Mrs Kama : Bhikhāiji Rustomji Cāmā (1861-1936), a well-known, wealthy Parsi lady who left for London around 1902 where came in contact with patriots like Shyamji Krishnavarma, Lālā Hardayāl, & Veer Sāvarkar. Mid-1909, the British forced them to move to Paris where they started an English monthly Bande Mataram; forced out from Paris they moved to Geneva, continuing their revolutionary propaganda as long as they could. She returned to India in 1936 & died soon after.
... denouncing its originator and former Editor; a paper called the Free Hindustan maintains itself in America. Wealthy men and women stand behind these organs, the Kathiawar Krishnavarma, the Parsi lady Mrs. Kama and possibly others who do not advertise their names. Young men of all nationalities in India seem to have joined these organisations and occasional pamphlets find their way into India in spite of ...
... (Kumara, also known as Skanda or Kartikeya) will lead the armies of the gods to victory against Taraka. In order to awaken passion in the great anchorite, Indra asks Kama to launch his flower-arrows against Shiva's concentration. Kama accompanied by his wife, Rati, and followed by his friend. Spring, appear in Shiva's meditation Page 17 grove. That desolate place is suddenly transformed... slides down". Kama is all set to discharge his arrow when Shiva discovers him. Angry to be disturbed, the great god burns him to ashes with flames shooting out of his third eye. The canto ends with the great Himalaya removing in haste his daughter from the scene "like the elephant of the gods holding a lotus sticking to his tusk". The fourth canto is devoted to the lamentation of Rati, Kama's wife. The... had been her dance masters. She had approached Page 11 Him and placed flowers at His feet — but He had not paid any attention. Beauty did not move Him. And neither did passion: Kama, the god of Desire, whose arrows succeed even where Indra's lightning bolt fails, had made Spring appear miraculously in this inhuman solitude; he had made trees suddenly blossom and birds sing; under ...
... Poems Kama Know more > (According to one idea Desire is the creator and sustainer of things,—Desire and Ignorance. By losing desire one passes beyond the Ignorance, as by passing beyond Ignorance one loses desire; then the created world is surpassed and the soul enters into the Divine Reality. Kama here speaks as Desire the Creator, an outgoing ...
... Swar—Chandraloka—Pitriloka; Kailas above, between 7 tiers of 14 worlds, according to types—Pashu, Pisacha, Pramatha, Rakshasa, Asura, Deva, Siddha— Swarga—7—Kama, Yuddha, Prema, Manas, Jnana, Nishkama & Bhagavata Naraka—offences of or against Kama, Prema, Satya, Ishwara, [?Devata], Jnana, Atma— 12 hells in each Notes - VIII Idomeneus. Coriolanus. Antony. Richelieu. C. [Caius] Gracchus St Louis... बुद्धिमयश्र्च यौ द्विविधौ महति प्रतिष्टितौ । Notes - VII 12 types Wisdom. Greatness. Calm Strength. Speed. Wrath Love. Joy. Prodigality Intellect. Desire. Service. 7 anandas—Kama—Prema—Ahaituka—Chid. Suddha—Nirguna—Siddha. = 84 worlds. with 7 below, nine above = 100 7 below. Gandharva (beauty). Yaksha (pleasure). Kinnara (fantasy). Aghora (samata). Swadhina (freedom)... Page 1281 Notes - XI Vak correct illuminative inevitable sattwic fine effective inspiring rajasic poor tolerable good tamasic Notes - XII Anantaguna I Prema 1) kama, prema, bhakti, kalyanam, daya, karuna, rati 2) arasah, raudryam, avahela, vairyam, naishthuryam, krauryam, udasinata II. Jnana 1) jnanam, aikyam, yatharthabodha, hasyam, rasajnanam, l ...
... It is still chiefly hampered in the karma proper to Mahakali & in the outward fulfilment of kama. 23 July 1912 Today is the day long fixed for the fullness of the third chatusthaya apart from the two later chatusthayas, in so far as its action can be complete without being entirely effective in kama, karma & the body. It is also the day when the movement towards that effectiveness begins. Siddhi... e at the first reading without labour. A similar result is coming in Sanscrit poetry but more slowly. Prakasha & tapas in the brain have increased, tamas is passing away. It is now apparent that kama was greatly strengthened yesterday & karma in bhava and power, but not, apparently, in actuality. The experience of the afternoon shows that ananda is not yet beyond effective breach by the nirananda... utthapana (health in linga & stomach) 4) Preparation of saundaryam. 5) Kali Krishna (finality of mental dasyam and sraddha in the guidance,—not in the truth of everything stated.) 6) Karma & kama increase. 7) Trikaldrishti notably, powers less, samadhi somewhat developed. The fifth has been immediately fulfilled; the personality of the balaka Krishna has taken possession of the sources ...
... Shuddhi, Mukti, Bhukti, Siddhi. 2) Brahma Chatusthaya— Sarvam Anantam Jnanam Anandam Brahma. 3) Karma Chatusthaya— Krishna, Kali, Karma, Kama 4) Shanti Chatusthaya— Samata, Shanti, Sukha, Hasya (Atmaprasada) 5) Shakti Chatusthaya— Virya, Shakti, Chandibhava, Sraddha. 6) ...
... of life and love and death which hangs about them has got into the legendary framework of the Indian Patala and hells. The central idea of the narrative alone is in the Mahabharata; the meeting with Kama and the descent into Hell were additions necessitated by the poverty of incident in the original story. Page 142 ...
... it is a story! There is no Yogic knowledge there. It was written before I started Yoga. Page 224 The other day Arjava told me that he considered the long speech of the Love-god Kama or Madan about himself in Love and Death one of the peaks in that poem—he as good as compared it to the descent into Hell. 1 Somehow I couldn't at the time wax extremely enthusiastic about it. Except... in power of language, passion and truth of feeling and nobility and felicity of rhythm all fused together into a perfect whole. And I think I have succeeded in expressing the truth of the godhead of Kama, the godhead of vital love (I am not using "vital" in the strict Yogic sense; I mean, the love that draws lives passionately together or throws them into or upon each other) with a certain completeness ...
... tendency to enjoy, i.e. Bhogalipsa. Shudra: [Kama, Prema,] Dasyalipsa, Atmasamarpana. The qualities of the Shudra are no less important. The Vaishya has the spirit of order, opposition and interchange. The Shudra has the spirit of service. Service is governed by two motives: first desire or kama, secondly love or prema. In the perfect man, Kama should take the form of an interest in the bodily... V. Karma Chatusthaya Krishna is the Ishwara taking delight in the world. Kali is the Shakti carrying out the Lila according to the pleasure of the Ishwara. Karma is the Divine Action. Kama is the Divine Enjoyment. VI. Brahma Chatusthaya Sarvam, Anantam, Jnanam, Anandam Brahma Sarvam Brahma—when we realise one thing in the universe. Anantam Brahma—when we realise Infinite Force... vairagya, immortally blissful. It is in a word, not Harsha, not Sukha, but Ananda. It is Amrita, it is Divinity and Immortality, it is [becoming of] 21 one nature with God. [The soul] 22 has then no Kama but pure Lipsa, an infinite readiness to take and enjoy whatever God gives. 23 (2) Of the Chitta—Release from all sanskaras of feeling. (a) Thought impulses start up from Chitta as instincts ...
... number uneven; I bow to Her, I bow to Him. She is seated at ease on the back of Her devoted minion And He in His deadly dance destroys the worlds; She it was who created Kama, the god of love, Page 53 And He destroyed him; I bow to Her, I bow to Him. Her half of the body is golden like champa flower, His half is as white ...
... is short-lived. Priyumvada is bitten by a snake and dies. When the first shock is over, Ruru realises his grave loss and resolves to get back the living bride from Deaths grim claws. The God of Love, Kama, tells Ruru that it may be Death will relent, but he would also drive a heavy bargain: Alone of gods Death loves not gifts: he visits The pure heart as the stained... ... pale ghost requires: with half thy life Thou mayest protract the thread too early cut Of that delightful spirit.. 117 Ruru readily consents to the sacrifice, and so Kama shows the distracted husband the passage to the nether world, ... to the grey waste, Hopeless Patala, the immutable Country, where neither sun nor rain arrives, ...
... 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 (of human beings). Charakasamhita *** ...
... Parvati's Tapasya Glossary 1. Cupid: god of Love (or Desire) for the Romans. In Sanskrit this god has many names: Kama (desire), Manobhava (born of the mind), Smara (remembrance), Manmatha (the one who churns the mind), Madana (the one who intoxicates). 2. The daughter of the Mountain: Parvati means the daughter of Parvat, i.e. the mountain, Himalaya. Shailaja ...
... d, but in progress. Saundarya, feebly begun. Krishna Kali Accomplished, but not always nor perfectly manifest. Karma Commenced, but in its infancy and much obstructed Kama Embryonic. Brahman. Founded in all its parts, perfect only in sarvam & part of anantam[,] easily obscured in Ananda, less easily in jnana, inefficient in ananta tapas The record... n 5) Samadhi to be delivered from obstruction, though not yet perfectly grasped. 6) Ananda to be continuous, arogya & utthapana strengthened; saundarya will still be obstructed. 7) Karma & kama to develop a greater & less occasional power & action. KrishnaKali to increase. Page 247 8) The rest to progress to a less obstructed perfection. --- 5 June 1913 Morning Thought... has still to be enforced. It will take another fortnight for it to come entirely to a head here & there, a month for it to become sufficiently forceful outside. Daiva first, kriti next, sahitya third, kama fourth. 6 June 1913 Thought, trikaldrishti, telepathy to be farther cleared. Aishwarya to spread & strengthen. Samadhi to increase in force. ...
... still persists. Utthapana is thrown backward, Saundarya only developed in psychic youth and a few preparatory movements of the physical change. Krishna Kali are both developed, but not perfect. Karma kama are psychically progressing, physically held back. Page 994 Brahmadarshana is complete as continent, incomplete in contents. Shuddhi, mukti, bhukti are well-advanced psychically, strong... the bahirdrishta. Page 995 Vishaya. Vishaya develops only in the sukshma, not in the sukshma sthula where it is still held up. 20 August 1917 Ananda. Ananda is stationary in kama and tivra, preparing for a fresh advance. Vaidyuta has attained to occasional fullness in body and in length of pervasion. The basis of raudra is being farther perfected. The rule of decrease... chatusthayas . 1) jnanam, 2) trikaldrishti, 3) rupa-siddhi, 4) tapas 5) samadhi, 6) arogya, 7) ananda, 8) utthapana, 9) saundarya, 10) Krishna, 11) Kali, 12) karma, 13) kama, 14) Sarvam Brahma, 15) Anantam, 16) Jnanam, 17) Anandam, 18) suddhi, 19) mukti, 20) bhukti, 21) siddhi. This jyotih is not yet to be free from interruption and diminution, but ...
... Ruru will confront him - whatever the consequences. Coming presently to a green opening. Rum sights "a golden boy half-naked, with bright limbs all beautiful". Isn't he Kama "who makest many worlds one tire"? Kama's answer is one of the supremely great passages in the poem: I am that Madan who inform the stars With lustre and on life's wide canvas fill Pictures of light and shade... perfect whole. And I think I have succeeded in expressing the truth of the godhead of Kama, the godhead of vital love (... I mean the love that draws lives passionately together or throws them into or upon each other) with a certain completeness of poetic sight and perfection of poetic power.. 29 Although Kama confesses to a certain helplessness in dealing with Death, he nevertheless gives Ruru... And the young mother's passionate deep look, Earth's high similitude of One not earth, Teach filial heart-beats strong. These are my gifts For which men praise me.. . 28 But Kama can send forth "fiercer shafts" too -jealousy, revenge, violence, "mad insatiable longings pale", passions, lusts! He is omnipotent almost, almost, - for he is powerless against Death, and hence his ...
... saying "Kamini Kanchan" are the roots of bondage and still women worshipped him. Sri Aurobindo : I understand that Ramakrishna used to say "Kama Kanchana". When the division came after his death one party said that he never uttered "Kamini" but "Kama". I don't think there was anyone in Brahmo Samaj with spiritual realization. Dwijendra Nath had something in him and Shiva Nath Shastri too and perhaps ...
... Rupa soon to be complete followed by the fifth vishaya. Thirdly—in fourth chatusthaya, Arogya and Ananda to be established; the other two to be carried forward. In the fifth great increase of Karma and Kama. These things will be done progressively but with a sufficiently rapid movement. Tonight begins the completion of the third chatusthaya. It will be complete before long. There is no doubt of it ...
... now needs filling in; the uttama and the akshara are complete. The view of things, creatures etc as well as the sense of the containing Akasha is the Ananda view; = suddha, chidghana (vijnana), prema, kama. Some more perfect confirmation is all that is needed. (4) Suddhi, mukti, bhukti complete except so far as they depend on the remainder of the unfinished siddhi. Subjectively they may be considered... are successfully Page 1021 obstructed and get little play; what there is, is fragmentary and unsatisfactory. (7) Physical Ananda is developing (ahaituka) against obstruction. Ahaituka kama promises to fix itself. Sahaituka tivra is well advanced, and only imperfect by a remnant of the habit of interruption when rapid continuous excitation takes place, but this interruption no longer amounts... highest an element of direct revelatory sight T² has been considerably extended, but there is still much that has to be taken up before it can be secure or complete in its extension. Sahaituka Kama Ananda has for some time been reduced almost to nil, and ahaituka depressed so as only to be active on condition of attentive smarana and intense by tapas smarana. Ahaituka is now recovering its vi ...
... the senses; but finding out by experience that the pleasures they give are insipid and unreal, he converts them into lifeless pictures. His father is probably the personification of Kama, Desire, having at first for his fulfilment the dyumat, shining, sena, troop, of the phenomenal forms or objects of the selfish world. In their pursuit he is at last worsted by stronger ...
... 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, and of wealth or prosperity, artha, provided that they were adequately controlled and governed by the ...
... invalidate the prologue; it is often the prologue that offers the real key to the text. A myth like the legendary story of Savitri redeeming Satyavan from the clutches of Yama or of angered Rudra reducing Kama the God of love to a handful of ashes is, in its own sovereign right, an utter rendering of reality, "an ideal interpretation in which the phenomena are digested and transmuted into human energy, into ...
... opposition and attack. Ananda (sharira) continues to be constant in recurrence, sometimes continual in recurrence (especially tivra & kama) with an occasional continuity (especially kama). The anandas (vaidyuta, vishaya, raudra) are often pervasive. Pervasive kama & tivra also occur, but with less force & hold. Samadhi continues slowly to develop. Vijnana of trikaldrishti, telepathy... Narayana-Vishnu Bhava persists, but as a past habit. The intensity of the Krishna-Narayana is now taking its place. Karma. Krishna-Kali bhava is growing to the point of the firm epiphany. Subjective kama is assured & the full subjective Ananda based on the Shuddha is present either in the subdued status or the intense movement. The oppositions of the subjective Vishaya-nirananda are being finally eliminated... than an initiation. Vak, jagrat, manifests, but with difficulty. 19 May 1915 All the subjective Anandas are confirmed, not in the intensity, but in their synthesis, from Suddha to subjective Kama. Udasinata, Nati, Titiksha are finally established in their unabridged completeness & synthesis. The positive bhoga of Asiddhi is being enforced. This has been hitherto the one imperfection of the ...
... because he was not Yeatsian was unfair. Take Sri Aurobindo himself in his early vital-mental work like Love and Death. There is a passage in that blank-verse narrative, the speech of the Love-God Kama or Madan, to which I had somewhat failed to respond, preferring the long haunting passage on Ruru's descent into the Underworld through the rush of the Ganges into ocean-depths. Our friend Arjava... power of language, passion and truth of feeling and nobility and felicity of rhythm all fused together into a perfect whole. And I think I have succeeded in expressing the truth of the godhead of Kama, the godhead of vital love (I am not using 'vital' in the strict Yogic sense; I mean the love that draws lives passionately together or throws them into or upon each other) with a certain completeness ...
... to the summit of the future Man Divine. Kama is an interesting variation of The Birth of Sin. Not Power and Love, but Ignorance and Desire start the grand experiment of Creation. If one passes beyond Ignorance, one beyonds Desire as well: and one beyonds the phenomenal world itself, and returns to the undifferentiated Divine Reality. Kama too is a force derived from the Bliss of Brahman... Brahman, and to be able to master and surpass it is verily to return to the pure ineffable of Brahmananda. Kama's blessings are exciting and sweet enough, and deserve to be enjoyed - enjoyed, but also, ultimately, to be consumed and transcended; and this may be inferred from Kama's own exhortation: Thou, O solid earth, Enter into all life, support the worlds. I send forth joy to cheer the... laureate of the Spirit. IV Some of the pieces included in Sri Aurobindo's Collected Poems — the dialogue, The Birth of Sin, and the three speculative poetic exercises. The Rakshasas, Kama and The Mahatmas: Kuthumi - probably belong to the political period, though it is possible that they were conceived during the last years at Baroda. In any case, the poems go naturally with The ...
... all five are repeatedly present, kama & tivra both Page 362 intense & prolonged, raudra sufficiently intense & somewhat prolonged. Tivra is generalising itself locally, kamananda has begun the generalisation in type, raudra is normally general; none, however, at any time cover the whole surface of the body, but are localised in their particular contacts. Kama is most self-diffusive in its... sure foundation, unfulfilled superstructure. Kali and Krishna are manifest, but not in their full power and being, and because they are not manifest in a sufficiently full power and being, therefore kama and karma linger. The fourfold Brahman, on which that manifestation rests, is realised subjectively, but not yet, except initially, in its objective effects. Shuddhi, mukti, bhukti are perfect except... touches etc,—a few touches of pain & discomfort in the body alone resisting,—and objectively in the physical response to all experiences. It is now manifest in the other ananda touches, raudra, tivra, kama, vaidyuta; it is becoming frequent by itself in touches which ordinarily bring other anandas; but objectively, it is not yet usually either intense or prolonged in ahaituka touches. This defect has ...
... 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 goals, the inner ...
... one have these things in him when there is complete union with the Divine? Sri Aurobindo : What is the "complete union"? For instance, Ramakrishna asked the Divine Mother not to send him "Kama" – sex-impulse – and he succeeded, but all cases are not like that. It is quite possible to reject something centrally and totally – that is to say, completely – but one can't make general rule about ...
... Karma is limited to personal action and some force of tapas in outward things. Kama is personal, but not yet moved towards exteriorisation. Sixth Chatusthaya. Fundamental Brahma darshana complete in the Ananda vijnana, sometimes descends towards the mentality to effect a better fusion of ahaituka, prema, kama, vijnana and shuddha ananda. Brahma sight is full of the Purusha, but only sometimes... idealise and fix herself in the gnosis and Krishna to fix himself as the visible Ishwara in the Ananda. Karma to extend its force of perfection in the personal working and its power on outward eventuality. Kama to complete its personal basis in the subjectivity. VI. Ishwara darshana to take up the perfected Brahma vision. VII. Perfection in the first two, initial perfection in the third and sixth, p... towards samadhi, is a positive interruption. The highest logistic ideality in assured possession of the thought, preparing assured possession of the T²; physical siddhi commencing finality in the ideal Kama Ananda. This fulfils the indication for the 11ṭḥ, though not to the extent of the entire .. completeness. 12 August 1919 The gnosis is proceeding with its preparation of T². K.A is left to fix ...
... horses of Agni are physically the red flames, psychically the movements of love. In the Yogic signs rose is the colour indicative of love, scarlet, the colour of physical passion, kama. When Tapas pours itself out in prema and kama, yokes there its steeds of speed & strength to the car of delight, then the cry of its force & joy is like a bull's bellowing in the ananda of its strength. वनिनः forest-places... prana or the emotional mind, then the movements of the prana & chitta, passion, anger, feeling. For the same reason smoke is the sign in Yoga of the prana in the human system. The horses of love & kama are driven by Vata or Vayu, the force of prana, वातजूता; the signal of Agni's enjoyment is the smoke or strong movement of prana in physical delight. Page 599 ...
... l changes in those around me. In the aishwarya, the servant bhava, having no separate personal interest in the result but only the Master's interest, is now becoming finally powerful. Ananda of the kama is now extending itself at a greater pitch of intensity than formerly, but still stands in necessity of smarana. Tivra is common; the other physical anandas (ahaituka) rare. Vashita & Aiswarya ... Aishwarya on Bharati to get lipi. Result, saw for first time lipi with open eyes, "Being. We." & a green sun. (Brahman, the Purushas & nishkama karma). Strong & violent tivra from hetu of pain; strong kama & tivra from touch of vishaya on parts of the body not directly connected with kamachakra, (left arm near shoulder). Lipis— 4) 3. = some movement in the rupa. 5) Dispensability of Inertia... attempt to profit by the vijnana instead of allowing the Swarvati Shakti to illumine itself in a pure desirelessness from the Mahas. Lipsa has been the excuse for this persistence & its distinction from Kama. But the lipsa must be a samalipsa ready entirely to take defeat as well as success and not choosing its will but leaving that to a higher Shakti than the Bhuvarmayi or manomayi. The whole trikaldrishti ...
... however happy in themselves are by no means suitable to Love; for they are without two of his most essential elements, the subtle and the impalpable. The Hindus are more felicitous when they sing of Kama—for poetry Page 4 alone can express him—the divine and radiant youth mounted on [an] emerald parrot, and bearing in his right hand a bow of flowers; the arrows too must be of the same soft ...
... but he does not make that his motive. If he has to trample on others to satisfy himself, he does so without compunction. Is he not the strong man, the efficient ruler, the mighty one? The Rakshasa has kama, he has no prema. Napoleon knew not what love was; he had only the kindliness that goes with possession. He loved Josephine because she satisfied his nature, France because he possessed her, his mother ...
... Inner Sovereign 613 Invitation 201 The Iron Dictators 624 The Island Grave 30 The Island Sun 638 Jivanmukta 551 Journey's End 576 The Just Man 43 Kama 324 Kamadeva 540 Karma 209 Khaled of the Sea 145 The Kingdom Within 599 Krishna 608 Krishna (Cretics) 637 Liberation [1] 604 Liberation [2] ...
... ahaituka troubled, with a tendency to ratna of bhoga. Sahaituka sharirananda (vishaya and tivra) is establishing and generalising itself, raudra still subject to the limitation of intensity, vaidyuta & kama occasional and fitful. Attack on the health at the weak points still continues. Sleep 12.25 to 6.40 am. Sahitya was today resumed. 24 January 1912 Lipi of death of Gupta fulfilled, but he died... anandas where the indriyas are touched. Motions of contact are now commencing in which, starting with the vishaya and the tivra, all the five physical anandas manifest together raudra, vaidyuta and kama following each other or rather developing out of each other. The same ratna of bhoga is being applied to events and happenings and even to the circumstances of roga. Satiety and dharananyunata interfere... strength. Ananda has risen from the ratha of rasagrahana to the ratna of bhoga with a frequent emergence of râtha, which is especially strong in the sahaituka vishayabhoga & tivra & is spreading to the kama etc. Ananda, even ratha of the kamananda, is beginning definitely to emerge. The other bhogas (chidghana, prema, ahaituka, shuddha) are involved in the sharira and emerge out of it. It is here that ...
... Rama couid be an Avatar when Valmiki attributes kama (lust) to him. Sri Aurobindo pointed out that an Avatar need not come as a Yogi. Rama was an exemplar of the enlightened ethical mind and he functioned as an ideal son, an ideal brother, an ideal husband, an ideal warrior and finally an ideal king. As an ideal husband he must necessarily have kama, for no sexual relationship between him and ...
... that entered earthly beings and carried them in emotional and imaginative ecstasy beyond themselves. We have a less pervasive sense of the deific than the ancients; so the Eros of the Greeks and the Kama or Madana of old India is not always to our minds a living figure, a burning Presence. Vividly and fierily enough we are aware of falling in love, but we do not trace our feelings to a metaphysical ...
... 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 continually in bhava, but awaits the Sharira-siddhi. Shuddhi-Mukti-Bhukti are imperfect only by the imperfect physical response. Siddhi moves forward steadily & surely, but is not yet... 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 a struggle as a result of which it is decided... Lipi By the faith Trikaldrishti Vague intimation that S [Saurin] & others would return about 11.30 pm. They came at 11.22— Page 782 Ananda Shuddha Ananda with Kama & Premananda inherent in it is beginning to dominate Chidghana-Ahaituka. Rupa Stable rupa partially distinct at night. Perfect rupa with initial stability occurs occasionally. KrishnaKali ...
... 7. Karma & Kama strengthened.... July 22nd ... The permanent realisation of the fourfold Brahman is final. The activity of shuddhi, mukti, bhukti is now final in all their parts, though not yet consummate; only the siddhi remains and this is being rapidly brought forward. It is still chiefly hampered in the karma proper to Mahakali & in the outward fulfilment of kama. November... summits are: Shuddhi, Mukti, Bhukti, Siddhi—pertaining to Siddhi Chatushthaya; Sarvam Brahma, Anantam Brahma, Jnanam Brahma, Anandam Brahma— pertaining to Brahma Chatushthaya; Krishna, Kali, Karma, Kama—pertaining to Karma Chatushthaya; Samata, Shanti, Sukha, Hasya—pertaining to Shanti Chatushthaya; Virya, Page 17 January 13th 1912 10.15a.m. ... Ananda has very fully ...
... economic motive subordinate to those motives, which were appropriate to the function and type of qualities, which were recognised as uniquely their own. This also helped in their retaining artha and kama as important parts of the scheme of the purushartha, but it emphasised the overarching control of dharma and ultimate pursuit of moksha. And the third gain of that system was the support... ion, faithful service, and disinterested attachment. This system was supported by the ashram vyavastha, and the idea of fourfold purushartha, that aimed at a regulated enjoyment of artha and kama under the guidance of dharma and ultimate seeking of spiritual liberation, moksha. Ashram vyavastha was based upon the psychological understanding of the needs of human personality that arise at ...
... Barisal. 19 June 1909 Feet of a woman, long & slender. Deep green antah. Tank with man on haunches in front of big shrub. UR. in afternoon. Speech from chitta. Voice insisting on images of kama—depicting future action. All relics of fear, disgust, dislike, hesitation rapidly disappearing. Doubt checked, suspension of judgment. Movement of limbs felt always to be alien except in ordinary motions ...
... active. In the karma evidence has been given of effectuality of prayoga where it seemed to have failed;—of ishita rather than of aishwarya, and not sufficient, but nevertheless effective. (R.50 from D).. Kama is beginning to revive. Ananda has been restored though not perfectly. Rupa is once more, but imperfectly effective; the Akasha still resists clearness & spontaneity & stability, but stability without... predicted, both in Chitra and Akash. The step forward in [Rupa] 2 was only the appearance of chaya & tejas akashic crude forms on a background, strong in material and distinct but not sharp in outline. Kama Ananda increased in intensity & frequency. 4 December 1912 9.30 am. There is a farther movement of exhaustion of the environment, but the tejasic movement hampering the trikaldrishti refuses... 3ᵈ has been fulfilled under limitations which are apparent in this record. As regards the rest, there is undoubtedly occasional intensity, not of the highest kind, in the Ananda, and the less intense Kama Ananda is common, but the resistance to its regularised activity is still unconquered and the permanence is still farther from accomplishment. The first successes in saundarya limit themselves to three—1ˢᵗ ...
... the involuntary as in the willed samadhi. Kamananda stronger today, but discouraged in the evening 19 February 1917 Ananda. Sparsha now as a rule creates a triple Ananda, tivra-vishaya-kama, one or other sometimes predominating and leading, or else all three equal and practically simultaneous. Sometimes one tends to overpower the others. Arogya. The struggle in the Arogya continues... when attacked by it; but still obstructed in its physical manifestation. Legible, but not always vivid or stable. Page 972 Increased general intensity of tivra and of visvasparsha in kama + tivra. Return of samadhi, but not yet in its full force of continuity or coherence. At night coherence of the Samadhi in dream-reading and dream-thought. Vishaya (gandha & rasa)... Ananda chidghana is growing more and more, although it is not as yet secure against relapse. 20 March 1917 The sarva-saundarya increases in its hold. It tends to lose the vividness of its prema-kama elements and of the Ishwaradarshana, but easily recovers them. The external asamata now is failing in its touch on the mind as well as on the buddhi; it touches only the physical sheath and affects ...
... ascends from level to level, Indian ethics provides a guidance appropriate to each level, so that one can securely advance towards higher steps of ascent. 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 ...
... 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 into harmony with the ...
... almost immediately converted in this last refuge. The siddhi first in sparsha, then extended to the other vishayas, even to action and happening. What now takes place is vishaya-kama, ideal sense of vishaya acting in the dominant Kama Ananda. Rupa has for some time been working against temporary suppression, yesterday succeeded in turning it to strong obstruction, today it has recovered its force. Crude ...
... Between the eyes—Ajnachakra—Drishti In the throat—Vishuddha—Vak In the heart—Anahata—Feeling, sensation, etc. In the navel—Manipura—Instincts Above the linga—Swadhishthana Muladhara—Kama (desire) The movement of pranas in the body There are five pranas, viz: prana, apana, samana, vyana and udana. The movement of the prana is from the top of the body to the navel, apana ...
... that the sex impulse must not come to him? He told if it did, he would take his life. NIRODBARAN: But that was at the beginning. SRI AUROBINDO: Yes; but the Mother or Cosmic Force didn't send the Kama any more. NIRODBARAN: You mean it was in the subconscient. SRI AUROBINDO: Yes, of course. If it had come up, he would have rejected it. NIRODBARAN: Then if rejection is possible, why bother ...
... Pyrrhic victory of love over death. For the outcome of Love and Death illustrates the potency of sacrifice, not the unconditional power of love. The divinity of love appears there in the form of Kama, but Kama himself is realistically diffident about what he can do against death: So much I can, as even the great Gods learn. Only with death I wrestle in vain, until My passionate godhead ...
... There is still the same obstruction to the vijnanasiddhi, but the first two become more & more perfect. Yesterday's finalities have today to be confirmed. The obstruction to the K.A [Kama Ananda] in standing & walking must disappear, as also the demand for smarana , which is no longer necessary. Page 637 K.A. is now active in all circumstances, but active without smarana... inevitably. It is in the fourth chatusthaya of the body that a lengthy struggle seems still to be inevitable. In the fifth Krishna Kali is ready for completion, but Karma is only in embryo and Kama still less advanced. The sixth is now as much advanced as the first & second & more than the third. Page 658 The seventh is established in all but the bodily siddhi & the... of this life or beyond. The two questions, therefore, that still subsist are those of safety & rapidity—sati & taras. (साति..तरस्). Ananda. There is again a successful obstruction of the Kama Ananda since yesterday afternoon, though it is in the nature of an artificial difficulty, rather than a natural suspension. Rupa. Images in akasha & sadhara, chiefly chhaya or tejas, sometimes ...
... always vividly and there is still a divorce between the individual & the All in personality, no longer in the impersonality. Sharira makes no evident progress, except in the frequency of the Anandas; kama and tivra especially are established, but not always operative. Jnana is firm, as also telepathy except that of thought; trikal-drishti and tapas-siddhi are drawing towards a first initial perfection; ...
... ananda of cold. Long exposure to strong cold has yet to be tested. The kamananda is once more only occasional, but the Shakti will now attempt the firm foundation of the panchavidha sharirananda—kama, vishaya, tivra, raudra & vaidyuta. Lipi is in itself entirely perfect except in the immediate spontaneity of manifestation, but the old indistinct lipis, intelligible but not legible, continue to... continuity of the vijnana is the immediate obstacle to be overcome. This once done, the vijnana chatusthaya will of its own motion perfect itself rapidly. The physical ananda is once more active in kama, vishaya, tivra & raudra sahaituka & ahaituka. The vaidyuta is still ill-established. Drishti in its five parts is now about to be organised 4) Drishti of the tejobhuta 5) Sparsha of sukshmajala ...
... a tamasic persistence in an inert misrepresentation of the old ҫanti . The only progress in the physical siddhi is a commencement of the idealising of the Ananda. Today the insistence on K.A. [Kama Ananda] is renewed; but the forgetfulness of the body continues. The intuitivity is strong in the K.A, only initial in the other anandas. The Ananda Ishwara is now vivid and all the action and guna... roga at night, much diminished by tapas. 1 July 1919 The month of June has been a period of the overcoming of difficulties in the central ideality, in the Ananda Ishwara Darshana and in the Kama Ananda, a combat with difficulties and slow varying progress in some elements of Çarira siddhi. The first two chatusthayas have enormously increased in breadth, power and finality, though not yet absolutely... remnant of intellectuality is left in existence; only some after effect of it is left in the lowest action of the intuitive perception. Little samadhi; activity of clear crude rupa in antardarshi Kama Ananda is now acting easily enough, but forgetfulness of other preoccupation is still strong in actuality; it has not been immediately abolished. In a sense however the Ananda may be said to be always ...
... remedied. Page 338 The physical siddhi will revive from today, beginning with the Anandas. The health & utthapana will rapidly follow in the next two or three days. Already physical ananda (kama) is becoming common in samadhi & dream & seeks to prolong itself there. It needs now only fixity in continuity & intensity. The physical ananda has already begun its battle for fixity with a series ...
... From today Page 105 the physical siddhi will begin to be effective in all its parts. From today the fifth chatusthaya will begin to move towards general progressiveness even in karma & kama. Fulfilled 26 October 1912 Today the siddhi is being reconstituted with a surer basis for the shuddhi & mukti, founded this time in dasyam ...
... 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 themselves to study ...
... 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 should ...
... 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 themselves to study ...
... usually unfelt and the loose pressure on the legs. This tivra contains the vishaya and develops the kama, as is now seen, today. This triple movement is preparing to become a law, but as yet sometimes the vishaya prevails over the tivra, sometimes the tivra alone remains, or else the vishaya is at once the kama without any intermediate tivra. The tendency however is for all vishaya to become tivra. At the... with more Page 1043 difficulty owing to want of past habit in the body or insistence in the mental tapas, but when it is insisted on, is more assured and can have more mass than before. Kama has for a long time been most vehemently resisted and suppressed partly because it has been the most demanded by the mental tapas and has therefore attracted the mass of the physical opposition, partly... addition rupasiddhi and vishaya will break the long obstruction which has prevented their evolution. Other results will outline themselves during the week." Physical ananda is once more active; the kama is overcoming the obstruction and it is developing a new movement which shows that even in the physical movements there is such a thing as the ideal and the mental action. That is to say, the ananda ...
... have called the perfect 'static drama'. Page 374 The modern consciousness is obviously different from the 'heroic' consciousness of an Achilles or a Hector, of a Roland or a Kama; they were powers piled up in sheer strength, rather like masses of granite. The modern consciousness partakes of the complexity of a Hamlet and the goodness of a Myishkin. Especially ...
... A Dream of Surreal Science, 160; Who, 161, 337; Invitation, 161; The Fear of Death, 162; Life and Death, 163; Rebirth, 163; In the Moonlight, 146-5; The Rishi, 166-7; The Birth of Sin, 169-73, 337; Kama, 172; The Mahatmas: Kuthumi, 173; A Child's Imagination, 175; To R., 175; To the Sea, 176; The Sea at Night, 176; on length in a poem, 176; "most Miltonic", 179; poems and plays with a purpose, 185-6;... "Indian", 492; insufficiency of reason & science, 493; integral Indian view, 493; Archer as Devil's advocate, 493; blind to India's spirituality, 494; place of asceticism in Indian life, 494-5; artha, kama, dharma, moksa, 494; charges against India, 495; heyday of Indian culture and civilisation, 495-6; decadence & renaissance, 496; facet-by-facet study, 496ff; essentials of Hinduism, 496-7; messengers... 191 Johnson, Lionel, 99 Jones, Sir William, 13 Joyce, James, 535 Julius Caesar, 140 Kabir, 9, 497 Kalidasa. 10,50, 69ff, 90H, 337, 695 Kama, 169, 172 Kanungo, Hemachandra, 216, 326 Kant, Immanuel, 416 Kara-Kahini, 307fn, 308ff, 314H, 318, 320 Karmayogin, The, 201,250, 335,336ff, 345, 346ff, 359ff, 362H ...
... It is now in possession of all forms, including the subtle, eg sounds, actions, but not yet ordinarily intense. Page 530 Ananda In addition to tivra & kama, vaidyuta, vishaya & raudra are now well established. Kama is once more active in all asanas. Samadhi The brihat of the jagrat sukshmavishayas is in preparation. Lipi. 1) 2 a vast movement of the trikaldrishti... 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 has still to be established... siddhi would in this part of the body be easily accomplished. Ananda— Electric, raudra & vishaya (ahaituka) promised for today & begun. Subjective Ananda is once more affirmed. Prema & kama are well established in their universality, but not always active. The promise has been given, whenever the nirananda is suggested, to give the knowledge that counteracts it. If this is steadily ...
... overpowered by laxity and failure of siddhi. There is now full faith in the eventual perfection of the three first chatusthayas and the sixth, but incertitude as to physical siddhi, extent of karma and kama, completeness of the mission. This is only occasionally touched by a shadow of positive asraddha and even that now takes the shape of a strong incertitude. Vijnana is based in the total ideality... The sadhara forms in which the unideality persisted, are also now being rectified; this has been done almost instantaneously, but not yet quite so completely as in the niradhara. The K. [Kama] Ananda has been oppressed by the unideal forms, but there is now a pressure of Tapas to get rid of this covering oppression. The crude rupa is now moving towards the elimination of inchoate ...
... and young men who were brought up in them were trained in many things belonging to life; the son of Pururavas and Urvasie practised archery in the Ashram of a Rishi and became an expert bowman and Kama became a disciple of a great sage in order to acquire from him the use of powerful weapons. So there is no a priori ground why sports should be excluded from the life of an Ashram like ours where ...
... a high intensity, bringing with it entire premananda on men, animals, objects & events. The movement now is to confirm all the anandas, except the physical, & the subjective siddhi generally, prema, kama, shama in the Ekam Brahma, so assuring it on the bahu, & no longer perfected by application through the Avidya to each object separately. So far as that movement was necessary, it has been accomplished ...
... Instituted by a triple quartet. Page 45 Its first circle was that of four purusharthas, the synthesis and gradation of the fourfold objects of life, vital desire, and hedonistic enjoyment (kama), personal and communal interest (artha), moral right and law (dharma) and spiritual liberation (moksha). Its second circle was the fourfold order of society, carefully graded and equipped ...
... and in the south of France, where the Richards were staying for some time, Mirra fell seriously ill — an illness which attacked all the nerves of the body and was extremely painful. Aboard the Kama Maru, the Japanese ship on which she and Richard had sailed from Colombo to Europe, she had noted in her diary: ‘Solitude, a harsh, intense solitude, and always this strong impression of having been ...
... at disturbance; but the former is diminished in force by being confined to personality and barred from control over the bhava and the action in which the other three vary their combinations. Prema & kama of Mahasaraswati (the Sudrani) generalise themselves more & more & with them grows the dasya to individuals arising out of the dasya to God as well as the general dasyalipsa. This is today confirmed... circumstances failed to effect an entry; cough, exaggerated in the morning was willed out in the afternoon & evening, but is not yet eradicated; constipation established itself & persists. Shuddha kama insists & seeks to overbear the insufficiency of its instrument so as to establish perfectly the kamananda. Lipis 1) battle . (constantly repeated). 2) intellectuality & ideality . ie... rapid gradual progress. It is now decided that the vijnana siddhi shall also get rid rapidly of its difficulties, Page 463 so that the faith from now in the Yoga-siddhi (not yet in karma, kama, saundarya & utthapana) may extend to the long-promised rapidities of the siddhi. The vijnanamaya instruments of knowledge (thought articulate & perceptive, script etc) are undertaking at last the ...
... and young men who were brought up in them were trained in many things belonging to life: the son of Pururavas and Urvasie practised archery in the Ashram of a Rishi and became an expert bowman, and Kama became disciple of a great sage in order to acquire from him the use of powerful weapons. So there is no a priori ground why sports should be excluded from life of an Ashram like ours where we are ...
... the Ramayana, reflects the Vedic influence. In the field of collective life, Indian society developed its Page 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... through the hearing of the Upanishads, reflection on the Upanishads and dwelling on the Upanishads. Important Upanishads are: Aitareya, Mandukya and Kaushitaki, which are related to Rig Veda; Taittiriya, Kama and Shweteshwatara which are related to Krishna Yajurveda; Brihadaranyaka and Isha, which are related to Shukla Yajurveda; Kena and Chhandogya, which are related to Sama Veda; and Prashna and Mundaka ...
... but the obstacle is now being attacked, though not yet overcome. T² has descended to rectify and turn into interpretative telepathic ideality. Ananda Brahman is confirming itself in prema, kama and beauty. Obstacle to Samadhi persists, but is slowly yielding. At night a lapse to mentality. 9 February 1920 The whole ideality after a violent depression is now passing into the ...
... ___________________________ ¹ 'Record of Yoga' in Sri Aurobindo: Archives and Research Page 239 Kama 'desire'. In the Record, however, the term 'kama' is restricted to its divine counterpart which is 'the joy of God manifest in matter'. 'Kama' is often an abbreviation of kamananda Karma action entailing its consequences. Mukti ...
... [immediately] 1 penetrated by and taken up into vijnana. In the V.B. [Vijnana Brahma] Ananda is organising itself, vijnana Ananda informed with the Ahaituka and manifesting in its own kind the Prema and Kama Ananda darshana. These two in the vision of the object are now vijnanamaya (fusion of intuitive + higher logistis or only the latter), in the subject, the chitta, twofold without sufficient fusion of ...
... of life and love and death which hangs about them has got into the legendary framework of the Indian Patala and hells. The central idea of the narrative alone is in the Mahabharata; the meeting with Kama and the descent into Hell were additions necessitated by the poverty of incident in the original story." In the lines, occurring in the passage where the God of Love declares himself and there... to sharpen his own sense of self-criticism by the help of others. Differences of estimate need not surprise him at all." (2.2.1932) The other comment concerns the passage in which the Love-God Kama or Madan speaks about himself. In the letter to which it is a reply, some doubt was expressed whether this passage, moving and powerful though it was, could be considered a peak of poetry. The passage... passion and truth of feeling and nobility and felicity of rhythm all fused together into a perfect whole. And I think Page 346 I have succeeded in expressing the truth of the godhead of Kama, the godhead of vital love (I am not using 'vital' in the strict Yogic sense; I mean the love that draws lives passionately together or throws them into or upon each other) with a certain completeness ...
... entity or reality. As a result, ego-sense continues to wander in cycles and in bondage to limitations of being, knowledge, joy, power, however much their boundaries or horizons may expand. Says the Kama Upanishad: "They who dwell in the ignorance, within it, wise in their own wit and deeming themselves very learned, men bewildered are they who wander about stumbling round and round helplessly like ...
... who rest in the Trigunatita Ananta Brahman. You can have both and it is best to have both. God enjoys the world with Shuddha Bhoga based on the perfect Shanti. Most people cannot imagine Bhoga without Kama, enjoyment without desire. It is a foolish notion, none the less foolish because it is natural and almost universal. It is Ajnanam, a fundamental part of ignorance. Enjoyment does not really begin until... satiety and Vairagya, immortally blissful. It is in a word, not Harsha, not Sukha, but Ananda. It is Amrita, it is divinity and immortality, it is becoming of one nature with God. The soul has then no kama, but it has pure lipsa, an infinite readiness to take and enjoy whatever God gives it. Grief, pain, disgrace, everything that is to rajasic men a torture, changes then to bliss. Even if such a soul ...
... fine girdle of Munja grass. 30. She eschewed necklace and wore the pure deerskin. She arrived at Gangavatarana* for performing penance.** 31. The Gangavatarana was in the Himalayan ridge where Kama was burnt by Siva who was performing meditation. 32. Oh dear, that Himalayan ridge devoid of Siva was painfully seen by Parvati, the mother of the universe, the daughter of the mountain. 33 ...
... coherent dream reading Page 943 9 February 1917 Attack of old intellectuality and asamata throughout the day. Confused progress. Ananda intensifies in vaidyuta, kama, raudra. Intensity is becoming normal. Kama much resisted. Energetic tapas for removal of chronic ailments. It seems to be dominating in one direction; in the others doubtful. No progress as to chakra-shakti. ...
... than that of the Veda, even though it has yielded to various interpretations. There are more than two hundred Upanishads. But the principal Upanishads are between eight and twelve. Isha, Kena, Kama, Prashna, Chhandogya, Brihadaranyaka, Mundaka, Mandukya, Taittiriya and Shvetashvatara are the most prominent. The stories that we have selected for this book are taken from the Chhandogya Upanishad ...
... that I have done you would never be able to do it. And before you can have a Shakti you must first of all deserve a Shakti. The first condition is that you must be master of all the movements of Kama, lust. There are many other things. One thing is that there must be complete union on every plane of inner consciousness." ¹ In the early days after the Mother's final arrival in Pondicherry ...
... chatusthaya. Sharira chatusthaya Arogya, Utthapana, Saundarya, Ananda [ or Vividhananda] Fifth chatusthaya. Karma chatusthaya [ or Lila chatusthaya] Krishna, Kali, Karma, Kama [ last two sometimes reversed ] Sixth chatusthaya. Brahma chatusthaya Sarvam Brahma, Anantam Brahma, Jnanam Brahma, Anandam Brahma Seventh chatusthaya. Yoga chatusthaya... of four elements. The scheme is as follows: 1. Jnana 2. Trikaldrishti 3. Rupa(-siddhi) 4. Tapas 5. Samadhi 6. Arogya 7. Ananda 8. Utthapana 9. Saundarya 10. Krishna 11. Kali 12. Karma 13. Kama 14. Sarvam Brahma 15. Anantam Brahma 16. Jnanam Brahma 17. Anandam Brahma 18. Shuddhi 19. Mukti 20. Bhukti 21. Siddhi Sapta Chatusthaya. This text almost certainly was written on 20 ...
... Non-Existence, an infinite Zero (Shunya), which alone is the enduring Reality. The continuity of experience is maintained by the successions of energies of Action (Karma), kept in motion by desire (Kama) which is the root cause of suffering (Duhkha). The cessation of desire breaks up the continuity of the painful flow of energies by bringing about the disintegration of the bundle of Sanskaras. This ...
... the sun. Similarly for Bhima, Page 268 whose body was beautifully proportioned, perfect specimen of manhood with his broad chest, slim waist and narrow hips. and Kama, tall like a golden palm tree capable of slaying a lion. and many others, endowed with resplendent bodies, whose feats of strength, endurance and agility fill the pages of Mahabharata. ...
... the world and also in every man's life. The two following extracts from Sri Aurobindo's letters will give us the essence of the matter: 'There are these three powers: (1) The Cosmic Law, of Kama or what else; (2) the Divine Compassion acting on as many as it Page 127 can reach through the nets of the Law and giving them their chance; (3) the Divine Grace which acts more ...
... kāma ) is the great driving force of Kalidasa's poetry: the beauty of nature is an expression of love, even the great divine ascetic Shiva abandons asceticism (tapas) and submits to the influence of Kama, the god of sensual love. However, there is no rejection 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... in his eager clasp; His advent was a fire of irised hues, His arms were a circle of the arrival of joy. 100 Sri Aurobindo personifies Spring as does Kalidasa. In Kumārasaṃbhava , Kama, the god of sensual love, is accompanied by Vasanta (Spring): Mādhavenābhimatena sakhyā (3.23). As soon as Spring enters the forest, it is changed into a joyous riot of colour and song: ...
... personal profit under the control of the uplifting law of Dharma. Thus we find in India, the prevalent idea that Kama and Artha, passion and personal gain are only the first elementary motives of life for the ordinary man and that they are not to be ends in themselves. Kama and Artha. are to be superseded by Dharma. The individual is asked to grow out of passions and impulses and his... of the books, for that is mere weariness of the tongue' (iv,4,21). Describing the, higher Self, the Taittiriya Upanishad says: 'Before whom words and thought recoil, not finding him' (ii,4). The Kama Upanishad declares: 'Not by teaching is the Atman attained, nor by intellect, nor by much knowledge of books' (i,2,23). Page 30 Yoga for purposes of arriving at synthetic and composite ...
... flexible beauty combined with the epic furor. And what English poet would not be proud to wield the wonderfully expressive style of that speech, in Love and Death, of the God of Love — Madan or Kama, as Indian mythology names him — when he manifests to help Ruru regain Priyumvada from the underworld? The young mourner doubts if the apparition is not just a dream of his "disastrous soul": ...
... was of extreme 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 ...
... said, are connected with motivation of the individual. He referred in this connection to the four 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 ...
... the Mahabharata and in the Ramayana, reflects the Vedic influence. In the field of collective life, Indian society 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 ...
... But it could go no further. And that is 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 ...
... Knowing is a tapasya for the life of immortality, beyond everything which 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... we understand it today). In addition to its monetary connotation, artha implies meaning or meaningful-ness. The ideal life must be meaningful. In the Catholic and broad spectrum of Indian values kama also finds a place of honour. The psychosomatic integrality of human nature has been duly recognized here. If body suffers starvation, illness or injury, it cannot extend its supportive role to the ...
... The only full text I have been able to get. Yes, the theme of dharma and adharma is very evident in every episode. But it all becomes so very complex - indeed Shakespearean - in such a character as Kama, thrown by the adharma of Kunti his mother into the camp and service of the enemy. And one feels that modern civilization has become so entangled in the complexities of adharma that where can we begin... forgotten. Such things can be done in the production. Even so I find the savagery of Bhima as a character pretty hard to take. And even Krishna, when he Page 208 tells Arjuna to slay Kama while he is trying to free his chariot wheel, and indeed again when he tells the terrible Bhima to strike Duryodhana on the thigh, is hard to reconcile with the words of the Bhagavad Geeta. Or perhaps ...
... charm, Whom thou desirest seeing not the green And common lovely sounds hast quite forgot." And Ruru, mastered by the God, replied: Page 123 "I know thee by thy cruel beauty bright, Kama, who makest many worlds one fire. Ah, wherefore wilt thou ask of her to increase The passion and regret? Thou knowest, great love! Thy nymph her mother, if thou truly art he And not a dream of my ...
... have lost the sense of direction and find not happiness. O Refuge of the World! O God of Gods! Be Thou gracious. All the sons of Dhritarashtra with their companies of kings and also Bhishma, Drona, Kama along with the chief warriors belonging to us are rushing forward and entering into Thy dreadful mouths of gruesome jaws. Some are caught between the teeth with their heads crushed to powder by them ...
... decadence, a time of narrow ends and muddled means, of individual decay and social disruption. At first, it was no more than a slight disturbance of the old delicate balance: a shift towards artha and kama and away from dharma and moksa, a craving for luxury and artificiality, and a cultivated distaste for the older simplicity and humanity; also an excessive assertion of this-worldliness — or ...
... courage to the test.... 37 Her birthday on 21 February was celebrated by the Arya group of friends and fellow-seekers, and on 22 February she left for France. On 3 March, on board the Kama Maru, she wrote in her Diary: ...this strong impression of having been flung headlong into a hell of darkness! Never at any moment of my life, in any circumstances, have I felt myself ...
... Birth of Sin","Epiphany", first published in the Karmayogin, November 20, December 11 and 18, 1909 respectively; "To R", first published in the Modern Review , April 1910; "The Rakshasas", "Kama", "The Mahatmas", first published in the Standard Bearer, November 14 and 28 and December 12, 1920; "Ahana" (revised and enlarged version of 520 lines; See 3). Translations: The Century of Life ...
... ". 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 was the model of men in his conduct. In spite of the fact that ...
... false because wholly out of place. The complaint of lifelessness and want of personality in the epic characters is equally unfounded: Rama and Sita, Arjuna and Yudhishthira, Bhishma and Duryodhana and Kama are intensely real and human and alive to the Indian mind. Only the main insistence, here as in Indian art, is not on the outward saliences of character, for these are only used secondarily as aids ...
... lower nature. What that higher Nature is you will understand 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... into a plane where these forces hold the field. The possibility of attack in that field is much greater than in others. These Asuric forces try to lead away the Sadhaka from the path by increasing Kama and Krodha – desire and anger, and such other Rajasic impulses. They may throw him permanently into the sea of Rajasic activity. He asks about the synthesis between Sadhana and action. In this ...
... Bearer on14 November 1920. This version was revised by Sri Aurobindo for inclusion in Collected Poems and Plays in 1942. The present version is based on the original manuscript. Kama . 1910. This poem was intended for the second issue of the Karmayogin to be printed from the manuscript described in the above note. A corrupt version was printed in the Standard Bearer ...
... great or small. It is a question of your being less complex than I am. And before you can have a Shakti, you must first of all deserve a Shakti. The first condition is that you must be master of Kama, lust. Disciple : I know it as a condition. Page 99 Sri Aurobindo : That is not the only thing. There are so many other things; as I said I am not prepared to say everything ...
... and young men who were brought up in them were trained in many things belonging to life: the son of Pururavas and Urvasie practised archery in the Ashram of a Rishi and became an expert bowman, and Kama became the disciple of a great sage in order to acquire from him the use of powerful weapons. So there is no a priori ground why sports should be excluded from life of an Ashram like ours where we ...
... ascends from level to level, Indian ethics provides guidance appropriate to each level, so that one can securely advance towards higher steps of ascent. 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 ...
... 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 or the Manusmrti which the king of ...
... 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 into harmony with the ...
... मर्यादिन् keeping in bounds.. neighbour, borderer. मारः killing, slaughter; death; evil one; Love; love; obstacle, hindrance; thorn apple. मारक killing, destroying. मारकः Kama; a destroyer; murderer; plague; hawk. मारणम् killing, slaying.. a poison. मारिः pestilence; killing, ruin मारिका plague. मारित slain, ruined, destroyed. मारिन् ...
... these methods are out of my scope and eschewed by me in my Yoga. I tried one of these but after achieving some initial results I saw it was a bypath and I left it. To get rid of or mastery over kama-krodha [desire and anger] is not the transformation, it is at best a preliminary step towards it provided it is done not in the moral way by mental self control but in the spiritual way. Sainthood ...
... methods are out of my scope and eschewed by me in my Yoga. I tried some of them once but after achieving some initial results I saw it was a bypath and I left it. To get rid of or mastery over Kama-krodha † is not the transformation, it is at best a preliminary step towards it provided it is done not in the moral way by mental self-control but in the spiritual way. Sainthood is not my object ...
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