... remember at the same time the description of Varuna, ritasya jyotishas pati, as dwelling in the vast, the uru or brihat, urukshaya, which we have supposed to be the Mahas or home of the Ritam,—satyam ritam brihat. In the forty-third hymn we find indeed the actual expression, parasmin dhámann ritasya, the most high seat of the Truth. The forty-third hymn is addressed to Rudra & Soma,Mitra & Varuna are... Truth, the ritam. We have already hazarded the conception of the Ritam as the principle of Mahas, the spontaneous, self-existent, self-efficient nature of the infinite & divine consciousness, satyam ritam brihat, to which right action, right emotion, right knowledge, right enjoyment belong inalienably & result naturally & without effort or stumble. In its moral aspect, that conception is now entirely ...
... kinds of workings, and builds up throughout the whole range of our sevenfold conscious being powers which are vast as proceeding from the infinity of the ideal consciousness, that mahas which is satyam ritam brihat, and not like our human & mental powers subject at every step to defect, narrowness, insufficiency & limitation. Page 617 6) वव्राजा सीमनदतीरदब्धा दिवो यह्वीरवसाना अनग्नाः । ... ed mentality which is now our seat & centre into the ideal plane, ऋतस्य योनौ, of the pure truth, the spontaneous law, the vast & unhampered being. Agni is now released into the Vast, mahas, satyam ritam brihat; in the wideness of the ideal self where there is no limit, hindrance or wall of enclosing consciousness, where the soul is vast, universal & free, Agni, mahán, wide & great in the nature of ...
... express this pure Truth &ideal knowledge another word, equivalent in meaning to mahat,—the word brihat and couples with it two other significant expressions, satyam & ritam. This trinity of satyam ritam brihat—Sacchidananda objectivised—is the Mahan Atma. Satyam is Truth, the principle of infinite & divine Being, Sat objectivised to Knowledge as the Truth of things self-manifested; Ritam is Law, the... essential perception on the higher truth by drawing it away from the haphazard disorder of sensory data is the great aim of Yogic meditation. Saraswati by fixing essential perception on the satyam ritam brihat above makes ideal knowledge active and is able to inform it with all those plentiful movements of mind which she, “dhiyavasu, vajebhir vajinivati”, has prepared for the service of the Master ...
... Veda" allude to general hints or glimpses, almost by the way or at best in a kind of broad background. They could not be anything else since the concrete conscious possession of the Veda's satyam ritam brihat ("the true, the right, the vast") and of the Upanishads' vijnana or prajna would bring the knowledge and the force towards working out a novel evolutionary change going far beyond "the ... experience and philosophy is along Indian lines which take the transcendent fully into account, and it goes even beyond these lines because of his deeper knowledge of what ancient India called Satyam-ritam-brihat, Vijnana, Mahas and he terms Super-mind, Truth-Consciousness, Gnosis. I would be interested to be told of your activity in Rome and Jerusalem. By the way, do you have a record of the ...
... me deal with your postcard of the 17th... .your queries don't seem quite to arise from a close reading of Sri Aurobindo. Sri Aurobindo has said that the Vedic Rishis knew the Supermind as Satyam Ritam Brihat - the True, the Right, the Vast. He has also taken Vijnana and Mahas as old Indian terms answering to his vision of the Supramental plane. There appears to be no doubt in Sri Aurobindo... name for them is satyam - ritam , with the additional brihat applied to one or the other as in ritam brihat (1.75.5). The full Aurobindonian Vedic appellation for the Supermind, satyam - ritam - brihat , comes only in the first verse of the Atharvaveda's great hymn to Earth. The Supermind is also denoted in the Rigveda by the expression "a certain fourth", turiyam svid (X.67.1) whose ...
... brahma": Truth, knowledge, infinite. Question: Does that belong to the Truth? "Truth, knowledge, infinite": it is from the Upanishad. That's how it is expressed sometimes. Or "Satyam, Ritam, Brihat." It means "Truth, Right, Vast." This contains sometimes a quintessence of a whole philosophical outlook. A whole philosophy can be brought into a small compass by putting all we want to say... has seen it, well, he would like to put it like that. Or Truth, Knowledge and Infinity: Satyam, Jnanam, Anantam Brahma - they say it like that in the Upanishadic language, or they will say: Satyam, Ritam, Brihat. It is a Vedic term - from which the word Brahman also comes. Page 51 Now the poet of Savitri expresses here the quintessence of his philosophy. This is Sri Aurobindo's ...
... spontaneously self-fulfilled through the law of inevitable manifestation of the Truth in its own nature & by its own force, it is the faultless instrument of an unerring omnipotence & omniscience. Satyam ritam brihat, the True, the Right, the Page 543 Large, describes God in His being of pure ideal knowledge and self-efficiency. What is the practical value of this conception of vijnana? The... through the pangs of personal desire, straining and disappointment born of wrong aim, wrong method or wrong emotional reaction. Human life & being will then be moulded into the forms of the satyam, ritam, brihat. For man 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 ...
... Anandamaya once promised is now also manifesting and takes the form of the same relation, Bala-Kali at play with the Bala-Krishna. All this can now be reestablished in the cadre of the satyam ritam brihat. Therefore the Affirmations are taking their greater, deeper & fuller form.—to begin with 5-7 5) The Personality of the Ishwara Krishna present (no longer merely to be present) in the... the line of progress indicates, logically, a confirmation of the Ananda Brahman, the Lilamaya Personality, the Krishna Kali Bhava, the subjective & physical Ananda, and a development of the satyam ritam brihat in all parts of the Vijnanachatusthaya. In Sharira & Kriti, apart from Ananda, no definite progress is indicated by the past advance. Some progress is, however, inevitable in Arogya & Utthapana ...
... SRI AUROBINDO'S SUPERMIND AND THE ANCIENT INDIAN SCRIPTURES A LETTER Sri Aurobindo has said that the Vedic Rishis knew the Supermind as "satyam-ritam-brihat" — "the True, the Right, the Vast". In their earliest scripture, the Rigveda, the terms most frequently used in a joint form are "satyam" and "ritam". "Brihat" additionally comes in as applied ...
... "To work for the Divine is to pray with the body." What counts is the spiritual attitude, the remembering and offering. To be free from the ego and to channelise what the Rigveda hymned as satyam ritam brihat, "the True, the Right, the Vast" or, in more open language, the eternal and infinite Godhead — this has to be the motive of all work. For, it is through such work that the Aurobindonian tra ...
... puruṣa . In the mental consciousness Atman becomes the mental being, manomaya puruṣa . In the supra-intellectual consciousness, dominated by the Truth or causal Idea (called in Veda Satyam, Ritam, Brihat, the True, the Right, the Vast), Atman becomes the ideal being or great Soul, vijñānamaya puruṣa or mahat ātman . 1 In the consciousness proper to the universal Beatitude, Atman becomes ...
... Upanishads and the Gita were not acquainted with any direct dynamic realisation of the Supermind in relation to terrestrial Nature. They have grand hints and glimmerings of it: the Vedas' Satyam Ritam Brihat, The True, the Right, the Vast - the Upanishads' Vijnāna , the all-comprehensive Knowledge - the Gita's Purushottama with Parā-prakriti , the Supreme Being with His Super-Nature ...
... be, as a phrase in Savitri goes, A heart of silence in the hands of joy. For we are offering our unwounded poise to the Holy Feet that are leading our pilgrimage to the satyam-ritam-brihat - the True, the Right, the Vast - the ideal set before the world from the beginning of our history by the Vedic Rishis. And we are doing the offering with a rush of rapture born of love: "hands ...
... intermediate Mid-region of life-force (antariksha); they discovered, at a still higher level, three luminous heavens of Swar, described variously in terms of the Truth, Right and Vast (satyam, ritam, brihat), and the supreme triple divine worlds. They discovered that the path to immortality is the path of truth and that this path is built by man's expansion into cosmic consciousness and by his ...
... whole Vedic system became clear to my mind." (Ibid, pp. 42-3) Sri Aurobindo further elucidates how he identified Mahas with the Vedic concept of the infinity of the Truth (or the Vedic satyam, ritam brihat, the Truth, the Right and the Vast) as a "great passage" to the divine Bliss or Mayas. Sri Aurobindo states: "I had already seen that the central idea of the Vedic Rishis was the transition ...
... Aurobindo calls it Supermind, Gnosis, Creative Truth-Consciousness. The Aurobindonian Supermind is not an entirely new discovery. As early as the Vedas, there was the vision of it as Satyam Ritam Brihat - the True, the Right, the Vast - and it was symbolised as the Sun of Knowledge in the highest heaven. But either it was experienced in deep trance from which its whole import could ...
... thought power, will power, and affective power were so elevated and perfected that higher realms of comprehensive knowledge and power were discovered and possessed. Truth, Right, and Vast - satyam, ritam, brihat - these three words constituted the formula of the process and the victory. This process was so comprehensive that every gate of inquiry was required to be opened up and explored. And it is ...
... and mind needs to be offered in an act of Union with the Supreme Light. The Supreme Light is symbolised by the Sun, which is the very home of the Truth, the Right and the Vast (satyam, ritam, brihat). In that Supreme Light is contained the nectar, Soma. It is this nectar which is ________________ 5.Rigveda, 1.164.46 6 Rigveda, 3.62.10 Page 143 brought ...
... a power of concentration.) From tapas comes out first, ritam cha satyam, — Truth and Right. In other words, out of the Sat-Chit-Ananda, by the power of tapas comes out Supermind. (satyam, ritam, brihat is the formula of the Supermind. This is what Sri Aurobindo has revealed in The Life Divine. And also in his Secret of the Veda.) So from the power of tapas, comes out this great Supermind ...
... perfect life, perfect mind, brought about by a supreme dynamic principle. This principle is hinted in ancient Indian scriptures of spiritual realisation in various terms. The Vedas invoke it as Satyam Ritam Brihat - the True, the Right, the Vast. The Upanishads chant of it as the ever-blissful omniscient and omnipotent Lord locked in superconscious sleep, Prajna; or else as the Self of supra-intellectual ...
... all the actions of the understanding, by awakening with the high divine perception, daivyena ketuná, the great sea of ideal knowledge above. For this ideal knowledge, as we shall see, is the satyam, ritam, brihat; it is wide expansion of being & therefore utmost capacity of power, bliss & knowledge; it is the unobscured light of direct & unerring truth, and it is the unstumbling, unswerving fixity of ...
... life breaking out of apparently brute matter, conscious mind emerging from instinctive and sense-chained vitality, an aspiration towards what the Rigveda called the True, the Right, the Vast {Satyam, Ritam, Brihat) gleaming forth in the midst of mental man's preoccupation with making his mortal existence tolerable by the help of his analytic wits, his synthesising skills, his speculative ingenuities ...
... divinities: Varuna, Mitra and Aryaman. Surya and Savitri are themselves a unity in difference, the passive and the active (rather like light and heat); Surya the light of Reality, which is satyam ritam brihat —or the truth, the right and the vast—and Savitri its dynamic or creative aspect, are inseparably linked, being but the reverse and obverse of the same ultimate Truth. But Savitri is also the ...
... by me, in me they shall live". —Book XI, Canto I Compare: Gita 12-8; 9, 34; l0, 9 "And step into the Truth, the Right, the Vast." —Book XI Canto I Compare: "Satyam, Ritam, Brihat" Atharva Veda "All earth shall be the Spirit's manifest home" —Book XI Canto I Compare: "All this is for habitation by the Lord" Isha The difference is "Manifest ...
... men] slaying the Coverer have crossed beyond both earth and heaven [matter and mind] and made the wide world their dwelling place' (I.36.8). They have entered 'the True, the Right, the Vast,' Satyam, Ritam, Brihat , the 'unbroken light,' the 'fearless light,' where there is no longer suffering nor falsehood nor death: it is immortality, amritam. Page 362 All is reconciled. The Rishi ...
... (eg Kedar Das Gupta, long forgotten), combination of image, shabda & action, etc, attempt also at continued action; but all in chhayamayi. Power & knowledge are once more returning to the satyam, ritam & brihat, but ritam is very largely retrospective. Dasyam is fixed & powerful in the body, not yet usually intense. Swapnasamadhi is becoming once more brihat, but there is little of the ritam; in dream ...
... the joys of ideal and direct knowledge unmixed with falsehood and error are perfect and Page 520 prolonged. It is this state of consciousness which is so often called in the Veda, satyam, ritam, brihat and technically termed Bhuma, Mahas or Mahat, the abundant, full or mighty. These are the worlds of the lower hemisphere and of these states of consciousness we can have some conception, we ...
... thought power, will power, and affective power were so elevated and perfected that higher realms of comprehensive knowledge and power were discovered and possessed. Truth, Right, and Vast - satyam, ritam, brihat — these three words constituted the formula of the process and the victory. This process was so comprehensive that every gate of inquiry was required to be opened up and explored. And it ...
... world of life (antariksha) and the world of mind (dyau). This fourth world was called "turiyam svid, the world of truth and of everlasting light. Three words describe this fourth world: satyam, ritam, brihat, truth, right and vast. Modem knowledge acknowledges the existence of Matter, which we can sense through our sense-organs; it also accepts the existence of Life that pulsates in the Universe ...
... up as its background the age of the Rigveda when first what he has termed "Supermind, Truth-Consciousness, Gnosis, Vijnana, Mahas" was visioned and aspired after under the Mantric name of Satyam, Ritam, Brihat - "The True, the Right, the Vast". You and I may have been fellow-brahmacharis, with newly sprouting fluff on our chins, sitting at the feet of some grand old bearded Rishi chanting his superb ...
... in the script as the result of the attack. 3 11 July 1913 In accordance with the prediction the movement of the vijnana from action in the slight, petty & detailed to action in the satyam, ritam, brihat was commenced. At first the knowledge was merely brihat in manas, hundreds of perceptions coming without order or right direction; then the satyam in this infinity came to be revealed not the ...
... finders, and speakers of the word of the Truth and as the winners by the power of the Truth of the wide world of Light and Immortality described in the Veda as the True, the Right and the Vast (Satyam, Ritam, Brihat). Perhaps the most important discovery that was made by the Angirasas (also described as Navagwas and Dashagwas) was that of the turiyam svid, a certain fourth world, a world higher than ...
... Heaven (Brihad Dyau) called also the Wide World, the Vast (Brihat), and typified sometimes as the Great Water, Maho Arnas. This "Brihat" is again described as "Ritam Brihat" or in a triple term "Satyam Ritam Brihat". And as the three worlds correspond to the Vyahritis, so this fourth world of the Vastness and the Truth seems to correspond to the fourth Vyahriti mentioned in the Upanishads, Mahas. In the ...
... human] slaying the Coverer have crossed beyond both earth and heaven [matter and mind] and made the wide world for their dwelling place" (I.36.8). They entered "the Truth, the Right, the Vast," satyam, ritam, brihat , "the unbroken light, the fearless light," for there, suffering and falsehood and death are no more : there is only immortality, amritam . And the Veda gives us its high unifying vision, which ...
... Again, it is this yogic journey that ends in the discovery of the fourth world, turiyam svid, the world of the supermind spoken of in the Veda as the world of the Truth, Right and Vast, — satyam, ritam, brihat. Describing the process of Yoga in its essential characteristic, the Rigveda states: सर्वभुतेषु चात्मान॑ ततो न विजुगुप्सते । ।6। । यस्मिन्सर्वाणि भुतान्यात्मैवाभुद्विजानतः | तत्र ...
... satyam. Afterwards the ritam. You see, the script has the trikaldrishti. No self-restraint. It stands in the way—vamamarga. Restraint by God only. Yes. Today, tomorrow & the day after. (1) Satyam, ritam, brihat in the knowledge, power & samadhi (2) Sharirananda confirmed & greatened (3) Arogya made triumphant (4) Removal of exaggerated adhogati, utthapana, firm beginnings of saundarya. ...
... not for confirmation, but for realisation in the lower plane of consciousness on which we mental and physical beings live. We see a truth self-existent above this plane, self-existent in the satyam ritam brihat of the Veda, the True, the Right, the Vast which is the reality behind phenomena, but we have to actualise it on the levels on which we live, levels of imperfection & uncertainty, striving & ...
... outwardly the moon and the Soma-wine or nectarous moon plant, inwardly the god of the spiritual ecstasy, Ananda. The principal psychical conception of this inner Vedic cult was the idea of the Satyam Ritam Brihat, the Truth, the Law, the Vast. Earth, Air and Heaven symbolised the physical, vital and mental being, but this Truth was situated in the greater heaven, base of a triple Infinity actually and ...
... existence (sat-chit-ānanda-vijñāna-manas-prāna-anna) to the Vedic threefold division, - Sat-chit-ananda above, Dyaus-antariksha-prithvi below, and the link world of Supermind or Brihad-dyau of Satyam-ritam-brihat (Truth-Right-Vast). The seven planes of subjective consciousness were seen as the reflection within of the seven objective worlds without, a hierarchy of levels of human consciousness matching ...
... entities and become His aspects. This marks the victory of the Aryan seeker. He is now in the very home of the gods (swe dame). This is the home of the Truth, the Right and the Vast (satyam, ritam brihat). This is the supramental Truth-Consciousness (Sat-Chit). It is that by which reality expresses itself, and in which expression, even the Idea-Expression, is the concrete body of the Truth ...
... Ritam of the aishwarya is preparing to arrange itself on a sounder base. The satyam of the tejas & tapas is now showing Page 321 itself like the satyam of the prakasha,—a satyam not yet arranged; each output of power is shown to have its purpose & effect; but not always or even often the precise purpose & effect intended by the personal mind. The satyam brihat & initial ritam of the... tapas & tapatya; there is the obstinacy of the habit of anritam in the physical akash. The ritam of knowledge has no longer to be separated from the ritam of power; each has to enforce or illumine the other. From now forward the organisation of the ritam will proceed steadily on the basis of the satyam brihat with a determining superior faculty which will eliminate the anritam & exalt the intellectual... a few days to eliminate the causes of doubt, but they will produce no effect when they come. The knowledge is once more satyam brihat with a more untrammelled & well combined brihat & a nearer approach to the perfect ritam. Moreover the rapid use of the faculties for ritam has now commenced. Formerly, the rule was that the first perceptions were confused & wrong and a slow & deliberate sanyama on ...
... the conscious activity 3) The principle of Affirmation to replace the principle of rejection & denial. 4) Ritam to develop no longer only in isolated or combined details, but in the undivided brihat of the satyam with truth of detail & combination as a play of the ritam satyam brihat. The statement is not complete; [there] 1 are three others & then Page 484 two more to be added... activity of the illuminated mind in its middle ascent, not dependent on nervous consciousness, not yet in harmony with the ritam, but only satyam & brihat. It is full of true & active possibilities out of which the actuality is determined. This is the reason why it is neither ritam nor anritam. It is truth of being, but not truth of eventuality. Page 486 Lipi. 1) It is the bygone attention... affirmation of the satyam brihat is no longer resisted, but the complete affirmation of the ritam is constantly attacked & broken when it seems to be on the point of perfect fulfilment. There is always an element of deviation, potential or actualised, or of potency of relapse which is made effectual, usually immediately after any instance of effective or perfect play of the ritam. It is always in the ...
... the extreme will mean a full satyam brihat with a sufficient ritam. But the process means a continual indulgence of the obscuration by the intellect which involves a suspension of the direct and primary action of the ideality. Behind the obscuration the superior ideality is growing in power upon the whole thought action. The increase of the ritam in the satyam brihat of the telepathies on the lowest... defends its habits as the law of the being. The satyam brihat of the tapas, the physical telepathy and the telepathy of the mental and pranic planes is being established in the idealised intelligence under the guidance of the ideality; the object is to eliminate in its own field the false stress, the intellectual decision, so that the ideal ritam may be freed from the pursuit of the intellect. ... because it brought the tapatya, is now being encouraged and the remnants of tapatya are being transformed into forcible prolongation of right tapas. Accordingly the brihat satyam of T² is becoming as complete as it can be without perfect ritam and without the play of the superior ideality. For that combination alone can give all the right data in their right place including tendencies which are latent ...
... that the positive trikaldrishti Page 337 which decides & arranges or is itself naturally the ritam is on the point of perfection, but prevented from consistently manifesting. The satya tejas & satya tapas have first to be perfectly manifested. Now the satyam, brihat & an imperfect ritam of the tapas in aishwarya, ishita [&] vashita, have been manifested in a series of movements. This siddhi... is true that the defect of overstress in the knowledge has not been cured, the struggle to establish the ritam seems to have failed, the Vani seems once more to have misled; but all this will be cleared as soon as this siege of the environment is lifted. It is now clear that the brihat satyam of telepathy & telepathic trikaldrishti is perfect in all but thought & even, though more obstructed, in... expected of yesterday's movement, but it has been followed up by a struggle, not a victory. The intensifying of the Brahmabuddhi is the one positive gain, & to this may be added the firm extension of the brihat in the jnana with the mixed satya & anrita of trikaldrishti & telepathy. The difficulty is in the insufficient strengthening of the decisive viveka & the insufficient finality of the transfer of the ...
... conversations in the Samadhi; better organisation of rupa; incipient organisation of lipi. Satyam brihat very pronounced; resumed action of ritam in the satyam. In the evening attempt of the sukshma vak to manifest more freely & fully 27 May 1915 Attempted movement towards the complete satyam-ritam of the trikaldrishti, broken down by a fresh reaction. Aishwarya depressed. Kamananda... Trikaldrishti is telepathic, mental & non-luminous; it has a satyam which attempts & often succeeds in a non-luminous arrangement of the ritam. Satyam of vijnana is well-established and does not fail during the asiddhi. It is the brihat ritam that fails & so much so as sometimes entirely to disaggregate even the particular ritam. Exact trikaldrishti of time (by the watch or in the order... manifests in conscious tendency. Knowledge & Tapas are this morning acting again in the manas & not in the vijnana; therefore there is no general ritam; only a ritam disengaging itself with difficulty from the brihat of the unregulated mental satyam. This constitutes a relapse. The vibrations of asamata of asiddhi continue & amount to a breaking in on the siddhi of the fourth chatusthaya. ...
... general laxity of the Virya and Devibhava. Nevertheless the faith & the Ishwarabhava grow steadily. In the third chatusthaya satyam brihat has extended itself to the trikaldrishti, telepathy & tapas-siddhi, but have not yet been converted into the full ritam. Ritam is being organised, but is self-constructive rather than transcendently decisive. Therefore it lacks mastery & self-confidence and... with the Truth. All this is justified by the observed facts. There is entire satyam and almost entire ritam & brihat of the jnana & the telepathy in relation to outward event; decisive trikaldrishti is yet defective owing to defect of tapas siddhi and prakamya vyapti is not yet normally brihat, although it has all the necessary capacities. For the rest T³ is moving forward in the... futurity; in the remote there is the period of great results. The satyam is restored, but still lacks the definitive & decisive ritam. It is a satyam of telepathy, not of the pure trikaldrishti. There is a similar satyam, without definitive ritam, of the Tapas. The satyam has a firmer ritam than before, but it is a ritam of telepathy & of manomaya forces, not vijnanamaya. Utthapana ...
... concept of Dharma developed in the later period is that of Ritam. Ritam and Satyam seem to be interchangeable/but there is a certain distinction between the two in so far as Satyam may be regarded to be the truth and Ritam to be the right. In fact, the full formula of perfection as defined in the Veda is Satyam, Ritam, and Brihat. Brihat or the vast is the fundamental perspective of the truth. Where... truth can be apprehended, comprehended and known, and it is only when truth is known that right action cart proceed. This is the significance of the trinity of satyam, ritam and brihat. If we keep firm on this original meaning of ritam, we can appreciate the entire development of the concept of Dharma in Indian literature. Dharma is that which holds us, which gives us cohesion, and which keeps... infinitude, the Brihat of the Veda, he becomes capable of transcending all dharmas which are appropriate to lower developments through tamas, rajas and sattwa. He is liberated from the egoistic limitations, he becomes capable of total surrender to the Page 99 Supreme, and in a state of comprehension of the truth, satyam, he becomes capable of the right action, ritam. It is against ...
... Nevertheless the accuracy & readiness are already prepared and glimpsed in the action; they will soon develop in the mobile actuality. The vijnanabuddhi is now acting with full brihat of satyam and the incipient brihat of ritam taking up all the obscure or half illumined movements of the manasaketu & putting them in their place even in the trikaladrishti; this movement covers the perception & vangmaya... inevitability; the positive defects that remain are occasional overstress on a telepathic perception marring the satyam and imperfect light of detail and arrangement limiting the ritam. Nevertheless even in the unillumined secondhand perceptions of mind the ritam is at last prevailing and the satyam is now dominant. *Lipi. 1 Effective fertility of the lipi; delight: utility of the lipi to the trikaldrishti... movements constitute perfect ritam not only in telepathy but in trikaldrishti & when they are not so, they are always a full satyam with an imperfect ritam, an arrangement struggling to be right & attaining a half rightness, not as before entirely confused. Power grows, the sraddha of perfect power is taking possession of the mentality and preparing the eventual ritam of the tapas. The object can now ...
... Nevertheless it is still being steadily pursued under all difficulties and is now about to be extended to the movements of tapas & tejas, which like the prakasha, must be made entirely satyam & ritam in the brihat. In the prakasha it is the perceptions of actuality & especially of determinative event in the actuality which are the remaining centre of deficiency and their imperfection is intimately... movement has been to transfer all the movements of mind normally to the ideality, to establish the truth (satyam) of all telepathies & arrange for the ritam, to increase the strength of the telepathic trikaldrishti & justify all movements of tejas & tapas as satyam, but not as ritam. The ritam is especially uncertain in essential trikaldrishti & this uncertainty leads to frequent relapse and an occasional ...
... or else attends it in the accompanying ideation The perception of all these things is becoming steadily more intense and satisfying, it is increasing in the quality of the satyam brihat and in the ritam of the satyam brihat. The pressure from above is for what is subconscient to be mentally or ideally Page 1064 seen and felt, and for the mental perception to be transformed into the ideal... intelligence because to the mental perception the physical opposition to the kamananda seemed too strong to be surmounted. The script set down yesterday. "The first week of May outlines the ritam in the satyam brihat. It prepares the totality of the physical delight. It prepares too the samadhi." All three predictions are being fulfilled with what has been called the enthusiastic, that is a sudden, vehement... down for it, a preparation within certain limits. It has effected a great liberation in speech thought, ideation and lipi and not only outlined, but laid down here the clear and strong ideal ritam in the satyam brihat, fixing it for the present mainly in the inspirational form or at the lowest in an intuitional form truly ideal and not intellectualised. Sometimes the old intellectualised form still recurs ...
... magnified, in status, book, etc). Today violently obstructed and sterile. 11 February 1917 Telepathy, brihat, confused in ritam, though greatly increased in ritam; entirely satyam in the sense of being true in essence, though misapplied in fact. Tapas has still an effect perturbing to the ritam by its mental overstress.. Page 947 Telepathy = trikaldrishti steadily increases, but tapasic... simultaneous, but the sushupta purusha or shakti not only observes, but judges the jagrat experiences and, initially at least, the swapna perceptions. Telepathy grows in brihat & satyam in the field of exercise, but ritam is a little discouraged. Samadhi (sitting) of a lighter kind than in the afternoon, but the same type and a strengthening of the jagrat in conjunct[ion] with sushupti or... samata & sukha . The rest awaits the development of the third chatusthaya. (3) Great extension of perception of satyam in telepathy, which is preparing to embrace sensational & mental telepathy Page 922 and telepathic trikaldrishti. Tapas is increasing towards brihat effectiveness, but is not yet ideal ( vijnanamaya ). It awaits the development of pure trikaldrishti unified with pure ...
... favourable to a rapid siddhi. In the vijnana, the intellect is now forced to a more general & unquestioning acceptance of the satyam & brihat in the knowledge & of the value of personal tapas as a force in the determination of results;but the knowledge has receded in ritam & the power in actual effectivity as a result of the violent & obstinate pressure of the anandamaya mental devatas of the Mahasaraswati... greater chances of success, for it is intimately associated with the growing sense of the Anandamaya Lila & the integral dasya of the being. The satyam & brihat grow continually & take larger possession of the perceptive attitude towards the world; the ritam still fluctuates, because the truth & largeness are of the mental realm, not of the ideal consciousness; the mind receives the truths Page 472... confusedly. The general result at the moment is the triumph of the retarded gradual movement against the forces making for organisation & rapidity. 13 May 1914 In vijnana brihat ritam with imperfections & limited ritam with perfection; also reversion to inferential error. In power, the condition of struggle, but with a tendency for mental tapas to replace nervous tapas & to guide even such nervous ...
... processes. Because the causal Idea is a real force of existence, it is called Satyam, the True in being; because it is the determining truth of all activity and formation, it is called Ritam, the True in movement; because it is broad and infinite in its self-view, in its scope and in its operation, it is called Brihat, the Large or Vast. Savitri by the Truth is the Creator, but not in the sense... activities of revelation, inspiration, in tuition, luminous discernment, and they constitute the action of that transcendent principle which the Vedanta calls Vijnana, the perfect knowledge, the Veda Ritam, the Truth. But these rays descend also into the human mentality and form at its summit the world of luminous intelligence, Swar, of which Indra is the lord. For this Vijnana is a divine and not ...
... of memory persists, but was powerfully overcome and the lost memory restored in the samadhi itself. Telepathies & tapasbuddhi are being more largely taken up into the brihat satyam of the ideality preparing the brihad ritam. Unity of action in lipi, reference, T³ and other instruments of the vijnana is being established. Page 974 Tapas continues to increase in force, but... or was determined by the subconscient. This rises out of the realised sat in the mental, vital, physical prakriti (pradhana elementalised) and is therefore satyam. It is not yet ritam, Page 991 but prepares to be. It will be brihat by the large assimilation of the circumconscient under the law of the ideality. Physical tamas has been for some days dominant. It is now being violently... have no power left to form themselves, the aid of buddhi and manas being refused. The active side is now being revived. Absolutely perfect reference, telepathy perfect in satyam of substance, perfect too in ritam of arrangement when it does not attempt to develop trikaldrishti and tapas; occasionally perfect trikaldrishti. Tapas is still tainted with the habit of effort and struggle; trikaldrishti ...
... .. filled with God (do) The whole difficulty of the knowledge is now the difficulty of manifesting the ritam in time with regard to the trikaldrishti, for the brihat & the satyam of the revelatory vijnana are established, even in the trikaldrishti; but because there is defect of the ritam, the siddhi slides back frequently to an inferior level where this knowledge can be obstructed. Page 426... is a frequent relapse into the mere saguna. The whole consciousness has been driven down into the manas & prana, apparently in order that their more obscure movements may learn to become satyam, brihat & ritam no less in the Annamaya & Pranamaya Purusha & Prakriti than in the Manomaya. It is promised that as a result of the apparent relapse a greater, firmer & vaster siddhi will emerge. Page... overstressed in the buddhi & is then referred to the vijnana for right interpretation, is being constantly shown & condemned. It stimulates the mahadbhava of the satyam, but is unable to arrive at the ritam. It might arrive at a sort of secondary ritam after a long struggle & development, but that is not now intended, although it must be done at a later stage of the human advance in this age. At present it ...
... and her own home, not unerring in the intellect, but only straining towards the hidden truth & right out of the mental dualities of right & wrong, truth & falsehood. This deputy & messenger of the Ritam brihat seated in manas as reason, discernment, intellect, can only attain its end and fulfil its mission when Agni, the divine Force, manifests in the Prana and manas and uplifts her to the ideal plane... with its superior and inferior fellows. Therefore in those who are attaining this nature of godhead, devayatám, their senseminds strain towards Agni, the divine force of Right Being & Right Action, satyam ritam,—they tend that is to say to have the right state, bháva or temperament, out of which the right action of the indriyas spontaneously proceeds; the seeings of the Yogin who attains, move in Surya... Being generally, Being manifested in substance whether of mind, life, body or idea or the three higher streams proper to our spiritual being. Agni therefore manifests as the fullness, the infinity, the brihat of all this sevenfold substantial being that is the world we are, but white, the colour of illumined purity. He manifests therefore at this stage primarily as that mighty wideness, purity & illumination ...
... list of psychological words5 used in the Rig Veda showing clearly that the Vedic Rishis were far from a. primitive state of culture. Satyam----------------- Truth of being Ritam------------------- Truth of movement, of action, a law Brihat------------------- Vast, all-pervading Dhi----------------------- Intellect Mati---------------------- Thinking... 45 Page 163 to many ordinary and current words of the Veda, such as dhi, thought or understanding; manas, mind, mail thought, feeling or mental state; manisha, intellect, ritam truth; to give their exact shade to kavi, seer, manishi, thinker vipra, vipaschit, enlightened in the mind and a number of similar words;.."6 { IV } "On one condition this t ...
... synthesis effected by Sri Aurobindo proposes to meet squarely the vast and all-embracing crisis of today's humanity. This synthesis recovers the Vedic knowledge of the Supermind, of the Vedic satyam, ritam and brihat, — of the truth, the right and the vast, — but what is new is that it scales the greater and greater heights of the Supermind; and, as Sri Aurobindo explains, this synthesis aims at the ...
... itself, the truth in its becoming, in its essence, possibilities, actuality. He contains all that in the Idea, the Vijnana, called the Truth and Law, Satyam Ritam. He contains it comprehensively, not piecemeal; the Truth and Law of things is the Brihat, the Large. Viewed by itself, the realm of Vijnana would seem a realm of predetermination, of concentration, of compelling seed-state. But it is a d ...
... finders and speakers of the word of the Truth and by the power of the Truth they win for us the wide world of Light and Immortality which is described in the Veda as the Vast, the True, the Right ( Brihat, Satyam, Rtam ) 14 and as the own home of which they are the children. This physical image and this psychological indication are closely interwoven and they cannot be separated from each other. It is... 24 ignorance and ocean of divine knowledge, and he has the knowledge of the law that lifts the ignorant human consciousness from darkness and ignorance into the vast Right and Truth ( Ritam and Satyam ) The Veda, therefore, refers to Varuna as the teacher of vast Right and Truth. This path from darkness and ignorance to knowledge is also described in the parable of Shunahshepa, which is... the seeker; to that aspiration, the supreme responds; and response leads to fulfillment and perfection. 15 Agni and Indra: Next Step Agni leads man in his search for the truth ( Satyam ) It is Agni that connects man with the cosmic forces and with all the gods of the three worlds ( triloka ), of earth ( Bhur ) , middle world ( Bhuvar) and heaven ( Swa r) At a height of the ...
... Whenever anything has to be done, there are always forces that want to interfere. I suppose they want to show that smooth walking and the "wide unbarred and thornless path" belong only to the Vedic Ritam satyam brihat and we must get up there—if we can. What occult secret? It is a fact always known to all Yogis and occultists since the beginning of time, in Europe and Africa as in India, that wherever ...
... you remember the Chhandogya Upanishad's glorious utterance: 'There is no happiness in the small: immensity alone is felicity" ? The Rigveda always associates brihat (the Vast) with its satyam (the True) as well as its ritam (the Right) in describing the supreme world of the soul's fulfilment. I say "world" because the Rishis use the term loka or its equivalents which do not cut ...
... only to the extent of the old T³ which was far from complete that this success obtains, but it is extending itself to the whole range of possible intelligent thought and will, to complete the brihat satyam ritam. Beyond that, however, there is the highest T², absolute, which has yet to manifest. The defects in the strength of I and II [ first and second chatusthayas ] are being rapidly dealt with ...
... injure one. Do you remember the Chhandogya Upanishad's glorious utterance: "There is no happiness in the small: immensity alone is felicity"? The Veda always associates brihat (the Vast) with its satyam (the True) as well as its ritam (the Right) in describing the supreme world of the soul's fulfilment. I say "world" because the Rishis employ the term loka or its equivalents which ...
... an act of determining illumination—I do not see the future flight with the self-vision as I see the present flight with the physical vision & so know about it. I see only the truth (ritam, satyam) about this flight, satyam of it, not sat, its truth of existence, not its existence. But this day I realised more certainly what I had previously perceived by fragmentary experience, that the basis of all knowledge... happenings, a choice hampered by a siege of false suggestions from the physical gods in the material environment, the suggestions themselves are coming to be automatically true. The vijnanam which is satyam ritam is conquering the last fields of mentality & imposing its satyadharma or law of self-existent truth which is necessary for perfect vision of things, satyadharmaya drishtaye. The movement is not... ananda, in their types, not yet in unbroken possession. 2) Physical mukti & bhukti become more apparent. 3) Vijnana liberated from its limitations, not entirely, but able to move towards the brihat. 4) Adeshasiddhi & totality of the fifth chatusthaya. The bhashasiddhi of Sanscrit prose, tested, proved to be well established. It is now suggested that the predictions were not in themselves ...
... Lord, Echo and reecho the distant hills in meditation, Disciples of the desireless, ego less, equal souled compassion. Vedic mantras float and reverberate in the sacred air. Satyam, Ritam, Yyotih, Brihat The Truth, the Law, the Light, the Infinity Are now sovereign Lords. The Long night is at last over, The Sun of Truth illumines and guides our steps. Praying hands and bodies ...
... Truth-consciousness, is there in the Rigveda, according to Sri Aurobindo's psychological theory of the Veda. For the Veda speaks of the discovery of the world of truth, right and the vast, satyam, ritam and brihat, which defines the nature of the Supermind. The idea of the Supermind is also present in the Upanishads when we see it in the conception of Being of Knwoledge, vijnanamaya Purusha, exceeding ...
... y wide. A larger movement of the vijnanasiddhi is commencing today, in which it will be unnecessary to note every minute advance. Perfect passivity is its basis; brihat, vast abundance will be its field; satyam its atmosphere; ritam its line of definiteness. Mechanical perfection will spontaneously emerge in its apas. Already the lipi has commenced; to compass abundance is its first action and to... harmonisation can be managed. Since the above was written, prediction in the script has been justified; "Successful struggle in vijnana during the rest of the day, triumph in the evening. Rupa develops brihat with difficult[y], not yet perfection except in single figures." The struggle in the afternoon was successful in maintaining the minimum gains of the siddhi; in the evening the siddhi has triumphed... should not be established; for then the other obstacle of uncertainty will have nothing on which to feed its existence. The fulfilment of the powers of Knowledge & the accomplishment of the divine Satyam are therefore certain, although the time of fulfilment is not yet revealed; for after the general working of the power is established without defect, there will still remain its perfect application ...
... the day was the lipi." The second paragraph deals with a movement of the vijnana to brihat, to be followed by a further change to satyam and ritam. This is the situation 1505 described at the beginning of the second sentence of the Record of 11 July 1913: "At first the knowledge was merely brihat in manas. . . ." [7] This script, written on a single loose sheet, contains no explicit ...
... a plane of consciousness in which the soul dwells by the power of perfect truth, in a condition of pure existence of knowledge, satyam, pure arrangement of its nature in that knowledge, ritam or vratam, pure satisfying wideness in being of that knowledge-nature, brihat. This is the soul's kingdom of heaven, its ideal state, immortality, amritatwam. All things here are in the language of [the Vishnu... beautiful but also in the ugly, in the holy & great but also in that which we look on as base & impure. Looking on Brahman moving & Brahman unmoving we have to say with the Mundaka Upanishad, Tad etat satyam (That yonder is this here & the Truth), & looking on Ishwara & Brahman moving & unmoving we have to say with the same Upanishad, "Purusha evedam sarvam karma tapo brahma paramritam." "It is the divine... metaphysical & argumentative Adwaita on a tremendous essential Dwaita of Satya & Asatya, that which is true & that which is false; the other rests a practical Adwaita on an apparent Dwaita, all being Satyam, eternal Truth, but Truth seen & recurrent presenting itself to Truth seeing & persistent—the sthanu & the jagat, an apparent difference of appearance to knowledge, not an actual difference of essential ...
... them to God; with their consent & assistance he is helped to ascend and dwell in the divine being which they also dwell in & enjoy, the Vast, the Delightful, the True, the Light, — mahas, brihat, ratnam, ritam, satyam, jyotih, various epithets by which the seers expressed the manifestation in conscious being of the Page 362 inexpressible because unthinkable Parabrahman. The Vedic sacrificer ...
Share your feedback. Help us improve. Or ask a question.