
... banishment of Sita in spite of Bali's preliminary objection to the procedure, afterwards retracted, and in spite of the opinions of Rama's relatives. Necessarily from the point of view of the antique dharma—not from that of any universal moral standard—which besides does not exist, since the standard changes according to clime or age. No, certainly not—an Avatar is not at all bound to be a spiritual... with a certain harmonious completeness. But most of all, it was his business to typify and establish the things on which the social idea and its stability depend, truth and honour, the sense of the Dharma, public spirit and the sense of order. To the first, to truth and honour, much more even than to his filial love and obedience to his father—though to that also—he sacrificed his personal rights as... being but an overmental godhead acting freely out of a greater consciousness than man's. Rama was not that, he was the Avatar of the sattwic human mind—mental, emotional, moral—and he followed the Dharma of the age and race. That may make him temperamentally congenial to Gandhi and the reverse to you; but just as Gandhi's temperamental recoil from Krishna does not prove Krishna to be no Avatar, so ...
... has already begun. This morning, trikaldrishti, power, rupa lipi. This evening the same. Dharma & Kriti have to advance with particular rapidity; first of all, only the necessary arrangements. There is a perfect guidance. One thing has been omitted, the Sri. The routine of Sahitya, Dharma & Kriti have been fixed; the routine of Sri has also to be fixed. Routine is ritam & necessary for... idea, in the gross, not in particular detail of time, place & circumstance. When this defect is removed, the Power will be perfect, like the Knowledge. The karmasiddhi will now begin in sahitya, dharma, kriti, sri, not yet káma. Sahitya — Rig-Veda—reading only— Vedanta—Isha Upanishad Commentary (The Life Divine), Brihad Aranyaka, translation. Philology—Dictionary. Vowel Roots, Origins ...
... anandamaya; in some touches, eg mosquito bite the habit of discomfort still continues, but is now occasional and not a dharma of the body. Pain of events is the one asamata of mind still persisting & then only as asamata of failure; this too is occasional, largely artificial and no longer a dharma of the mind. Arogya is troubled now only by the vicissitudes of the visrishtivisarjana which have much diminished... established and growing; the ahaituka manifest but infrequent. Ahaituka kamananda is alone well-established, and awakes whenever recalled, but is still too much a matter of the will and not a self-acting dharma of the body. It can manifest now in any state, jagrat or samadhistha. Thirst has almost disappeared, though it made an appearance for two or three days, mostly in a suppressed form; but does not now ...
... bound and defective and how it is to effect, not only in principle but in all its movements, its evolution from the lower to the higher being and from the law of its present action to the immortal Dharma. The difficulty is one which is implied in certain of the positions laid down in the Gita, but has to be brought out into greater prominence than it gets there and to be put into a clearer shape before... but a blood-bespattered justice and a kingdom possessed in sorrow and with the stain on it of a great sin, a monstrous harm done to society, a veritable crime against the race. Nor will the rule of Dharma, of ethical right, serve any better; for there is here a conflict of dharmas. A new and greater yet unguessed rule is needed to solve the problem, but what is that rule? For to withdraw from his... between our self and our power, what we know ourselves to be and what we will and do. Where is the release here, where the full elevation and transformation to the higher spiritual nature, the immortal Dharma, the law proper to the infinite purity and power of a divine being? If this change cannot be effected while in the body, then so it must be said, that the whole nature cannot be transformed and there ...
... Sadhan: "Adharma is often necessary as a passage or preparation for passing from an undeveloped to a developed, a lower to a higher Dharma" [ p. 1387 ]. How is this? I don't remember the context; but I suppose he means that when one has to escape from the lower Dharma, one has often to break it so as to arrive at a larger one. E.g. social duties, paying debts, looking after family, helping to serve... reproached by lots of people for his Adharma. But if he does not do this Adharma, he is bound for ever to the lower life—for there is always some duty there to be done—and cannot take up the spiritual dharma or can do it only when he is old and his faculties impaired. That is a point in instance. 14 September 1933 "I come next to Prana, the nervous or vital element in man which is centralised below ...
... freedom, are new values, an evolutionary movement; this is a new Dharma which has only begun slowly and initially to influence practice,—an infant Dharma which would have been throttled for good if Hitler succeeded in his "Avataric" mission and established his new "religion" over all the earth. Subject nations naturally accept the new Dharma and severely criticise the old imperialisms; it is to be hoped ...
... other way around. What is at work on the qualitative side is the same general turn of imagination as appreciated by C. S. Venkateswaran 2 from the Purānas: 3 "The waning strength and stability of Dharma in the four yugas is graphically depicted by representing it as a majestic bull which stood firm on its four legs in the golden age of the world (krtayuga) and lost one of its legs to [ either... of the Purānas but without their peculiar trappings. Patil 1 tells us about the Purānas themselves: "Instead of Kali, at some places, Tisya is mentioned." Pargiter 2 has Purānic citations where Dharma does duty for Krita. And, of course, Satyayuga is a well-known substitute for Kritayuga. The slight discrepancies in the names do not interfere with the impression that the Purānic peculiarities... To Megasthenes's own day in our country as well as to the Kaliyuga in general, the generation-unit applicable is implied to be hardly more than this, while the exceptional practice of the most dharma-inclined class, the Brāhmanas, shows what the average generation-unit was ascribable to the pre-Kali antiquity. If the 36 years gathered from Arrian and the 37 derived from Strabo are looked ...
... they were adequately controlled and governed by the pursuit of the ideal law of the truth and the right and of the harmonic balance of the individual and collective development, dharma. At a still higher level, dharma was allowed to be surpassed by an unconditional imperative emerging from unfettered search for spiritual freedom and liberation, moksha. It is against the background of this synthetic... 141 This turn and tendency towards synthesis requires to be understood if we are not to be baffled by the complex system of ethics that grew and tended to prevail in the Indian society. Dharma, artha, kama, and moksha, these four commonly understood words in the Indian aim of life have rich connotations, indicating that Indian ethics assigned due place to the pursuit of pleasure, kama ...
... mountain gods. Train hard like this each and every day. This is the practice of Never-Despise-Bodhisattva. Your sole practice is to be the veneration of all things; through it you will realize the True Dharma."... Following his formal ordination in 856, the twenty-five-year-old priest built a hermitage in what became known as Mudo-Ji Valley. In 859, So-o hid himself in remote Katsuragawa Valley in the... monk's previous runs were solitary pursuits deep in the mountains, this marathon is for the benefit of all those struggling to survive in the midst of a big city, a silent turning of the Wheel of the Dharma, preaching by example rather than with empty Page 614 words. Since the Great Marathon takes place in summer, the colourful procession of Tendai priests, lay believers, photographers and... monks are devotees of Fudo Myo-o (Acala Vidya raja), the Unshakable King of Light. Fudo has a fearful face, terribly troubled by the world's inequities, its stupor, and its implacable hatred of the Dharma. Encompassed by a fiery nimbus, Fudo burns up evil passions while illuminating the darkest comers of existence. His lasso can be used to bind devils or to pull those in distress out of the mud. Fudo's ...
... Veda, it is because it is only a great poem, it is only a great poem, it is also a body of knowledge. Page 12 "Whatever is in this book, pertaining to the four human interests: dharma, personal gain, passion or liberation, is elsewhere [in the world]; whatever is not in the book does not exist anywhere [in the world]."* The work of these epics was to popularize through stories... move upwards, you progress from untruth to truth. They had spoken of Rita, the right law of action originating in the vast consciousness of truth, and from that concept had come the idea of dharma. Those Vedic notions are present in the Mahabharata, brought out from an inner plane to an outer plane (ideas, ethics, politics), although in the tale of Nala and Damayanti (which is probably a very... there was a king who was more unfortunate than you. He was alone in the forest, separated from his wife, without brothers or friends, much more lonely than you are. He was not even able to reflect on dharma as you do, because his mind was clouded. If you want to listen to that ancient story, I will tell you about the king Nala who had to bear a greater ordeal than you and who triumphed over his miseries ...
... Vraja. We are shivering with cold. Please give back the clothes. 15. O dark-complexioned one! O paragon of beauty! We are your handmaids, ready to do your bidding. But give us our clothes, O, knower of Dharma. Or else we shall complain to our chieftain, your father!" The Lord said: 16. "If you are my handmaids and if you will do my bidding, then do as I say. Come up here smiling, and each receive... to you as directed by Śrī Krsna and Rāma. 7-9. Those two are standing there, not far away from this place, grazing cows. As they are very hungry, they require some food from you. You are knowers of Dharma. If you have respect and regard for them and also sufficient quantity of food, please be good enough to give some...." Though those Brāhmanas heard this request of the Lord conveyed to them, they preferred... but so fully was he established in the At-man that his virility was restrained within himself. The king said: 27. Prayed to by Brahmā, the worshipful Lord (Bhagavān), in order to establish Dharma and eradicate it's opposite (unrighteousness), incarnated as Śrī Krsna, along with his part manifestation (Balarāma). 28. O holy one! He is the maker of the moral codes, their protector as well ...
... of his real individuality fulfils also the truth of a commonality. There are no different laws for the two. The individuals do not stand apart from and against one another, the dharma of one does not clash with the dharma of the other. The ripples in the bosom of the sea, however distinct and discrete in appearance, form but a single mass, all follow the same law of hydrodynamics that the mother sea... fights against nature, and within humanity itself group fights against group and in the last analysis, within the group, the individual fights against the individual. This is the ultimate Law-the Dharma of creation. Now, what such an uncompromising individualism fails to recognise is that individuality and ego are not the same thing, that the individual may have his individuality intact ...
... It is also useful to distinguish religion from what in India is called dharma. Dharma is not any religious creed or dogma nor a system of rituals, but a deeper law of the harmonious and interdependent growth of the deepest aspirations of the collectivity and of the individuals that constitute the collectivity. Dharma can be regarded as an ordered system of moral and spiritual values. ...
... Hindu religion meant. We speak often of the Hindu religion, of the Sanatan Dharma, but few of us really know what that religion is. Other religions are preponderatingly religions offaith and profession, but the Sanatan Dharma is life itself; it is a thing that has not so much to be believed as lived. ... This is the Dharma that for the salvation of humanity was cherished in the seclusion of this peninsula ...
... Kanhu moves towards the confluence of the Supreme Delight. NOTES 1. Threefold Adherence: to the Truth, the Guru, and the Divine Family (Dharma, Buddha, Samgha). Eight Rooms = the seven planes of consciousness (Sat-chitananda-mahas-manas-prana-anna) and the Supreme. > 2. The Buddha consciousness: within, it is n... Hold yourself midwise and from there deal with things. Loudly declares Kankanapada: the roar of the Truth disinter- grates the universe. ¹ All-Law-Dharma. NOTES The ultimate reality is a very simple thing: it is utterly simple, beyond all the complexities and contradictions and divisions, all the... When the ordinary consciousness – the world consciousness – dissolves, becomes zero and vanishes into the transcendent zero. 2. Then that supreme zero – consciousness expresses, embodies, the dharma, the supreme law of right living. 3. There the individual is one with the Supreme Reality on all the four levels of consciousness – the soul or self, mind, life and body. 4. Because of ...
... life of the forms of the Vedic cult had passed away, the Upanishads still remained alive and creative and could generate the great devotional religions and inspire the persistent Indian idea of the Dharma. By the time we come to the Upanishads, the original Vedic symbols had begun to lose their significance and to pass into Page 89 an obscurity. The earlier stage of culture represented... a vast literature on these Vedangas, expounding various systems of phonetics, rituals of sacrifices and rules of conduct of various kinds such as those described in Shrauta sutra, Grihya sutra and Dharma sutras, principles and details ofVedic etymology, grammatical subtleties, various forms, meters and styles of poetry, and several systems of astronomical and astrological knowledge. There developed... 93 communal coordination of the mundane life of interest and desire, kama and artha. But it governed always its action by a reference at every point to the moral and religious law, the dharma, and it never lost sight of spiritual liberation, moksha, as the highest motive and ultimate aim of the effort of life. At a still later stage, when there came about an immense development of the ...
... from life, The body always lolling lazily, the mind stricken with kindness, — Drunk with the wine of spiritual lust, this unheroic Dharma Declares that it worships the world-hero Krishna And in act and word tramples upon his Word and his Dharma, Speaks always of kindness and love, Has emptied real Kindness and Love of its burning truth― Nor is it Chaitanya's path. He is... you received the mystic touch of love and your gentle heart fell into error! A high desire caught you in the meshes of Sannyasa! A mighty effort is Krishna, the eternal Emanation: Dharma is fallen in the whirl of adharma in this age of Kali! Vainly you find fault with the Path and blame it. You cannot understand my violent purpose: A slave of ignorance, of sattva (Light) ...
... the Mahabharata) is almost wholly in this metre, as in the opening lines, dharma-ksetre kuruksetre samaveta yuyutsavah mamaka pandavas-caiva kim-akurvata sañjaya. Its construction is: four feet making a double line, each line containing a pair of feet of eight syllables each. Thus, dharma-ksetre kuruksetre first foot; samaveta yuyutsavah second foot. ... The eight syllables in each foot can be arranged in different ways, like, four plus four: dharma-ksetre kuruksetre samaveta ¹ Another version in verse: On Rama's shady peak where hermits roam, Mid streams by Sita's bathing sanctified, An erring Yaksha made his hapless home, Doomed by his master humbly to abide, Arid spend a long-long year of absence from his bride. ...
... the physical part of it cannot be left aside; for the body is the material basis, the body is the instrument which we have to use. Shariram khalu dharma-sadhanam, says the old Sanskrit adage,—the body is the means of fulfilment of dharma, and dharma means every ideal which we can propose to ourselves and the law of its working out .and its action. A total perfection is the ultimate aim which we ...
... remember a young Sanyasi with long nails came to Baroda. He used to stay under trees. Deshpande and myself went to see him. Deshpande asked him : what is the Dharma, the standard of action? He replied, "There is no such standard. It is the Dharma of the thief to steal because that is his nature. Deshpande was very angry when he heard that; I said it is only a point of view. Page 166 ... self-will the suffering will come back to you, that is the law of Karma. Disciple : S used to quote to me the famous verse of Duryodhana. "Janami, Dharmam nacha me pravrittih" I know what is the Dharma but I can't gather force to do what I should do. Sri Aurobindo : "You have the other verse. “seated in my heart as Thou directest, I act".* The question comes up seriously when you want ...
... becomes useless and bad when one class or one nation keeps another down and governs it for its own benefit and does not allow the class or nation to follow its own Dharma – the law of its being. In ancient times each community had its own Dharma and within itself it was independent. Every village, every city had its own organisation quite free from all political control and within that every individual... political unit. There were, of course attempts at that kind of expression of life but they were only partially successful. The whole community in India was a very big one and the community-culture based on Dharma was not thrown into a kind of organisation which would resist external aggression; and ultimately we were brought to the present stage. Now the problem is how to organise the future life of the ...
... Thoughts; Conversations of the Dead. Volume 4 Writings in Bengali: Hymn to Durga; Poems; Stories; The Veda; The Upanishads; The Puranas; The Gita; Dharma; Nationalism; Editorials from Dharma; Stories' of Jail Life; Letters. Volume 5 Collected Poems, THE COMPLETE POETICAL WORKS: Short Poems; Sonnets; Longer Poems; On Quantitative... Chandernagore in February 1910, he put the journal into the hands of Sister Nivedita. Writings by him continued to appear in it until it ceased publication on March 26, 1910. Dharma Bengali Weekly Calcutta Started on August 23, 1909 under the editorship of Sri Aurobindo, who wrote most of its articles and editorial comments himself. His connection ...
... thought. Aravindo is magnificent." As for his Bengali weekly, "the articles published in Dharma during February and March 1910 were not written by me ," Sri Aurobindo clarified, adding that they were by a "young man on the sub-editorial staff of the paper." That was Nolini Kanta Gupta. The Dharma breathed its last on 28 March 1910. Because Nolini and his comrades had also to go into hiding... Aurobindo. The day had been quite normal for Sri Aurobindo. After his morning work he had taken as usual his midday meal, then worked on his articles for the two weeklies, the Karmayogin and Dharma. After that he had set out from N°6 College Square —never again to return as it turned out—to come to Shyampukur office and had done the office work. The day's work done, he had joined the boys as ...
... and subordinated to the needs of purity of temperament and delicate ideality of action. Valmiki's mind seems nowhere to be familiarised with the high-strung intellectual gospel of a high and severe Dharma culminating in a passionless activity, raised to a supreme spiritual significance in the Gita, which is one great keynote of the Mahabharata. Had he known it, the strong leaven of sentimentalism and... the aristocratic code of morality; it harmonises with his own proud and strong spirit and he accepts it as a basis for conduct, but purified and transfigured by the illuminating idea of the niṣkāma dharma . But above all intellectuality is his grand note, he is profoundly interested in ideas, in metaphysics, in ethical problems; he subjects morality to casuistic tests from which the more delicate ...
... philosophic conception, have to be disentangled before we can disengage the right value of these ideas. Their first motive seems to be ethical, for justice is an ethical notion; but true ethics is dharma, the right fulfilment and working of the higher nature, and right action should have right motive, should be its own justification and not go limping on the crutches of greed and fear. Right done for... the least degree ethical, but is rather a lowering of the soul of man; or at least the principle is a concession to his baser animal and unspiritual nature. But in natural man, born before the higher dharma and more potent and normal as a motive to action, come two other very insistent things, kāma, artha , desire and pleasure of enjoyment with its corresponding fear of suffering, and interest of possession ...
... nothing there strives for its own separate limited self-fulfilment, all act in an inexpressible oneness. There all Dharmas, all laws of being—dharma, law of being, is only characteristic action of divine energy and quality, guṇa-karma ,—are one free and plastic dharma. The one divine Power of being 1 works with an immeasurable liberty and, tied to no single excluding law, not limited by any binding ...
... in it, not living in it, not acting in it, living rather ordinarily in the inner Samadhi? Should not that be the law, the rule, the dharma of this highest spiritual Page 244 condition? No, again; for the liberated Yogin there is no other law, rule, dharma than simply this, to live in the Divine and love the Divine and be one with all beings; his freedom is an absolute and not a contingent ...
... the Page 332 Vedic cult had passed away, the Upanishads still remained alive and creative and could generate the great devotional religions and motive the persistent Indian idea of the Dharma. The Upanishads are the creation of a revelatory and intuitive mind and its illumined experience, and all their substance, structure, phrase, imagery, movement are determined by and stamped with... but of all Indian art, poetry and literature. It was the soul, the temperament, the ideal mind formed and expressed in them which later carved out the great philosophies, built the structure of the Dharma, recorded its heroic youth in the Mahabharata and Ramayana, intellectualised indefatigably in the classical times of the ripeness of its manhood, threw out so many original intuitions in science, created ...
... started reading the Gita and learning to live its sadhana; he fully apprehended the true inwardness and glory of Sanatana Dharma. It should rather be said that he had long tried to apprehend the true inwardness and glory of the Indian religious and spiritual tradition, Sanatana Dharma, and to accept it in its entirety. Page 111 × ...
... excited about the possibility that the Truth that is here and is accepted by us will be accepted by a person who is called the world's greatest man. Gandhi has his own work, his own ideal and dharma—how can he open himself to receive anything from here? 28 December 1933 I heard that Gandhi has written a letter expressing his desire to have an interview with Sri Aurobindo. I don't see... spiritual and the noblest privilege of the soul. This view does not admit any hierarchy of castes; the Mahatma accepts castes but on the basis that all are equal before the Divine, a bhangi doing his dharma is as good as the Brahmin doing his, there is division of function but no hierarchy of functions. That is one view of things and the hierarchic view is another, both having a standpoint and logic of ...
... for the body is the material basis, the body is the instrument which we have to use. Sariram khalu dharmasadhanam, says the old Sanskrit adage, — the body is the means of fulfilment of dharma, and dharma means every ideal which we can propose to ourselves and the law of its working out and its action. A total perfection is the ultimate aim which we set before us, for our ideal is the Divine Life ...
... princes of ancient India go out of their way to kneel before their throne? Was that the glory of Hinduism? Or are we witnessing a revival of the days when Asoka ruled over the Asiatic peoples? The Bharat Dharma Mahamandal aim at the revival of Hinduism but they are working for its final extinction. Minto Worship When we speak of the Notables bowing at the feet of Minto, we are aware that we shall lay... Lord Minto ruler of India? Not the hand of any earthly power but the decree of God, and if the Hindu people bow down before Minto, it is only as the Viceroy of God. Is that the logic of the Bharat Dharma Mahamandal? If so, it is a logic based on outward facts, not on the inner truths. God is today manifesting himself again, but where? Not in the glory of England, which is on the wane, but in the resurgence ...
... this nether life of man. This too precise order is rather the appropriate principle of the intermediate ages of his cycle in which he attempts to maintain some imperfect form of his true law, his dharma , by will-power and force of character in the Treta, by law, arrangement and fixed convention in the Dwapara. 1 The type is not the integral man, it is the fixing and emphasising of the generally... enlightenment. A purely rational religion could only be a cold and bare Deism, and such attempts have always failed to achieve vitality and permanence; for they act contrary to Page 134 the dharma , the natural law and spirit of religion. If reason is to play any decisive part, it must be an intuitive rather than an intellectual reason, touched always by spiritual intensity and insight. For ...
... then it must either lose faith in itself and the power to pursue the natural expansion of its energies and activities or it must reject the call of the spirit in order to follow its own bend and law, dharma . This quarrel between earth and heaven, between the spirit and its members becomes still more sterilising if spirituality takes the form of a religion of sorrow and suffering and austere mortification... respects the freedom of the human soul, because it is itself fulfilled by freedom; and the deepest meaning of freedom is the power to expand and grow towards perfection by the law of one's own nature, dharma . This liberty it will give to all the fundamental parts of our being. It will give that freedom to philosophy and science which ancient Indian religion gave,—freedom even to deny the spirit, if they ...
... and occasional and for the most part the body has not been regarded as possessed of spiritual possibility or capable of transformation. It has been spoken of as the means of effectuation of the dharma and dharma here includes all high purposes, achievements and ideals of life not excluding the spiritual change: but it is an instrument that must be dropped when its work is done and though there may be ...
... yet Ishwari by expressing the dominant will of the Ishwara. Hence karma is not yet manageable. Sahitya is powerful & effective, but hampered by the sluggish response of the physical instrument. Dharma grows in strength, but is not yet easy & sure except in certain persons & movements & there not with sufficient force. Kriti is struggling slowly to emerge, but is still enveloped. Kama is growing... the wall of physical inadaptability. It is not clear how much of this can be done in the month of January. The progress possible in Karma is still more obscure.. A great development in Sahitya & Dharma is possible. Kriti is enveloped in doubt. Kama waits on Sharira. Probably the resistance will finally break down, if not completely, in January February. 1 January 1915 The day begins with ...
... particular existence, whether inanimate thing or animal or man or community or nation must follow & develop itself under the law of its nature and act according to its own dharma . It cannot follow a nature or accept a dharma alien to itself except on peril of deterioration, decay and death. This nature is determined by the balance in its composition of the three gunas or essential qualities of ...
... Kshatriya who, hurling his life joyously into the shock of chivalrous battle, held life, wife, children, possessions, ease, happiness as mere dust in the balance compared with honour & the Kshatriya dharma, the preservation of self-respect, the protection of the weak, the noble fulfilment of princely duty; the Vaishya, who toiling all his life to amass riches, poured them out as soon as amassed in s... self-forgetting philanthropy holding himself the mere steward & not the possessor of his wealth; the Shudra who gave himself up loyally to humble service, faithfully devoting his life to his dharma, however low, in preference to self-advancement & ambition; these were the social ideals of the age. The imagination of the Indian tended as has been well said to the grand & enormous in thought and morals ...
... humanitarianism, the modern gospel of love for mankind. None of us have achieved our ideals, but human society has always attempted an imperfect and limited fulfilment of them. It is the nature, the dharma of humanity that it should be unwilling to stand alone. Every man seeks the brotherhood of his fellow and we can only live by fraternity with others. Through all its differences and discords humanity... your being. Realise God in the nation, realise God in your brother, realise God in a wide human association." This is the ideal by which humanity is moved all over the world, the ideal which is the dharma of the Kaliyuga, and it is the ideal of love and service which the young men of Bengal so thoroughly realised, love and service to your brothers, love and service to your Mother and this is the a ...
... this relative of Kshatriyas hiding in his palace with wine and the darting glances of voluptuous women? Your duty and honour have you forgotten in your weakness? Fight, hypocrite, and preserve the Dharma! अस्त्येव लोहं निशितश्च खड्गः क्रूरा शतध्नी नदतीह मत्ता। कथं निरस्त्रोऽसि मृतोऽसि शेषे रक्ष स्वजातिं परहा भवार्यः ॥२०॥ Iron there is and the sword is sharp; the cruel cannon bellows here in a... sages perfected in self-knowledge. सनातनान् रक्षति धर्ममार्गान् पुनः सहस्रांशुकुलार्यजन्मा। लक्ष्मीः पुनः साप्यचला स्मितास्या समुज्ज्वला राजति भारतेषु ॥९४॥ Once again the eternal ways of the Dharma are guarded by one nobly born in the Solar race. And once again resplendent Lakshmi, a smile on her lips, reigns steadfast among the Bharatas. पुरातनीं मातरमागमानामागच्छताञ्च स्तुवताञ्च भूमिम्। ...
... to which in the right spirit we can not only acquire self-control but by reducing even the sattwic ahaṅkāra to a minimum prepare ourselves for liberation. In the old days the Shastra was the Vedic Dharma based upon a profound knowledge of man's psychology and the laws of the world, revealing man to himself and showing him how to live according to his nature; afterwards it was the law of the Smritis... y, no bondage of Karma, for God has no responsibility, but is in every way master and free. Our actions become not only like the Shastric man's svabhāvaniyata , regulated by nature and therefore dharma , but the svabhāva itself is controlled like a machine by God. It is not easy for us, full as we are of the Sanskaras of ignorance, to arrive at this stage of knowledge, but there are three stages ...
... which can only be regarded as profoundly spiritual. And the very epochs most coloured by the sensuous approach, like the epoch of the poet Kalidasa, has still a deep instinct of Dharma and an intellectual assent to it. Dharma is not simply religion; it is the inherent law of things, making naturally for collective harmony and stability as much as for individual initiative and activity, while its direction ...
... possible on earth, then this self-exceeding must also be possible.” 11 The body is after all “the material basis … the instrument we have to use”, it is “the means of fulfilment of dharma”, 12 even when dharma is changing into higher gear, into a totally new mode, when evolution itself begins to evolve. “If we could draw this power [of the Supermind] into the material world, our age-long dreams ...
... peril, her husband having died prematurely and the new king still being a child. It should be realized that, for the Egyptians, their Pharaoh was literally a god on earth, who upheld Maat, i.e. the Dharma of the land, who made the sun rise and the river Nile come into spate, and who sustained the life of all beings. Joyce Tyldesley makes a telling comparison between Hatshepsut and Queen Elizabeth I... of Hatshepsut’s insight and strength in daring the practically impossible is the success of her reign as King Maatkare. (Re being the Sun, Ka the divine force in all, and Maat the same as Maya or Dharma, the name could be translated as ‘Maat is the vital Force of Re,’ or, in terms more familiar to us, ‘Shakti of the Sun’ – the Sun being the symbol of the divine Unity-Consciousness, the Supramental ...
... a vocabulary though English is the language I heard about my cradle." Fortunately for us, English is a remarkably hospitable language and has already accepted Sanskrit words like karma, maya, dharma, amrita, Brahma, mantra if not lila, bhakti, pranam, japa, mukti, bhava, ananda, samskara which, as A.E. rightly says, have no counterparts in English. But as — to quote Sri Aurobindo, the Poet-... "Pearls never... them": from Kalidasa's Kumarasam- bhavam: Na ratnamanvishyati mrigyate hi tat Saraswati — the Goddess of learning, art, music, etc. Page 42. "Even death ... dharma": from the Gita: Svadharme nidhanam shreyah paradharmo bhayabahah Page 44. "It trudges... scent": from a famous Sanskrit proverb: Ushtro yatha chandanabharavahi bharasya vetta ...
... nence under it. Genuine evolution takes place only if divinisation is accomplished not by an imposed unearthly power, siddhi, but by the earth's own divine dharma, natural law of being, emerging into action. To evoke this dharma would be yogically consonant with the Zeitgeist today. Sri Aurobindo is an "evolutionary avatar" exercising a Super-science which will bear total fruit one day ...
... creative purpose. In the Mahabharata when Yama sees Savitri following him, he addresses her with words such as might be expected from one who is not only the God of Death, but also the Lord of Dharma: Savitri, turn back and attend to the funeral rites of the dead; you have now paid the debt to your husband and are free of it; as far as you could go with him, you have come. 7 4 ... 361 Savitri replies by asserting her right to follow her husband wherever he goes. Yama repeatedly asks her to turn back. But she is undaunted and responds with a series of aphorisms on Dharma. Pleased by her intelligence, virtue and constancy, and yielding to her tenacity, Yama grants boon after boon. As the final boon, he restores Satyavan to life. At no point in Vyasa's dialogue ...
... divinity in creation. In it all his understanding and action and feeling find their perfection; he then lives always working out his swabhava, his characteristic nature, in the ideality of the eternal Dharma. Thus indeed he comes to know the meaning and marvel of the great Ashwattha tree. Arjuna was given the psychological basis to arrive at a point at which he would be in a position to free himself... tendencies in its formulation of the Uttama Purusha who simultaneously holds these both together in his nature of luminous manifestive activity. Arjuna is enjoined to recognise this and act in the dharma of his soul. The introductory verses of Jnaneshwar apropos of the world-tree run as follows: “One who is in possession of knowledge is the master of his being and has the merit of performing a ...
... the higher nature is briefly described by Sri Aurobindo in the language appropriate to the Gita's synthesis of yoga as follows: "When we grow into the spirit, this Dharma or inferior law of Nature is replaced by the immortal Dharma of the spirit; there is the experience of a free immortal action, a divine illimitable knowledge, a transcendent power, an unfathomable repose. ..." 67 In other ...
... servant, prince or warrior, or worker, king or sage. Shreshtha , the best, was an ideal seeker of the spirit endowed with robust rationality, both spirit wise and world-wise, nobility, and devotion to dharma He was tolerant of life's difficulties and human weaknesses, but arduous and self-disciplined. The ancient system of education at once indulged and con trolled man's nature, it fitted him for... Upavedas and a number of other sciences and shastras. With the development of Buddhism , a different system of education developed which laid great emphasis on practices of asceticism, rules of dharma and studies of philosophy, medicine and other sciences. This had also effect on the orthodox system of education, and in due course of time, different systems of education developed. But the history ...
... ________ 1. Sri Aurobindo, Vol. 17, Centenary Edition, p. 246 Page 40 adyam khalu dharmasadhanam, says the old Sanskrit adage, -- the body is the means of fulfillment of dharma, while dharma means every ideal which we can propose to ourselves and the law of its working out and its action. Of all the domains of education, physical is the one most completely governed by method ...
... celestial or supra-cosmic stage, one can find an effective exit from the problem. The Gita rejects none of these things in their place; it insists on the performance of social duty, the following of the dharma for the man who has to take his share in the common action; it accepts ahimsa as a part of the highest spiritual-ethical ideal; it ___________________________ ¹ Bhagavadgita, Chapter XVI... seeks enjoyment and happiness. Secondly, he declared that he would reject the aim which seeks to attain victory and rule and power and government of men, — the aim that was described in the Indian dharma for the kshatriya, the man of power and action. Thirdly, he rejected the ethical element that was the main spring of the entire preparation for the war. His arguments in this connection could ...
... highest spiritual values are to be expressed through the life that is embodied here. Sariram adyam khalu dharmasadhanam, says the old Sanskrit adage, — the body is the means of fulfilment of dharma, while dharma means every ideal which we can propose to ourselves and the law of its working out and its action. Of all the domains of education, physical is the one most completely governed by method ...
... (4) Indian Ethics and Dharma; . (5) Indian Religion and Spirituality; (6) Distinctive Features of Indian Culture; (7) Indian Renaissance. In the second component, it will provide a possibility of choosing any two or three of the following or allied themes for a more detailed study (a) Significance of ―satyam eva jayate; (b) Dharma in daily life of Indians; ...
... tradition only, not verified or authenticated in fact, or at the most this has remained as a rare and imperfect, precariously maintained, individual siddhi or attainment, not as the natural law, dharma, of the body itself. For the purpose of our present discussion we may broadly state that in the field of thought there are four main categories of conceptions regarding the fundamental truth... sthūla (or gross), sūksma (or subtle) and kāraṇa (or causal) dehas (or bodies) of Vedanta; au ā drika, taijasa and kārmāna śarīras of the Jainas; and nirmāṇa-kāya, sambhoga-kāya and dharma-kāya of the Buddhists. The Sufis too sometimes make a distinction between what they call nafs-i-j ā ri or a 'wandering body' and nafs-i-muqīm or a 'stationary body'. Their jism-i-latīf i.e ...
... than for the parent to arrange beforehand that his son shall develop particular qualities, capacities, ideas, virtues, or be prepared for a prearranged career. To force the nature to abandon its own dharma is to do it permanent harm, mutilate its growth and deface its perfection. It is a selfish tyranny over a human soul and a wound to the nation, which loses the benefit of the best that a man could... the liberated intelligence, is... indeed a very necessary stage" of human development, but it is not the complete and last truth of existence. "The soul of man has to go beyond to some more absolute Dharma of man's spiritual and immortal nature." (Ibid., p. 550) (3)One has to rise beyond the mere terrestrial preoccupation; Page 22 for, a supreme and arduous self-fufilment ...
... of that work and I may as well impart something of that idea to you; since you look to me as the centre, you should know what is likely to radiate out of that centre. To re-explain the Sanatana Dharma to the human intellect in all its parts, from a new standpoint... Sri Krishna has shown me the true meaning of the Vedas.... He has also shown me the meaning of all in the Upanishads that is not understood... seen how all religion arises out of it and is one everywhere. In this way it will be proved that India is the centre of the religious life of the world and its destined saviour through the Sanatana Dharma. On the basis of Vedic knowledge, to establish a Yogic Sadhana which will not only liberate the soul, but prepare a perfect humanity and help in the restoration of the Satya Yuga. That work has ...
... friend written on 13 July 1911. He wrote: Be very careful to follow my instructions in avoiding the old kind of politics. Spirituality is India's only politics, the fulfilment of the Sanatana Dharma its only Swaraj. I have no doubt we shall have to go through our Parliamentary period in order to get rid of the notion of Western democracy by seeing in practice how helpless it is to make nations... was shown to Nilakanta Aiyar he pointed out, without the slightest hesitation, that it was printed in two different types which were, except for the headings, the only two types possessed by the Dharma office in Pondicherry; further that the composition was irregular and evidently not the work of a professional printer, and that the invocation at the end had been used by V.V.S. Aiyar on former ...
... far cry indeed. Yet this is exactly what happened in the case of Sri Sadguru Omkar who is today a revered octogenarian Saint who has his Ashram opposite the Nandi Hills in Kolar district', wrote Sri Dharma Vira, Governor of Karnataka in 1970. Nilkantha Brahmachari - Sadguru Omkar's former name - was born on 4th December 1889 in Tanjore in an orthodox Brahmin family. From a very young age in... suggested a political conspiracy behind the murder. It read as follows: 'Every Indian is at the present time endeavoring to drive out the Englishman who is the enemy of [our] country and to establish "Dharma" and liberty... we 3000 Madrasis have taken a vow. To make it known, I, the least of them did this day commit this act.' A search of the dead assailant's residence revealed more letters which ...
... Works of Nolini Kanta Gupta - Vol. 8 BENGALI ESSAYS AND POEMS OF SRI AUROBINDO Asceticism and Renunciation THE Discipline (Dharma) spoken of in the Gita can be followed by everyone; it is open to all. And yet the supreme status in this Discipline is not a whit less than that of any other. The Discipline of the Gita is the Discipline... themselves in the work appointed by God. Even a terrible massacre like that of Kurukshetra cannot stain a soul with sin if it is sanctioned by God, if it occurs in the course of the fulfilment of one's own dharma (Inner Law), but only a few can attain to this knowledge and this Page 168 goal. It cannot be the law of life for the common man. What then is the duty for the common wayfarers ...
... THE seeker, the seeking and the sought are the three limbs that go to the making of the Quarternary – the Four Norms or Objects of life – the Right Law, Interest, Desire and Liberation (Dharma, Artha, Kama, Moksha). Seekers have different natures; therefore different ways of seeking have been prescribed, and the goal sought is also different for each. But even if the outer view sees many... of the age. That was the way to Good in that age even if it meant depreciating all other laws. Otherwise the body, as it is the means and the foundation for the fulfilment of the law of the being (dharma); would not achieve the required development. Similarly there was another age in which the family and yet another in which the clan became the object of development as in modern times it is the nation ...
... distressed parents and thus completes his self-sacrifice. 55 This brings fulfilment to Dyumatsena, for he gets his eyesight back and can see his real son, his atman, raised by Yama-Dharma-Raja to immortality. The same writer has also given a phenomenal interpretation of the legend: Satyavan is the moon wedded to Rohini, daughter of the Sun or Savitar; the star helps the moon through... Such interpretations are more fanciful than otherwise. The old legend is very clear on two points: Satyavan first dies, and there is then—after an interval—a resurrection. Yama being also Dharma feels compelled by the impact of Savitri's personality to grant a renewal of Satyavan's life. The gods are gods, after all, and they can amend inexorable fate itself. And men and women, too, could ...
... A. Vedic Conception of the Poet 'Kavi' is an invariable epithet of the gods. The Vedas mean by this attribute to bring out a most fundamental character, an inalienable dharma of the heavenly host. All the gods are poets; and a human being can become a poet only in so far as he attains to the nature and status of a god.. Who is then a kavi? The Poet is he who by his... u Ibid. I. I. 5. » Ibid. VII. 59. 11. u Ibid. V. 52. 13. Page 336 effective marshalling and organisation of the Truth is what is called Ritam, the Right; it is also called Dharma, 1 the Law or the Rhythm, the ordered movement and invincible execution of the Truth. The Poet pursues the Path of the Right; 2 it is he who lays out the Path for the march of the Truth, the progress ...
... Page 366 Afterwards, on coming out of jail, he wrote out the substance of this speech and had it published in one of his papers. It has since been included in his Bengali work, Dharma O Jatiyata. Sri Aurobindo had to devote a great deal of his time in jail to his counsel, Chittaranjan Das, for whatever he had to say had to be given in writing. I found they kept him supplied... my hands and was in my custody. That was about the time when Sri Aurobindo on coming out of jail had taken up his work again and started the two weeklies, the English Karmayogin and the Bengali Dharma. At that time, Nivedita maintained rather close contacts with Sri Aurobindo and ourselves. She used to write for the Karmayogin, and when Sri Aurobindo went into retirement, it was she who edited ...
... with its threefold nexus of mind and life and body, that stands there to be fought and conquered. This is the inferior nature, of which the ancients spoke, that holds man down inexorably to a lower dharma, imperfect mode of life— the life that is and has been the human order till today. No amount of ceaseless action, however selflessly done, can move this wheel of Nature even a hair's breadth away... and passive Infinite; the goal of life is not, in his view, the extinction of life. Neither is he satisfied on that account to hold that life is best lived in the ordinary round of its un-regenerate dharma. If the first is a blind alley, the second is a vicious circle,—both lead nowhere. Sri Aurobindo's Sadhana starts from the perception of a Power that is beyond the ordinary nature yet is its ...
... certain limit. Any attempt or turn towards a transcending of that limit they watch with jealous Vigilance and suppress it with vehemence, even with violence. Within their domain, subject to their dharma , they accord to their worshippers prosperity and power, sometimes perhaps even a certain elevation of consciousness. * ... To go beyond all the dharmas of this three-fold Lower Nature, attain to the Truth- Consciousness of the Fourth Status, incarnate in all that we are, know, will, feel and do the Law or Dharma of the Spirit and of the Spirit alone, is what we mean by Spirituality. Page 35 ...
... easily find sanction for the "divine marriage" or they can go to Y who is now doing karma ! Disciple : Y did dharma and artha, – now they are doing karma and finally there will be moksa. Disciple : There is an article in the Vivekananda Number where this theory of dharma, artha, karma and moksha is expounded : it is all in the agnimoyi – fiery – language. I don't know if they believe ...
... certain limit. Any attempt or turn towards a transcending of that limit they watch with jealous vigilance and suppress it with vehemence, even with violence. Within their domain, subject to their dharma, they accord to their worshippers prosperity and power, some-times perhaps even a certain elevation of consciousness. Page 364 The lesser gods and the pseudo-gods are none other than... (Rtam). To go beyond all the dharmas of this threefold Lower Nature, attain to the Truth-Consciousness of the Fourth Status, incarnate in all that we are, know, will, feel and do the Law or Dharma of the Spirit and of the Spirit alone, is what we mean by Spirituality. Page 365 ...
... with its threefold nexus of mind and life and body, that stands there to be fought and conquered. This is the inferior nature, of which the ancients spoke, that holds man down inexorably to a lower dharma, imperfect mode of life – the life that is and has been the human order till today. No amount of ceaseless action, however selflessly done, can move this wheel of Nature even by a hair's breadth away... and passive Infinite; the goal of life is not, in his view, the extinction of life. Neither is he satisfied on that account to hold that life is best lived in the ordinary round of its unregenerate dharma. If the first is a blind alley, the second is a vicious circle, – both lead nowhere. Sri Aurobindo's sadhana starts from the perception of a Power that is beyond the ordinary nature yet is its ...
... A Vedic Conception of the Poet 'Kavi' is an invariable epithet of the gods. The Vedas mean by this attribute to bring out a most fundamental character, an inalienable dharma of the heavenly host. All the gods are poets; and a human being can become a poet only in so far as he attains to the nature and status of a god. Who is then a kavi? The Poet is he who by his poetic... Ibid., I. 1. 5. 11 Ibid., VII. 59. 11. 12 Ibid., V. 52. 13. Page 43 effective marshalling and organisation of the Truth is what is called Ritam, the Right; it is also called Dharma,¹ the Law or the Rhythm, the ordered movement and invincible execution of the Truth. The Poet pursues the Path of the Right;² it is he who lays out the Path for the march of the Truth, the progress ...
... used me guided her." One of the children asked: "What was the work God had reserved for you? Was it Yoga and Sadhana?" "Those are the means, not the aim. The purpose was to revive the Sanatana Dharma, the Eternal Religion, the ancient Hinduism, and by it to reawaken the entire human race. India has always nurtured this ideal, the very law of her being has been to bring about the spiritual welfare... obliged to leave Calcutta as suddenly as I had gone there. I had barely ten minutes to spare, and so there was no question of letting anyone know. I think I have told you that the Karmayogin and the Dharma, the two papers I was editing, were widely circulated, particularly the Karmayogin, so much so that the subscription rate for it had to be reduced by half for more people to be able to buy it. I ...
... is to say all objects and movements in nature are right when they are confined each to its own domain, following its own dharma of that domain. Thus one can be perfectly calm and at ease witnessing the catastrophies and cataclysms in nature, for one knows it is the dharma of material nature. Man terms them disasters for he judges them according to his own convenience. Even so, one should not ...
... calm wholly unruffled. The year of incarceration at the Alipur jail, as we saw earlier, was really a session of sadhana and when, after his acquittal in May 1909, he launched the Karmayogin and the Dharma and made his astonishing speech at Uttarpara, it was clear to all that Sri Aurobindo was now a man of God and only incidentally a political leader. He had not forgotten the continuing fact of India's... left aside; for the body is the material basis, the body is the instrument which we have to use. Śarīram khalu dharmasādhanam, says the old Sanskrit adage, the body is the means of fulfilment of dharma.... A total perfection is the ultimate aim which we set before us, for our ideal is the Divine Life which we wish to create here, the life of the Spirit fulfilled on earth.... That cannot be unless ...
... speech at Uttarpara in which for the first time he spoke publicly of his Yoga and his spiritual experiences. He started also two weeklies, one in English and one in Bengali, the Karmayogin and Dharma which had a fairly large circulation and were, unlike the Bande Mataram , easily self-supporting. He attended and spoke at the Provincial Conference at Barisal in 1909 ¹ : for in Bengal owing... endeavour towards this achievement is not new and some Yogis have achieved it, I believe – but not in the way I want it. They achieved it as a personal Siddhi maintained by Yoga-Siddhi – not a Dharma of the nature (physical transformation). Secondly, the supramental transformation is not the same as the spiritual-mental. It is a change of mind, life and body which the mental or over-ment ...
... the vital-physical being. If they did, they would Page 258 give rise to a dharma-śankara, a confusion of the essential functions of the members of the being, which should act in a perfect autonomy in an integrated scheme of organic harmony. The general nature of man is, however, such a dharma-śankara, —a hopeless tangle and confusion. His emotions vitiate his thought and reason ...
... your inevitable lot... because, unlike ordinary Bengalis, I am unable to make the happiness of the relatives and of the family the main aim of my life. In these circumstances what is my Dharma is also your Dharma; and unless you consider the success of my mission as your happiness, there is no way out. Page 265 This was no unusual situation either. In the early days of the Congress ...
... high achievement. Even admitting all this, there are not wanting lines - even passages - that bespeak not only future promise but a measure of present achievement as well. This description of Dharma Rajya, for example: The thriving provinces were void of fear; Strife was forgotten and each liberal year The rains were measured to desire; nor man The natural limit of his course... unhelped, What they are we know not, nor what horror whelped. 59 Epigrammatic and aphoristic. The Century of Life is reared upon experience and worldly wisdom and the received imperatives of Dharma; but the incandescent fury of poetic imagination but fitfully lights up these verses. Nevertheless the verses are crystal-pure and also crystal-clear, and one cannot withhold admiration from a literary ...
... the directing force behind its revolutionary Bengali counterpart, Yugantar. After his acquittal in 1909, he had started on his own the Karmayogin and the Dharma, with a marked shift in emphasis from politics to politics cum Sanatana Dharma. And now, five years after, he was to launch the Arya and the Revue, philosophical journals both, with far horizons and a global and integral outlook. Sri ...
... this sin for good. "To offer money to God means spending it for sacred causes. I have no regrets giving monetary help to Sarojini or Usha, because helping others is Dharma, to protect those who depend on you is a great Dharma, but the account is not settled if one gives only to one's brothers and sisters. In its present plight, the whole country is at my door, seeking shelter. I have thirty crores ...
... right way and in the right spirit the work dictated to him by his fundamental nature, temperament and capacity Page 199 and according to his and its Dharma can move towards the Divine. He validates the function and Dharma of the Vaishya as well as of the Brahmin and Kshatriya. It is in his view quite possible for a man to do business and make money and earn profits and yet be a spiritual ...
... He used to say before that "Nationalism is a religion, a creed, a faith." Now he said, "It is the Sanatan Dharma which for us is Nationalism...." Fourteen months earlier he had written: "God has set apart India as the eternal fountainhead of holy spirituality." He said now, "This is the Dharma that for the salvation of humanity was cherished in the seclusion of this Page 509 peninsula ...
... Truth— the Veda—in its native light before humanity. "I believe that Veda to be the foundation of the Sanatan Dharma; 1 I believe it to be the concealed divinity within Hinduism,—but a veil has to be drawn aside, a curtain has to be lifted. I believe it to be 1 The Eternal Dharma or Law of Truth. Page 283 knowable and discoverable. I believe the future of India and the ...
... work and I may as well impart something of that idea to you; since you look to me as the centre, you should know what is likely to radiate out of that centre. "1. To re-explain the Sanatana' 2 Dharma [the Eternal Law] to the human intellect in all its parts, from a new standpoint. 1 Mme Yvonne Gaebele, in Revue Historique 1955, p. 152. 2 Sanatana does not mean 'old'; it... seen how all religion arises out of it and is one everywhere. In this way it will be proved that India is the centre of the religious life of the world and its destined saviour through the Sanatana Dharma. "2. On the basis of Vedic knowledge, to establish a Yogic Sadhana which will not only liberate the soul, but prepare a perfect humanity and help in the restoration of the Satya Yuga [the Age ...
... sake and mainly indeed for its economic convenience. The division of castes in India was conceived as a distribution of duties. A man's caste depended on his dharma , his Page 682 spiritual, moral and practical duties, and his dharma depended on his swabhava , his temperament and inborn nature. A Brahmin was a Brahmin not by mere birth, but because he discharged the duty of preserving ...
... aside; for the body is the material basis, the body is the instrument which we have to use. Śarīraṁ khalu dharmasādhanam , says the old Sanskrit adage,—the body is the means of fulfilment of dharma, and dharma means every ideal which we can propose to ourselves and the law of its working out and its action. A total perfection is the ultimate aim which we set before us, for our ideal is the Divine Life ...
... enjoyment, next, material, economic and other aims and needs of the mind and body, thirdly, ethical conduct and the right law of individual and social life, and, lastly spiritual liberation; kāma, artha, dharma, mokṣa . The business of culture and social organisation was to lead, to satisfy, to support these things in man and to build some harmony of their forms and motives. Except in very rare cases the... and upset the balance. Its victorious system left only two orders, the householder and the ascetic, the monk and the layman, an effect which subsists to the present day. It is this upsetting of the Dharma for which we find it fiercely attacked in the Vishnu Purana under the veil of an apologue, for it weakened in the end the life of society by its tense exaggeration and its hard system of opposites ...
... involved and immanent in it and evolving on the material plane by rebirth of the individual up the scale of being till in mental man it enters the world of ideas and realm of conscious morality, dharma . This achievement, this victory over unconscious matter develops its lines, enlarges its scope, elevates its levels until the increasing manifestation of the sattwic or spiritual portion of the vehicle... is built upon this conception; her philosophy formulates it; her religion is an aspiration to the spiritual consciousness and its fruits; her art and literature have the same upward look; her whole dharma or law of being is founded upon it. Progress she admits, but this spiritual progress, not the Page 56 externally self-unfolding process of an always more and more prosperous and efficient ...
... s everywhere acts as the force that holds together. Out of it originates an instinct for order, law, rhythm, the dharma. The multiple truths will finally be revealed by the physical consciousness in their multiple order and rhythm which will be a free, vast and integral dharma, a non-clashing, harmonious, spontaneous, inalienable interplay of movements of beauty, truth and light ever vibrant ...
... inner chords were plucked and his soul was set astir, the flame was catching. Now Charu’s heart was moving on a new and different path. Charu subscribed to the magazines Karmayogin , Bande Mataram , Dharma — and he was fully convinced that Sri Aurobindo was the man to follow, that he was the Future of the Nation. Charu even went to an astrologer to find out if Sri Aurobindo, who was in prison, would... meditation room. The SI looked and shrugged it off saying, “Oh! That has no great bearing on our search. These photos are sold in the open market.” The SI also noticed some copies of Karmayogin and Dharma . He later took Charu aside and told him to remove them. Charu thanked the SI and sent up a silent prayer to his Guru. Those were troubled times. Charu tried to put into practice Sri Aurobindo’s ...
... fulfil them in life. In the terms of Hindu thought it is to enthrone the rule of the purified and sattvikbuddhi, follow the Dharma, fulfilling of one's own Swadharma and doing the work proper to one's capacities; and satisfy Kama and Artha under the control of the Buddhi and Dharma. The object of divine life, on the other hand, is to realise one's highest self or to realise God and to put the whole being ...
... their sanskaras, extracting the essence and fertilizing the soil. At first it was the turn of Vedanta: the Advaita, Sannyasa, Shankara's Myasa etc. What is now taking place is the turn of the Vaishnava Dharma — the Lila, love, intoxication of the emotional delights. The merit of Vaishnava is that it keeps a connection between God and world and gives a meaning to life. The tendency to create sects which... Let me tell you in brief one or two things about what I have long seen. My idea is that the chief cause of the weakness of India is not subjection, nor poverty, nor the lack of spirituality, nor dharma but the decline of thought-power, the growth of ignorance in the Motherland of knowledge. Everywhere I see inability or unwillingness to think — thought incapacity or thought-phobia. Whatever may ...
... human being but an overmental godhead acting freely out of a greater consciousness than man's. Rama was not that, he was the Avatar of the sattwic mind-mental, emotional, moral—and he followed the Dharma of the age and race. That may make him temperamentally con- genial to Gandhi and the reverse to you; but just as Gandhi's temperamental recoil from Krishna does not prove Krishna to be no Avatar, so... banishment of Sita—in spite of Ball's preliminary objection to the procedure, afterwards retracted, and in spite of the opinion of Rama's relatives. Necessarily from the point of view of the antique dharma—not from that of any universal moral standard—which besides does no exist, since the standard changes according to clime or age. August 24, 1934 No, certainly not—an Avatar is not ...
... Nolini Kanto Gupta (13 January 1889 - 7 February 1984), a revolutionary. He was arrested and tried in the Alipore Bomb Case, and freed after one year. He worked with Sri Aurobindo for the magazines Dharma and Karmayogin. Six months after Sri Aurobindo's arrival at Pondicherry, Nolini joined him. From Sri Aurobindo he learned Sanskrit, Greek, Latin, French, etc. Apart from articles in magazines, he... to "light" literature, but because I find only an occasional quarter of an hour in three or four days to glance at it. If Sarat Chatterji 1 does not mind my treating his book to the same tortoise dharma, I will undertake to read it; but I can make no promises as to time etc. Possibly it will take less time than the Round Table Conference. 2 As to giving him a new turn, that, I fear, is beyond me; ...
... taken their positions in the opposite camp. But the divine charioteer first rebukes him and then, putting him gradually in a proper frame of mind, exhorts that he cannot run away from the dharma of his soul, the dharma of the individual in which alone is his true salvation and his fulfillment. Arjuna has come around and the delusion in which he was trapped has been dispelled. He says so, that by the profound ...
... consciousness beyond the earthly life or a new consciousness within it. I don't remember the context; but I suppose he [ the writer of Yogic Sadhan] means that when one has to escape from the lower dharma, one has often to break it so as to arrive at a Page 438 larger one. E.g. social duties, paying debts, looking after family, helping to serve your country, etc. etc. The man who turns to... reproached by lots of people for his Adharma. But if he does not do this Adharma, he is bound for ever to the lower life—for there is always some duty there to be done—and cannot take up the spiritual dharma or can do it only when he is old and his faculties impaired. Idealising is a pastime of the mind—except for the few who are passionately determined to make the ideal real. Buddha is in Nirvana ...
... they must be made to consent to their own transformation. This is difficult to bring about because the natural propensity of each part of us is to prefer its own self law, its dharma, however inferior, to a superior law or dharma which it feels to be not its own; it clings to its own consciousness or unconsciousness, its own impulsions and reactions, its own dynamisation of being, its own way of the delight ...
... declaration of certain eternal principles of our highest nature in some kind of uniting amalgam. All three were treated on the same ground as equally the expression of everlasting verities, sanātana dharma . But two of these elements are evolutionary and valid for a time, mental constructions, human readings of the will of the Eternal; the third, attached and subdued to certain social and moral formulas... created here amidst the receding darkness of this terrestrial ignorance. Page 207 × Therefore the Gita defines "dharma", an expression which means more than either religion or morality, as action controlled by our essential manner of self-being. ...
... things; but while mechanism is a sufficient principle in dealing with physical forces, because it is in harmony with the law or dharma of physical Nature, it can never truly succeed in dealing with conscious life, because there it is contrary to the law of life, its highest dharma. While, then, the attempt at a rational ordering of society is an advance upon the comparative immobility and slow subconscient ...
... truth, as some of the old religions attempted, vainly, ignorantly, with an unspiritual obstinacy and arrogance. Each part of man's being has its own dharma which it must follow and will follow in the end, put on it what fetters you please. The dharma of science, thought and philosophy is to seek for truth by the intellect dispassionately, without prepossession and prejudgment, with no other first ...
... ‘বাংলা রচনায় ‘কারাকাহিনী’র সঙ্গে যুক্ত হয় ও তারপরে মুদ্রিত পৃথক ‘কারাকাহিনী’র সংস্করণগুলিতেও এই সংযুক্তি অটুট রাখা হয় ৷ কাজেই এই প্রবন্ধটিও দুইটি পৃথক গ্রন্থে পাওয়া যাবে ৷ ধৰ্ম্ম ও জাতীয়তা (Dharma and Nationalism ১৩১৬ সালে প্রকাশিত শ্রীঅরবিন্দ সম্পাদিত সাপ্তাহিক ‘ধৰ্ম্ম’ পত্রিকা হতে সংকলিত ৷ প্রকাশপঞ্জী: ১ম সংস্করণ: ভাদ্র ১৩২৭, রামেশ্বর দে, প্রবর্তক পাবলিশিং হাউস, চন্দননগর ২য় সংস্করণ:... ১৩১৬); হিন্দুসভা (২২ কার্তিক ১৩১৬); মহাদেবের তমােভাব (২৯ কার্তিক ১৩১৬); মায়াবীর মায়া (৬ অগ্রহায়ণ ১৩১৬); ভারতের নিদ্রা (২৬ পৌষ ১৩১৬) ৷ ‘ধৰ্ম্ম’ পত্রিকার সম্পাদকীয় (Editorial Comments from “Dharma”) সম্পাদকীয় প্রবন্ধাবলীর শিরােনাম দিয়ে একটি নতুন সূচীপত্র ৬৬৩ পৃষ্ঠায় দেওয়া হল ৷ লক্ষণীয় যে ‘জাতীয় ঘােষণাপত্র’ শিরােনামে দুটি এবং ‘যুক্ত মহাসভা' শিরােনামে তিনটি রচনা আছে ৷ ৩০শে আশ্বিন’ শিরােনামে ...
... and action through the human adhara. Vaishyashakti दानं व्ययः कौशलं भोगलिप्सेति वैश्यशक्ति: । Danam, vyayah, kaushalam, bhogalipsa, iti Vaishyashaktih. Dana & pratidána are the especial dharma of the Vaishya; his nature is the nature of the lover who gives and seeks; he pours himself out on the world in order to get back what he has given increased a hundredfold. Vyaya is his capacity to... possessed obscurely by many who are not Yogins or sadhakas. Physical Siddhis The physical powers, Mahima[,] Laghima, Anima, need not be considered at present, as, although belonging to the dharma of the vijnana, they act in the body and are strictly part of the physical siddhi. Samadhi Samadhi is the power by dwelling fixedly of the chaitanya on its object to extend the range of knowledge ...
... soul of that manifestation presiding over its upward endeavour. It is to give a spiritual mould of divine manhood into which the seeking soul of the human being can cast itself. It is to give a dharma, a religion,—not a mere creed, but a method of inner and outer living,—a way, a rule and law of self-moulding by which he can grow towards divinity. It is too, since this growth, this ascent is no... the work for the race, to assist the human march, to hold it together in its great crises, to break the forces of the downward gravitation when they grow too insistent, to uphold or restore the great dharma of the Godward law in man's nature, to prepare even, however far off, the kingdom of God, the victory of the seekers of light and perfection, sādhūnām , and the overthrow of those Page 159 ...
... in this other and dynamic secret, this other great and intimate aspect of the divine nature and possesses by that fulfilment the foundation of immortality, the supreme felicity and the eternal Dharma. And having so stated this double requisite, equality in the one self, adoration of the one Lord, at first separately as if they were two different ways of arriving at the Brahmic status, brahmabhūyāya... satisfied in heart and successful in the supreme sense and objective of all will and action and works. It is the way to be immortal, to rise towards the highest divine nature and to assume the eternal Dharma. Page 449 × Kena Upanishad. × ...
... is a release important for our perfection; the spirit's absolute liberty is our perfect status. And this is how the Gita leads us: it lays down a firm and sure but very large way of ascent, a great Dharma, and then it takes us out beyond all that is laid down, beyond all dharmas, into infinitely open spaces, divulges to us the hope, lets us into the secret of an absolute perfection founded in an absolute... means for rising out of this lower Prakriti of the three gunas to the perfection of the supreme, divine and spiritual nature. Disengaged from these mixed and limited dharmas we escape into the immortal Dharma which comes upon us when we make ourselves one in all our consciousness and action with the Purushottama. That oneness here brings with it the power to rise there into the immortality Page 538 ...
... Destruction, replies the Godhead, is the will of my workings with which I stand here on this field of Kurukshetra, the field of the working out of the Dharma, the field of human action,—as we might symbolically translate the descriptive phrase, dharma-kṣetre kuru-kṣetre ,—a world-wide destruction which has come in the process of the Time-Spirit. I have a foreseeing purpose which fulfils itself infallibly ...
... destined self-realisation in God. That evolution is not denied by the Hindu theory of yugas . Each age in the Hindu system has its own line of moral and spiritual evolution and the decline of the dharma or established law of conduct from the Satya to the Kaliyuga is not in reality a deterioration but a detrition of the outward forms and props of spirituality in order to prepare a deeper spiritual... evolution than the purified emotions or the clarified activity of the observing and reflecting intellect. The highest term of evolution is the spirit in which knowledge, love and action, the threefold dharma of humanity, find their fulfilment and end. This is the ātman in the ānandakoṣa , and it is by communion and identity of this individual self with the universal self which is God that man will ...
... emerging from its narrow mediaeval entrenchments, advances westward towards inevitable conquest, it must inevitably carry with it Yoga & Vedanta for its banners wherever it goes. Brahmajnana, Yoga & Dharma are the three essentialities of Hinduism; wherever it travels & find harbourage & resting place, these three must spread. All else may help or hinder. Shankara's philosophy may compel the homage of... That is his nature & whatever Rationalism may teach, to his nature he must always return. What Science could not provide India offers, Brahman for the eternal goal, Yoga for the means of perfection, dharma (swabhavaniyatam karma) for the rational yet binding law of conduct. Therefore, because it has something by which humanity can be satisfied & on Page 64 which it can found itself, the victory ...
... contains the seed of the whole truth about God & religion. After all it is only in this way that the conditioned can meet the Absolute, that which has a nature or dharma of its own with that which is beyond all limit of nature or dharma. After the meeting of the soul with God,—well, that Page 88 is a different matter. The secrets of His nuptial chamber cannot all be spoken. Nevertheless ...
... increased production and intricate interchange would crush out the lust of power and dominion and glory and battle. Gold-hunger or commodity-hunger would drive out earth-hunger, the dharma of the Vaishya would set its foot on the dharma of the Kshatriya and give it its painless quietus. The ironic reply of the gods has not been long in coming. Actually this very reign of commercialism, this increase of production ...
... the fact that this Asram is full of quarrels only shows that it is still an Asram of very imperfect sadhaks, not yet an Asram of Yogis—it does not at all mean that aversion and quarrelling are the dharma of the spiritual seeker. The ideal of the Yoga is that all should be centred in and around the Divine and the life of the sadhaks must be founded Page 288 on that firm foundation, their... on rejection of all untransformed vital movements is based on experience, mine and others' and that of past Yogas like the Vaishnava movement of Chaitanya (not to speak of the old Buddhist Sahaja dharma) which ended in much corruption. A wide movement such as that of all-love can only take place when the ground of Nature has been solidly prepared for Page 305 it. I have no objection to ...
... of that work & I may as well impart something of that idea to you; since you look to me as the centre, you should know what is likely to radiate out of that centre. 1) To reexplain the Sanatana Dharma to the human intellect Page 177 in all its parts, from a new standpoint. This work is already beginning, & three parts of it are being clearly worked out. Sri Krishna has shown me the true... be seen how all religion arises out of it & is one everywhere. In this way it will be proved that India is the centre of the religious life of the world & its destined saviour through the Sanatana Dharma. 2) On the basis of Vedic knowledge to establish a Yogic sadhana which will not only liberate the soul, but prepare a perfect humanity & help in the restoration of the Satyayuga. That work has to ...
... in life. In the terms of Hindu thought, it is to enthrone the rule of the purified and sattwic buddhi , follow the dharma , fulfilling one's own svadharma and doing the work proper to one's capacities, and satisfy kāma and artha under the control of the buddhi and the dharma . The object of the divine life, on the other hand, is to realise one's highest self or to realise God and to put the ...
... Ghose's revolutionary secret society, Nolini Kanta Gupta (1889 - 1984) was arrested and tried for conspiracy in the Alipore Bomb Case. Acquitted, he worked with Sri Aurobindo on the Bengali weekly Dharma in 1909 and 1910. In October or November 1910, he joined Sri Aurobindo in Pondicherry. After remaining there for most of the next nine years, he returned to Bengal, where he got married in December... Kumar Roy, in the course of which Dilip said: "I have received of late from correspondents and friends objections to our dubbing the allies as `modern Pandavas'. Those were protagonists of virtue (dharma) and unselfishness which can hardly be said of the Allies and . . . are they not all exploiters of the weaker races and essentially imperialistic — more or less?" Sri Aurobindo's complete reply ...
... aside; for the body is the material basis, the body is the instrument which we have to use . Śarīram khalu dharmasādhanam, says the old Sanskrit adage,—the body is the means of fulfilment of dharma, and dharma means every ideal which we can propose to ourselves and the law of its working out and its action. A total perfection is the ultimate aim which we set before us, for our ideal is the Divine Life ...
... habitual tendencies], extracting their essence and with it fertilizing the soil. At first it was the time of Vedanta—Adwaita, Sannyasa, Shankara's Maya and the rest. It is now the turn of Vaishnava Dharma—Lila, love, the intoxication of emotional experience. All this is very old, unfitted for the new age and will not endure—for such excitement has no capacity to last. But the merit of the Vaishnava... Let me tell you in brief one or two things about what I have long seen. My idea is that the chief cause of the weakness of India is not subjection nor poverty, nor the lack of spirituality or dharma [ethics] but the decline of thought-power, the growth of ignorance in the motherland of Knowledge. Everywhere I see inability or unwillingness to think—thought-incapacity or thought-phobia. Whatever ...
... resplendent bodies, whose feats of strength, endurance and agility fill the pages of Mahabharata. These heroes are not abstract images, their bodies are not less praised than their commitment to dharma, their loyalty , their devotion or their generosity. What was the secret of this superhuman force of body and mind which we see pulsating in the heroes of Ramayana and Mahabharata? What was... life, which deter mined the discipline of integral education. Both the material and spiritual poles of the being had their place in this system. The ancient Sanskrit adage "Shariram adyam khalu dharma sadhanam" (a sound body is the veritable instrument of the pursuit of the ideal law of life) underlined the importance of physical education. And indeed it occupied an important place in the. ...
... aside; for the body is the material basis, the body is the instrument which we have to use. Sariram khalu dharmasadhanam, says the old Sanskrit adage, — the body is the means of fulfilment of dharma, and dharma means every ideal which we can propose to ourselves and the law of its working out and its action. A total perfection is the ultimate aim which we set before us, for our ideal is the Divine Life ...
... Sri Aurobindo appears once in many centuries to lead the benighted humanity to the path of Dharma or righteousness—though we are fortunate that in course of less than a century these Masters appeared on the Indian scene. Their appearance was probably necessitated by the prevailing world conditions where Dharma had fallen into decline with the rise of Adharma or sin or unrighteousness and the promise ...
... servant, prince or warrior, or worker, kind or sage. Shreshtha, the best, was an ideal seeker of the spirit endowed with robust rationality, both spirit-wise and world-wise, nobility, and devotion to dharma. He was tolerant of life's difficulties and human weaknesses, but arduous and self-disciplined. The ancient system of education at once indulged and controlled man's nature, it fitted him for... of other sciences and shastras. With the development of Buddhism, a different system of education developed Page 388 which laid great emphasis on practices of asceticism, rules of dharma and studies of philosophy, medicine and other sciences. This had also effect on the orthodox system of education, and in due course of time, different systems of education developed. But the history ...
... celestial or supra-cosmic stage, one can find an effective exit from the problem. The Gita rejects none of these things in their place; it insists on the performance of social duty, the following of the dharma for the man who has to take his share in the common action; it accepts ahimsa as a part of the highest spiritual-ethical ideal; it recognises also the ascetic renunciation as an effective way, if not... seeks enjoyment and happiness. Secondly, he declared that he would reject the aim which seeks to attain victory and rule and power and government of men, — the aim that was described in the Indian dharma for the kshatriya, the man of power and action. Thirdly, he rejected the ethical element that was the main spring of the entire preparation for the war. His arguments in this connection could ...
... This is to say all objects and movements in nature are right when they are confined each to its own domain, following its own dharma of that domain. Thus one can be perfectly calm and at ease witnessing the catastrophies and cataclysms in nature, for one knows it is the dharma of material nature. Man terms them disasters for he judges them according to his own convenience. Even so, one should not be ...
... This forced the ethical thinker to develop a search for the realm of ends, which are intrinsic and which are valuable in themselves. Page 216 In India, there was an early discovery of dharma, of duty, of values of righteousness, and of action that had to be performed with a sense of equanimity as far as its consequences are concerned. In the West, in the philosophy of Conscience and I... tertiary level should also include a special study of Indian culture and Indian system of values. It should also include the study of Indian religion and spirituality, Indian ethics and Indian concept of dharma, Indian literature, Indian art, Indian architecture, and Indian polity. It may be suggested that these programmes can be spread over three years of courses. Page 225 IX In ...
... culture had moulded Indian pedagogy right from the beginning. India's first period of the known history was luminous with the discovery of the Spirit. Her second period, completed the discovery of the dharma. Her third elaborated into detail the first simpler formulation of the shastra; but none was exclusive, the three elements were always present. An ingrained and dominant spirituality, inexhaustible... of the body were constantly nourished and developed under the illuminating dictum that body is verily the instrument of the achievement and realisation of the highest ideals, (shariram adyam khalu dharma sadhanam). Fifthly, a number of specialised studies were developed and imparted. Starting with grammar, prosody and astronomy, the field covered science and art of healing and longevity ...
... and occasional and for the most part the body has not been regarded as possessed of spiritual possibility or capable of transformation. It has been spoken of as the means of effectuation of the dharma and dharma "here includes all high purposes, achievements and ideals of life not excluding the spiritual change: but it is an instrument that must be dropped when its work is done and though there may be ...
... the facts and permits prediction. This stand was probably unavoidable, given the necessity of ridding the human mind of superstitions and idle accretions. Nevertheless by this fall from its dharma, science has lost the power to help man to discover and fulfil the aim of his life. True, progress has been tremendous in the scientific and technological fields, resulting in a marked advance... Hinduism is not a "closed" religion, i.e., a religion which is centred exclusively on a single great personality of the past, its founder. Great sages have throughout the ages rewritten the Eternal Dharma to fit the need of the age. This is a point of immeasurable importance which makes India's position unique. Page 28 As late as yesterday it was Sri Ramakrishna who came to enrich ...
... necessity for the soul to row in freedom, in conformity with the essential nature of the inmost being, with the divine dharma of each individual This explains the exceptionally strong words used by Aurobindo in his second principle: "To force the nature abandon its own dharma is to do it permanent harm mutilate its growth and deface its perfection." Does it mean that the educator is ...
... July 31 "An Open Letter to My Countrymen" published by Sri Aurobindo in the Karmayogin following resumed efforts of the British government to have him deported. August 23 First issue of the Dharma, a Bengali weekly directed and mostly written by Sri Aurobindo. September Leader of the Nationalists at the Bengal Provincial Conference at Hooghly. September Attends a political conference... November 13 The Brain of India in the Karmayogin. October 10 Speech at College Square, Calcutta. October 13 "Swadeshi in Calcutta" speech. October 18 Durga Stotra published in the Dharma. November 20 - December 25 The National Value of Art in the Karmayogin. December 25 "To My Countrymen" ...
... prolonged trial of strength between Savitri and Death. In the original legend, Death (Yama) is no villain, no principle of primordial Evil, but a bright God, Dharma himself. In Sri Aurobindo's poem, he is referred to neither as Yama nor as Dharma, but only as Death. Savitri and Death meet by the side of prone Satyavan as antagonistic powers and personalities, and once the issue is joined, they struggle ...
... July 31 "An Open Letter to My Countrymen" published in the Karmayogin following resumed efforts of the British Government to have him deported. August 23 First issue of the Dharma, a Bengal weekly directed and mostly written by Sri Aurobindo. September Leader of the Nationalists at the Bengal Provincial Conference at Hoogly. Attends a political conference... The Brain of India in the Karmayogin. October 10 Speech at College Square, Calcutta. October 13 "Swadeshi in Calcutta" speech. October 18 Durga Stotra published in the Dharma. November 20-December 25 The National Value of Art in the Karmayogin. December 25 "To My Countrymen" in the Karmayogin. 1910 — February Leaves Calcutta for ...
... Superconscious, soar higher and higher, careering towards the Supermind. One result of these experiences and realisations was that Sri Aurobindo saw that the perennial truths of Sanatana Dharma or Eternal Religion both included and transcended the endless vicissitudes of political action. Even earlier, he had never as a rule brought any rancour into his politics; he never entertained any... been directed by the Voice to pursue my Yoga here. 26 Between Alipur and Pondicherry, there had intervened the Karmayogin phase when an attempt was made to transform politics into Sanatana Dharma, the marching orders to go to Chandernagore, the startlingly unexpected experience of a fission and a fusion of consciousness, and the fresh marching orders to proceed further to complete the work ...
... than for the parent to arrange beforehand that his son shall develop particular qualities, capacities, ideas, virtues, or be prepared for a prearranged career. To force the nature to abandon its own dharma is to do it permanent harm, mutilate its growth and deface its perfection. It is a selfish tyranny over a human soul and a wound to the nation, which loses the benefit of the best that a man could ...
... make its one central object the growth of the soul and its powers and possibilities, for the nation will keep first in view the preservation, strengthening and enrichment of the nation-soul and its dharma and raise both into powers of the life and ascending mind and soul of humanity. And at no time will it lose sight of man's highest object, the awakening and development of his spiritual being. ...
... limited rather than assisted by such qualities. To seize victoriously on the available materials, catch in them what will be interesting and effective and put it brightly and clearly, this is the dharma of the journalist, and, if we add the power of making the most of a case and enforcing a given view with irresistible energy, dexterity and apparent unanswerableness, we shall have added all that ...
... Mahapudma; high displayed He bears the throne of Death. There sat supreme With those compassionate and lethal eyes, Who many names, who many natures holds; Yama, the strong pure Hades sad and subtle, Dharma, who keeps the laws of old untouched, Critanta, who ends all things and at last Himself shall end. On either side of him The four-eyed dogs mysterious rested prone, Watchful, with huge heads on ...
... form of the Sun,—even as late as the Isha Upanishad we find the name used as an appellation of the Sun,—and then one of the twin children of the wide-shining Lord of Truth. He is the guardian of the dharma, the law of the Truth, satyadharma , which is a condition of immortality, and therefore himself the guardian of immortality. His world is Swar, the world of immortality, amṛte loke akṣite , where ...
... human spirit. An immense many-sided many-staged provision for a spiritual self-building and self-finding, it had some right to speak of itself by the only name it knew, the eternal religion, sanātana dharma . It is only if we have a just and right appreciation of this sense and spirit of Indian religion that we can come to an understanding of the true sense and spirit of Indian culture. Now just here ...
... life and existence, and in that light work out its extent, degree, form, relation to other ideas, application. To everything I would apply the same principle, to each in its own kind, after its proper dharma, in its right measure of importance, its spiritual, intellectual, ethical, aesthetic, dynamic utility. I take it as a self-evident law of individual being applicable to group-individuality, that ...
... inclined to be impatient of Page 35 metaphysical subtleties and far-off spiritual seekings, eager to get to work and, like Arjuna himself, mainly concerned for a workable law of works, a dharma . But it is the wrong way to handle this Scripture. The equality which the Gita preaches is not disinterestedness,—the great command to Arjuna given after the foundation and main structure of ...
... know, the simple fact of sacrifice, of offering whatever work to the Divine itself, of casting all their activities into the unified divine consciousness and energy, is their one means, their one dharma . The means of sacrifice are various; the offerings are of many kinds. There is the psychological sacrifice of self-control and self-discipline which leads to the higher self-possession and se ...
... all else behind them. If you have come here for the spiritual life, you have nothing to do with what others may be doing in the political field which you have left behind you. It is no part of your dharma. The rule for permanent residents of the Asram is that they must abstain from political activities altogether. Although this rule is not rigidly imposed on disciples at a distance, yet it is ...
... the Ashram Discipline in the Ashram Discipline Defined What is discipline? To act according to a standard of Truth or a rule or law of action (dharma) or in obedience to a superior authority or to the highest principles discovered by the reason and intelligent will and not according to one's own fancy, vital impulses and desires. In Yoga obedience ...
... to act now, but Page 332 even there there is no idea of punishment; it is a play of forces and when the force of the physical consciousness becomes too prominent it acts according to its dharma and the other forces are covered over for the time. Our own force acts in this play of forces to help the sadhak through till he gets himself into the silence within and the cosmic consciousness as ...
... published from French India. The paper India was discontinued in April, 1910, and has never been issued since. Page 267 The only periodicals published from Pondicherry are the Tamil Dharma and Karmayogi which, I am informed, do not touch politics; in any case, the harmless nature of their contents, is proved by the free circulation allowed to them in British India even under the rigours ...
... d as the sole remaining leader of the Nationalists in India to revive the movement. He published at this time to aid his effort a weekly English paper, the Karmayogin , and a Bengali weekly, the Dharma . But at last he was compelled to recognise that the nation was not yet sufficiently trained to carry out his policy and programme. For a time he thought that the necessary training must first be given ...
... we can't understand. Buddha did and his wife's tale is heart-rending [হৃদয়-বিদারক]." Why? What is there বিদারক in it? He goes on: "Aurobindo Ghose, not a Dharmaguru, though he may be called Dharma-mad [ধমর্পাগল]"—how do you feel about that, Sir?—"has done it too." Well, it is better to be ধমর্পাগল than to be a sententious ass and pronounce on what one does not understand. "We don't ...
... his speech at Uttarpara in which for the first time he spoke publicly of his Yoga and his spiritual experiences. He started also two weeklies, one in English and one in Bengali, the Karmayogin and Dharma , which had a fairly large circulation and were, unlike the Bande Mataram , easily self-supporting. He attended and spoke at the Provincial Conference at [Hooghly] 7 in 1909: for in Bengal owing ...
... existing objectively. And it is that law which is the origin of the centre of the psychic being: it is the truth of the being or the law of the being. The Buddha called it the "law", he spoke of the Dharma . It is the truth of the being. It is that which binds it again indestructibly to its origin. And that is the starting-point of the psychic being. And so, even as this develops, like the picture on ...
... 1909, May30 Sri Aurobindo's famous Uttarpara speech. 1909,June 19 First issue of the Karmayogin (English weekly). 1909, Aug. 23 First issue of the Dharma (Bengali weekly). 1910, February Sri Aurobindo abruptly leaves Calcutta for Chan-dernagore; on March 31, he will leave for Pondicherry. 1910, April 4 Sri Aurobindo ...
... s. Consciousness-Force — the Conscious Force that builds the worlds; a universal Energy that is the power of the Cosmic Spirit working out the cosmic and individual truth of things. Dharma — law; the deepest law of one's nature; the right law of individual and social life; literally, that which one lays hold of and which holds things together. Higher Mind — see under sp ...
... 102-103 Consciousness cosmic 99.102,107,111 reversal of xxvi, 59 Consciousness-Force 108,110 Consecration 101 Desire 57 soul of, (desire-soul) 18,90, 94 Dharma 10 Divine Love 55, 56 Divine (Presence), the 14,18, 24, 25, 36, 55 and the psychic being 8, 15, 22 Divine spark 14; see also the Psyche, Psychic entity Emotions (feelings) ...
... respects the freedom of the human soul, because it is itself fulfilled by freedom; and the deepest meaning of freedom is the power to expand and grow towards perfection by the law of one's own nature, dharma . . . . In our human aspiration towards a personal perfection and the perfection of the life of the race the elements of the future evolution are foreshadowed and striven ...
... she needs to rouse in her that faith, that will is an ideal which will induce her to make the effort.... The ideal is that of humanity in God, of God in humanity, the ancient ideal of the Sanatana dharma but applied, as it has never been applied before, Page 9 to the problem of politics and the work of national revival. To realise that ideal, to impart it to the world is the ...
... its unique relation with the Divine and its unique manner of expressing the Divine in the manifestation." This is what is called here in India the truth of the being or the law of the being, the dharma of the being: the centre and the cause of the individuality. Everyone carries his truth within himself, a truth which is unique, which is altogether his own and which he must express in his life ...
... complete he may be, is only partial and limited; he Page 409 represents only one law in the world; it can be a very complex law, but it is only one law; what is called in India, you know, the Dharma, one Truth, one Law. Each individual being, even if he be of a completely higher kind, even if he is made for an absolutely special work, is only one individual being; that means, the totality of ...
... make its one central object the growth of the soul and its powers and possibilities, for the nation will keep first in view the preservation, strengthening and enrichment of the nationsoul and its Dharma and raise both into powers of the life and ascending mind and soul of humanity. And at no time will it lose sight of man's highest object, the awakening and development of his spiritual being. ...
... goods not produced in the British Empire. To the argument that this programme was not immediately practicable in its completeness, he replied that as in Yoga, so in the boycott, "even a little of this dharma saves us from a mighty peril". The mighty peril is the entire starvation of the country by foreign exploiters and its complete and hopeless dependence on aliens for almost all articles of common use ...
... in his methods that he might just as well be labelled, "Due at Royd Street." Nor do we quite see what is gained by watching a man's house or his office with an open brazenness. The office of the Dharma has recently been favoured with the loitering of watchers who spend their days gazing lovingly at the building and making affectionate and importunate enquiries as to the movements and habits of the ...
... unnatural relations existing between the races. It is the relations themselves we seek to alter from the root instead of dealing with the symptoms. But the incident at Goalundo detailed in this week's Dharma is one which the country has to take notice of, unless we are to suppose that the movement of 1905 was the last flaring up of national strength and spirit previous to extinction and that the extinction ...
... This is the only foundation for the remarkable rumour which the vigorous imagination of a local contemporary has set floating. For similar reasons he is unable to engage in journalistic works, and Dharma has been entrusted to other hands. Karmayogin no. 37, 19 March 1910 Page 461 ...
... Dharma Writings in Bengali and Sanskrit মায়া আমাদের পুরাতন দার্শনিকগণ যখন জগতের মূলতত্ত্বগুলির অনুসন্ধানে প্রবৃত্ত হইলেন, তখন তাহারা এই প্রপঞ্চের মূলে একটী অনশ্বর ব্যাপক বস্তুর অস্তিত্ব অবগত হইলেন ৷ আধুনিক পাশ্চাত্য বিজ্ঞানবিদগণ বহুকালের অনুসন্ধানে বাহ্য-জগতেও এই অনশ্বর সর্বব্যাপী একত্বের অস্তিত্ব সম্বন্ধে কৃতনিশ্চয় হইয়াছেন ৷ তাহারা আকাশকেই ভৌতিক প্রপঞ্চের ...
... Editorial Comments from “Dharma” Writings in Bengali and Sanskrit সম্পাদকীয় – ২ ধৰ্ম্ম, ২য় সংখ্যা, ১৪ই ভাদ্র, ১৩১৬ জাতীয় মহাসভা যে দিন সুরাটে জাতীয় মহাসভার বিভ্রাট ঘটিয়াছিল, জাতীয়দলের সম্মিলনীর অধিবেশনে শ্ৰীযুত তিলক মহাসভার জাতীয়তা রক্ষা করিয়া ঐক্য স্থাপনের উপায় উদ্ভাবন ও মহাসভার কাৰ্য্য ও উদ্দেশ্য রক্ষাৰ্থ কমিটী নিযুক্ত করিবার প্রস্তাব ...
... Editorial Comments from “Dharma” Writings in Bengali and Sanskrit সম্পাদকীয় – ৬ ধৰ্ম্ম, ৬ষ্ঠ সংখ্যা, ১১ই আশ্বিণ, ১৩১৬ লালমোহন ঘোষ গত পূৰ্ব্ব শনিবার বাগ্মীবর লালমােহন ঘােষ মহাশয়ের লােকান্তর হইয়াছে ৷ ইনি শেষ বয়সে বিশেষ বুঝিয়াছিলেন, জনসাধারণকে বর্জন করিয়া কেবল মুষ্টিমেয় ইংরাজী-শিক্ষিত লােককে লইয়া রাজনীতিক আন্দোলন সফল হইতে পারে না; প্রাদেশিক ...
... Editorial Comments from “Dharma” Writings in Bengali and Sanskrit সম্পাদকীয় – ১২ ধৰ্ম্ম, ১২শ সংখ্যা, ৬ই অগ্রহায়ন, ১৩১৬ হিন্দু সম্প্রদায় ও শাসন সংস্কার আমরা যখন হিন্দু সভার কথা লিখিয়াছিলাম, তখন এই অর্থে মতপ্রকাশ করিয়াছিলাম যে, যদিও গবর্ণমেন্টের প্রসাদান্বেষী ও স্বতন্ত্রতা অনুমােদক মুসলমান সম্প্রদায়ের উপর বিরক্ত হইয়া স্বতন্ত্র রাজনীতিক চেষ্টা ...
... Editorial Comments from “Dharma” Writings in Bengali and Sanskrit সম্পাদকীয় – ১৫ ধৰ্ম্ম, ১৫শ সংখ্যা, ২৭এশে অগ্রহায়ন, ১৩১৬ ফেরোজশাহের চাল কুচক্রীর চক্র বােঝা দায় ৷ ফেরােজশাহ মেহতা কুচক্রীর শিরােমণি, যখন জোরে পারেন না, হঠাৎ কোন অপ্রত্যাশিত চাল চালিয়া অভীষ্টসিদ্ধি আদায় করা তঁাহার অভ্যাস ৷ কিন্তু লাহাের কভেন্সনের পনের দিন পূর্বে যে অপূৰ্ব্ব চাল ...
... Editorial Comments from “Dharma” Writings in Bengali and Sanskrit সম্পাদকীয় – ১ ধৰ্ম্ম, ১ম সংখ্যা, ৭ই ভাদ্র, ১৩১৬ প্রাদেশিক সমিতির অধিবেশন প্রাদেশিক সমিতির অধিবেশন আগতপ্রায় ৷ গতবৎসর পাবনার অধিবেশনে বঙ্গদেশের সমবেত প্রতিনিধিগণ বােম্বে-নীতি বৰ্জন করিয়া বঙ্গদেশে ঐক্য রক্ষা করিয়াছিলেন ৷ আমাদের বিশ্বাস হুগলীর অধিবেশনেও সেই শুভপথ অনুসরণ করা হইবে ...
... Editorial Comments from “Dharma” Writings in Bengali and Sanskrit সম্পাদকীয় – ৫ ধৰ্ম্ম, ৫ম সংখ্যা, ৪ঠা আশ্বিণ, ১৩১৬ শ্রীহট্ট জেলা সমিতি জাতীয় ভাবের বিস্তার এবং আশাতীত বৃদ্ধি হুগলীতে অবগত হইয়াছিলাম, কিন্তু শ্রীহট্ট জেলা সমিতিতে ইহার চূড়ান্ত দেখা গেল ৷ পূৰ্বাঞ্চলের এই দূর প্রান্তে মধ্যপন্থী নাম বিলুপ্ত হইয়াছে, তথায় জাতীয় ভাবই অক্ষুন্ন ও প্রবল ...
... Editorial Comments from “Dharma” Writings in Bengali and Sanskrit সম্পাদকীয় – ৩ ধৰ্ম্ম, ৩য় সংখ্যা, ২১এ ভাদ্র, ১৩১৬ শাসন সংস্কার শাসন সংস্কার গৃহীত হইলে যে কুফল ফলিবে, তাহা গতবারে বলা হইয়াছে ৷ এবং উহা দেশবাসীরও অবিদিত নহে ৷ এরূপস্থলে যদি কেহ বলে যে, আমরা এই সংস্কারের দোষ দেখাইব কিন্তু তাহার মধ্যে যে সুবিধাটুকু দেওয়া হইয়াছে, তাহা পরিত্যাগ করিব ...
... Sri Aurobindo with Speeches Delivered during the Same Period 6.Feb-3.May.1908 Bande Mataram Loyalty to Order 14-March-1908 The action of the Bharat Dharma Mandal in presenting themselves before the Viceroy as representatives of Hindu society and offering their loyalty and the post of defender of the Hindu faith has been so severely criticised by the ...
... Editorial Comments from “Dharma” Writings in Bengali and Sanskrit সম্পাদকীয় – ১৬ ধৰ্ম্ম, ১৬শ সংখ্যা, ৫ই পৌষ, ১৩১৬ বেঙ্গলীর উক্তি আমাদের সহযােগী “বেঙ্গলী” যুক্ত মহাসভা কমিটীর বিফল পরিণাম দেখিয়া আক্ষেপ করিয়া লিখিয়াছেন, জাতীয় পক্ষের প্রতিনিধি ক্রীডে সম্মত হইলেন না, ক্রীডে সহি না করিলে কেহ মহাসভায় প্রবেশ করিতে পারিবে না, অথচ এই আল্টিমেটম দিয়াও ...
... Editorial Comments from “Dharma” Writings in Bengali and Sanskrit সম্পাদকীয় – ১৯ ধৰ্ম্ম, ১৯শ সংখ্যা, ২৬এ পৌষ, ১৩১৬ কন্ভেন্সনের দুর্দ্দশা বােম্বাইয়ের “রাষ্ট্রমতে” কভেন্সনের প্রতিনিধি ও দর্শকবৃন্দের সংখ্যা বাহির হইয়াছে ৷ এই সংবাদপত্রের লাহাের পত্র-প্রেরক লিখিয়াছেন, “লাহােরের ক্রীড কংগ্রেসের অধিবেশনে সবসুদ্ধ ২২৪ জন প্রতিনিধি উপস্থিত ছিলেন, এই ...
... Editorial Comments from “Dharma” Writings in Bengali and Sanskrit সম্পাদকীয় – ২০ ধৰ্ম্ম, ২০শ সংখ্যা, ৪ঠা মাঘ, ১৩১৬ নবযুগের প্রথম শুভলক্ষণ শাসন সংস্কার নবযুগের প্রথম অবতারণা, সেই যুগে অবিশ্বাসের ঘাের অন্ধকার মধুর প্রীতির আলােকে পরিণত হইবে এবং দণ্ডনীতির কঠোর মূৰ্ত্তি ইংরাজ প্রকৃতিতে লীন হইয়া সাম্যনীতির আনন্দময় বিকাশ ভারতজীবনকে সুখে ও প্রেমে পূর্ণ ...
... Editorial Comments from “Dharma” Writings in Bengali and Sanskrit সম্পাদকীয় – ১৭ ধৰ্ম্ম, ১৭শ সংখ্যা, ১২ই পৌষ, ১৩১৬ প্রস্থান লাহােরের ধনীপুঙ্গব হরকিসনলালের নিমন্ত্রণ রক্ষা করিতে যাঁহারা প্রস্থান করিয়াছেন, কনভেন্সন যজ্ঞে মরলীর শ্রীচরণে স্বদেশকে বলি দিতে, শাসনসংস্কার পেষণযন্ত্রে জন্মভূমির ভাবী ঐক্য ও স্বাধীনতা পিষিয়া খণ্ড খণ্ড করিতে বসিয়াছেন ৷ ...
... suffers in the end by this failure and contraction. The ancient Indian Page 163 ideal recognised this truth and divided life into four essential and indispensable divisions, artha, kāma, dharma, mokṣa , vital interests, satisfaction of desires of all kinds, ethics and religion, and liberation or spirituality, and it insisted on the practice and development of all. Still it tended not only ...
... to the latest of the kind, the strangely inspired vitalistic philosophy of Nietzsche. The common defect of these conceptions is to miss the true character of man and the true law of his being, his Dharma. Nietzsche's idea that to develop the superman out of our Page 232 present very unsatisfactory manhood is our real business, is in itself an absolutely sound teaching. His formulation ...
... even the spiritual and religious, is subordinate to the psychological idea and to the ethical ideal which expresses it. Religion becomes then a mystic sanction for the ethical motive and discipline, Dharma; that becomes its chief social utility, and for the rest it takes a more and more other-worldly turn. The idea of the direct expression of the divine Being or cosmic Principle in man ceases to dominate ...
... which sometimes slept when gorged or discouraged by events, Page 298 but were always its chief reason for existence. Self-protection and self-expansion by the devouring of others were its dharma. At the present day there is no essential improvement; there is only a greater difficulty in devouring. A "sacred egoism" is still the ideal of nations, and therefore there is neither any true and ...
... by a more courageous faith enlightened by a more flexible and vigilant intelligence, all the desirable results might not have been attained by a new and freer method that would yet keep intact the dharma of the race. We must, again, note one other fact in connection with the claim of the State to suppress the individual in its own interest, that it is quite immaterial to the principle what form ...
... themselves, so that Agni, Varuna, Indra, all of them are in reality one sole-existent deity in many forms. Man too is He, but he has to fulfil himself here as man, yet divine (that being his vrata & dharma) through the puissant means provided for him [by] the Veda. Chapter I Saraswati and the Great ocean One of the greatest deities of the Vedic Pantheon is a woman, Gna,—a feminine power whether ...
... Writings from the Arya Essays in Philosophy and Yoga Occult Knowledge and the Hindu Scriptures Are any of the following queries touched in Sanatan Dharma books of philosophy? 1) The nature and formation of animal souls. 2) The shape, size, formations, nature and colour of subtle bodies. 3) The difference between the subtle bodies of saints ...
... something in the demand for its removal by satisfaction through logic. But the spirit of doubt doubts for its own sake, for the sake of doubt; it simply uses the mind as its instrument for its particular dharma and this not the least when that mind thinks it is seeking sincerely for a solution of its honest and irrepressible doubts. Mental positions always differ, moreover, and it is well known that people ...
... forces ] have their own world and, if they kept to it, there could be no objection to their existence. There is a world that is natural to them and has its own rhythm, its own Page 462 dharma—just as the lesser gods have theirs. But, they want to dominate the evolution and for that purpose they have taken their station in the vital worlds which influence the earth nature and give it its ...
... very correct; about the mad patient entirely wrong. In both cases tejasic tapas of volition interfered with the truth. The atmosphere of the house is full of the struggle and the opposition to the dharma of the satyayuga of which the assistants of the satyayuga are the chief instruments owing to their clinging to their egoism and small selfishnesses. The struggle in the body centres about the tejas ...
... Editorial Comments from “Dharma” Writings in Bengali and Sanskrit সম্পাদকীয় – ২১ ধৰ্ম্ম, ২১শ সংখ্যা, ১১ই মাঘ, ১৩১৬ আৰ্য্যসমাজ আৰ্য্যসমাজ স্বামী দয়ানন্দের সৃষ্টি ৷ তিনি যে ভাব ও প্রেরণা দিয়া গিয়াছেন, আৰ্য্যসমাজ যতদিন সেইভাবে ভাবান্বিত এবং সেই প্রেরণায় অনুপ্রাণিত রহিবে, ততদিন তাহার তেজ, বৃদ্ধি ও সৌভাগ্য থাকিবে ৷ বিভূতি বা মহাপুরুষ কোনও বিশেষ ...
... 2) The heart and nature of the child (including the animal), the strength of the Titan, the appetites of the old giants, the intellectuality of Gods. 3) Kindly in intention, tragic in result. (Dharma in the Kali). 4) Finality to the tejas. (One of the immediate siddhis to be expected in the yoga.[)] 5) Rupadrishti. 6) Thaumaturgy. Yesterday, the 30ᵗʰ, there were four apposite sortileges ...
... vision of the totality, of one in All and All in one, becomes the ordainer of the right law of action in us, the law of the Truth. For Surya is Yama, the Ordainer or Controller who assures the law, the dharma. Thus we arrive at the fullness of action of the Illuminer in us, accomplish the entirety of the Truth-Consciousness. We are then able to see that all that is contained in the being of Surya, in the ...
... egoistic satisfaction, but in the Treta he descends [as] the Chakravarti Raja, the King & standing forward as sustainer of society's righteousness, its sword of justice & defence, its preserver of the dharma gathers a number of human communities under his unifying sway. But it is unnecessary to my present purpose to consider these speculations, for which much might be said and many indications collected ...
... successfully and intelligently with the world around it, but a necessity of the soul, an imperative demand of the inner being. The pursuit of knowledge for the sake of knowledge is the true, the intrinsic dharma of the intellect and not for the sake primarily or even necessarily at all for the securing or the enlargement of the means of life and success in action. The vital kinetic man tends indeed to regard ...
... our being. Whatsoever Aryaman aspires to on his path, has to be effected by the 'holdings' or laws of Mitra or by his foundations, statuses, placings, mitrasya dharmabhiḥ, mitrasya dhāmabhiḥ . For dharma , the law is that which holds things together and to which we hold; dhāma , the status is the placing of the law in a founded harmony which creates for us our plane of living and the character of ...
... reached, it has a certain self-expression, a certain type of experience and use of experience which must, for the mind and life at least, govern nature; that for the moment is its law of being, its dharma. This limitation of mind-consciousness by personality and of truth by mental temperament and preference must be the rule of our nature so long as the individual has not reached universality, is not ...
... ourselves. Once that is done, the need of standards of virtue, dharmas, disappears; there is the law and self-order of the liberty of the spirit, there can be no imposed or constructed law of conduct, dharma. All becomes a self-flow of spiritual self-nature, Swadharma of Swabhava. Here we touch the kernel of the dynamic difference between life in the mental ignorance and life in the gnostic being and ...
... nature of the purification which is necessary before the understanding can fulfil rightly its part in the attainment of right knowledge. All impurity is a confusion of working, a departure from the dharma , the just and inherently right action of things which in that right action are pure and helpful to our perfection and this departure is usually the result of an ignorant confusion 3 of dharmas ...
... and disliking, pleasure and pain. The Prana is everywhere in us supporting not only the action of our body, but of our sense-mind, our emotional mind, our thought-mind; and bringing its own law or dharma into all these, it confuses, it limits, it throws into discord their right action and creates that impurity of misplacement and that tangled confusion which is the whole evil of our psychological existence ...
... universal concord of the universal Page 870 movement, reveals its rasa , meaning, design and, by delight in its intention in the divine consciousness and its manifestation of its law and dharma, its harmony with the total self, its place in the manifestation of the divine being, becomes beautiful and happy to the soul experience. All sensation becomes Ananda. The embodied mind in us is ...
... fumbling stress towards health and beauty and secure duration. Within mind, life-force and matter the Supermind itself is concealed: it is their inmost substance, with its absoluteness their implicit dharma: the concealed or involved Supermind is the urge Page 209 behind the emergence or evolution of our nature-powers. But the urge cannot be fully successful — labouring as it does under ...
... incarnation of the central Divine Personality poised on a plane. It can take place from the Mind plane to establish the rule of an ideal and Spirit- Page 159 touched Dharma answering to the finest mental aspiration; or from the Overmind plane to bring a many-sided direct impulsion from a spiritual state that is vaster than the mental and beyond all merely e ...
... wanting increasingly, under the influence of the West, to be secular, have found in Buddhist gestures and symbols a means of striking some kind of balance. They have brought about the adoption of the Dharma Chakra for the national flag and the Lion of Sarnath for the State Seal. This choice is due to a particular turn, of the Zeitgeist and not because Buddhism is a religion superior to Hinduism. Our ...
... very different question which has nothing to do with the philosophical aspect of Nationalism but with the policy of the moment. Our position is that Nationalism Page 85 is our faith, our dharma , and its realisation the duty which lies before the country at the present moment. If so, it is a thing which must be done and from which we cannot turn merely because the forces are against us. If ...
... bureaucracy it is inevitable that officials should be masters and be able to inflict inconvenience and loss on the citizen without any means of redress. Last Monday the publication of a new weekly named Dharma , edited by Aurobindo Ghose, was due and had been widely announced. The issue was ready and the printer duly attended the Police Court to declare his responsibility for printing and publishing the ...
... and letters in Bengali from his years as an administrative officer and professor in Baroda (1893-1906), through the period of his political activism in Calcutta, where he edited the Bengali weekly Dharma in 1909-10, to the 1930s when he corresponded in Bengali with a few members of his Ashram in Pondicherry. Many of these writings, especially those belonging to the middle period, were published during ...
... to become the Self. Shall we follow them? No, however great & lofty be their path, however awful & dazzling their aspiration, because it is not God's intention in humanity & therefore not our proper dharma. Let any say, if he will, that we have made the lower choice. We answer in the language of the Gita, Sreyan swadharmo viguno, Better is the law of our own being though inferior, too perilous the superior ...
... unchanged against the attack of Time. Buddhism has come and gone and the Hindu still professes to belong to the Vedic religion held and practised by his Aryan forefathers; he calls his creed the Aryan dharma, Page 135 the eternal religion. It is only when we look close that we see the magnitude of the illusion. Buddha has gone out of India indeed, but Buddhism remains; it has stamped its giant ...
... the solid justification of the labour spent in our research. Indian philosophy has always understood its double function; it has sought the Truth not only as an intellectual pleasure or the natural dharma of the reason, but in order to know how man may live by the Truth or strive after it; hence its intimate influence on the religion, the social ideas, the daily life of the people, its immense dynamic ...
... literatures, metre tended to be of a set form. But to be of a set form is not the essence of metre. It was so because thus alone something in the older consciousness, the strong sense of order, of dharma, got represented in art. When the consciousness changes and becomes more individualised, more complex, as in modern times, the metre may follow suit. Every age can make its own metrical designs and ...
... side. Sri Aurobindo was the first in modern times to bridge the gulf between modernity and Indian traditions in many fields, particularly as regards the spiritual vision of Sanatana Dharma, taking modernity as well India's heritage at their highest. India's history could not escape his penetrating eye. Here too he had seen through the "wild conjectures based on wilder conjectures" ...
... The emphasis was always on being right, not on being non- violent. The holiest figures in Indian tradition, Rama and Krishna, were mighty warriors and urged men to battle against the enemies of dharma. To explain away their fights as being allegories of inner struggle between man's higher self and his lower is to forget that in part of mankind the lower self is not only dominant but also ...
... turn to Me.) Let us not miss the Buddhist connotation in these lines: the Buddha recognised the essential tragic sense of worldly existence - the Dukkha. In order to overcome Dukkha he propounded the Dharma and the Sangha. In one of the most moving poetic passages in Adi Sankara we come across these lines: Ayur nasyati pasyatam pratidinam yati ksayam yauvanam Pratyaydnti gatah ...
... are mentioned, cotton (Karpāsa) is unknown from early texts." Actually, cotton is first spoken of in the two oldest Sutra compositions listed by Basham, 96 the Gautama and the Baudhāyana Dharma-sutras - e.g., in the former's 1.18 and the latter's 16,13,10. Between the Rigveda and these two books intervened the three other Vedas, the numerous Brāhmaṇas, Aranyakas and the early Upanishads ...
... the anguish of his soul: Mother, all these years, I have served as I wanted to serve; now I want to serve as you would want me to do. And why has he chosen to serve? Because it is his spiritual Dharma. In his very childhood he perceived that Service to the Divine was the mould of his soul. He serves the Divine in and as the Guru, the Mother Supreme; but he also serves the Divine in the endless humanity ...
... subject to interpolation, modification and replacement, that moth and white ant cannot destroy, that the earth cannot bury nor Time mutilate … I believe that Veda to be the foundation of the Sanatan Dharma [the eternal law]; I believe it to be the concealed divinity within Hinduism, – but a veil has to be drawn aside, a curtain has to be lifted. I believe it to be knowable and discoverable. I believe ...
... that he also comes when a special work of evolutionary development is to be done. The reason is Sri Krishna’s well-known pronouncement in the Bhagavad Gita: “Whensoever there is the fading of the Dharma and the uprising of unrighteousness, then I loose myself forth into birth.” 2 Of course, both reasons for the Avatar’s embodiment upon Earth are not exclusive of each other: the special reason for ...
... To do is Better, To become is the Best. The Mother I went to the Ashram for darshan in 1946 after a long period of ten years. Purani had then gone to Ahmedabad to attend the All-India Dharma Parishad. During his stay there he was the guest of my friend Sri Narendra L. Sheth. Purani gave a series of lectures on Sri Aurobindo's Savitri which created much interest in many people. Those ...
... the language that gave him access to the Mahabharata and the Ramayana , to the plays of Kalidasa, to the Upanishads and the Bhagavat Gita — to the age-old wisdom of India and its sanatana dharma , ‘the eternal religion’. Up until then Aurobindo had been an indifferent agnostic, and he had not followed up on the few rationally inexplicable inner experiences he had known. Sanskrit literature ...
... Lord Himself has chosen To manifest His Love's epiphany: Krishna, the Avatar of flawless beauty, The Nonpareil, who gave His pledge in the Gita To be born from age to age to sustain Dharma. Learn to worship the dust His twin feet hallowed. Be on your guard: 'tis perilously easy To scoff and fulminate, judge and condemn From the dais of the schoolman mind. Never forget: ...
... still the ancient immemorable Shakti recovering her deeper self, lifting her head towards the supreme source of light and strength and turning to discover the complete meaning and vaster form of her Dharma.’ ‘God always keeps for himself a chosen country in which the higher knowledge is through all chances and dangers, by the few or the many, continually preserved, and for the present, in this Chaturyuga ...
... ‘the intellectual side of my work for the world.’ As he had said in his speech at Uttarpara: ‘He [the Divine] has given me a word to speak and a work to do.’ 11 ‘The eternal word,’ the sanatana dharma he and Mirra had already discovered in the respective traditions assimilated by them; ‘the new form’ would be their new formulation of the eternal word, adapted and applicable to the present, pivotal ...
... of brahmacharya. (19.9.91) Referring to Savitri as "a wide ocean" and your feeling that you "can touch a drop only", you quote a sloka from the Gita: "Even a little of this dharma delivers from the great fear." The last two words ring a bell in my mind. This mahato bhayat - this great fear." - what does it evoke in the spiritual vision? Somewhere in the Upanishads there is ...
... making a brief for my turn of character - nor do I mean by speaking of my non-retaliatory attitude that you should not fight against the varied infamy you find rampant in places. Follow your own heroic dharma. (19.4.1989) Page 221 ...
... attributed to Jesus, she exclaimed: "but this body went to heaven!" The second point is that the supramental physical is the result of an evolutionary development of matter's own intrinsic dharma (or law) of "involved" Supemind: it is not the outcome of a miraculous superimposition from the Beyond by means of a siddhi (special power). The Beyond, in Sri Aurobindo's vision, descends into ...
... literatures, metre tended to be of a set form. But to be of a set form is not the essence of metre. It was so because thus alone something in the older consciousness, the strong sense of order, of dharma, got represented in art. When the Page 174 consciousness changes and becomes more individualised, more complex, as in modern times, the metre may follow suit. Every age can make ...
... D Dadhikravan (the white horse) 305,310 Dante 22,57,126,188,223,258 186, 205 Dawn-Goddess. See Savitri (2) De Quincey's division of literature 162 death 5 desire 29,160 dharma 145,174 Diekhoff,John 244 Divine Presence 303 divinisation 6 Donne 46,230 Durga'sLion 307 Dutt,Toru 144 dvārapālaka 299 E ego 298,310,313 Eliot, T ...
... 245. Page 60 to rest on its head. Thus alone would the Supermind "involved" in matter meet its free "overhead" counterpart and hold supramentalisation as if it were its innate dharma, its intrinsic self-law. Not to understand this paradox of transformative perfection may lead us to a confused misreading of what Sri Aurobindo did or left undone until his mighty self-sacrifice ...
... Elaborating the Gita's "secret of secrets," Sri Aurobindo writes: All this personal effort and self-discipline will not in the end be needed, all following and limitation of rule and Dharma can at last be thrown away as hampering encumbrances if thou canst make a complete surrender to Me, depend alone on the Spirit and Godhead within thee and all things and trust to his sole guidance ...
... past, firmly established in its worthy tradition, with its own natural disposition and governing character, its innate swabhāva and swadharma. True nationalism for Sri Aurobindo was Sanatana Dharma itself, the eternal religion based on spiritual knowledge and experience. 13 He saw that in it alone grow the values that acquire merit in every respect, worldly and otherwise. To it he now committed ...
... literatures, metre tended to be of a set form. But to be of a set form is not the essence of metre. It was so because thus alone something in the older consciousness, the strong sense of order, of its dharma, got represented in art. When (he consciousness changes and becomes more individualised, more complex, as in modem times, the metre may follow suit. Every age can make its own metrical designs ...
... the spiritual and religious, is subordinate to the psychological idea and to the ethical ideal which expresses it. Religion becomes then a mystic sanction for the ethical motive and discipline, Dharma; that becomes its chief social utility, and for the rest it takes a more and more otherworldly turn. The idea of the direct expression of the divine Page 252 Being or cosmic Principle ...
... O great among men, firm and unperturbed is the understanding, and discernment, of your daughter Savitri; none can swerve her from that, and in every respect it is in conformity with the dharma. There is no other person who possesses the qualities which Satyavan has; what therefore looks to me proper is to give your daughter in marriage to him. Page 20 ...
... Aurobindo in themselves: their own personal success was a certainty. The evolutive process, without which no terrestrial achievement can be permanent and grow in expression of the terrestrial plane's Dharma, is bound to take time but the time required for instruments like Sri Aurobindo and the Mother would be fairly short. Their supramentalisation, even if evolutively stretched out, would show in its ...
... Holy Ghost. Each world is only a kind of concentration or crystallisation of the Original Consciousness delimiting itself and measuring itself in a special way and keeping to the particular rhythm or Dharma which holds all things, beings, forces and personalities in that plane. This power of finitising the Infinite, the Great Maya, is passed by and penetrated and the basic Asat is experienced. Or rather ...
... the fact that this Ashram is full of quarrels only shows that it is still an Ashram of very imperfect sadhaks, not yet an Ashram of Yogis—it does not at all mean that aversion and quarrelling is the dharma of the spiritual seeker.] 69 The ideal of the Yoga is that all should be centred in and around the Divine and the life of the sadhaks must be founded on that firm foundation, their personal ...
... necessity of God’s Vibhutis doing his works here, or he himself taking birth from age to age as incarnate divinity to establish righteousness and destroy the dark agents who cause the decline of the Dharma, the identity with the golden Purusha chanted triumphantly by the Upanishad in the assertion of so’hamsmi , the Puranic relationship of Nara-Narayana, or the two famous birds dwelling on the same ...
... felicitation volume. Varan Malika, was presented to him. 1977 Delivered a memorial lecture series on Sri Aurobindo at Pune University: 1) "Sri Aurobindo, Minstrel of Light and Dharma"; 2) "Sri Aurobindo, Minstrel of Faith and Love"; 3) "Sri Aurobindo, Minstrel of Harmony and Immortality"; 4) "Sri Aurobindo, Minstrel of Vision and Intuition." 1979 On 1st ...
... above-mentioned hymn speaks of the union of universality and harmony and it points out that this union is a necessary condition for approaching the divine Truth ( Rtam ) and its divine Law ( Satya Dharma ). The goal of the Vedic yoga is to arrive at the divine truth by possessing it in consciousness and knowledge and to act faultlessly and harmoniously in accordance with the divine Law. The knowledge ...
... through the system of duties towards the members of the family or of the joint family, to the guild and to the community, the state and the country, and even the humanity at large and to universal dharma. At the same time, the demands of individual perfection were sought to be met by erecting the ideal of the Shreshtha or of the Page 27 Arya; facility for integral education for all ...
... so comprehensive that every gate of inquiry was required to be opened up and explored. And it is for this reason that the basic science of this quest, namely the science of Yoga, included pursuit of Dharma, Darshan, Shastra as also Kala. Hence, the range of cultural activities of India centred on the quest of spiritual truth but it also promoted quest through science, philosophy, art and several other ...
... prepared through general consensus. 1.7Emphasis in the education system may be given on values such as: - Nationalism/national integration - Patriotism - Satya - Dharma - Daya - Dana - Self Study - Respect for parents, teachers, classmates - Values enshrined in the Constitution such as equality, justice, freedom, peace. ...
... consider the body to be the tomb of the spirit, but the right understanding of the body will show that the body is the indispensable instrument of the practice of every ideal. Shariram adyam khalu dharma sadhanam - this is how the Sanskrit adage lays down. Secondly, the values of physical education are perfectly Page 339 harmonious with the totality of values of vital, mental and spiritual ...
... heaven. Such a message goes beyond the boundaries of any creed or religion: it is a universal message. The Sermon on the Mount provides Christ's followers with, to use a Sanskrit word, a "Dharma ", a law of discipline for growing out of the lower into the higher life. In it there is a rule of action and of relations with ones fellow human beings which tends to result in a spiritual companionship ...
... aim of life, which determined the discipline of integral education. Both the material and spiritual poles of being had their place in this system. The ancient Sanskrit adage, Shareeram adyam khalu dharma sadhanam (a sound body is the veritable instrument of the pursuit of the ideal law of life) underlined the importance of physical education. There was also a clear recognition that the fullness of ...
... following immortal words: "The following should be communicated to the king who is embedded in the righteousness appropriate to a king. Treat citizens like your brothers always. This is the greatest dharma; it will provide you unparalleled glory. What you can achieve through the impartial and rightful treatment to the citizens will indeed be the best and the most appropriate ..." In their personal ...
... resembles the destructive fire at the end of creation and is a counterpart of Mother Earth in forbearance. (18) He equals Kubera (the god of riches, the be stower of wealth) in liberality and is another Dharma (the god of piety) as it were in point of truthfulness. With intent to gratify the people the king (Emperor Dasaratha) lovingly sought to invest with the office of Regent his beloved son, Srī ...
... and suffused with truthfulness, impartiality, justice and constant sacrifice. Truth, — at any cost, whatever the consequences, is brilliantly exemplified by the life of Sri Rama. The concept of Dharma signifies not merely duty for duty's sake, but obedience to the Supreme Law of the Page 10 Supreme Harmonies of the progressive movement of evolution, and can best be studied by e ...
... Page 182 mind and senses as well as organs are free from morbidities. Sushrutasamhita *** Good health is the very root of all the Purusharthas (motives of effort): dharma (righteousness), artha (wealth), kama (desire for enjoyment) and moksha (liberation). The diseases cause damage not only to them (Purusharthas) but also to the well-being and the very life ...
... to the higher aims of culture, — even of spiritual culture. 12. Physical Education Well balanced healthy body is the means of realisation of the highest ideals. Shariram adyam khalu dharma sadhanam . Hence, physical education that aims at health and strength, agility and perfect coordination of the bodily movements should be under lined, and along with it the moral and spiritual qualities ...
... of their consequences. This forced the ethical thinker to develop a search for the realm of ends, which are intrinsic and which are valuable in themselves. In India, there was an early discovery of dharma, of duty, of values of righteousness, and of action that had to be performed with a sense of equanimity as far as its consequences are concerned. In the West, in the philosophy of Conscience and ...
... In Sri Aurobindo' s words: "The Prana is everywhere in us supporting not only the action of our body, but of our sense-mind, our emotional mind, our thought-mind; and bringing its own law or Dharma in to all these, it confuses, it limits, it throws into discord their right action and creates that impurity of misplacement and that tangled confusion which is the whole evil of our psychological ...
... elements with perilous consequences. First of all, it eliminated the study of poetry, music and art, which constitutes perfect education of the soul; secondly, it eliminated the study of philosophy, dharma and spiritual knowledge three elements, which are the supreme components of the Indian heritage; thirdly, while it introduced some Page 59 elements of world history and world geography ...
... develop skills in respect of different crafts. X. Role of Physical Education Ancient Sanskrit adage declares: shariram adyam khalu dharmasadhanam — body is the means of fulfilment of dharma, i.e. every ideal which we can propose to ourselves and the law of its working out and its action. Three important aspects of physical education must be emphasised in the educational system: ...
... second is the robust intellectual and philosophical quest, resulting in the development of number of sciences and copious systems of rigorous speculations, systems of knowledge, and codes of various Dharma Shastras. Intellectualism of India is a necessary part of the national spirit. Thirdly, India has exhibited inexhaustible vitality and continuity which is exceptional in many respects. That India has ...
... Teaching that aims at awakening and infusion of inspiration and enthusiasm to learn; 3.Care and health of the* physical body which can be vehicle of sustaining ideals of life {sari ram adyam khalu dharma ); 4.Pursuit of knowledge, heroism, harmony and skills. There will be many other benefits to the country's system of education resulting from the work of the proposed Commission, such ...
... shall find that the crisis that confronted Arjuna was no ordinary crisis; it arose at a point where Arjuna had striven his very best to fulfill the demands of the standards of conduct or standards of dharma with his utmost sincerity, and even at that point of crisis, he was prepared for a quest which promised the possibility of fullness of action which was to be totally free from blemish. It is in that ...
... × hriday vidārak : heart-rending. × dharma pāgal : mad about religion. × Con: short for Confucius. ...
... form. The time has come to give it a definite shape and form. In a letter written in 1914, Sri Aurobindo wrote: "Spirituality is India's only politics, the fulfilment of the Sanatana Dharma its only Swaraj. I have no doubt we shall have to go through our Parliamentary period in order to get rid of the notion of Western democracy by seeing in practice how helpless it is to make nations ...
... he is the final product in the long chain of warriors, which this country has produced. For in the Indian tradition, there is nothing nobler than waging a war in the service of Truth and Justice — Dharma. As the Gita says: "To a warrior, there is nothing nobler than a righteous war. Happy are the warriors to whom a battle such as this comes. It opens a door to heaven". It is this spirit that has to ...
... battle. Arjuna and his Greek counter-part, Achilles, are representative men — master-men in the making who have been chosen by the gods and given a divine work. It is, in both epics, the warrior's dharma to battle for the right, to lay down his life, or to win a glorious victory for a just cause. Both men are conscious of a divine mission in life and in various ways are the constant recipients of divine ...
... different type. In spite of a certain sanctity and the great authority conceded to the regal position and the personality of the king as the representative of the divine Power and the guardian of the Dharma, he did not have absolute power. But now we had a totally different system. The Muslim State in India was a theocracy and the Sultan was considered to be Caesar and Pope combined in one. His authority ...
... else. Yet the Lord too should view human effort with kindness; without His grace all mere human exertion could not lead us anywhere. If eternal be your Rule And the reign of Dharma, Ere it be too late indeed, Vouchsafe to us this gift of freedom! Yet Bharati thought that the attainment of freedom was a foreordained thing, especially after the ...
... heavy budget of dooms, he has not grown any wiser; still he takes the same path of tragedy and falls headlong into the same pit of Hell. Centuries of bitter lessons have not made him take the path of Dharma. He has remained what he ever was; still does he fight and war for selfish ends, and bedews Mother Earth with innocent blood. Not only does he go in search of the Devil's tools, but he also destroys ...
... and Death (Yama) engage begins increasingly to assume a distinctly Aurobindonian hue and cast. In Vyasa's epic, Savitri is the pure wife whose deathless love for her husband moves Yama—who is also Dharma Raja or Lord of Righteousness—to compassion as well as admiration, till at last he readily grants her the final boon of Satyavan's return to life. Essentially, Savitri is the silent and worthy suppliant ...
... East, the value of the individual is estimated in another way. So long as he is in the society, the individual is bound by its demands: he has to serve it according to his best capacity. That is the dharma— the Law—that one has to observe conscientiously. But if he chooses, he can break the bonds forthwith, come out, come out of the society altogether and be free absolutely —that is the only meaning ...
... towards the godhead. They want to hold man bound down in their grip. Such a moment of crisis came to man in the time of Sri Krishna. The Kurukshetra War is known as a war of righteousness, dharma-yuddha; it was a war of the gods and the titans. On the battlefield of Kurukshetra Sri Krishna gave his message that was to initiate the New Age that was coming. In exactly the same way, Sri Aurobindo ...
... 'legend' in the Mahabharata than to the present epic. The power of Savitri's radiant purity of purpose and fiery chastity confronts Yama; and Yama who is both the Lord of Death and the upholder of Dharma, being irresistibly awakened by her mere presence and the flow of apt speech from her to a realisation of his latter role, consents at last to release the 'soul' of Satyavan, and so the lovers return ...
... attributes, qualities and functions of the generic personality are the source and pattern of what the individuals that form the group actually are. The group person is the king, he is also the body of the Dharma ruling the domain. Any change in the law of being of the group person is necessarily translated in a similar change in the nature and activity of the individuals of the species. What evolutionists ...
... kind is taught in the Gita—the ideal of kartavyam karma and ni ṣ k ā ma karma or following one's own Swadharma. Kartavya is usually translated as duty but it is not correct. Kartavya is one's Dharma or the spontaneous expression of one's nature— what one is to do, not what one has to do. Mother gave this infinite freedom to her children because that was the only way of creating a new nature ...
... through which your soul, the Divine, can express itself fully and wholly in a special manner. But what is that work? The kartavyam karma —the work that demands to be done—deriving from your swa-dharma —your Self-nature? Evidently, it is not that of your superficial nature, which the mind chooses, the vital prefers and the body finds convenient. To come by your true or soul work, you have to pass ...
... (perfect Being, Consciousness-energy and Beatitude), but individualised serving as the basic reality of the world-life and existence: it is this that seeks to manifest and embody itself in its own dharma—supreme law—in and through the physical forms and modes of that life and existence. Beyond this it is not possible here to enter into the further mysteries of the Arcanum. Lastly, another point ...
... Page 225 order. The spiritual world, or God as He verily is, is beyond the domains of the body, life and mind. Further, transcending these there is a fourth realm and its truth and dharma alone constitute God-realisation and true spirituality. Another very important characteristic distinguishing Ramakrishna is that he has taken spirituality in a simple, straight, common-sense view ...
... appeared; for that reason the ape has not disappeared, although it is said man came out of the ape genus. The superman will come and live with his new law of life; man too will continue with his human dharma. Not only so, they need not be separated into water-tight compartments, there may be interaction or interchange between the two. With the coming of Superman there will naturally be a descent of ...
... and faithful to one's nature and being. That is why it is said: Better to perish while fulfilling one's own law of life than to flourish by fulfilling another's law. By being curious about another's Dharma—it is this kind of curiosity that led to the original fall of man, according to the Bible—that is to say, if one is vitally curious, allows onself to be influenced and so affected and diverted by what ...
... consciousness and became a manomaya purusa; from that level again he has been attempting to go further beyond. On each plane the normal life is planned according to the central character, the law—dharma—of that plane. One can have the religious or spiritual experience on each of these planes, representing various degrees of growth and evolution according to the plane to which it is attached. It is ...
... decision rests with him. Apart from the self-regulating action of which I just spoke, there is also in each, man the seed of an individual nature, with its own capacities, its own propensities, its own dharma. And this seed will shoot out roots and branches all through childhood, Page 132 till it bears blossoms and ripe fruits. Our task is to assist the child, the youngster in the process ...
... the One only as true ; it was an experience absolutely Shankarite in its sense. It lasted only for a short time. Disciple : Is it a fact that you came away straight to Chandernagore from the Dharma office ? And that the C.I.D. by God's grace were not there ? Sri Aurobindo : I was at the Karmayogin office and we came to know about the search that was going to be made evidently with the ...
... descends in a human shape, whenever there is a great crisis and man needs salvaging and salvation. God comes then with all his angels, with the divine host to battle for him and with him to establish the Dharma. Sri Aurobindo's stand in this field is very definite and clear. The goal or end is clear, and with it the way too. What he envisages is the transformation of Matter and material life, that is ...
... consciousness and became a manomaya purusa; from that level again he has been attempting to go further beyond. On each plane the normal life is planned according to the central character, the law – dharma – of that plane. One can have the religious or spiritual experience on each of these planes, representing various degrees of growth and evolution according to the plane to which it is attached. It ...
... and faithful to one's nature and being. That is why it is said: Better to perish while fulfilling one's own law of life than to flourish by fulfilling another's law. By being curious about another's Dharma – it is this kind of curiosity that led to the original fall of man, according to the Bible – that is to say, if one is vitally curious, allows oneself to be influenced and so affected and diverted ...
... mighty tusk, lifted a solid mass of earth from out of the waters of the Deluge. It is his purpose to effect ascension of consciousness, a transmutation of being, to establish a truly New Order, a New Dharma, as it is termed – dharmasamsthāpanārthāya. On the human level, he appears as a human person – for two purposes. First of all, he shows, by example, how the ascension, the transmutation is to be effected ...
... ordinary mind indiscriminately designates as religion, spirituality and the like, do not always fall in the same category. These names are often applied to distinct realities, each with its particular dharma, norm and form, wide apart from each other, although to the common eye they may appear to be of the same mould and substance. Thus Religion and Spirituality, two fundamental categories ...
... perhaps, as I have already said, framed within narrow limits, certain rigid principles that cribbed and cabined the human spirit in many ways; but they were not anarchic, they obeyed a law, a dharma, which they considered as an ideal, a standard to look up to and even live up to. The modernist is an anarchic being in all ways. He does not care for old-world verities which seem to him mere convention ...
... consciousness and became the manomaya purusa; from that level again he has been attempting to go further beyond. On each plane the normal life is planned' according to the central character, the law - dharma – of that plane. One can have the religious or spiritual experience on each of these planes, representing various degrees of grow and evolution according to the plane to which it is attached. 1 It ...
... tables. He has in him the source of freedom – what he vaguely feels in his outer consciousness; there is a centre from where he is capable of reacting and reasserting. It is the centre where lies his dharma, the law of his being. It is his soul. If he once comes in contact with that, makes that the base of his life, from that moment he is free. He holds his head erect. He is no longer bent down. The ...
... appeared; for that reason the ape has not disappeared, although it is said man came out of the ape genus. The superman will come and live with his new law of life; man too will continue with his human dharma. Not only so, they need not be separated into watertight compartments, there may be interaction or interchange between the two. With the coming of Superman there will naturally be a descent of harmony ...
... contained in it), we find that India is first and foremost a country of exceptional spiritual freedom. The so-called Hinduism is a creation of the West; Indians speak only of "the eternal law,"; sanatana dharma , which they know is not an Indian monopoly but belongs also to the Moslems, the Africans, the Christians, and even to the Anabaptists. What seems to a Westerner to be the most important part of a ...
... - Aug 15 Sri Aurobindo experiences 'a prolonged realisation and dwelling in Parabrahaman for many hours'. Later that year he writes about the work to be done: 'To re-explain the Sanatana Dharma... from a new standpoint' that Sri Krishna has shown him; 'to establish a yogic sadhana which will not only liberate the soul, but prepare a perfect humanity'; 'as part of the above work' to restore ...
... Long patriotic poem Baji Prabhou and several long and short poems some of which written in jail were published in the Karmayogin. August : Started the Bengali weekly Dharma, himself writing most of the articles. Besides discussing day-to-day political problems Sri Aurobindo interpreted in both these papers the spiritual significance of Indian Nationalism ...
... celebrated speech at Uttarpara. His new sense of spiritual direction was revealed, not merely by this speech, but also by the two weekly newspapers that he now launched, the Karmayogin (in English) and Dharma (in Bengali). 25 December 1909 Sri Aurobindo published his 'Open Letter to My Countrymen, which was to be his "last political will and testament", in the Karmayogin in case ...
... has forgotten her spiritual idealism and the worship of Matrishakti and is either under the influence of materialistic ideas or still bound to and satisfied with the rites and rituals of the ancient Dharma. As a consequence, intellectually she has become stagnant and has lost her creative genius, vitally weak, selfish and narrow, physically without strength and enthusiasm. Her moral life is degraded ...
... states of consciousness), Sri Aurobindo had done some rethinking about the ends and means of his political work. There was the brief but glorious period of editorship of the Karmayogin and the Dharma during 1909-10, but he had withdrawn deliberately, in obedience to an inner command, from Calcutta, his scene of action, first to Chandernagore in mid-February 1910 and in April, to Pondicherry ...
... slowly evolved out of the Zen monastic tradition. In Okakura's words: .. .it was the ritual instituted by the Zen monks of successively drinking tea out of a bowl before the image of Bodhi Dharma, which laid the foundations of the tea ceremony. Although muted in its articulation, the tea ceremony also aimed at inducing serenity and purity through the process of sharing. It is not ...
... was a serious erosion of values as well. Some of the sadhaks were still assailed by speculations on the rights and wrongs of the Allied cause, and many questioned the description of the War as a dharma yuddha, with the Allies cast for the role of the righteous Pandavas. These questions and doubts that were floating in the Ashram atmosphere were given a sharp formulation by Dilip, and on 3 September ...
... d as the sole remaining leader of the Nationalists in India to revive the movement. He published at this time to aid his effort a weekly English paper, the Karmayogin, and a Bengali weekly, the Dharma. But at last he was compelled to recognise that the nation was not yet sufficiently trained to carry out his policy and programme. Moreover, as his twelve month's detention in the Alipur Jail was ...
... of men. And this work of destruction need not in the least ruffle the inner peace; rather the inner peace is sure to impart a clearer vision and an unfailing strength to those who engage in such a dharma yuddha— a battle for the safeguarding or salvaging of the spiritual and cultural heritage of humanity. The Kshatriya element, the aspect of Rudra and Mahakali, has its undeniable truth and function ...
... been created for a very special work, can never be but partial and limited. It represents only one truth, one law of the world; it may be a very complex law, but it is only one law — what is called Dharma in India — and the totality of transformation cannot be done through that alone, through one single body. “That is why spontaneously the multiplicity has been created. “You can attain all alone ...
... e From May 1909 to February 1910 Sri Aurobindo stayed at the house of his uncle Krishna Kumar Mitra at 6, College Square, Calcutta. He used to go to the office of the Karmayogin and the Dharma at 4, Shyam Pukur Lane every day at four o'clock in the afternoon. It was winter and Sri Aurobindo came wrapped in his shawl. There was not much work to do in the office; often four or five people ...
... prescribed in the Book. He had already over a period of years tried to seize the true inwardness and glory of the Indian religious and spiritual tradition, the philosophic, perennis of the Sanatana Dharma, and intellectually to accept it in its entirety; now it all became, not only a matter of thrilling comprehension, but a fact of minutely intimate realisation. For one thing, there was the stupendous ...
... however, 'symbol' became 'type', and what had been spiritual and religious became psychological and ethical: Religion becomes then a mystic sanction for the ethical motive and discipline, Dharma; that becomes its chief social utility, and for the rest it takes a more and more other-worldly turn.... This typal stage creates the great social ideals... 9 The 'ideals' - the Brahmin's ...
... that, look forward, march forward and make India brighter, greater, much higher than she ever was." He reminded the amnesic that "our vigour, our strength, nay, our national life, is in our religion." Dharma, he said, "is India's national mind, its national life-current. Follow it and it leads to glory. Give it up and you die." Vivekananda in his lifetime was the most powerful exponent of a freer ...
... the Light of God? He had to draw aside a veil, to lift a curtain. He was seeking the Veda, the truth about Brahman, about His manifestation. "I believe that Veda to be the foundation of the Sanatan Dharma; I believe it to be the concealed divinity within Hinduism.... I believe the future of India and the world to depend on its discovery and on its application, not to the renunciation of life, but to ...
... organization; the third element of moral strength was the infusion of religious feeling into patriotic work. Mind you, it was not the limited sense of narrow religion they were thinking of, but that of Dharma, the highest law of being. It was evident to these leaders that patriotic work divorced from dharmic feeling was bound to lead to moral degradation, which would bring in its wake corruption, which ...
... young Tamil Brahmin. He was placed as a companion to them, to look after their needs. He hailed from Tinnelvelly and had come but recently to Pondicherry. He was then the editor of the Tamil paper Dharma (Tarumam) and lived at Dharmalayam, from where the paper was printed. Moni and Bejoy fried their fish in Aiyar's house—the latter was less orthodox than the older generation—wrapped up the fried ...
... saw; it was Sri Krishna who sat there ... and smiled." Sri Aurobindo disclosed all this in his speech at Uttarpara on 30 May 1909. These and other experiences proved to him the truths of Hindu dharma. "They became living experiences to me Page 485 and things were opened to me which no material science could explain." He who once had been inclined to believe that many things ...
... India as the descent of the Avatar. In the Gita, Sri Krishna the Teacher speaks of the nature and purpose of Avatar hood. "Many are my lives that are past.... Whensoever there is the fading of the Dharma and the uprising of unrighteousness, then I loose myself forth into birth. For the deliverance of the Right I am born from age to age." But the upholding of Law is not an all-sufficient object ...
... Aurobindo was undergoing. Not a single part of his being was unattended. All were in the melting pot. And if we consider that in that state he was bringing out two weeklies, the Karma-yogin and Dharma, apart from all else, which a police report brings into focus, we are left breathless. The report named "his principal associates, whom he visits and is visited by." Among them were several ...
... later published in The Standard Bearer . Against all this, however, stands a statement made by Sri Aurobindo in 1944 that his "active connection with the two newspapers [the Karmayogin and the Dharma ] ceased" from the moment of his departure for Chandernagore ( On Himself [1972], p. 57). Taken by itself, this statement would seem to rule out the possibility that Sri Aurobindo wrote the manuscript ...
... class selfishness having still deep roots in the past must learn to efface themselves in the larger national self in order that the God in humanity may grow. Therefore it is that Nationalism is the dharma of the age, and God reveals himself to us in our common Mother. The first attempts to form a nationality were the Greek city, the Semitic or Mongolian monarchy, the Celtic clan, the Aryan kula or ...
... Uttarpara on Sunday when he addressed a meeting of the people in the compound of the Uttarpara Library. The ideal is that of humanity in God, of God in humanity, the ancient ideal of the sanatana dharma but applied as it has never been applied before to the problem of politics and the work of national revival. To realise that ideal, to impart it to the world is the mission of India. She has evolved ...
... the good of Europe. If India becomes an intellectual province of Europe, she will never attain to her natural greatness or fulfil the possibilities within her. Paradharmo bhayavahah , to accept the dharma of another is perilous; it deprives the man or the nation of its secret of life and vitality and substitutes an unnatural and stunted growth for the free, large and organic development of Nature. ...
... Dharma Writings in Bengali and Sanskrit প্রাকাম্য 1 লােকে যখন অষ্টসিদ্ধির কথা বলে, তখন অলৌকিক যােগপ্রাপ্ত কয়েকটী অপূর্ব শক্তির কথা ভাবে ৷ অবশ্য অষ্টসিদ্ধির পূর্ণবিকাশ যােগীরই হয়, কিন্তু এই শক্তিসকল প্রকৃতির সাধারণ নিয়মের বর্হিভূত নহে, বরং আমরা যাহাকে প্রকৃতির নিয়ম বলি, তাহা অষ্টসিদ্ধির সমাবেশ ৷ অষ্টসিদ্ধির নাম মহিমা, লঘিমা, অণিমা, প্রাকাম্য ...
... Dharma Writings in Bengali and Sanskrit স্তবস্তোত্র সাধক, সাধন ও সাধ্য, এই তিন অঙ্গ লইয়া ধৰ্ম্ম, অর্থ, কাম ও মােক্ষ ৷ সাধকের ভিন্ন ভিন্ন স্বভাব থাকায় ভিন্ন ভিন্ন সাধন আদিষ্ট হইয়াছে, ভিন্ন ভিন্ন সাধ্যও অনুসৃত হয় ৷ কিন্তু স্থূলদৃষ্টিতে নানা সাধ্য থাকিলেও সূক্ষ্মদৃষ্টিতে দেখিলে বুঝা যায় যে সকল সাধকের সাধ্য এক —সেই সাধ্য আত্মতুষ্টি ৷ উপনিষদে যাজ্ঞবল্ক্য ...
... Dharma Writings in Bengali and Sanskrit আমাদের ধর্ম আমাদের ধর্ম সনাতন ধর্ম ৷ এই ধৰ্ম্ম ত্রিবিধ, ত্রিমার্গগামী, ত্ৰিকৰ্ম্মরত ৷ আমাদের ধর্ম ত্রিবিধ ৷ ভগবান অন্তরাত্মায়, মানসিক জগতে, স্থূল জগতে – এই ত্রিধামে প্রকৃতিসৃষ্ট মহাশক্তিচালিত বিশ্বরূপে আত্মপ্রকাশ করিয়াছেন ৷ এই ত্রিধামে তাঁহার সহিত যুক্ত হইবার চেষ্টা সনাল ধৰ্ম্মের ত্রিবিধত্ব ৷ আমাদের ধর্ম ত্রিমার্গগামী ...
... Dharma Writings in Bengali and Sanskrit নিবৃত্তি আমাদের দেশে ধৰ্ম্মের কখনও সঙ্কীর্ণ ও জীবনের মহৎ কর্মের বিরােধী ব্যাখ্যা মনীষিগণের মধ্যে গৃহীত হইত না ৷ সমস্ত জীবনই ধৰ্ম্মক্ষেত্র, হিন্দুর জ্ঞান ও শিক্ষার মূলে এই মহৎ ও গভীর তত্ত্ব নিহিত ছিল ৷ পাশ্চাত্য শিক্ষার স্পর্শে কলুষিত হইয়া আমাদের জ্ঞান ও শিক্ষার বিকৃত ও অস্বাভাবিক অবস্থা হইয়াছে ৷ আমরা প্রায়ই এই ...
... Dharma Writings in Bengali and Sanskrit অহঙ্কার আমাদের ভাষায় অহঙ্কার শব্দটীর এমন বিকৃত অর্থ হইয়া গিয়াছে যে, আৰ্য্যধর্মের প্রধান প্রধান তত্ত্ব বুঝাইতে অনেক সময় গােল হইয়া পড়ে ৷ গৰ্ব্ব রাজসিক অহঙ্কারের একটা বিশেষ পরিণাম মাত্র, অথচ সাধারণতঃ অহঙ্কার শব্দের এই অর্থই বােঝা যায় যে, অহঙ্কার ত্যাগের কথা বলিতে গর্ব পরিত্যাগ বা রাজসিক অহঙ্কার বর্জনের কথা মনে ...
... Editorial Comments from “Dharma” Writings in Bengali and Sanskrit সম্পাদকীয় – ৪ ধৰ্ম্ম, ৪র্থ সংখ্যা, ২৮এ ভাদ্র, ১৩১৬ অসম্ভবের অনুসন্ধান হুগলীতে প্রাদেশিক সমিতির যে অধিবেশন হইয়া গিয়াছে তাহাতে সভাপতি শ্ৰীযুত বৈকুণ্ঠনাথ সেন জাতীয়দলকে অধীর ও অসম্ভব আদর্শের সন্ধানে ব্যস্ত বলিয়া অভিহিত করিতে কুণ্ঠিত হয়েন নাই ৷ যাঁহারা অধিবেশনের কার্যবিবরণ লক্ষ্য ...
... Editorial Comments from “Dharma” Writings in Bengali and Sanskrit সম্পাদকীয় – ৭ ধৰ্ম্ম, ৭ম সংখ্যা, ১৮ই আশ্বিণ, ১৩১৬ গীতার দোহাই লণ্ডনে জাতীয় মহাসভার অধিবেশনের পক্ষে গীতাকে আশ্রয় করিয়া একটী অদ্ভুত ও রহস্যময় যুক্তি প্রদর্শিত হইতেছে ৷ অধিবেশনের পরিপােষকগণ সেইরূপ অধিবেশনে প্রকৃত ফলের সম্ভাবনা দেখাইতে না পারিয়া দেশবাসীকে গীতােক্ত নিষ্কামধৰ্ম্ম ...
... Editorial Comments from “Dharma” Writings in Bengali and Sanskrit সম্পাদকীয় – ৮ ধৰ্ম্ম, ৮ম সংখ্যা, ২৫শে আশ্বিণ, ১৩১৬ বিলাতের দূত যেমন ভারতে, তেমনই বিলাতে বহু রাজনীতিক সম্প্রদায় ও বিভিন্ন মত ইংরাজ জাতিকে নানা দলে বিভক্ত করে এবং তাহাদের সংঘর্ষে দেশের উন্নতি ও অবনতি সংসাধিত হয় ৷ মধ্যে মধ্যে এক এক সম্প্রদায়ের দূতস্বরূপ কোন বিখ্যাতনামা সংবাদপত্রলেখক ...
... Editorial Comments from “Dharma” Writings in Bengali and Sanskrit সম্পাদকীয় – ৯ ধৰ্ম্ম, ৯ম সংখ্যা, ১লা কার্ত্তিক, ১৩১৬ জাতীয় ঘোষণাপত্র জাতীয় ঘােষণাপত্র পাঠ হইয়াছে, ইহা বড় সুখের বিষয় ৷ ইহার মধ্যে আর কোনও কথা না উঠিলে, বাদ প্রতিবাদ বা মনােমালিন্যের কারণ ঘটিবার কোনও অবসর দিলেন না সেই জন্য নেতাদিগকে ধন্যবাদ দিয়া ক্ষান্ত হইতাম ৷ কিন্ত বেঙ্গলী ...
... Editorial Comments from “Dharma” Writings in Bengali and Sanskrit সম্পাদকীয় – ১১ ধৰ্ম্ম, ১১শ সংখ্যা, ২৯এ কার্ত্তিক, ১৩১৬ রিফরম আজ সােমবার ১৫ই নভেম্বর – এই দিনে মহামতি লর্ড মরলী ও লর্ড মিন্টোর গভীর ভারতহিতচিন্তায় রাজনীতিক তীক্ষ্ণবুদ্ধি ও উদার মতের আসক্তি-ফলজাত শাসনসংস্কাররূপ মানসিক গর্ভ প্রসূত হইবে ৷ লর্ড মরলী ধন্য, লর্ড মিন্টো ধন্য, আমরা ধন্য ...
... Editorial Comments from “Dharma” Writings in Bengali and Sanskrit সম্পাদকীয় – ১০ ধৰ্ম্ম, ১০ম সংখ্যা, ২২এ কার্ত্তিক, ১৩১৬ বজেট যুদ্ধ বিলাতে বজেট লইয়া যে মহাযুদ্ধ লাগিয়াছে, সেই যুদ্ধ ইংরাজ রাজনীতির সামান্য বকাবকি নহে ৷ উদারনীতিক দলে ও রক্ষণশীল দলে যে সংঘর্ষ হইত সে সামান্য মতভেদ লইয়া হইত ৷ রিফরম বিলের পরে জমিদারবর্গ ও মধ্যশ্রেণী ইংরাজের মধ্যে ...
... Editorial Comments from “Dharma” Writings in Bengali and Sanskrit সম্পাদকীয় – ২৩ ধৰ্ম্ম, ২৫শ সংখ্যা, ৯ই ফাল্গূন, ১৩১৬ ভগবদ্দর্শন দেশপূজ্য শ্রীযুক্ত কৃষ্ণকুমার মিত্র নির্বাসিত হইয়া আগ্রা জেলে কিরূপে ভগবানের প্রত্যক্ষ উপলব্ধি ও সৰ্ব্বত্রদর্শন করিয়াছেন, তাহা তিনি ব্রাহ্মসমাজের ছাত্রসমাজে বর্ণনা করিয়াছেন ৷ শ্রীযুক্ত অরবিন্দ ঘােষ যখন উত্তরপাড়ায় ...
... Editorial Comments from “Dharma” Writings in Bengali and Sanskrit সম্পাদকীয় – ১৪ ধৰ্ম্ম, ১৪শ সংখ্যা, ২০শে অগ্রহায়ন, ১৩১৬ ট্রান্সভালে ভারতবাসী ট্রান্সভালবাসী ভারতসন্তান যে দৃঢ়তা ও স্বার্থত্যাগের দৃষ্টান্ত দেখাইয়াছেন ও দেখাইতেছেন, তাহা জগতে অতুলানীয় ৷ প্রাচীন আৰ্য্যশিক্ষা ও আৰ্য্যচরিত্র এই দূর দেশে এই নিঃসহায় পদদলিত কুলীমজুর দোকানদারের প্রাণে ...
... Editorial Comments from “Dharma” Writings in Bengali and Sanskrit সম্পাদকীয় – ১৮ ধৰ্ম্ম, ১৮শ সংখ্যা, ১৯এ পৌষ, ১৩১৬ মুমূর্ষ কন্ভেন্সন আমাদের কনভেন্সনপ্রিয় মহারথীগণ লাহােরে মেহতা মজলিস করিতে বদ্ধপরিকর হইয়াছিলেন ৷ পঞ্জাবের প্রজাসকল কভেন চায় না, নানা উপায়ে তাহাদের অনিচ্ছা ও অশ্রদ্ধা জ্ঞাপন করিয়াছিল, কিন্তু হরকিসনলাল নাছােড়বান্দা ৷ লােকমত দলন ...
... Editorial Comments from “Dharma” Writings in Bengali and Sanskrit সম্পাদকীয় – ১৩ ধৰ্ম্ম, ১৩শ সংখ্যা, ১৩ই অগ্রহায়ন, ১৩১৬ ব্যামসী ম্যাকডনান্ড আমরা র্যামসী ম্যাকডনাডের ভারতে আগমনের সময়ে এই ভাবে লিখিয়া-ছিলাম যে, তিনি আসিয়াই বা কি করিবেন, অল্পদিনে ভারতে ফিরিয়া বা কি জানিয়া লইবেন, এবং মরলীর শাসন সংস্কারে যখন এত আস্থাবান, তাহার নিকট আমরাও বা কি ...
... seed sound dh . On the other hand the sense of hurting, injuring, killing, giving pain, is sufficiently common. We have dhakk , to destroy, annihilate; dhanus ( dhanu ), a bow or an archer (Nb dharma also occurs in this sense, but this does not prove that the idea of bow is “the thing held”, for dhṛ has other senses, “to drink, to flow”, & its secondary roots mean to hurt, kill, injure); dhṛs ...
... expressed in the Puranic symbols familiar to our imagination. There is the Kalpa of a thousand ages with its term of fourteen Manwantaras dividing a sub-cycle of a hundred chaturyugas; there is the dharma, the well-harmonised law of being, perfect in the golden period of the Satya, impaired progressively in bronze Treta and copper Dwapara, collapsing in the iron Kali only to open the way by its dis ...
... Editorial Comments from “Dharma” Writings in Bengali and Sanskrit সম্পাদকীয় – ২২ ধৰ্ম্ম, ২৪শ সংখ্যা, ২রা ফাল্গূন, ১৩১৬ বিচার বিচারের শুদ্ধতা সমাজের স্তম্ভস্বরূপ ৷ সেই শুদ্ধতা কতক জজের মন ও চিত্তের শুদ্ধতার উপর নির্ভর করে, কতক স্বাধীন লােকমত দ্বারা রক্ষিত হয় ৷ জজ রাজার মুখ্য ধর্মের ভার বহন করেন, তিনি ঈশ্বরের প্রতিনিধি; যেমন ঈশ্বর বিচারাসনে বসিয়া ...
... some propinquity. In the main matters the obstruction and opposition are in the mass, though hampered, still successful. Ananda The kamananda seems now to be firmly established as a normal dharma of the body. Continuity and intensity have to be normalised. There is continuity with smarana; continuity without smarana has to be established. Intensity increases with the continuity. Ananda wave ...
... knowing himself & the world, man will work out his life spontaneously as the sun moves or the oak tree grows, by the force of the idea working out the swabhava, own nature, own or proper becoming. For dharma, right life & action in man and in every other existence, is swabhavaniyatam karma, works directed & governed by the inborn nature to fulfil the divine idea symbolised in the type & embodied in the ...
... Himself to every created thing (sarvabhuteshu) and limits not Himself but His manifestation in each adhara, arranging and perpetually developing in each a particular nature or law of life, a swabhava, a dharma. So 'rthan yathatathyato vyadadhacchaśwatibhyah samabhyah. When we identify ourselves with the play of this various Nature reflected upon our consciousness and lose sight of our godhead, then we resort ...
... disguise of a blindly purposeful Nature full of a supreme mechanical intelligence and working out an evolutionary intention in humanity, in Buddhism, by the strong & fruitful affirmation of Karma and of Dharma or ethical religion as the indispensable first condition of escape from Karma; in Mayavada we get back to the affirmation of God, but an ill-balanced affirmation ending for the purposes of life in ...
... communal coordination of the mundane life of interest and desire, Page 206 kāma, artha ; it governed always its action by a reference at every point to the moral and religious law, the Dharma: but it never lost sight of spiritual liberation as our highest point and the ultimate aim of the effort of Life. In later times when there was a still stronger secular tendency of intellectual culture ...
... noble or severe and demands an aesthetic spirit capable of these qualities. A certain mobility of life and mastering grace of line can come in upon this basis, but if it entirely replaces the original dharma of the Page 287 material, that means that the spirit of the statuette has come into the statue and we may be sure of an approaching decadence. Hellenic sculpture following this line passed ...
... reason, science and efficiency and economic capacity, India developed the spiritual mind working on the other powers of man and exceeding them, the intuitive reason, the philosophical harmony of the Dharma informed by the religious spirit, the sense of the eternal and the infinite. The future has to go on to a greater and more perfect comprehensive development of these things and to evolve fresh powers ...
... completely the net of a circumscribing logic. The Isha Upanishad is a case in this point for Sri Aurobindo. Let us see what Sri Aurobindo has to say. "Synthesis of knowledge, synthesis of dharma, reconciliation of harmony of the opposites form the very soul of this Upanishad. In Western philosophy there is a law called Law of Contradiction, according to which opposites mutually exclude each ...
... engaged in all these spheres and help the growth of the four professions by their labour. But it is to be noted that, although people choose the professions of the four, they hardly represent the inner dharma, or..., or soul-desire. Many choose one or other profession because they have to make their livelihood out of the work they were forced to do by necessity. (10) In the future there will be no s ...
... suffering? Who was sad? It then struck me it was on her, Meenakshamma, that he was commenting. I felt that she lived, worked and died doing her duty to the best of her knowledge and capacity, lived by her dharma. Then what else matters? What more can one expect of another? This is as told by an old, old sadhika of our Ashram, who is simple, quite uneducated (no academic life), of village upbringing. (She ...
... movement. This triple division holds so far as the poetry is concerned. Along with it we have the incorporation of a lot of dharmic verse. Of course each of the three poets must have had a side of dharma-exposition - particularly the original Vyasa who as an intellectual kavi would naturally have a good deal of dharmic lore to impart. But his contribution would still be highly poetic. What is not ...
... have borne in mind the Satapatha Brahmana's point about language. The Vasistha Dharmasutra (VI.41)... states that an Aryan should not learn the Mlechchha speech. And the first thing the hoary Gautama Dharma-sutra enjoins about the subject is that one should not speak with Mlechchhas. The Harappa Culture, with its Mesopotamian and Iranian elements superimposed on the Vedic Aryan, could very well ...
... true yogis — one predominantly a homo intellectualis, the other essentially a homo psychicus. Both of them attained rare heights of consciousness, each following his own path indicated by his swa- dharma." Nirod-da also noted, "To be like Hanuman, an absolute servitor, was the raison d'etre of Maharaj's existence." 1 And when Champaklalji's health was deteriorating, Nirodbaran inwardly heard Sri ...
... 1985-12-09 I stand firm, I stand unshaken. Let death come to-day or tomorrow or at this very moment I do not care, I do not care, I do not care, I do not care, I care only for my aim, For my Dharma, for the truth of my being, Keep me always, constantly far away From the false beliefs full of illusion, Keep me always, constantly at Thy feet alone, This is my only prayer, This is my only ...
... discovering my own thoughts." Page 12 In the Mahabharata, Arjuna was the recipient and became the channel through whom the Lord poured out the essence of Upanishadic wisdom of Sanatan Dharma in the form of the Bhagavad Gita. The modern-day intellectuals and seekers will find a close parallel in these volumes of Sri Aurobindo's letters to Dilip Kumar. However it is not a mere reiteration ...
... certain that in the three worlds there is nothing that can bear comparison with what the saintly audience has given to the young speaker. The religious discourse praising and singing the glories of God, dharma kirtana , has now come to a happy successful conclusion and Jnaneshwar feels that his role in this creative enterprise was only that of a scribe, that of an ordinary devotee or servant attending small ...
... in the full splendour of avataric divinity, and has taken control of the world and of all the occult forces that have precipitated here now. He has come to exterminate evil and to uphold the supreme Dharma. “Though unborn,” to paraphrase the Teacher's words according to Jnaneshwar, “I take birth by the process of Prakriti-Yoga. In the least affected by it is the indivisibility of my consciousness, my ...
... n, modification and replacement, that moth and white ant cannot destroy, that the earth cannot bury nor Time mutilate … I believe that Veda [i.e. Knowledge] to be the foundation of the Sanatana Dharma ; I believe it to be the concealed divinity within Hinduism, – but a veil has to be drawn aside, a curtain has to be lifted. I believe it to be knowable and discoverable. I believe the future of India ...
... even the spiritual and religious, is subordinate to the psychological idea and to the ethical ideal which expresses it. Religion becomes then a mystic sanction for the ethical motive and discipline, Dharma; that becomes its chief social utility, and for the rest it takes a more and more otherworldly turn. The idea of the direct expression of the divine Being or cosmic Principle in man ceases to dominate ...
... political work and the liberation of India as part of a spiritual tide which would carry the world into a new era. Nationalism, he said in his Uttarpara speech, had to be seen as part of the sanatana dharma , the eternal law. But the British authorities did not forget Aurobindo Ghose; on the contrary, even the highest-placed among them, the Lieutenant-Governor of Bengal and the Viceroy called him in ...
... makes her world. Man is a hunter butterfly chasing flowers: Woman's a lotus affianced to one sun. Madest Thou not this heart of hers Thyself? Why then wouldst Thou now punish it for its native Dharma? After making rivers flow Why wouldst Thou scold their waves for billowing seaward? The pilgrim Thou Thyself hast fashioned. Lord, And the goal, as well, which calls so hauntingly: Then why ...
... born of human affection, and it will continue to ebb and flow beneath the mists and clouds of doubt and darkness, as long as love kisses the lips of death." As a whole this is true to the dharma (innate law) of prose — it is thought set forth in sequences of progression, employing imagery to render itself clearer, but in places the non-ideative which the ideas are trying to shadow forth pierces ...
... pulling down of superior powers to hold the lower faculties in abeyance but an evoking of a divine light inherent, though deeply hidden, in what seems an intractable undivineness. God is the secret dharma, in trinsic law, of Matter and not merely a siddhi , a spiritual acquisition foreign to Matter to be imposed on it. In harmony with this basic truth the Integral Yoga of Sri Aurobindo and the ...
... the Divine Consciousness either from birth or during life. Even Rama, whatever he may have inwardly known himself to be, never quite showed the Divine Consciousness; he was there to establish the dharma of the ethical man and acted out a moral ideal in a manner that suggested to everyone the superhuman. He never asked people to transcend the human consciousness and unite with the Divine. The Divine ...
... Page 326 Referring to Savitri as "a wide ocean" and your feeling that you "can touch a drop only", you quote a sloka from the Gita; ''Even a little of this dharma delivers from the great fear." The last two words ring a bell in my mind. This mahato bhayāt - this "great fear" - what does it evoke in the spiritual vision ? Somewhere in the Upanishads there ...
... has been created for a very special work, can never be but partial and limited. It represents only one truth, one law of the world; it may be a very complex law, but it is only one law—what is called Dharma in India—and the totality of the transformation cannot be done through that alone, through one single body... a minimum number of persons are required." 1 "I do not think that a single individual ...
... suspension and not even after a divine immortality imposed on the body by a special Siddhi, a supernormal power exercised against the body's nature. What they wanted was to awaken the body's own latent Dharma of being divine so that a divine immortality would prove to be its very nature. Our critics would also do well to have a proper view of their experiences. On the strength of diverse purificatory or ...
... strong that we may, as a first approximation, take the sign to represent the wheel and look for parallels." The "parallels" are the Indian tradition's "Wheel of God" (Vishnuchakra), "Wheel of Law" (Dharma-chakra) and "Wheel of King" (Chakravartin). There is also the Vedic "solar wheel". What we should stress is that all these wheels of the Indian tradition are spoked. Mahadevan ultimately decides in ...
... When God moves me then I will move.’ He surveys the situation in India: ‘My idea is that the chief cause of the weakness of India is not subjection, nor poverty, nor the lack of spirituality, nor dharma, but the decline of thought-power, the growth of ignorance in the Motherland of knowledge. Everywhere I see inability or unwillingness to think, thought-incapacity or thought-phobia. However the situation ...
... that time should not be wasted in trivial pursuits.... posed with such a stark dilemma and seeing no possibility of escape, King Pasenadi dedicated himself once more to the wholehearted practice of Dharma, certain that joy and peace could be obtained only by the development of wisdom and compassion. Thus against the background of numerous incarnations, Buddha viewed each life as a precious opportunity ...
... object to "light" literature, but because I had only an occasional quarter of an hour in three or four days to glance at it. If Sarat Chatterji does not mind my treating his book to the same tortoise dharma, I will undertake to read it; but I can make no promise as to time etc. Possibly it will take less time than the Round Table Page 546 Conference. As to giving him a new turn, that, I fear ...
... itself, much less confident of the directions of his nature, much more groping, errant and fallible in its larger scope than that of the animal in his lesser limits. This happens because man's real dharma and law of being is to seek for a Page 795 greater self-aware existence, a self-manifestation no longer obscure and governed by an ununderstood necessity, but illumined, conscious of that ...
... the place of the King himself observing the law and compelling with the aid and consent of the society all to tread without deviation Page 21 the line marked out for them, the line of the Dharma, there will stand the collectivist State similarly guided and empowered. Instead of a hierarchical arrangement of classes each with its powers, privileges and duties there will be established an initial ...
... experience may come first and the knowledge arise out of the experience. Afterwards the thing attained has to be dwelt on and more and more held till it becomes a constant experience and finally the dharma or law of the being. This is the process of concentrated meditation; but a more strenuous method is the fixing of the whole mind in concentration on the essence of the idea only, so as to reach ...
... deep, vast, abundant. यजथाय for sacrificial action. सुकीर्तिं, fr. कृ to spread — extension, expansion .. otherwise fame. भूरेः abundant, abounding, mighty in being. (2) व्रते law, rule, dharma (habit of being, swabhava)—ie calm, greatness, majesty, vastness of being and knowledge. सुभगासः (भज् to enjoy) fortunate, happy, glorious or splendid. स्वाध्यो सु +आधि, either from आ & धी w ...
... now stands that the ananda can no longer be successfully excluded for a single day, but it is not yet continuously permanent because it still visits the body and does not yet hold it as its natural dharma. Arogya improved, but is still struggling against difficulties. Utthapana increases in force slowly & with difficulty. The weakness of the body & its capacity for exhaustion struggle powerfully to ...
... Finality, so far as can be seen, of dasya, tejas & activity,—although this is entirely manifest, only today. Here again the obstacle is the persistence of physical weakness & depression. The fourfold dharma of virya is at work, subject to ineffective physical touches of their opposites, but not yet energetically active. With the same qualification the fourfold state of shakti is well established, but ...
... joy and action in the world, the truth which is beyond opinion, the knowledge which all thought strives after—yasmin vijnate sarvam vijnatam. I believe that Veda to be the foundation of the Sanatan Dharma; I believe it to be the concealed divinity within Hinduism,—but a veil has to be drawn aside, a curtain has to be lifted. I believe it to be knowable and discoverable. I believe the future of India ...
... Master's teachings, however largely he may infuse his Jnana with Bhakti, yet eventually it is the way of Jnana he must take and no other. For that is his swabhava or nature, his Page 200 dharma or the law of his being. If the Brahmin predominates in him, he will be drawn into Jnana; if the Kshatriya, into works; if the Sudra or Vaisya, the child or woman, to Bhakti. If he is born saint or ...
... the war of reason against itself, a collapse towards the principle of ignorance and inertia. As a result he turns towards renunciation. Better the life of the mendicant living upon alms than this dharma of the Kshatriya, this battle and action culminating in undiscriminating massacre, this principle of mastery and glory and power which can only be won by destruction and bloodshed, this conquest of ...
... too does it even as the others, by battle and slaughter, by devouring, by encroachment, by laying his yoke on earth and her products and on her brute children and on his fellow-men. His virtue, his dharma of the vital nature, virtus, aretē , is at first an obligation to strength and swiftness and courage and all things that make for survival, mastery and success. Most even of the things in him that ...
... the ordinary law of the body that if it is struck, pierced or roughly pressed it feels pain. This law is created by the mind which associates pain with these contacts, and if the mind changes its dharma and is able to associate with these contacts not pain but insensibility or pleasure, then they will bring about those results of insensibility or pleasure and no other. The pain Page 24 ...
... and Brahmin jurists might exercise such an action according to their power and influence, but none of these were the constituted legislative sovereign; the king in India was the administrator of the Dharma and not at all or only exceptionally and to a hardly noticeable extent the legislator. It is worth noting, indeed, that this customary law was often attributed to an original legislator, a Manu ...
... else in man evolves. Its fundamental nature, function and law are no doubt always the same, because each thing and each activity too in our being must be faithful to the divine idea in it, to its dharma, and can try to depart from it only on peril, whatever momentarily it may seem to gain, of eventual inferiority and futility, or even of disintegration and death. But still there is an evolution within ...
... depends on a deeper force, that of his inner consciousness and the Force working through him. Page 277 [ Discipline: ] To act according to a standard of Truth or a rule or law of action (dharma) or in obedience to a superior authority or to the highest principles discovered by the reason and intelligent will and not according to one's own fancy, vital impulses and desires. In Yoga obedience ...
... Extract from a Letter to Parthasarathi Aiyangar Be very careful to follow my instructions in avoiding the old kind of politics. Spirituality is India's only politics, the fulfilment of the Sanatan Dharma its only Swaraj. I have no doubt we shall have to go through our Parliamentary period in order to get rid of the notion of Western democracy by seeing in practice how helpless it is to make nations ...
... editorials or articles for it. I planned several series of this kind for the Bande Mataram and at least three were published of which "Passive Resistance" was one. (2) The articles published in Dharma during February and March 1910 were not written by me. The actual writer was a young man on the subeditorial staff of the paper. This is well known to all who were then in the office or connected with ...
... decision taken on the strength of an adesh from Page 90 above and was carried out rapidly and secretly without consultation with anybody or advice from any quarter. He went straight from the Dharma office to the Ghat—he did not visit the Math, nobody saw him off; a boat was hailed, he entered into it with two young men and proceeded straight to his destination. His residence at Chandernagore ...
... convenience the Hindi-speaking people might make a concession to the others. 1 3 September 1949 [2] K. M. MUNSHI: I would like to have your guidance as regards the future of Sanatan Dharma. Starting from your Uttarpara Page 512 Speech, which has been a sort of beacon to me for years, I have been working for the reintegration of Hindu culture ... But I am neither learned ...
... the line of life and work you have chosen so long as you feel that to be the way of your nature ( svabhava ) or dictated to you by your inner being, or, for some reason, it is seen to be your proper dharma . These are the three tests and apart from that I do not think there is any fixed line of conduct or way of work or life that can be laid down for the Yoga of the Gita. It is the spirit or consciousness ...
... the transformation of mind, life and body ] is not new and some Yogis have achieved it, I believe—but not in the way I want it. They achieved it as a personal siddhi maintained by Yoga-siddhi—not a dharma of the nature. Secondly, the supramental transformation is not the same as the spiritual-mental. It is a change of mind, life and body which the mental or overmental-spiritual cannot achieve. All whom ...
... abandoned." 4 "The Clear Light ... symbolizes the unconditioned pure Nirvāṇic Consciousness, the transcendent, Supramundane Consciousness of a Fully Awakened One. It is a Mystic Radiance of the Dharma-Kāya, of the Nirvāṇic Consciousness free of all sangsāric or conditioned obscuration. It cannot be described; It can only be known; and to know It is to know the Thatness of all things. As being colourless ...
... all taints is ignorance, not ignorance of external things, of the laws of Nature and of all that you learn at school, but the ignorance of the deepest truth of things, of the law of the being, of the Dharma. It is noteworthy that the two defects insisted upon here are lack of self-control and lack of loyalty. Loyalty means here sincerity, honesty; what the Dhammapada censures most severely is hypocrisy: ...
... existing objectively. And it is that law which is the origin of the centre of the psychic being: it is the truth of the being or the law of the being. The Buddha called it the "law", he spoke of the Dharma . It is the truth of the being. It is that which binds it again indestructibly to its origin. And Page 27 that is the starting-point of the psychic being. And so, even as this develops ...
... there is a spirit of the type. This is what I call soul-type. It is a soul-type which may be progressive, but which is indestructible. The soul-type corresponds, individually or in groups, to the dharma of things. Sometimes it is also called the truth of things, of each thing. Is generosity a deformation of the truth? Yes, all human qualities are deformations of a truth which is behind them ...
... existing objectively. And it is that law which is the origin of the centre of the psychic being: it is the truth of the being or the law of the being. The Buddha called it the "law", he spoke of the Dharma. It is the truth of the being. It is that which binds it again indestructibly to its origin. And that is the starting-point of the psychic being. And so, even as this develops, like the picture on ...
... —consciousness. desire-soul —the surface soul which expresses itself in our cravings, impulses, feelings, emotions, ambitions, etc.; it is distinguished from the true soul in us—the psychic being. Dharma —law; the deepest law of one's nature; the right law of individual and social life; literally, that which one lays hold of and which holds things together. Divine, the —the Supreme Truth, the ...
... its unique relation with the Divine and its unique manner of expressing the Divine in the manifestation.” This is what is called here in India the truth of the being or the law of the being, the dharma of the being: the centre and the cause of the individuality. Everyone carries his truth within himself, a truth which is unique, which is altogether his own and which he must express in his life ...
... Sri Aurobindo's Message Section III: (On Sociology) Sri Aurobindo on Religion The spiritual life (adhyātma-jīvana) , the religious life {dharma-jīvana) and the ordinary human life of which morality is a part are three quite different things and one must know which one desires and not confuse the three together. The ordinary life is that of the average ...
... the noblest privilege of the soul. This view does not admit any hierarchy of castes; the Mahatma accepts castes but on the basis that all are equal before the Divine; a Bhangi [scavenger] doing his dharma is Page 207 as good as the Brahmin doing his, there is division of function but no hierarchy of functions. That is one view of things and the hierarchic view is another, both having ...
... for the parent to arrange before- hand that his son shall develop particular qualities, capacities, ideas, virtues, or be prepared for a prearranged career. To force the nature to abandon its own dharma is Page 20 to do it permanent harm, mutilate its growth and deface its perfection. It is a selfish tyranny over a human soul and a wound to the nation, which loses the benefit ...
... literatures, metre tended to be of a set form. But to be of set form is not the essence of metre. It was so because thus alone something in the older consciousness, the strong sense of order, of dharma , got represented in art. When the consciousness changes and becomes more individualised, more complex, as in modern times, the metre may follow suit. Every age can make its own metrical designs ...
... 485, 594, 598 Devayani, 96 Devgarh, Dasavatara temple, 358-9 Dhana, 176, 181 Dhanadharman, 191 Dhana-Nanda, 183, 209 Dhanishtha (or Sravishtha), 110 Dhanyavishnu , 511, 512 Dharma-Mahāmatras, 298, 301 Dharmarāja, 491 Dharmaūtras, 162, 578 Dhavala, 479 Dhristadyumna, 97 Dhruvasarman, 144 Dhruvasvamini, 499 Dikshit, S. B., 50, 51 Dikshit, S. K. ...
... the endeavour towards this achievement is not new and some yogis have achieved it, I believe — but not in the way I want it. They achieved it as a personal siddhi maintained by yoga-siddhi — not a dharma [= inherent law] of the nature." The Aurobindonian supra-mentalisation has to be an intrinsic permanent state of the body by the junction of the descending free Supermind from above the mental plane ...
... what I have always felt about Sri Aurobindo, that he was a most remarkable man but not a poet. For not to be 'primarily' a poet is not to be a poet at all. May I even suggest that it is a matter of Dharma - even a matter of caste - the following of the 'leading gift' - and that Sri Aurobindo writing poetry was not in his case to follow his leading gift; and like Drona on the field of the great Battle ...
... the traditional ideals and institutions , the characteristic customs and festivals, - in short, the whole historic consciousness. This Nationalism has the root s of its politics in the popular dharma. It is the one fostered by Balgangadhar Tilak. A third type is an ethical Nationalism in which certain moral doctrines are set up for the patriot 's guidance, chiefly the doctrines of non-violence ...
... .the endeavour towards this achievement is not new and some yogis have achieved it, I believe - but not in the way I want it. They achieved it as a personal siddhi maintained by yogasiddhi - not a dharma [=inherent law] of the nature." The Aurobindonian supramentalisation has to be an intrinsic permanent state of the body by the junction of the descending free Supermind from above the mental plane ...
... spiritual aim is the chief thing in the life."³ Yes, the lexicographer cannot help bringing out Sri Aurobindo in a trm ürti aspect - Brahma of the Creative Word, Vishnu the World-Preserver and Dharma-Saviour, Shiva the Destroyer of Darkness. But naturally the stress falls on the main work for which the Truth-Consciousness that is Sri Aurobindo brought East and West together in one living light ...
... cause. The emphasis was always on being right, not on being non-violent. The holiest figures in Indian tradition, Rama and Krishna, were mighty warriors and urged men to battle against the enemies of dharma. To explain away their fights as being allegories of inner struggle between man's higher self and his lower is to forget that in part of mankind the lower self is not only dominant but also aggressive ...
... involved in material existence and which serves, by its covert presence there, to give that existence ultimately a permanent Divine Life as an intrinsic luminous right, a dharma or self-law, rather than as a mere super-imposition, however brilliant, a siddhi or infused and hence insecure capacity. ...
... rebuked him by saying that the wise ones do not grieve over the passing of any. For the soul is eternal while the forms only are passing. There is no meaning in abstaining from killing involved in Dharma-Yuddha even though the killed were one's own flesh and blood. Pertaining to the forms only, the family ties are relative and passing while the soul is eternal and indestructible Page 91 ...
... siddhi by certain schools of Yoga," 2 these have been attempted for the most part as individual personal achievements, imperfect and precariously maintained by the help of Yogasiddhis, and not as a dharma, natural law, of the transformed physical nature. But "mental or vital occult power", warns Sri Aurobindo, "can only bring Siddhis of the higher plane into the individual life — like the Sannyasi ...
... designed towards individual growth was greatly stressed, although, as in modern times, freedom, in order that it may not degenerate into injurious license, was subjected to the prescriptions of law of dharma. Finally, it may be remarked that in the Vedic and the Upanishadic age, there was probably a general consensus in the Page 93 society in respect of the acceptance of the system of ...
... following should be communicated to the king who is embedded in righteousness appropriate to a king. (14) 'As you treat your brothers so should you treat all the people, ever and ever. This is the highest Dharma and therefore the highest glory. (15) 0 king, the highest should be sought for the people by the path of righteousness. 0 supreme among men, I do not worry about my own body. (16) Just as dealing rightly ...
... Page 277 of men the great sage entering, accompanied by Sītā, spoke thus to the descendant of Raghu. (15) "0 Rāma, son of Dasaratha, Sītā, fully devoted to right observances, guided by Dharma, was left near my hermitage on account of public censure. (16) 0 Rāma, you who are devoted to the great vows of austerity, but who are under the pressure of public opinion, Sītā will give to you proof ...
... will behold Naishadha. Page 48 "O! daughter of Bhima, thou wilt see Nala again, thou wilt see the king of the Nishadhas, the terror of his foes, the best among those firm in dharma, and he will be freed from troubles. "Thou wilt see your husband purged of all sins and covered with gems, thou wilt see him the subduer of his foes, ruling again over the same city,, giving ...
... thought on anyone else than you as any other woman bringing disgrace to her family would, 0 sinless one! I must accompany you, 0 scion of Raghu! (7) 0 Rāma , of exemplary character, following the dharma of a married man who is always accompanied by his wife, yet you yourself want, to leave me to others, even though I have been your wife since puberty and lived with you for a long time and have been ...
... miraculous way; that at least is the story. The Buddhist Church, however, as distinguished from the uncompromising theory of the thing, proved weak and admitted সরনম্ 122 in Buddha as well as in the Dharma and the Sangha. Didn't he really "pump" his force into his disciples? Surely not. He would have considered it a wrong thing altogether—even if he had any idea about pumping force, which he ...
... purity and poise of the Spirit." - Sri Aurobindo, The Life Divine . 4 This Brahmananda should be distinguished from Brahmananda of Chandod, 5 ''I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha." 6 "Old man, old woman, the two together." 7 The following comments on Lajpat Rai are based on A. B. Purani's record of this talk. 8 World-repulsion arising from ...
... individual must find his proper vocation: the right man in the right place. The function of each man must be in accordance with his nature and character. Secondly, each person, while fulfilling his Dharma, (that is the right word) must be trained, must have the opportunity to grow and increase in his being and consciousness. First of all, a prosperous, at least an adequately equipped outer life, and ...
... pale cast 0' thought" that troubles the modern consciousness. In old days, while we enjoyed life we were not without the taste for life. We were youthful and in full possession of the dharma of youth. And when we left the world and life we cherished no regret; we did it whole-heartedly. We were young; and our movements were whole and entire. It may be said that that was an age of unthinking ...
... the discipline of Nirvana and Maya was reserved as the last duty to be performed at the end of life, as the culmination of a full-length span of action and achievement; the way to Moksha lay through Dharma and Artha and Kama, Sannyasa had to be built upon Brahmacharya and Garhasthya. The integral ideal was epitomized by Kalidasa in his famous lines about the character of the Raghus: They devoted ...
... immense possibilities for good, but, unfortunately, for evil also. And so to guard against the latter contingency, rules and regulations were framed to control and canalise the new-found capacities. The Dharma of the Kshatriya, the honour of the Samurai, the code of Chivalry, all meant that. The power to kill was sought to be checked and restrained by such injunctions as, for example, not to hit below the ...
... East, the value of the individual is estimated in another way. So long as he is in the society, the individual is bound by its demands: he has to serve it according to his best capacity. That is the dharma – the Law – that one has to observe conscientiously. But if he chooses, he can break the bonds forthwith, come out, come out of the society altogether and be free absolutely – that is the only meaning ...
... mathematical point toward or from which certain forces act. The theory, naturally, was laughed out of consideration; but today we have come perilously near it. Again, another postulate describing Matter's dharma was: "two material particles cannot occupy the same place at the same time". Now what do you say of the neutron and proton that coalesce and form the unit of a modern atomic nucleus? Once more, the ...
... the country is something which can be understood only when one enters into the heart and soul of Indian culture. The Indian idea of the rhythm of life and the law of harmony, expressed by the word "Dharma" is also uniquely Indian. The place that India has given to womanhood and to motherhood, in particular, is again something very unique to India, and which cannot be explained in terms which are ...
... sadhana, to the care of the Divine Shakti; for, he should not fallaciously argue, "is not this Shakti the sole Agent in the world?" No, this will not do. For this will be the case of a serious dharma-sankaratā, a tragic confusion of standards. For, let us affirm once again with insistence that the law of functioning of the siddha-cetanā , the consciousness of the realised Yogi, is quite different ...
... He pointed out that the idea of hammering the child into the shape desired by the parents or teacher is a barbarous and ignorant superstition. He warned that to force the nature to abandon its own dharma is to do it permanent harm, mutilate its growth and deform its perfection, and that there can be no greater error than for the parents or the teachers to arrange beforehand that the given student shall ...
... importance and the individual had to pass first to the social states of the physical, vital, mental being with satisfaction of interest, desire, pursuit of knowledge and right living - kama, artha and dharma - before he could reach fitness for the truer state of free spiritual existence (moksha). In contrast to this, Sri Aurobindo finds that in recent times the whole stress has fallen on the life of ...
... through the system of duties towards the members of the family or of the joint family, to the guild and to the community, the state and the country, and even the humanity at large and to universal dharma. At the same time, the demands of individual perfection were sought to be met by erecting the ideal of the Shreshtha or of the Arya ; facility for integral education for all those aimed at perfection ...
... whole dedicated knowledge and will and action, sarvabhāvena, in every way of conscious self and instrumental nature. For all other Dharmas or norms of action are only a preparation for that highest Dharma which is the law of divine nature and divine action, and all processes of Yoga are only a means by which we can come first to some kind of union, and finally, to an Page 25 ...
... fragmented or divided, it has the power to reunite itself as one unity in diversity. Page 86 Indian nationalism has been a source of a great recovery and reassertion of those qualities of Dharma which have been the force of upliftment of millions of peoples of this country. That philosophy inspired thousands of martyrs, great and gallant Chidambarams, brave Padmanabhas, intrepid Shivas ...
... recovering her deepest self, lifting her head Page 108 higher towards the supreme source of light and strength and turning to discover the complete meaning and a vaster form of her Dharma. 10 Page 109 × We believe that the necessary elements are present in India, we believe that the time ...
... comprehensive that every gate of inquiry was required to be opened up and explored. And it is for this reason that the basic science of this quest, namely the science of Yoga, included pursuit of Dharma, Darshan Shastra as also Kala. Hence, the range of cultural activities of India centred on the quest of spiritual truth but it also promoted quest through science, philosophy, art and several other ...
... of the action. Yajna therefore came to mean, he who rules, the governor or master; loving, adoring, also who is loved; the man of mastery and so yoga, in its processes; the weaver of mastery and so dharma, a rule of action or self-government; adoration or an act of worship, giving, offering, sacrifice. The word yajna was closely connected with yajuh, which specifically means giving, offering, and ...
... regiment, had his legs tied to two elephants which were driven in the opposite direction, tearing him to pieces. The Treaty signed with the British East India Company by the popular Maharajah Dharma Raja Rama Varma in 1795 was revised in what is known as the Treaty of 1805, after the insurrection of the Nair troops in Travancore. It increased the British force stationed in Travancore and the amount ...
... TasherDesh (1933), Nrityanatya Chitrangada (1936). Novels ChokherBali (1903), Gora (1910), GhareBaire (1916), Shesher Kavita (1929). Essays Manusher Dharma (1933), Visva Parichaya (1937), BanglarBhasha Parichaya (1938). Memoirs and Letters JivanSmriti(1912). Biography Rabindranath Tagore was born on 7 May 1861 (Vaisakh ...
... through you, you must lay before her your thoughts and desires and reject them. What is "discipline"? To act according to a standard of truth or a rule or law of action (dharma) or in obedience to a superior authority or to the highest principles discovered by the reason and intelligent will and not according to one's own fancy, vital impulses and desires. In Yoga Page ...
... ordinary mind indiscriminately designates as religion, spirituality and the like, do not always fall in the same category. These names are often applied to distinct realities, each with its particular dharma, norm and form, wide apart from each other, although to the common eye they may appear to be of the same mould and substance. Thus Religion and Spirituality, two fundamental categories Page ...
... the discipline of Nirvana and Maya was reserved as the last duty to be performed at the end of life, as the culmination of a full-length span of action and achievement; the way to Moksha lay through Dharma and Artha and Kama, Sannyasa had to be built upon Brahma- charya and Garhasthya. The integral ideal was epitomized by Kalidasa in his famous lines about the character of the Raghus: They devoted ...
... source of freedom—what he vaguely feels in his outer consciousness; there is a centre from where he is capable of reacting and reasserting. It is the centre Page 132 where lies his dharma, the law of his being. It is his soul. If he once comes in contact with that, makes that the base of his life, he is free from that moment. He holds his head erect. He is no longer bent down. ...
... follow Gautama who have their mind fixed upon the Buddha day and night. [8] They are fully awake in perfect wakefulness who follow Gautama who have their mind fixed upon the Dharma day and night. [9] They are fully awake in perfect wakefulness who follow Gautama, who have their mind fixed upon the Samgha. [10] They are ...
... mighty tusk, lifted a solid mass of earth from out of the waters of the Deluge. It is his purpose to effect an ascension of consciousness, a transmutation of being, to establish a truly New Order, a New Dharma, as it is termed— dharmasamsthapanarthaya. On the human level, he appears as a human person—for two purposes. First of all, he shows, by example, how the ascension, the transmutation is to be effected ...
... (perfect Being, Consciousness-energy and Beatitude), but individualised serving as the basic reality of the world-life and existence: it is this that seeks to manifest and embody itself in its own dharma—supreme law—in and through the physical forms and modes of that life and existence. Beyond this it is not possible here to enter into the further mysteries of the Arcanum. Page 71 ...
... may not be that the earth at any time was a paradise or her social order a Ramrajya, a well ordered life of peace and joy. Still there was, after all, a restraining force, a discipline, a sense of dharma ('that which upholds all'). Those who did not keep within the bounds of order and discipline were outlaws. But now to break order is to break the chains; and the boast goes forth, "I am the unbound ...
... with his mighty tusk, lifted a solid earth from out of the waters of Deluge. It is his purpose to effect an ascension of consciousness, a transmutation of being, to establish a truly New Order, a New Dharma, as it is termed (dharmasamsthapanarthaya). On the human level, he appears as a human person—for two purposes. First of all, he shows, by example, how the ascension, the transmutation is to be effected ...
... (perfect Being, Consciousness-energy and Beatitude), but individualised serving as the basic reality of the world-life and existence: it is this that seeks to manifest and embody itself in its own dharma-supreme law-in and through the physical forms and modes of that life and existence. Beyond this it is not possible here to enter into the further mysteries of the Arcanum. Lastly, another point ...
... the order, the caste, or the State, when it came to be formed, were the various collective frames of reference for ascertaining the function and the value of the individual. It is in fulfilling the dharma, obeying the nomoi, in carrying out faithfully the duties attached to one's position in the social hierarchy that lay the highest good, summum bonum. Certainly there were voices of protest ...
... this special privilege except Dante. In Indian tradition too there were some fortunate people who could go to Heaven in their physical body – Yudhishthira with his dog (who was not really a dog but Dharma metamorphosed) was one; Narada, Bibhishana, Ashwatthama and Hanuman – these went up only in their subtle physical body, they had to give up the gross material form (immortal, cirañjivi). Then ...
... attributes, qualities and functions of the generic personality are the source and pattern of what the individuals that form the group actually are. The group person is the king, he is also the body of the Dharma ruling the domain. Any change in the law of being of the group person is necessarily translated in a similar change in Page 178 the nature and activity of the individuals of the ...
... his village environment: The world-stream flows by, deep and fast, Between its muddy banks the water is full to the brim. A bridge has been built across by Chatilapada for the sake of Dharma; Now one can cross over to the other shore without fear. By cutting down the tree of Delusion its wooden floor has been framed. The axe has been your Self of Nirvana, grasp it firmly ...
... ss, towards the godhead. They want to hold man bound down in their grip. Such a moment of crisis came to man in the time of Sri Krishna. The Kurukshetra War is known as a war of righteousness, dharma-yuddha; it was a war of the gods and titans. On the battlefield of Kurukshetra Sri Krishna gave his message that was to initiate the New Age that was coming. In exactly the same way, Sri Aurobindo ...
... consciousness and became a manomaya purusha; from that level again he has been attempting to go further beyond. On each plane the normal life is planned according to the central character, the law— dharma—of that plane. One can have the religious or spiritual experience on each of these planes, representing various degrees of growth and evolution according to the plane to which it is attached. It is ...
... it.' Something of that kind is taught in the Gita – the ideal of kartavyam karma and niskāma karma or one's Swadharma. Kartavya is usually translated as duty but it is not correct. Kartavya is one's Dharma or the spontaneous expression of one's nature, what one is to do, not what one has to do. Mother gave this infinite freedom to her children because that was the only way of creating a new nature and ...
... morning. We toured the country for about ten or twelve days and then we came back. On our return, Sri Aurobindo made us an offer: we were to have a home at the Shyampukur premises of Karmayogin and Dharma. I have already told you about that. The story of my third and last attempt at sannyasa can be briefly told. The scene was here in Pondicherry and the time immediately before the final arrival ...
... should remain within your present conditions and should perform the chain of works that surrounds your present life, and through all these activities you have to recognise your own being, your own dharma, draw out of it and develop your own field of action. To do all this you need not leave the house, you need not move about looking for some work after your heart. It will not be possible for you to ...
... revolutionary group, and in May 1908 was arrested for conspiracy. Along with Sri Aurobindo and others he spent one year in jail as an undertrial prisoner. After his acquittal he joined the staffs of Dharma and Karmayogin, two newspapers founded and edited by Sri Aurobindo. In November 1910, six months after Sri Aurobindo left Kolkata for Pondicherry in South India, Nolini went to join him. ...
... surrounding the entire area made the place beautiful, quiet and peaceful, a place fit for sadhana. One felt as if we were in an ashram straight out of the Ramayana or the Mahabharata period learning the dharma of the student. But then trouble came knocking once again. One day on arriving at the club I saw that the roof of the room had been broken and a lot of expensive equipment like barbells and ...
... country, be they kings or saints, why, even the ordinary people of this country, have all striven to find how best to incarnate the integral Truth in this life and to transform it according to the divine Dharma. This sadhana and endeavour have been going on both at the inner and the outer levels of life, right from the Vedic times or even earlier. The Rishis used to call this "loksiddhi" or "spiritual ...
... proper vocation: the right man in the right place. The function of each man must be in accordance with his nature and character. Secondly, each Page 101 person, while fulfilling his Dharma, (that is the right word) must be trained, must have the opportunity to grow and increase in his being and consciousness. First of all, a prosperous, at least an adequately equipped outer life, and ...
... arrange Page 49 beforehand that his son shall develop particular qualities, capacities, ideas, virtues, or be prepared for a pre-arranged career. To force the nature to abandon its own dharma is to do it permanent harm, mutilate its growth and deface its perfection. It is a selfish tyranny over a human soul and a wound to the nation, which loses the benefit of the best that a man could ...
... The central "charkha" was replaced by the "Ashoka-chakra". The tricoloured flag was orange on top, white in the centre and green below. The three colours symbolised freedom, peace and progress. The dharma-chakra at the centre symbolised movement and union. After seeing the national flag Mother told us that the chakra was there only on the white band in the centre and since it did not cover all the ...
... The author had a vaster plan in his mind but that was not probably in the plan of the Divine and so remained short of execution. Introduction "Whenever there is the fading of the Dharma and the uprising of the Adharma, I loose myself fort h into birth.” — The Gita, Chapt. IV. 7 "There are moments when the Spirit moves among men and the breath of the ...
... 380,381,383-385,394,410-415,417- 419, 422,426,432,448,450,461,462 Das, C.R. 12,17,45 De Chardin, Pierre Teilhard 35-37 De Ruggiero, Guido 450 Dharma 11 Dickinson, Emily 314 Dowsett, Norman 18 Drewett, William H.6 Dryden, John 310,341 Dutt, Tom 253 Eliot, T.S. 44,198 ...
... poetry, the Indian epic poems were fashioned to serve a greater and completer national and cultural function... 6 Devout Hindus to this day look upon these poems as scriptures, as dharma śā stras (Codes of Righteous Action); and the Mahabharata is often referred to as the fifth Veda. Together these two epics form a Book of Origins for much of the later literature in India, and ...
... 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 comes to uphold the Dharma. Some beings also come with him for the purpose. In X's case the higher being marked him out-as a possible instrument but the conditions were not ready. The internal being must be awake and conscious ...
... Satyavan and Savitri: the all-illuminating light and the all-creative truth, light's being and its truth-becoming. The second term, of course, is Yama or Death, not the Yama that is both Death and Dharma, but the Yama that is Death and Falsehood and Ignorance and all the scheming, deluding, baffling Titans who obstruct the passage to Bhaga or Felicity. The two terms thus become three: Satyavan, se ...
... to be freed from the shackles of foreign domination. At about the same time another Indian set out for the West in order to lay before the world the real truth about his country and the sanatana dharma . This was Swami Vivekananda. Eighteen ninety-three turned into a memorable year as it witnessed two voyages in opposite directions by two sons of India out of their love for the country. We ...
... living mantric power of this song. (Amalesh Bhattacharya) Balendranath Thakur wrote in 1887 in Bharati and Balaka : On the power of Vande Mataram ’s lyrics, the power of its heart and its dharma, this song of a Bengali set to music by a Bengali, will be sung by the whole of India as a triumphant Victory call. It was as if the inner soul of India was giving out its divine prophecy through ...
... extracting their essence and fertilising with it the soil. At first it was the turn of Vedanta – Adwaita, Sannyasa, Shankara's Maya and the rest. What is now in process is the turn of the Vaishnava Dharma – the Lila, love, the intoxication of emotional experience. All this is very old, unfitted for the new age and will not endure – for such excitement has no capacity to last. But the merit of the Vaishnava ...
... Governor General, instead, set up spy-nets around Sri Aurobindo, as Bengal then was surging in waves of fire because of her amputation by the British. Sri Aurobindo continued to publish the two papers — Dharma and Karmayogin upto 1910. At repeated insistence from certain quarters, the Government decided to lock up Sri Aurobindo charging him for seditious writing. But they swooped down on his residence ...
... four-eyed and mysterious; and there is Yama himself whom Ruru confronts at last. Once more a Temptation Scene breathlessly unfolds itself before us. Pururavas was willing to abandon his kingly dharma on earth in order to rejoin Urvasie in heaven; Ruru likewise is ready to give up the mature "fruitbearing" years of his *In the course of a letter to Prema Nandakumar, Mr. K. D. Sethna has compared ...
... few months later, after his birthday on 15 August 1912, Sri Aurobindo wrote again to Motilal Roy outlining the entire programme of the future work. This was to include a revaluation of Sanatana Dharma in the idiom of the modern age, a restatement of India's philosophia perennis, a formulation of the mechanics of a new Yoga, an enunciation of the principles of a new sociology and a new global ...
... immediate necessity. 11 Sri Aurobindo didn't think in terms of a deliberate break with Hindu society, but of a revolutionary change from within; he had come, not to destroy, but to fulfil Sanatana Dharma - only, it should be really sanatana , eternal, and not the tinsel or the surface accretions pretending to be the genuine article. Page 204 Ever since the time, early in 1910, when he ...
... instances where he was let down or attacked by friends whom he had helped earlier considerably, even by those for whom he had gone out of the way to assist. But these experiences did not deter him from his dharma of helpfulness. I remember how witty his remarks used to be. "There are no followers here, only leaders," he would say. Also, "There is no brotherhood here, only Motherhood." "In ...
... the countryside. Like Tiruvalluvar, it is man's privilege and the burden of his destiny to be destroyer and preserver both, the destroyer of the agents of evil and the upholder of the imperatives of Dharma. It is significant that the Mother should have devoted a whole chapter in praise of the Simple Life. She notes that "in all countries many people are beginning to understand that a simple life ...
... capable of self-defence. At the root is the great Vedic idea that, without a strong body, you cannot have a strong soul, undaunted in danger and ready to perform the great task, the root principle of all Dharma, of defending the weak and helpless. 12 During his interviews with Sri Aurobindo and the Mother, they discussed - though in brief - national and international problems, and they agreed that the ...
... 215, 281, 324, 370, 376, 385, 408-9, 615, 654, 657, 685, 830 synthesis of all knowledge 107 its intrinsic meaning 108-9 Revue de la Grande Synthèse 101, 108, 109, 127 Karmayogin 102, 508 Dharma 102 Books: The Synthesis of Yoga 14-5, 101, 110, 119,182, 198, 214, 305, 324-5, 327, 370, 389, 468, 548, 613-4, 621, 629, 696, 793, 842 The Life Divine 39, 101, 103,110,119-20,152,182,198 ...
... Aurobindo and Mother regarded the body in quite another light than that preached by religions or than the attitude of many Yogis — although the ancients in India believed that without body there can be no Dharma and so took care to keep it in good shape. Sri Aurobindo did not accept the idea that Matter is something different from the Spirit. Not true: Page 159 "It is One thing," he said ...
... seditious journal is being published from French India. The paper India was discontinued in April, 1910, and has never been issued since. The only periodicals published from Pondicherry are the Tamil Dharma and Karmayogin which, I am informed, do not touch politics; in any case, the harmless nature of their contents, is proved by the free circulation allowed to them in British India even under the ...
... and not only a silent mind but a silent consciousness." Out of an absolute silence of the mind Sri Aurobindo, edited the Bande Mataram for three months, the Karmayogin for eight months, the Dharma for six months, and wrote seven volumes of the Arya, "not to speak of all the letters and messages etc., etc. I have written since." Whew! Page 450 ...
... uncle and aunt were worried at all this change of style, but were relieved when they found that the young man's heart was in the right place, and he did not mean any disrespect to his Hindu Dharma. Their own hearts melted when they heard his emotional rendering of some famous hymns. He was a good singer with a melodious voice. Once again, it was there in Benares that Bharati learned to ...
... noticed that my criticism is entirely directed towards the Anglo-Indian government, never to Englishmen as such. Page 69 Security under new press act Notice on publisher of "dharma" "Karmayogin" sedition case—trial of the printer etc. etc. Another highlighted news item was the issuing of warrant of arrest against Sri Aurobindo. The Indian News Agency promptly ...
... from view, so he could not be immediately arrested. The warrant Page 64 was held back, and the search of the Karmayogin Simultaneously, the police swooped down on his papers Dharma and the Karmayogin. The next day, Tuesday 5 April 1910, Amrita Bazar Patrika published the news. "The Karmayogin office was searched by the police last evening from 5 p.m. to about 8 p.m. ...
... speech at Uttarpara. June 19 — First issue of The Karmayogin (English weekly). July 25 — French aviation pioneer Bleriot flies over the English Channel. August 23 - First issue of the Dharma (Bengali weekly). September - Sri Aurobindo is the leader of the Nationalists at the Bengal Provincial Conference at Hooghly. 1910, February — Halley's comet becomes visible to the naked ...
... Book Five 56 Divorce from the Past Sri Aurobindo determined to continue the struggle. Through his articles in the Karmayogin and Dharma he tried to dispel the confusion and show a path which the nation could tread. He toured the country, especially East Bengal, and he spoke in many towns and districts — Jhalakati (Barisal), Bakergunj ...
... fact, she is rather quarrelsome." "Then you should be glad to be rid of her! Why do you want her back?" the King was perplexed. "Sire, she is my wife. I know my duty. I cannot perform my dharma without my wife." Page 294 The King, who happened to have just banished his queen, bowed his head. "But how can I now find your wife?" he asked the Brahmin. "That, O King, is ...
... delight, strength and knowledge. How is it possible? By the same self-sacrifice, self-offering, dedication and prostration. The lower levels and the lower dharmas in us have to be quietened and surrendered to the higher and higher levels and dharmas. The Katha Upanishad declares: Yacchedvammanasi prajñastadyacchejjñana atmani, Jñamatmani mahati niyacchettadyacchecchanta atmani.¹ "Let the wise ...
... without question, the sixty-sixth in the last chapter: "Cast away all your dharmas and take refuge in Me alone; there is no need to grieve, for I shall liberate you from all sins." Sri Aurobindo says that these words, "express the most complete, intimate and living relation possible between God and man." 51 Rejection of all dharmas and total surrender to the Divine, such should be the decisive action.... Divine would take up the responsibility. Krishna tells Arjuna in effect: This then is the supreme movement, this complete surrender of your whole self and nature, this abandonment of all dharmas to the Divine who is your highest Self, this absolute aspiration of all your members to the supreme spiritual nature...This is the supreme way because it is the highest secret and mystery ...
... the Purushottama, the transcendent and immanent Divine. When one has risen into the higher Self, has the knowledge and is free, one makes the complete surrender to the Divine, abandoning all other dharmas, living only by the divine Consciousness, the divine Will and Force, the divine Ananda. Our Yoga is not identical with the Yoga of the Gita although it contains all that is essential in the Gita's... × The correspondent asked how to reconcile two passages in the Gita: "Deliver the self by means of the Self" and "Abandon all dharmas, take refuge in Me alone" (Gita 6.5 and 18.66).—Ed. ...
... under another's control is sorrow." But the Gita's idea is to go beyond oneself and one's own freedom. PURANI: Yes. Sisir Maitra concludes in his article that the Gita preaches: "Leaving all other dharmas, take refuge in Me." I don't see then why should be any controversy between Anilbaran and him. I was wondering if this sloka, "Be my-minded, my devotee." would do for a quotation for your chapter "The ...
... have attained a high status of sattvic nature; but the highest spiritual status, the Gita says, lies beyond the three Gunas. He is the fittest person for this spiritual life who has abandoned all dharmas – principles of conduct, modes of living – and taken refuge in the Lord alone, made the Lord's will the sole and sufficient law of life. Even though to outward regard such a person be full of sins ...
... These words provide an insight into the Divine's workings. They remind us of Sri Krishna's Mahavakys: "Abandon all dharmas and take refuge in Me alone. I will deliver you from all evil. Have no fear." The idea of personal help, even the idea of self-help, are dharmas, set rules of conduct, which, though commendable under ordinary circumstances, grow obstacles in a life aspiring to be in ...
... manifestation. He wove together the three Yogas — "karma" (Work) "jnana" (Knowledge) and "bhakti" (Devotion) — and Page 176 suggested the secret of secrets, the abandonment of all "dharmas" (rules, laws, creeds) to take refuge solely in the "purushottama" who would deliver the mortal from all grief and evil. But still the world in the Gita's vision does not quite escape being "anityam ...
... of ignorance, of the tamas, rajas, sattwa, of the ego, even the laws of yoga are but crutches on the way; they do not bind that sweetest and freest relationship of the individual and his Lord; all dharmas are to be abandoned; there are no laws, not even of yoga, for there is only yoga, union, complete and integral; that is the true relationship, and once that relationship is accepted, the only imperative... Krishna reveals: "Become My-minded, My lover and adorer, a sacrificer to Me, bow thyself to Me, to Me thou shalt come, this is My pledge and promise to thee, for dear art thou to Me. Abandon al! Dharmas and take refuge in Me alone. I will deliver thee from all sin and evil, do not grieve." 78 Page 49 ...
... is good to be remarkable in some way. NIRODBARAN: I fully agree. PURANI: Nirodbaran doesn't seem to be satisfied with your answers. SRI AUROBINDO: "Sarvadharman parityajya." ("Abandon all dharmas, all standards.") (Laughter) NIRODBARAN: You don't complete the sentence. SRI AUROBINDO: Because you haven't left all standards. NIRODBARAN: As regards poetry, I have. I want to know what ...
... one has to be aided by a mental law of conduct. Otherwise one may take up the attitude, "There is no virtue, no sin. So let us indulge ourselves merrily!" What Krishna says in the Gita—"Abandon all dharmas"—is at the end of the Gita, not the beginning. And he does not say this only; he also says, "Take refuge in me." The stage at which the ethicists are is the sattwic. Most people have to pass through ...
... later, the Magistrate directed that Babu Arabindo Ghose "should be proclaimed an absconder Page 171 and that his property should be attached." Thereupon, the government seized the Dharma's press and appropriated one fourth of Manicktolla garden, the other three parts belonged to the other three brothers. Following which an application was filed in August for an appeal. The appeal was ...
... Washington and Wall Street. But thousands of years before him Sri Krishna had led Arjuna's chariot, urged the mighty battle of Kurukshetra and called upon his beloved disciple to abandon all man-made Dharmas, take refuge in Him alone and fight with a high-stationed soul to bring about a New Age of history. In addition, Sri Krishna was an astute hand at politics and lived in kingly purple and gold rather ...
... once the darkness was transformed into a blue light and I saw Sri Krishna, flute in hand, standing beside me and gently soothing me with his hand. I heard him repeat the Gita verse, "Abandon all dharmas and take refuge in me alone; I will deliver you from all sins; do not grieve". I woke up from the trance and ever since I have been trying to understand the meaning of this vision and trying to live ...
... is God, Self and Spirit; the Spirit is not the subject of its material, but the master; the soul in the body or in Nature is not the prisoner of its dwelling-place, but has moulded the body and its dharmas, fixed Nature and its processes and can remould, manipulate and arrange them according to its power and pleasure. Idam sarvam yat kincha , the Seer has said, emphasising the generality of idam... the process of that which we have now become. The mould and process of Ananda Page 443 is freedom, God, bliss, immortality, universality, & these, therefore, are the laws of being, the dharmas , the sum of a divine beatific existence which we put on by rising out of mental ego into infinite Ananda. The motion of pure Idea, vijnana, is the door of our escape in Avidya; for it is the kingdom ...
... sarva-guhyatamam , "Become my- minded, my lover and adorer, a sacrificer to me, bow thyself to me, to me thou shalt come, this is my pledge and promise to thee, for dear art thou to me. Abandon all dharmas and take refuge in me alone. I will deliver thee from all sin and evil, do not grieve." Indeed, the Gita makes bhakti the crown of its synthesis and the most powerful lever of the soul's ascent to ...
... assurance and await with growing calm the vicissitudes and completion of the process of transformation. The promise of the Divine Being in the Gita will be the anchor of its resolution, "Abandon all dharmas and take refuge in Me alone; I will deliver thee from all sin and evil; do not grieve." The equality of the thinking mind will be a part and a very important part of the perfection of the instruments ...
... strands - a Yoga of Works (Karma), a Yoga of Knowledge (Jnana), a Yoga of Devotion (Bhakti) and a final hint of something that would include all of them by going beyond them to an abandoning of all set dharmas (life-rules) and surrendering oneself to the Supreme Beloved who is also the Supreme Teacher and the Supreme Leader. (24.1.1991) Page 352 You have asked me what my meditation ...
... first apparently bound in the Ignorance, then free in the power and wisdom of the Infinite, we can better understand the great and crowning injunction of the Gita to the Karmayogin, "Abandoning all dharmas, all principles and laws and rules of conduct, take refuge in me alone." All standards and rules are temporary constructions founded upon the needs of the ego in its transition from Matter to Spirit ...
... word of the Gita for the Yogin is that he should leave all conventional formulas of belief and action, all fixed and external rules of conduct, all constructions of the outward or surface Nature, dharmas , and take refuge in the Divine alone. Free from desire and attachment, one with all beings, living in the infinite Truth and Purity and acting out of the profoundest deeps of his inner consciousness ...
... termed the Yoga of Self-surrender. And with such an appellation goes another equally apposite. Corresponding to the psychic being's natural gesture of what the Gita calls abandoning all set rules (dharmas) and taking refuge in God alone, there is the action of the Divine Grace, the Godhead coming forward in all its plenitude to uplift the human instrument. And it is fundamentally by Page ...
... "Disclaiming all commandments, codes and dharmas Take refuge in me alone. Have no misgivings: For I undertake to deliver you from all sin." I waved aside even this breath-taking pledge As fabricated by His unscrupulous priests. "For is not He," I asked, "the peak and plinth Of spiritual life which must be grounded in dharma's Inviolable codes? If so, how could He ...
... final word of the Gita for the Yogin is that he should leave all conventional formulas of belief and action, all fixed and external rules of conduct, all constructions of the outward surface Nature, Dharmas, and take refuge in the Divine alone,” he will write in The Synthesis of Yoga . 3 “A partial realization, something mixed and inconclusive, does not meet the demand I make on life and yoga,” he ...
... spell upon her. That there could be someone who could write such a wonderful book in this materialistic age was beyond her imagination. She could hear the Voice of the Lord saying to man, "Abandon all dharmas. Take refuge in me alone. I shall deliver thee from all Sin." The book was her Bible. She decided she must have the Darshan of such a unique person. The day passed in a happy rhythm. Most of the ...
... and soul and Page 90 action; do not be grieved or perplexed by My dealings with thy mind and heart and life and works or troubled because they do not seem to follow the laws and Dharmas man imposes on himself to guide his limited will and intelligence. My ways are the ways of a perfect wisdom and power and love that knows all things and combines all its movements in view of a perfect ...
... said: "All that I tell you, I say to your inner being. Your soul can never forget them. You'll remember them whenever they're needed." (6) O ne day Mother told me how two opposing dharmas are found side by side in a most wonderful manner. On one side patriotism, human goodwill, unflinching duty, self-sacrifice, courage and generosity, and on the other, just next to these, cheating ...
... divine Truth and to make the outward as well as the inward life embody it—a much more difficult endeavour. To act out of this greater consciousness becomes the only rule of life, abandoning all other dharmas. Not to serve either one's own ego or others, but to serve the Divine Shakti and be the instrument of her works is the law of this life. Your other question,—about the Asrama, arises only when ...
... his disciple and friend, the horrible task, goram karma, of massacring his family on the field of battle, Kurukshetra, has put before us as the only law the supreme word of the Gita: "Abandon all dharmas and take refuge in Me alone. I will deliver thee from all sin and evil, do not grieve". Scarcely conscious of the Divinity within us, it delivers us from the sense of Good and Evil, as from any other... to be accomplished in them so that it reverberates in us and, eventually, transfigures us. How could it be a question in their case of morality or even of spirituality? Having abandoned all dharmas, even the highest, they are part of God and, like Arjun who waged war against his own, crushing them, they throw themselves into the battle for the Future, with no other concern than to feel increasingly ...
... the new, from the circle of laws and standards of our ordinary life to the freedom that issues from surrender to the Divine. The great message of the Gita flashed through my mind : "Give up all dharmas and take refuge in Me alone; I shall liberate thee from all sin; do not grieve." Page 296 Exactly at 11.45 a.m., Mira locked the main door of the house and we all set out for the railway ...
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