Vasudeva : son of Surasena of the chandravamshi Yādava kūla; brother of Kūnti the mother of the Pandavas & father of Krishna.
... the house of his friend and Gokul's chieftain, Vasudeva, to whose house he had safe entry. And why, at that very moment a daughter had been born to Yashoda, the wife of Vasudeva! A story of the truth of the internal play of the world was being woven with some kind of sureness even as uncertainty lay in all the four directions. We are told that Vasudeva was able to place his young infant in place of... sister, Devaki, and so drove the chariot himself for his sister and her husband, Vasudeva, soon after their wedding ceremony. On the way, as he was driving the chariot, a voice was heard, thundering, as it were, from the high heavens: "The eighth child of Devaki will slay you." Enraged and threatened, he sent away Vasudeva and Devaki into a prison from where escape was impossible. Thereafter every... infant had to be led to safety. And lo and behold! the river parted and made way for the journey of the father, Vasudeva, who carried the infant in a basket on his head. However, the infant needed protection from the heavy rain if he was to survive, and Page 23 Vasudeva takes the infant Krishna across the Yamuna river, Pahari miniature according to the story, a serpent ...
... surrounded by the walls of my Page 170 cell, but by the arms of Vasudeva. When I walked under the tree in the yard, it was not a tree any more but Sri Krishna who spread his cool protective shade over my head. The guards and jailors had become Vasudeva, the very door, the bars on the window, all were none but Vasudeva. When I lay on the coarse blanket it was the embrace of Sri Krishna that... jail when you would so often complain to me about the lack of my Grace and protection? And now, look who the Magistrate and the Prosecutor are. Are they not Page 171 Vasudeva?' Yes, indeed they were all Vasudeva, there was none who was not Sri Krishna. Smiling with infinite gentleness, He continued, 'There is no cause, therefore, for any doubt or fear. I dwell in all of them, it is I who... that I felt, the arms of my Lover and my Friend. In the thieves and murderers of the prison I discovered the same Vasudeva, the same Narayana. The love, kindness and humanity shown to me by those men had earlier not only overwhelmed me but also embarrassed me. I am particularly reminded of one of them, a simple peasant, a man of the unlettered masses, one whom we, in our blind pride, might describe as ...
... high walls that I was imprisoned; no, it was Vasudeva who surrounded me. I walked under the branches of the tree in front of my cell but it was not the tree, I knew it was Vasudeva, it was Sri Krishna whom I saw standing there and holding over me his shade. I looked at the bars of my cell, the very grating that did duty for a door and again I saw Vasudeva. It was Narayana who was guarding and standing... miraculous gift of mystical vision helped him to see in the lower court - as in the sessions court as well - all the actors clothed in the garment of Narayana, of Vasudeva: I looked and it was not the Magistrate whom I saw, it was Vasudeva, it was Narayana who was sitting there on the bench. I looked at the Prosecuting Counsel... it was Sri Krishna who sat there, it was my Lover and Friend who sat... in prison - were now a thing of the past; Sri Aurobindo's soul already experienced a calm and rich lucidity. He was now able, while mentally repeating the mantra that all was Brahman, all was Vasudeva - sarvam khalvidam brahma, vāsudevah sarvamiti - to project that realisation upon everything and every creature in the range of his daily experience. The prison ceased to be a prison. As he ...
... walls that I was imprisoned; no, it was Vasudeva who surrounded me. I walked under the branches of the tree in front of my cell but it was not the tree, I knew it was Vasudeva, it was Sri Krishna whom I saw standing there and holding over me his shade. I looked at the bars of my cell, the very grating that did duty for a door, and again I saw Vasudeva.’ Vasudeva is one of the many names of Sri Krishna... Avatar, is a personification of the One Divine. ‘I looked at the prisoners in the jail, the thieves, the murderers, the swindlers, and as I looked at them I saw Vasudeva … I looked and it was not the Magistrate whom I saw, it was Vasudeva, it was Narayana who was sitting there on the bench.’ 3 Everyday reality had become a spiritual reality for him wherever and whenever, whether he sat in c ...
... high walls that I was imprisoned; no, it was Vasudeva who surrounded me: I walked under the branches of the tree in front of my cell but it was not the tree, I knew it was Vasudeva, it was Sri Krishna whom I saw standing there and holding over me his shade. I looked at the bars of my cell, the very grating that did duty for a door and again I saw Vasudeva. It was Narayana who was guarding and standing... me. I looked at the prisoners in the jail, the thieves, the murderers, the swindlers, and as I looked at them I saw Vasudeva, it was Narayana whom I found in these darkened souls and misused bodies. . . . 'I looked and it was not the Magistrate whom I saw, it was Vasudeva, it was Narayana who was sitting there on the bench. I looked at the Prosecuting Counsel and it was not the Counsel for ...
... high walls that I was imprisoned; no, it was Vasudeva who surrounded me. I walked under the branches of the tree in front of my cell but it was not the tree, I knew it was Vasudeva, it was Sri Krishna whom I saw standing there and holding over me his shade. I looked at the bars of my cell, the very grating that did duty for a door and again I saw Vasudeva. It was Narayana who was guarding and standing... arms of my Friend and Lover. This was the first use of the deeper vision He gave me. I looked at the prisoners in the jail, the thieves, the murderers, the swindlers, and as I looked at them I saw Vasudeva, it was Narayana whom I found in these darkened souls and misused bodies.... When the case opened in the lower court and we were brought before the Magistrate I was followed by the same insight... your heart fail and did you not cry out to me, where is Thy protection? Look now at the Magistrate, look now at the Prosecuting Counsel.' I looked and it was not the Magistrate whom I saw, it was Vasudeva, it was Narayana who was sitting there on the bench. I looked at the Prosecuting Counsel and it was not the Counsel for the prosecution that I saw; it was Sri Krishna who sat there, it was my Lover ...
... walls that I was imprisoned; no, it was Vasudeva * who surrounded me. I walked under the branches of the tree in front of my cell, but it was not the tree, I knew it was Vasudeva, it was Sri Krishna * whom I saw standing there and holding over me his shade. I looked at the bars of my cell, the very grating that did duty for a door and again I saw Vasudeva. It was Narayana 131 who was guarding... couch and felt the arms of Sri Krishna around me, the arms of my Friend and Lover.... I looked at the prisoners in the jail, the thieves, the murderers, the swindlers, and as I looked at them I saw Vasudeva, it was Narayana whom I found in these darkened souls and misused bodies. 132 That experience would never again leave Sri Aurobindo. During the six months the trial lasted, with its two hundred-odd... your heart fail and did not you cry out to me, where is Thy protection? Look now at the Magistrate, look now at the Prosecuting Counsel." I looked and it was not the magistrate whom I saw, it was Vasudeva, it was Narayana who was sitting there on the bench. I looked at the Prosecuting Counsel and it was not the Council for the Prosecution that I saw; it was Sri Krishna who sat there and smiled. "Now ...
... led devotee that all was Vasudeva"* and (to quote his own resonant words): "... His strength entered into me. I looked at the jail that secluded me from men and it was no longer by its high walls that I was imprisoned; no, it was Vasudeva who surrounded me. I walked under the branches of the tree in front of my cell, but it was not the tree, I knew it was Vasudeva, it was Sri Krishna whom... whom I saw standing there and holding over me His shade. I looked at the bars of my cell, the very grating that did duty for a door and again I saw Vasudeva. It was Narayan who was guarding and standing sentry over me. Or I lay on the coarse blankets that were given me for a couch and felt the arm of Sri Krishna around me — the arms of my Friend and Lover." (Uttarpara Speech) And the Friend and ...
... high walls that I was imprisoned; no, it was Vasudeva who surrounded me. I walked under the branches of the tree in front of my cell but it was not the tree, I knew it was Vasudeva, it was Sri Krishna whom I saw standing there and holding over me his shade. I looked at the bars of my cell, the very grating that did duty for a door and again I saw Vasudeva. It was Narayana who was guarding and standing... standing sentry over me.’ Narayan and Vasudeva are names of Krishna and Vishnu, and represent here the highest Godhead. Aurobindo had realized the cosmic consciousness, the second fundamental realization in his yoga. During a certain period he was visited by the spirit of Swami Vivekananda, who had died in 1902, six years before. ‘I didn’t know about the planes [i.e. the gradations of being]. It was ...
... son of Rohinī by Vasudeva. They have only been entrusted to Nanda, for fear of you. It is they who have killed so many of your men." 19-22. Hearing this, Karhsa became furious with rage. He took up his sword to kill Vasudeva, but was restrained by Na-rada. Knowing that the son of Vasudeva would be the cause of his death, Karhsa, after the departure of the Devarshi, had Vasudeva and his wife chained... colours, viz., white, red and yellow; this time he has assumed a dark complexion. (16) Some time in the past this son of yours was born in the house of Vasudeva; hence the wise who know this truth will duly designate him as the glorious Vāsudeva (son of Vasudeva). (17) There are numerous Page 90 names and forms of your son, conforming to his excellences and actions. I alone know them. (18) The... of Madhu's family, narrated all, about Kamsa's antagonism towards the Yadus and of his attempt to kill Vasudeva. 9. He informed Śrī Krsna all about the object with which Karhsa had sent him on this mission, as also of Nārada's informing Karhsa that he ( Śrī Krsna) was really the son of Vasudeva and not of Nanda. 10. Hearing Akrūra's words, Rāma and Śrī Krsna, the dauntless destroyers of all foemen ...
... experience. But can you not tell us what the experience was like? Was it by any chance like the one you speak of in your Uttarpara Page 232 Speech—Vasudeva everywhere? Great Jumble-Mumble! What has Vasudeva to do with it? Vasudeva is a name of Krishna, and in the Uttarpara Speech I was speaking of Krishna, if you please. But how can that be? Didn't you begin Yoga later on in Gujarat ...
... being surrounded by Vasudeva from all the sides. He looked around and "it was not the Magistrate whom I saw, it was Vasudeva, it was Narayana who was sitting there on the bench. I looked at the Prosecuting Counsel and it was not the Counsel for the prosecution that I saw; it was Sri Krishna who sat there, it was my Lover and Friend who sat there and smiled." 19 All is Vasudeva, vāsudeva sarvam ...
... high walls that I was imprisoned; no, it was Vasudeva who surrounded me. I walked under the branches of the tree in front of my cell, but it was not the tree, I knew it was Vasudeva, it was Srikrishna whom I saw standing there and holding over me His shade. I looked at the bars of my cell, the very grating that did duty for a door and again I saw Vasudeva. It was Narayana who was guarding and standing... arms of my Friend and Lover. This was the first use of the deeper vision He gave me. I looked at the prisoners in the jail, the thieves, the murderers, the swindlers, and as I looked at them I saw Vasudeva, it was Narayana whom I found in these darkened souls and misused bodies. Amongst Page 6 these thieves and dacoits there were many who put me to shame by their sympathy, their kindness... your heart fail and did you not cry out to me, where is Thy protection? Look now at the Magistrate, look now at the Prosecuting Counsel." I looked and it was not the Magistrate whom I saw, it was Vasudeva, it was Narayana who was sitting there on the bench. I looked at the Prosecuting Counsel and it was not the Counsel for the prosecution that I saw; it was Srikrishna who sat there, it was my Lover ...
... Aurobindo's experience of Vasudeva (Krishna) being behind everything. This experience is identical with what is implied by the Gita's own pronouncement which later Vaishnavism formulated as Vasudeva sarvam iti (Vasudeva is all). Although Duryodhana's armies were also Vasudeva, Krishna as Vasudeva incarnate exhorts Vasudeva-Arjuna to destroy them. The universal Vasudeva plays many roles according ...
... high walls that I was imprisoned; no, it was Vasudeva who surrounded me, I walked under the branches of the trees in front of my cell but it was not the trees, I knew it was Vasudeva, it was Sri Krishna whom I saw standing there and holding over me his shade. I looked at the bars of my cell, the very grating that did duty for a door and again I saw Vasudeva. It was Narayana who was guarding and standing... the arms of my Friend and Lover. This was the first use of the deeper vision He gave me. I looked at the prisoners in the jail, the thieves, the murderers, swindlers, and as I looked at them I saw Vasudeva, it was Narayana whom I found in these darkened souls and misused bodies. Among these thieves and dacoits there were many who put me to shame by their sympathy, their kindness, the humanity triumphant... your heart fail and did you not cry out to me, 'Where is Thy protection?' Look now at the Magistrate, look now at the Prosecuting Counsel." I looked and it was not the Magistrate whom I saw, it was Vasudeva, it was Narayana who was sitting there on the bench. I looked at the Prosecuting Counsel and it was not the counsel for the prosecution that I saw; it was Sri Krishna who sat there; it was my Lover ...
... high walls that I was imprisoned; no, it was Vasudeva who surrounded me. I walked under the branches of the tree in front of my cell but it was not the tree, I knew it was Vasudeva, it was Sri Krishna whom I saw standing there and holding over me his shade. I looked at the bars of my cell, the very grating that did duty for a door and again I saw Vasudeva, It was Narayana who was guarding and standing... arms of my Friend and Lover. This was the first use of the deeper vision He gave me. I looked at the prisoners in the jail, the thieves, the murderers, the swindlers, and as I looked at them I saw Vasudeva, it was Narayana whom I found in these darkened souls and misused bodies. . . . "When the case opened in the lower court and we were brought before the Magistrate I was followed by the same insight... you not cry out to me, where is Thy protection? Look Page 118 now at the Magistrate, look now at the Prosecuting Counsel.' I looked and it was not the Magistrate whom I saw, it was Vasudeva, it was Narayana who was sitting there on the bench. I looked at the Prosecuting Counsel and it was not the Counsel for the prosecution that I saw; it was Sri Krishna who sat there, it was my Lover ...
... Sat. It is the Chichchhakti which takes us to the Sat,—the Devi, Shakti or Kali who brings us to Brahman, to Vasudeva, Page 481 and Agni, her especial agent for tapas in the mind, is therefore a special intermediary between us and Yajna, who, as has been seen, is Vishnu, Vasudeva or Brahman, in the Sacchidananda or Parardha on the intellectual plane, which is all man in the average has yet... in manifestation; and, finally, Atman or Self seated in mind. This Atman is Sat and Asat, positive and negative, Sad Brahma and Sunyam Brahma; both positive and negative are contained in the Sa or Vasudeva and Tat or Parabrahman, and Sa and Tat are both the same. The Buddhi again is divided into understanding (medha), which merely uses the knowledge given by sensation and like manas, chitta, hrit and... faculties is called the hansa, he who flies or evolves upward; when he leaves the lower and rises to the sacchidananda in the mind, using Sat, chit and ananda only, and reposing in the Sad Atma or in Vasudeva, then he is called the Paramhansa, one who has gone or evolved to the highest in that stage of evolution. This is the fundamental knowledge underlying the Veda, the loss of which, aided by the corruption ...
... high walls that I was imprisoned; no, it was Vasudeva who surrounded me. I walked under the branches of the tree in front of my cell but it was not the tree, I knew it was Vasudeva, it was Krishna whom I saw standing there and holding over me His shade. I looked at the bars of my cell, the very grating that did duty for a door and again I saw Vasudeva. It was Narayana who was guarding and standing... arms of my Friend and Lover. This was the first use of the deeper vision He gave me. I looked at the prisoners in the jail, the thieves, the murderers, the swindlers, and as I looked at them I saw Vasudeva, it was Narayana whom I found in these darkened souls and misused bodies...." 158 It was in this mysterious way that Sri Aurobindo was led by God to His Kingdom of Truth and eternal Beatitude... which enables us not only to understand and believe this truth but to realise it with every part of our being. It is the one religion which shows the world what the world is, that it is the Lila of Vasudeva. It is the one religion which shows us how we can best play our part in that Lila, its subtlest laws and its Page 302 noblest rules. It is the one religion which does not separate ...
... show that the association of Vasudeva with the Pāndya country is old. In the fourth century B.C. the grammarian Katyayana explains the word Pāndya as 'one sprung from an individual of the clan of the Pandus or the king of their country'. Katyayana therefore associates the Pāndya country with the Pandus or Pāndavas whom epic tradition intimately connects with Vasudeva." Even linguistically the equivalent... which Heracles entrusted her was called after her name Pāndaia." Sufficient clues have been seen by scholars' in this account to identify Heracles. D.R. Bhandarker equates him with Krshna Vasudeva (plus Krishna's brother Balarāma) and the Sourasenoi with the Surasenas or Satvatas. Lassen, McCrindle and Hopkins state that Methora and Cleisobora are respectively Mathura and Krish-napura on the... yuge-yuge. It seems to set the seal on the Purānic view of the Avatar of Vishnu as coming at the end of every one of the Four Yugas - Rāma Jamadagnya in the Krita, Rāma Dasarathi in the Tretā, Krishna Vasudeva in the Dvāpara, Kalki in the Kali as computed in the current form of the Purānas. An implied harking back by the Allāhābād Pillar Inscription to the Glta's yuge-yuge in connection with Samudragupta ...
... his experience of the omnipresent Deity in the form of Narayana, Vasudeva. As he described his experience later in the course of the celebrated Uttarpara Speech delivered on 30 May 1909: I looked at the jail that secluded me from men and it was no longer by its high walls that I was imprisoned; no, it was Vasudeva who surrounded me...I looked at the bars of my cell, the very... very grating that did duty for a door, and again I saw Vasudeva. It was Narayana who was guarding and standing sentry over me. Or I lay on the coarse blankets that were given to me for a couch and felt the arm of Sri Krishna around me, the arms of my Friend and Lover. This was the first use of the deeper vision He gave me. I looked at the prisoners in the jail, the thieves... thieves, the murderers, the Page 324 swindlers, and as I looked at them I saw Vasudeva, it was Narayana whom I found in these darkened souls and misused bodies. 103 Although the ground is the absolute silence, there is structured above the many-chambered mansion of the divine manifestation Sarvam khalvidam Brahma: all is Brahman. Third came, ...
... matrix of dream. Out of himself he creates, in himself he becomes; all are in his being and all is of his being. This truth admits and exceeds the pantheistic seeing of things. Vasudeva is all, vāsudevaḥ sarvam ; but Vasudeva is all that appears in the cosmos because he is too all that does not appear in it, all that is never manifested. His being is in no way limited by his becoming; he is in no degree ...
... creature there is Narayana. He sees that he is only an ansha of one who is in every particle of matter. If there be any differences, they are only temporary and outward. He is only that through which Vasudeva carries on his lila . He is not anxious to know what will happen tomorrow, because the action is not guided by laws. The man who has communion with God has no reason to be guided by laws, because... but there is within us something which is omniscient and eternal and cannot be drowned. Page 52 Srikrishna gave Arjuna the divya chakshu , with which he saw the Vishwarupa. He now sees Vasudeva everywhere. He sees within him things that cannot be seen by the mysteries of science. With this knowledge comes to him that force. How can I act, yet be free from bondage? The Gita says that the ...
... equates himself to being in varied ways the most pre-eminent in every category. And when he speaks in this style he refers not merely to past top echelons but also to contemporary ones: "I am Vasudeva [Krishna] among the Vrishnis, Dhananjaya [Arjuna] among the Pandavas, Vyasa among the sages, the seer-poet Ushanas among the seer-poets" (X. 37). Here the second and third names are of Krishna's... Sri Aurobindo¹ recognises it in his comprehensive phrase: "the Krishna of the Gita who is the transcendent Godhead, Paramatma, Parabrahma, Purushottama, the cosmic Deity, Master of the universe, Vasudeva who is all. Immanent in the heart of all creatures..." And such a status would be capable of issuing a multiplicity of Avatars who do not run on a straight single line. Significantly, Krishna, ...
... is present in every heart and one that is all-pervading and therefore universal and one Rama is beyond all. Sri Aurobindo : That seems to be the same thing as Gita's idea of Vasudeva that is in all and Vasudeva that is the Supreme Absolute – both are the same. I have seen instances in intense Gyana – knowledge – and intense Bhakti (devotion). Devotion of the Impersonal Divine may not be powerful ...
... sorrow a veiled delight. This the Saguna Brahman perceives and knows and as Vasudeva, or tranquil Personality, He utterly enjoys without any distinction of pleasure and grief, good and evil, the infinite play of the world within Himself. The Saguna is Sacchidananda envisaging cosmic activity. On the tranquillity [of] Vasudeva God by a new adhyaropa manifestsHimself to Himself as the Sarvam Brahman in... Buddhists deny the Sad Atman as well and say that only the Asad is a reality, but if we know only the Sad Atman or only the Asad, if we follow after only the Nirguna or only the Saguna, if we only embrace Vasudeva-Krishna-Narayan, then we know not the Eternal except in an aspect and we fall under the censure of the Upanishad, dabhram evapi twam vettha Brahmano rupam. We must shut Page 516 our eyes ...
... Kumar Sen, the Master had a vivid vision at Mathura of Vasudeva, Krishna's father, crossing the Yamuna River through a storm at night, carrying the newborn child. Later Sri Ramkrishna reminisced, "The moment I came to the Dhruva Ghat [a place for bathing in the Yamuna where Vasudeva had crossed the river] at Mathura, in a flash I saw Vasudeva crossing the Jamuna with Krishna in his arms." So deep was ...
... and experience. But can you not tell us what the experience was like? Was it by any chance like the one you speak of in your Uttarpara Speech 128 —the Vasudeva experience? Great Jumble-Mumble! What has Vasudeva to do with it? Vasudeva is a name of Krishna, and in the Uttarpara I was speaking of Krishna, if you please. But didn't you begin Yoga later on in Gujerat? Yes. But this began ...
... Uttarpara: I looked at the jail that secluded me from men and it was no longer by its high walls that I was imprisoned; no, it was Vasudeva who surrounded me .... I looked at the bars of my cell, the very grating that did duty for a door and again I saw Vasudeva. It was Narayana who was guarding and standing sentry over me. Or I lay on the coarse blankets ... and felt the arms of Sri Krishna... Krishna around me, the arms of my Friend and Lover .... I looked at the prisoners in the jail, the thieves, the murderers, the swindlers, and as I looked at them I saw Vasudeva, it was Narayana whom I found in these darkened souls and misused bodies. 21 As it was for Sri Aurobindo in the Alipur Jail, it was for Mirra in a Japanese street eight years after; and then and ever after, for thly from ...
... master of the universe who manifests and governs it from above by the power of his supreme and his universal Nature, bhūta-bhāvana bhūteśa deva-deva jagat-pate . And lastly he accepts him as that Vasudeva in and around us who is all things here by virtue of the world-pervading, all-inhabiting, all-constituting master powers of his becoming, vibhūtayaḥ , "the sovereign powers of thy becoming by which... phenomenon and appearance. At least some compelling indications are needed, some links and bridges, some supports to the difficult effort at oneness. Arjuna, though he accepts the revelation of Vasudeva as all and though his heart is full of the delight of it,—for already he finds that it is delivering him from the perplexity and stumbling differentiations of his mind which was crying for a clue ...
... these outward touches, masks and appearances. Thus divinely living, thus directing his whole self and soul and nature Godwards, he is taken up into the truest truth of the supreme Brahman. To know Vasudeva as all and live in that knowledge is the secret. He knows him as the Self, immutable, continent of all as well as immanent in all things. He draws back from the confused and perturbed whirl of the... once in their appearance the veils and in their secret trend the means and signs of self-manifestation of that one unthinkable Reality and everywhere discovers that oneness, Brahman, Purusha, Atman, Vasudeva, the Being that has become all these creatures. Therefore too his whole inner existence comes into tune and harmony with the Infinite now self-revealed in all that lives or is within and around him ...
... recognises too the persistent spiritual truth of our personality as a factor of the highest experience. Not this natural but that divine and central being in us is the eternal Jiva. It is the Ishwara, Vasudeva who is all things, that takes up our mind and life and body for the enjoyment of the lower Prakriti; it is the supreme Prakriti, the original spiritual nature of the supreme Purusha that holds together... self-existence. This profounder knowledge escapes from the elementary distinction of spiritual experience between the Beyond and what is here. For the Transcendent beyond the worlds is at the same time Vasudeva who is all things in all worlds; he is the Lord standing in the heart of every creature and the self of all existences and the origin and supernal meaning of everything that he has put forth in his ...
... all that is and lives and moves; it is not solely an impersonal Infinite or an unthinkable and incommunicable Absolute, acintyam avyavahāryam . All this is Brahman, says the Upanishad; all this is Vasudeva, says the Gita,—the supreme Brahman is all that moves or is stable and his hands and feet and eyes and heads and faces are on every side of us. But still there are two aspects of this All,—his immutable... and adoration. It is the knowledge too of the Divine extended in the universe, of the Eternal from whom all proceeds and in whom all lives and has its being, of the Self and Spirit of the cosmos, of Vasudeva who has become all this that is, of the Lord of cosmic existence who reigns over the works of Nature. It is the knowledge of the divine Purusha luminous in his transcendent eternity, the form of whose ...
... Each soul is a partial being of this self-existent One, an eternal soul of this All-Soul, a partial manifestation of this supreme Lord and his universal Nature. All here is this Divine, this Godhead, Vasudeva; for by Nature and the soul in Nature he becomes all that is and everything proceeds from him and lives in or by him, though he himself is greater than any widest manifestation, any deepest spirit... mental, a changed vision and experience by which one is first of all liberated from the limitations of the ego sense and its contacts and feels and sees the one self in all, all in God, all beings as Vasudeva, all as vessels of the Godhead and one's self too as a significant being and soul-power of that one Godhead; it treats in a spiritual uniting consciousness all the happenings of the lives of others ...
... heart, one pervading all and another beyond all. PURANI: That is one who is the Transcendent. SRI AUROBINDO: Yes, the Supreme Absolute. That is the same thing as the Gita's idea of Vasudeva who is in all and Vasudeva who is the Supreme Absolute. Both are the same. Bhakti for the impersonal Divine may not be so powerful for the change of nature; it tends to be more etherealised. Nor does it seem ...
... arrest, his initial sense of defeat, the first hint of the Divine purpose behind his removal from the political scene, the reading of the Gita, the Vision of Narayana - the blissful experience of Vasudeva everywhere and in all things. Living with the other accused, he had seen them too hedged in with divinity; and when - after the killing of the approver, Narendranath - Sri Aurobindo had been once... religions acknowledge that He is in all men and all things and that in Him we move and have our being. ...It is the one religion which shows the world what the world is, that it is the Lila of Vasudeva. ...It is the one religion which does not separate life in any smallest detail from religion, which knows what immortality is and has utterly removed from us the reality of death. 5 This was ...
... transformation in Sri Aurobindo. His horizon widened, the mists cleared, and he was able to see the Divine behind men, things, events, behind the phantasmagoria of the phenomenal world, he was able to see Vasudeva everywhere and in all things, he was able every moment to feel the protective embrace of the Divine Mother. The realisation at Baroda of the silent, spaceless and timeless Brahman had followed an... moments, one stumbles upon such experiences. One opens one's eyes, and there's nothing to see, for the world appears as a giant illusion. One opens one's eyes, and there's the apocalypse, there's Vasudeva everywhere. The One is also the Many: the transient is also the Illimitable Permanent. All this is wonderful, of .course, but during the play of the normal mental consciousness, it is the variety ...
... last twelve chapters. The Gita's philosophy of life and works is that all proceeds from the Divine Existence, the transcendent and universal Spirit. All is a veiled manifestation of the Godhead, Vasudeva, yataḥ pravṛttir bhūtānāṁ yena sarvam idaṁ tatam , and to unveil the Immortal within and in the world, to dwell in unity with the Soul of the universe, to rise in consciousness, knowledge, will, ...
... desire soul and ego-governed mind and rajasic vital nature. That is the true condition for entering into the heights of Yoga whether through the impersonal self and Brahmic oneness or through universal Vasudeva or inwardly into the supreme Purushottama. More conventionally taken, Sannyasa in the standing terminology of the sages means the physical depositing or laying aside of desirable actions: Tyaga—this ...
... not a world of matter, not a world of life, not a world even of mind; these other things are to its view only God-thought, God-force, God-form. That is what the Gita means by living and acting in Vasudeva, mayi vartate . The spiritual consciousness is aware of the Godhead with that close knowledge by identity which is so much more tremendously real than any mental perception of the thinkable or any ...
... of the variations of Nature in the cosmos. They see too that as it is his Nature which has become all that is in the universe, everything here is in its inner fact nothing but one Divine, all is Vasudeva, and they worship him not only as the supreme Godhead beyond, but here in the world, in his oneness and in every separate being. They see this truth and in this truth they live and act; him they adore ...
... healing of his wounds or a sectarian sanction for an erring, dogmatic, intellectual, intolerent knowledge. All this up to a certain point is true enough. Very rare is the great soul who knows that Vasudeva the omnipresent Being is all that is, vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ . Men are led away by various outer desires which take from them the working Page 285 of the inner knowledge ...
... weekly) , 47, 71, 77,83 Kashmir, 228, 245(/n} Kemal , Mustapha , 169(fn), 192 Khaddar, 170 Khilafat movement, 149(fn), 156(fn), 165 , 169 , 173 , 195 Koran, 170, 190 Korea, 253 Krishna Vasudeva , 46, 50 , 51, 100(fn), 106 , 125 , 205 , 206, 238, 240 Kshatriya , 20, 29 , 44, 46 , 55 , 120,121 , 167 L Lajpat Rai, Lala, 17 language, 75, 129 see also Aryan language . Dravidian ...
... 483 Krishna consciousness. But the transcendent Ananda is there at the origin and end of all existence and this is not and cannot be the sole way to it. One can arrive at it also through the Vasudeva consciousness, which is a wider, more mentalised approach—as in the method of the Gita where knowledge, works, bhakti are all centred in Krishna, the One, the Supreme, the All and arrive through the ...
... pantheism in the teaching of Krishna of the Gita on the basis of Krishna's own words is misguided. One of the great vākyas that have issued from this scripture is: vāsudevah sarvam iti - "The son of Vasudeva is all." The Krishna who said this and who speaks of his own birth after birth as well as Arjuna's and declares the human soul a portion of God cannot be converted into a Christian on the strength ...
... ed." He is sānta , he is ananta ; the Jiva is he. "I am the aśvattha tree," says Sri Krishna in the Gita, "I am death, I am Agni Vaishwanara, I am the heat that digests food, I am Vyasa, I am Vasudeva, I am Arjuna." All that is the play of his caitanya in his infinite being, his manifestations, and therefore all are real. Maya means nothing more than the freedom of Brahman from the circumstances ...
... by the hair of the head or "te end of its tail and 'include' it in themselves, only poor Krishna can't do it? He can only be Himself 'included' in it? Hard lines Page 207 on Bhagavan Vasudeva! What I said was that Krishna in His incarnation brought down the Overmind into human possibility, because that was His business at the time and all that could be done then; He did not bring down ...
... which Sri Aurobindo suggests in that enchanting line: Ever we hear in the heart of the peril a flute go before us.... The very title of the document from which we learn of Sri Krishna Vasudeva appearing to Sri Aurobindo in Alipore Jail and taking charge of his life is symbolic of the new expe-rience: it is a Speech - delivered at Uttarpara. The Nirvanic realisation was, as I have said, ...
... spiritual truths. In addition to the acuity of discernment in your letter, there is the wide warmth of it, typical of the soul's gesture which is always in tune with the universal Krishna, the omnipresent Vasudeva who is at once at play with myriads while being felt as each one's special beloved. It was good to meet your father. Years of distance did not prevent us from getting close immediately. We ...
... verification" or "moral directives". The great cry of the pre-Christian Upanishadic seers, "All this is Brahman" or "Thou art That", the pre-Christian Gita's ringing formula about Krishna, "The Son of Vasudeva is the whole world", the post-Christian Plotinus's Upanishadic leap of the human soul into the World-Soul, the similar surge of the Persian and Arabian Sufis - all these are clear and concrete re ...
... a long list of religious sects, but does not mention Vasudevaka or Bhagavata. The inscriptions of Aśoka; which speak of Brāhmana, Śrāmana, Ājīvika and Nigrantha, do not refer to the followers of Vasudeva." Aśoka's empire included the places where Megasthenes found Krishna-worship. His omission of this cult implies the practical abeyance of it in the period between Buddha's death and Aśoka's reign ...
... janmanām ante jnānavān mām prapadyate/ Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥll 62 At the end of many lives the man of knowledge attains me. That great soul who knows, "Vasudeva is all", is very rare. Here Krishna announces a sublime truth in a style that is bare and simple, restrained and low-key. The language is colloquial, devoid of any formal device. The strength ...
... great realisations of his yoga. By that time, he had the realisation of the Brahmic nirvana, under the guidance of the Maharashtrian Yogi called Lele. He had a further realisation of the universal Vasudeva — Krishna — in the Alipore jail. And he had already in the Alipore jail, also heard the voice of Vivekananda for fifteen days uninterruptedly where Sri Aurobindo was given the knowledge of the planes ...
... It was in the jail that the earlier realisation of the silent Brahman expanded into the realisation of the universal dynamic Divine, and he realised the dynamic presence and action of Sri Krishna Vasudeva everywhere. It was again in the same jail that Sri Aurobindo heard the voice of Swami Vivekananda for a fortnight and received the knowledge of planes of consciousness between the mind and the supermind ...
... in his essence one with all existences and in his active nature a power of the one Godhead and an eternal soul of the transcendent Infinite. He sees all in God and God in all; he sees all things as Vasudeva. He is delivered from the dualities of joy and grief, from the pleasant and the unpleasant, from desire and disappointment, from sin and virtue. All henceforth is to his conscious sight and sense ...
... the ear?" 61 (18)"Ahem! What do you say to that?" 62 (19)NB: "X wants to meet the Mother in the vital!" Sri Aurobindo Page 368 (20)"Great Jumble-Mumble! What has Vasudeva to do with it?" 64 (21)"Great Muggins, man! What a mess you have made of my explanation!" 65 (22)"Christ! And yet you attribute the sufferings of these people to the Supramental Force ...
... Satyavan in eulogistic terms; he is verily what his name implies, the truthful; handsome as great Vivasvan, Brihaspati's compeer in his mind, Indra's equal in prowess, long suffering as the Earth (Vasudeva); generous in giving, respectful to teachers, noble as Yayati, fair as the moon; another Asvin in form and dignity of bearing; gentle, self-controlled, steadfast, modest, free from envy, and entirely ...
... translated into English his article "Life's Companion" in which there is reference to Sri Aurobindo. Purani read out portions of the article. PURANI: "He (Sri Aurobindo) used to raise the topic of Vasudeva, Pradyumna, etc., and explain the subject with emotion." SRI AUROBINDO: I didn't know that I had any emotion during my explanation. PURANI: "I used to read all my articles to him. Udbodhan ...
... behind extremism, 311; Alipur "Yogashram", 312; Sarojini's appeal for defence fund, 312, 324; on Eardley Norton, 313ff; on Alipur Jail, 315ff; on God's manifestation in prison, 316; experience of Vasudeva, 319ff, 322-3, 362, 371, 387, 389; on the fellow-accused, 321; changes in physical appearance, 322; fasting in jail, 322; levitation, 322; on Divine Intelligence, 325; C. R. Das as Defence ...
... he was expressing the inner sense of the Gita’s verse — once in a while it even appeared as if the sublime and divine statements of Krishna at Kurukshetra were coming out of the same lotus lips of Vasudeva in the Alipore dock. Without reading the Gita to be able to realise in the Bible the spirit of equality, renunciation of the desire for fruit, to see the Divine in all things, etc., is the index of ...
... after the Muzzaferpore bomb tragedy involving the death of two innocent European ladies and his own yearlong "ashram-vas" in the Alipur Jail (where he had experienced the omnipresent Divine or Vasudeva, and had also glimpsed the "overhead" or above-mind states of consciousness), Sri Aurobindo had done some rethinking about the ends and means of his political work. There was the brief but glorious ...
... is not the case. And then what Krishna must I challenge, – the Krishna of the Gita who is the transcendent Godhead, Paramatma, Parabrahma, Purushottama, the cosmic Deity, Master of the universe, Vasudeva who is all, the Immanent in the heart of all creatures, or the Godhead who was incarnate at Brindavan and Dwarka and Kurukshetra and who was the guide of my Yoga and with whom I realised identity ...
... three worlds, Lord Hari, adorned by the gem kaustabha, Lord Krishna is verily my refuge. Garbed in yellow, blue-hued, embellished with the mark of Srivatsa, Lord Krishna is verily my refuge. Vasudeva, Hrishikesha, Madhava, Madhusudana, Lord Krishna is verily my refuge. Hari Om That Truth. ( Source unknown ) ...
... in that lore. Nor did he forget to pass on the Guru's prediction to his children. He had nine. Two of his sons were K. V. Rangaswami Iyengar and K. V. Srinivasa Iyengar (K for Kodiyalam and V for Vasudeva, their father). Several months after Sri Aurobindo came to Pondicherry, when very few people knew—or were supposed to know—of his presence there, a person in the know blurted out the secret to K. ...
... more as Dr. Manilal but as the Divine living in the Divine. It is a wonderful experience." It all began in the Magistrate Barley's court. "I looked and it was not the Magistrate whom I saw, it was Vasudeva, it was Narayana who was sitting there on the bench. I looked at the Prosecuting Counsel and it was not the Counsel for the prosecution that I saw; it was Sri Krishna who sat there ... and smiled ...
... individual effort. How different is it for those who seek after the Purushottama in the way of the Gita! When they meditate on him with a !12.6-7! Yoga which sees none else, because it sees all to be Vasudeva, he meets them at every point, in every movement, at all times, with innumerable forms and faces, holds up the lamp of knowledge within and floods with its divine and happy lustre the whole of existence ...
... particulars I may say a word on Incarnations in general — Incarnations in the Indian sense. The two greatest and most recognisable Avatars before Sri Aurobindo were Rama Dasarathi and Krishna Vasudeva. Both of them carried out sanguinary tasks involving the direct destruction of those who embodied anti-divine titanic forces. A lot of lives were lost not only on the side of these embodiments ...
... Full Oneness... All this is Brahman, the Page 270 fourth, the causal, the subtle, the gross, deep sleep, dream, waking, Brahma and Maya, Purusha, Prakriti, you, I, He is all, Vasudeva is all this, this is the root mantra of this Knowledge. * The Gita says equality is yoga, 'equality is said to be yoga'. Further, those whose mind is firmly established are conquerors ...
... the past life. The avataras of various gods and goddesses are an opportunity embraced by the immortals to find their selves in different situations and enhance their spirit. The supreme example of Vasudeva, which was so dear to Sri Aurobindo's heart, shows what a great opportunity this mortal life is. His supreme teaching to make the best of it while attending to one's duty but never yearning for ...
... visible universe is for habitation by the Lord. The world becomes a holy place when we enter into this vision. It is the same truth we find in the expression of the Gita: All is Vasudeva, — the Divine Being: Vāsudevah Sarvam. Take another passage from the Isha reconciling the Static and the Dynamic aspects of the ultimate Reality in a powerful image: That moves, and ...
... well-being. Sanjaya, the war reporter, is giving his account to the blind king Dhritarashtra in his palace. He could see what was happening on the battlefield and hear the exact words spoken by Vasudeva to the great-souled Partha. Sanjaya owes to Vyasa the exceptional boon of subtle sight and hearing. In his exultation he says so and asserts further that wherever the supreme Master of Yoga and the ...
... 152 And then what Krishna must I challenge – the Krishna of the Gita who is the transcendent godhead, Paramatma, Para-brahma, Purushottama, the cosmic Deity, master of the universe, Vasudeva who is all, the immanent in the heart of all creatures, or the Godhead who was incarnate at Brindavan and Dwarka and Kurukshetra and who was the guide of my Yoga and with whom I realised identity ...
... of Calcutta and Pondicherry will all be able to catch hold of its tail and 'include' it in themselves, only poor Krishna can't do it? He can only be himself 'included' in it! Hard lines on Bhagavan Vasudeva! What I said was the Krishna in his incarnation brought down the Overmind into Page 333 human possibility, because that was his business at the time and all that could be done ...
... reference to the prevalence of worship of the Nasatya and the bracketing of an evil spirit Krishna with Kamsa recalling the asura Krishna of the Veda, which indicates a period prior to that of the Vasudeva cult recorded by Megasthenes. On this basis, the original Arthashastra is assigned by Sethna to c. 500 B.C., having clearly distinguished Kautiiya the author of the work from Chanakya, the ...
... Godhead in the Gita. He is the Personal God par excellence, yet although a Person he says that the whole universe is secretly he - Vasudevah sarvam iti (7.9), which can be rendered "The son of Vasudeva is all" as well as "The 6. Purushottama = supreme Being. Page 86 omnipresent Being is all". A Personal Pantheos meets us in clear-cut terms as in no other scripture; ...
... Vd) अनः breath. Bri. U. अननं प्राण, उदान etc. अनक mean, base. अनलिः Name of a tree. बकवृक्ष अनल fire .. wind .. bile ..n of several plants fifth Vasu .. N of Vasudeva—soul.. Vishnu..Supreme spirit अना Vedic —thus, hereby, indeed अनस् cart .. आनस boiled food.. rice .. kitchen birth living being .. parent आनस अनिकं ...
... always there, not always noticed. Vidyunmandal. Sparks of lightning (vijas). Background red, bloodred or brownish red. Sun dark with broad golden rim. Golden-red scimitar (sattwa-rajas). Realisation of Vasudeva. Vijas of agni, jala, prithivi outside continually seen. Chaya Purusha, bust. Swarupa in red. U.R. exercise with kamananda. Long rope of prithivi, brilliant & coiling, in clouds of vayu. Brilliant ...
... here diversely in the appearance of an impersonal world. Brahman is all this that is, says the Upanishad, for Brahman is one self which sees itself in four successive positions of consciousness. Vasudeva, the eternal Being, is all, says the Gita. He is the Brahman, consciously supports and originates all from his higher spiritual nature, consciously here becomes all things in a nature of intelligence ...
... an effective energy is always the sign. The human vibhūti is the hero of the race's struggle towards divine achievement, the hero in the Carlylean sense of heroism, a power of God in man. "I am Vasudeva (Krishna) among the Vrishnis," says the Lord in the Gita, "Dhananjaya (Arjuna) among the Pandavas, Vyasa among the sages, the seer-poet Ushanas among the seer-poets," the first in each category, ...
... to arrive is of a still larger and freer kind; it is the high last sacrifice offered by us to the supreme Divine in his integral being and with a seeking for the Purushottama or with the vision of Vasudeva in all that Page 487 is, the action done impersonally, universally, for the good of the world, for the fulfilment of the divine will in the universe. That culmination leads to its own ...
... we find not that all this does not really exist, but rather that all is, but with a sense quite other than its present mistaken significance: all is self and soul and nature of the Godhead, all is Vasudeva. The world for the Gita is real, a creation of the Lord, a power of the Eternal, a manifestation from the Parabrahman, and even this lower nature of the triple Maya is a derivation from the supreme ...
... And then what Krishna must I challenge,—the Krishna of the Gita who is the transcendent Page 431 Godhead, Paramatma, Parabrahma, Purushottama, the cosmic Deity, master of the universe, Vasudeva who is all, the immanent in the heart of all creatures, or the Godhead who was incarnate at Brindavan and Dwarka and Kurukshetra and who was the guide of my Yoga and with whom I realised identity ...
... The Cosmic Divine and the Mother What is the difference between the cosmic Divine and the Mother? It is a matter of realisation. In the yoga of the Gita the cosmic Divine is realised as Vasudeva (Krishna). The Vaishnavas realise it as Vishnu, the Shaivas as Shiva. The Tantrics (Shaktas) realise the Devi (Goddess) as the Cosmic and even as the Transcendent Divine. 22 October 1935 ...
... which enables us not only to understand and believe this truth but to realise it with every part of our being. It is the one religion which shows the world what the world is, that it is the Lila of Vasudeva. It is the one religion which shows us how we can best play our part in that Lila, its subtlest laws and its noblest rules. It is the one religion which does not separate life in any smallest detail ...
... well as in the body. The body has consciousness, it is God's form. When you see God in everything that is in the world, when you have this vision that all this is Brahman, Sarvamidam Brahma , that Vasudeva is all this— Vasudevah sarvamiti —then you have the universal delight. The flow of that delight precipitates and courses even through the body. When you are in such a state, full of the spiritual ...
... Almighty." Here there is no line between Nature and Super-nature. St. Francis, calling the sun his brother and the moon his sister and all things one family of God, catches a spark of the Gita's Vasudeva sarvam, "All is the Divine." Many sentences of the German mystic Eckhart and some discourses of Lady Julian of Norwich are strangely reminiscent of the talks between master and disciple in the Upanishads ...
... order to start Yoga. The experience of Nirvana — silence of the mind in the Absolute Brahman — is dated to 1908; the realization of the Cosmic Krishna — Vasudeva sarvam — came later in the same year during his detention in Alipore Jail; even the vision of what he afterwards was to call the "overhead planes" of "gnostic ...
... great French poet Francois Villon produced many ballads in prison. Prison has been made famous by many people for many things. We know very well Sri Aurobindo went to prison and had the vision of Vasudeva. I followed His footsteps into England, took up His father's profession,I followed Him in a sort of Swadeshi movement 148 and followed then its consequences. Then, in my thirties, I followed ...
... extremely weak. But even in such physical conditions he would say: “Mother, I came here to surrender to you but it seems I would have to surrender to the doctors.” In 1972 Nishikanto had the Darshan of Vasudeva and it prompted him to pen his last work Lilayan which consisted of a thousand lines. Not only can it be called a ballad but also a ‘devotional idyll on Krishna.’ Dhiraj Banerjee writes about Lilayan: ...
... Humorous rhyming (with or without alliteration): 1. NB: But can you tell us what the experience of Self was like? Was it by any chance like the one you speak of in your Uttarpara Speech — the Vasudeva experience? Page 91 Sri Aurobindo: Great jumble-Mumble! What has Vasu-deva to do with it? 8 2.NB: As poetry also has come, I wouldn't like to give it up either. But how to harmonise ...
... who is the cause of it", cannot but bewilder us and show how deep was Sri Aurobindo's love for Mrinalini. We are likely to ask ourselves, "One who had realised Nirvana, had the cosmic experience of Vasudeva and other high experiences, can he still harbour or be subject to such human emotions?" We would have brushed the matter aside as a fictitious story, had the letter not carried Sri Aurobindo's own ...
... in Nature. What is the difference between the cosmic Divine and the Mother? It is a matter of realisation. In the Yoga of the Gita the Cosmic Divine is realised as Vasudeva (Krishna). The Vaishnavas realise it as Vishnu, the Shaivas as Shiva, the Tantrics (Shaktas) realise the Devi (Goddess) as the Cosmic and even as the Transcendent Divine. Is not ...
... which enables us not only to understand and believe this truth but to realise it with every part of our being. It is the one religion, which shows the world what the world is, that it is the Lila of Vasudeva. It is the one religion which shows us how we can best play our part in that Lila, its subtlest laws and its noblest rules. It is the one religion, which does not separate life in any smallest detail ...
... provide a clear example of how the various regions of India were linked by a common culture and awareness. Al-Biruni, writing about India from a place west of the Indus, was aware of the centrality of Vasudeva and Rama to the Indian tradition. All over India, we find local versions of the Ramayana and the Mahabharata. They may disagree on the details, but not on the essentials. Even the regional variants ...
... this—visible universe—is for habitation by the Lord". The world becomes a holy place when we enter into this vision. It is the same truth we find in the expression of the Gītā: "All is Vasudeva,—the Divine Being"— "Vāsudevah Sarvam." Take another passage from the Iśa reconciling the Static and the Dynamic aspects of the ultimate Reality in a powerful image: "That ...
... heart-beats and believe In the forest of time they pluck Eternity's single leaf" "The Poet” "In every heart is hidden the myriad One" —Book IX, Canto 2 Compare: "Vasudeva is all that is" Gita The passage beginning with "Here in the seat of Darkness mute and lone", upto "Till only a few black remnants stained that Ray" — Book X, Canto I Book X Canto I ...
... as the Mother. He wrote to his wife in 1905 that a demon was sucking his Mother's blood, that he must strive to redeem Her from the demon's grasp. 100 He had a vision of the Lord as Narayana, as Vasudeva, in the Alipore Jail. 101 But there is no hint of a 'Savitri' in these experiences. We have to wait till 1914 for the first definite clue. In that year Madame Mira Richard, who had been seeking the ...
... decided to ask her a few questions of my own. I wanted to know what Sri Aurobindo was doing in Pondicherry. I had heard that in Alipore Jail Sri Aurobindo had attained the realisation of the omnipresent Vasudeva. (After observing silence for nearly a year, he had made predictions about our sentences long before the judicial verdict was out. Later we found that every word had come true!) So what puzzled us ...
... the particular Yogic realisation there? At Baroda in January 1908, the Nirvanic or Shunya realisation; at Alipur in May-June 1909 and after, the realisation of the omnipresent Divine, of Vasudeva who is everywhere and in everybody and in everything, Vasudevah sarvamiti', what was the new siddhi at Chandernagore? Mainly on the basis of Motilal Roy's words quoted above, Satprem writes: ...
... My life's Partner by Motilal Roy. Page 344 house of a friend of Motilal's; but this house, too, proving unsuitable, he was brought back to Motilal's. "He discoursed... about Vasudeva, Sankarshan, Pradyumna, and Aniruddha, and I listened with rapt attention. On the subject of incarnation, he cited instances of the philosophic and practical types of manifestation, explaining in ...
... well as in the body. The body has consciousness, it is God's form. When you see God in everything that is in the world, when you have this vision that all this is Brahman, sarvamidam brahma, that Vasudeva is all this - vasudevaḥ sarvamiti, then you have the universal delight. The flow of that delight precipitates and courses even through this body... ... Not our strength but the Shakti of ...
... possible all the rest of the sadhana." That his sadhana was progressing at a pace can be deduced from his letters to his wife, Mrinalini Devi. - The experience of the Cosmic Consciousness, or the Vasudeva experience in the Alipore jail. Now, any one of these experiences would have been fulfilment enough for any individual. It is common knowledge in India that some of these experiences come at ...
... writings from the Bande Malaram to the Karmayogin. Not that he did not write on politics, he did. Nor did he immediately give up all his political activities, or retire into solitude after his Vasudeva experience at Alipore Jail. No, quite the contrary. Immediately upon his release on 6 May several advocates had taken Arabindo Babu to the Bar Library. With great respect some of them touched ...
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