Sunday, June 29, 2008
Friday, June 27, 2008
A few persons have said that Sri Aurobindo was the ninth Avatar of Vishnu. And it is also further claimed by them that He has again been reborn in the year 1963 and is the Tenth Avatar of Vishnu.These claims are not true.
Sri Aurobindo and The Mother have never and nowhere stated that He was an Avatar of Vishnu. As The Mother has stated, Sri Aurobindo is an emanation of the Supreme. Vishnu is an aspect of the Supreme, according to the Indian mythology.Sri Aurobindo has written about the Ten Avatars and has given His view which is very much clear and reasonable and in accordance with His Teaching. According to Him, the Buddha was the ninth Avatar, as it is usually accepted. And Kalki is, as usual, the tenth Avatar...
And Sri Aurobindo has never described in the discussion above or elsewhere that He is one among the Ten Avatars as mentioned in the Indian mythology. In the Ten Avatars, let us remember, the name of Krishna is not there, though Krishna’s elder brother Balarāma is enumerated there. Though, He is definitely an Avatar, whose words have created the Gita. Similarly, Sri Aurobindo need not be in the series of the Ten Avatars. Sri Aurobindo Himself admits Kalki, who is yet to come and is regarded as the Tenth Avatar.
Sri Aurobindo’s Avatar-hood is of an extra-ordinary and final importance, as the purpose of his Advent on earth is the transformation of the humanity, the transcendence of the human race.
The sole aim of the Evolution, now, is to go beyond the human race. A new Race, the Supramental Race is now the Task and the Aim. The Supramental Consciousness, which has descended already on 29-2-1956, is now active and it is now the Divine Will.
And Sri Aurobindo is with us till His work is done. Has not the Mother said on 7th December 1950 that He will be with us till His Work, the Work of the Supramental Creation and Transformation, is done? ...
Sri Aurobindo has categorically told The Mother, as declared by Her, that he will return as the first supramental being in a supramental body. He is not to return as human being any more. The Mother said on 11 April 1952: When I asked Him ( December 8, 1950) to resuscitate his body, He clearly answered:
“I left this body purposely. I will not take it back. I shall manifest again in the first supramental body built in the supramental way.”
Hence, we will exhibit our disbelief in The Mother and Sri Aurobindo, if we think and profess that He is reborn again in 1963, or at any other time, as a human being and as the tenth Avatar. The Mother has declared that She had spent time with Sri Aurobindo in the subtle physical on the 21st December 1969 and on many other days. She had never declared that He is born again as a human being or in a human body.
Mankind should, in all humility and with all reverence, wait for His return in the first supramental body built in the supramental way. The Time depends, greatly, on mankind; the humanity should be ready for the change.
Barindranath Chaki 27-6-2008 Posted By Barindranath Chaki to All choice at 6/27/2008 05:09:00 AM
scribblingpad: Why KRISHNA is not there?
Reply barin chaki: Shrikrishnastu bhagavaan swayam — that is the answer.
DIPICA MUKHERJEE The Mother’s devotee – a very active and dynamic lady- retired from Atomic Energy Commission- traveled abroad and actively engaged in spreading Sri Aurobindo’s philosophy. With her background I expected some unusual experiences but there wasn’t any. She appeared to me as though she sealed herself spiritually in a sheath. Nevertheless, she reported that she felt thrilled. She came again to invite me to give a lecture on reiki in the New Millenium seminar she was organizing in the Aurobindo bhavan . She spoke happily about reiki and insisted that the two ladies who accompanied her also should get initiated but those ladies never turned up. Again I met her in the Seminar and she was very happy with my lecture. Jun 27 MY REIKI STUDENTS By shakuntala
Thursday, June 26, 2008
by ۞Aum۞ Member since: May 12, 2006 Total points: 23220 (Level 6)
Maharishi Aurobindo is perhaps the only rishi of modern era, who provided a great philosophy of hinduism called Purna Yoga. Before him i see only king Janak, to follow this yoga. Aurobindo's concept is thus new in this era and has some traces of Tantra philosophy which unfortunately vanished during the last 2000 years
While Vivekananda's main stress was on realising God through Raja Yoga, Aurobindo went many steps ahead taking Raja, bhakti and gyan yoga together and did not stop at realising God. He emphasied that real enlightenment would be coming back to the body with God consciousness and thus making a physical center of God in material world
Vivekanada's philosophy is simple and can be practiced by even new comers
To understand Aurobindo's philsoophy one has to understand Gita, all major Upanishadas a bit of Tantra, shaktism, and shavism...only then one can truely understand his philosophy
Aurobindo's philosophy is thus not for newbees, but for those who have already advanced on spirituality
Tuesday, June 24, 2008
Sri Aurobindo Society convention www.hinduonnet.com/2004/12/11/
TIRUPATI: The tenth annual State conference of Sri Aurobindo Society will be held at the TTD kalyana mandapam on Vellore Road in Chittoor on December 18 and 19. Pradeep Narang, chairman of the society's headquarters at Pondicherry, will hoist the "Mother's Flag" to mark the inauguration. V. Madhusudhana Reddy, Director, Nutrine Confectionary Private Limited, Chittoor, will be the chief guest. Experts will speak on various spiritual topics. The Tirupati branch of the society will hold an exhibition-cum-sale of books brought out by the society.
Spiritual Monday, June 23, 2008
"Spirituality, Tool to get Harmony of Mind" - Staff Reporter, The Hindu
Spirituality is often viewed as an end in itself after achieving a feeling of unity within and feeling of God’s presence within, its ultimate aim. However, spirituality is a tool, not an end, to achieve harmony of mind, emotion and body, according to Pradeep Narang, Chairman of Sri Aurobindo Society, Puducherry.
Delivering a lecture on “Spirituality in day-to-day life” at Gandhi Memorial Museum at Madurai on Sunday (June 22, 2008), he said that spiritual journey cannot begin without faith, for which the acceptance of mind was essential. “While it is true faith comes with experience, and vice versa. Faith cannot come on its own. Effort must be taken to have faith,” he said.
Speaking about prayer, he said that the intensity of prayer was directly proportional to the problems faced by one. Chairman of Sri Aurobindo Society, Tamil Nadu, N. Tiruvengadam, noted that the audience of the meeting lacked youth. Courtesy: The Hindu, Tamil Nadu - Madurai , June 23, 2008. Grateful thanks to The Hindu. Posted by SURiMOUNT at 4:46 AM 1 comments:
Monday, June 23, 2008
I came accross Sri Aurobindo's teachings in 1988 and my life took a new turn. I joined Auroville in 1995
About Me Manoj
Born and brought up in Kerala, India. Studied production engineering and then industrial product design from the National Institute of Design, Amedabad, India. I came accross Sri Aurobindo's teachings in 1988 and my life took a new turn. I joined Auroville in 1995. Now I am involved in web development for the community. Nadabindu It moves, it moves not...
Sunday, June 22, 2008
Welcome to the website of The Mother's work in Orissa
The Mother’s work in Orissa started in 1949 when two Study Circles were formed with Sri Aurobindo’s permission (One at Rairangpur in 1949 another at Cuttack in 1950). Sri Ramakrishna Das fondly known as Babaji Maharaj who was a sanyasi at Ajodhya joined Sri Aurobindo Ashram, Pondicherry, on 2nd February 1945. Babaji Maharaj had aspired for the people of Orissa to open to The Mother’s and Sri Aurobindo’s Consciousness. With Mother’s happy approval and Prapatti as an able instrument, the first phase of work included organisation of Study Circles, Students and Youth Associations, Women’s Study Circles, zonal and state level Study Circle Meets etc.. In the next phase, Integral Education Centres, Relics Centres with experiments in collective living were initiated . Prapatti under the active guidance of Babaji Maharaj had been organising all these activities. When Prapatti left his body, Babaji Maharaj wanted all organisational work of Orissa to be organised in Orissa, centrally from Matrubhaban, Cuttack.
Sri Ramakrishna Das
Babaji Maharaj is an adorable name among all those in Orissa, whose lives have been influenced by The Mother and Sri Aurobindo.
This great personality was born on 14th August,1908, in the village Rairpur of Jagatsinghpur district in Orissa as the youngest child of Sri Krushna Chandra Routray and Smt. Jumpha Devi.
Even from his child hood he had a very strong inclination towards spiritual life. He started reading the spiritual literatures and great epics like Ramayan, Mahabharat and others at the age of nine and was deeply touched by the life of the devotee Raghu Behera who could realise the Divine through Nama Japa (repeating the Name of the Divine with faith, reliance and aspiration). He himself started the Nama Japa even from that age and decided to dedicate his life in the pursuit of a divine life.
At the age of sixteen he joined the state services in the settlement office at Cuttack. As was the practice of the time, his parents insisted upon him to get married. To escape from this pressure he got himself shifted to Ranchi, Bihar. Finally he quit his job and came to Ayodhya in the year 1928 in search of a spiritual guide (Guru). He was accepted as a disciple by the famous sadhu Sri Mouni Baba Ramasarandas Maharaj who was the disciple of the great Yogi Sri Raghunathdasji.
He was deeply involved in the rigorous sadhana at Ayodhya when he came in contact with the literatures of Sri Aurobindo and The Mother. This was to bring a complete change in him as he became conscious of the aim of his life. With the permission of The Mother, he joined the Ashram at Pondicherry on 2nd February, 1945.
He recognised The Mother and Sri Aurobindo as the Divine incarnated and followed the sadhana of transformation with a great fervor. He prayed to The Mother that all may be conscious of this wonderful opportunity of serving the Divine upon earth and his prayer was answered by Her in the form of response from Orissa.
His able collaborator was Sri Prapatti, a professor from Orissa, who joined him in the year 1954 and through their joint effort of prayer and aspiration, added a new chapter in the spiritual history of Orissa.
This great spiritual personality left his body on 8th November, 1998.
Prapatti, a well known name to the members of Sri Aurobindo Study Circles of Orissa, was born on 30th April 1924 in a village Bharogole, 42 Mouza of District Cuttack. His parents had named him Kangali Charan Pati. In the year 1960, on his 46th birth day The Mother gave him a new name, Prapatti - the surrendered one.
Prapatti, outshone academically and completed his post graduate in Philosophy at Allahabad University, Banaras. He began his career as a Professor of Philosophy in the colleges of Orissa and served at Baripada, Puri and Jeypore.
He came in contact with Sri Aurobindo Ashram in 1949 through his friend Sri Abani Mohan Ghose, son of well known educationist Sri Lalit Mohan Ghose. Sri Lalit Mohan Ghose was the founder member of Sri Aurobindo Study Circle in Orissa. Prapatti wrote to the Sri Aurobindo Ashram and his letter was answered by Babaji Maharaj Sri Ramakrishna Das. Maharajji asked him to come to Pondicherry for the Darshan of Sri Aurobindo and The Mother.
He came for good to Sri Aurobindo Ashram in September, 1954. Under the guidance of Babaji Maharaj Sri Ramakrishna Das, on 21st February 1958, a quarterly magazine Nabajyoti was published under Prapatti’s editorship. This led to the establishment of Nabajyoti Karyalaya which served as a bridge between the people of Orissa and the Presence of the Divine Mother at Pondicherry.
When The Mother's Grace was ready to descend upon the land of Orissa Prapatti was the able instrument to shoulder the responsibility. Babaji Maharaj advised him to visit Orissa frequently to organise the fast growing Sri Aurobindo Study Circles. He visited every nook and corner of Orissa to spread the message of Sri Aurobindo and The Mother.
Under the guidance of Babaji Maharaj and direct supervision of Prapatti, thousands of Study Circles and Sri Aurobindo Integral schools flourished and took a living form to serve the Divine Mother in Orissa.
He left his body on 28th June 1989, at Sri Aurobindo Ashram, Pondicherry. [10:24 AM]
Friday, June 20, 2008
Clear reflection of values MANU REMAKANT
The story of `Sathyavan Savithri' was staged through dance and drama
DANCE-DRAMA: `Sathyavan Savithri,' adapted from a famous work by Sri Aurobindo, was directed by Kavalam Narayana Panikkar. The Hindu Friday Review Thiruvananthapuram Friday, Oct 06, 2006
The evergreen story of `Sathyavan Savithri' was presented through dance and drama by theatre persons of Sopanam and two foreigners who were inspired by the story. For Ryan Johnson and Anne Marie Houe, it was an opportunity to prove their acting skills before an enthused audience.
The dance-drama, `Sathyavan Savithri' was adapted from the famous work by Sri Aurobindo. `Sopanam,' the drama troupe of playwrightKavalam Narayana Panikkar, and Vivekanada Institute jointly organised the dance-drama in memory of poets K. Ayyappa Panicker and K.S. Narayanapillai.
The 25-minute play is centred on the day the hero of the story, Sathyavan, dies. Determined to bring her husband back to life, Savithri manages to impress Yama, the God of death with her devotion. Finally, Yama agrees to grant her three boons and Savitri outwits him into granting Satyan his life.
"The play is a mirror that reflect the ethics and values of yore. In those days, women were held in high esteem. A family was more united," says Kavalam, the director of the play.
Kavalam says that the play has many messages to communicate to the audience. Impressed by the performance of Ryan and Anna, he adds that they had imbibed the true spirit of the story.
"Characters like this can make you involved. I was trying to give the character my own interpretation," says Ryan.
For the last four months, he has been learning to play the flute in addition to learning classical dance and theatre at Sopanam. He is also learning Kalaripayattu.
"I want to read the original Sri Aurobindo text now," says Ryan. There were also other Sopanam artists who assisted the foreign artistes on stage.
The dialogue was a mixture of Malayalam and English. The songs complemented the scene in a commendable manner. The drama was preceded by Ryan's flute recital and classical dance performance.
Sopanam, which organised the event has been in the field for many years trying to discover the basic principles of theatre through various dance and music forms like Sopanasangeetam, Mohiniyattom, contemporary recreations of epics et al.
Twentieth century India was rich in recreating the legends of the Mahabharata with a contemporaneous thrust. Among them, Sri Aurobindo's epic, Savitri stands as a unique document. Born on August 15, 1872, Sri Aurobindo was educated in England and served in Baroda and Calcutta as a professor. He was also one of the major architects of the Bande Mataram Movement in the first decade of the twentieth century, was jailed for a year and acquitted in the Alipore Bomb Case. He retired to Pondicherry to practise yoga, wrote extensively on philosophy, literature and sociology.
Before he attained Mahasamadhi on December 5, 1950, he had also written an epic in English based on the Pativrata Upakhyana in the Mahabharata. Sri Aurobindo's veneration for Vyasa's tale was immense.
"There have been plenty of poets who could have given us imaginative and passionate pictures of Love struggling with Death, but there has been only one who could give us a Savitri."
"Savitri: A Legend and a Symbol" was begun when Sri Aurobindo was a Professor at Baroda (1893-1905). But his imprisonment scattered his papers and books and this version has been lost. However, the legend remained in his creative forge down the years and by 1950 had grown into a sumptuous length of more than 24,000 lines of crystalline blank verse in English. The original legend of Vyasa was expanded into a human document, which gives a major thrust to yoga. Vyasa writes about a tapasya of 18 years, (reported as one of fasting and praying) undertaken by Aswapati, the king of Madra, for getting a daughter. This has been transformed into Aswapati's yoga which takes us through many worlds of yogic experience. Sometimes we voyage through Utopian worlds of human unity:
"None was apart, none lived for himself alone,
Each lived for God in him and God in all,
Each soleness inexpressibly held the whole.
There Oneness was not tied to monotone;
It showed a thousand aspects of itself... "
Such perfect unity in a tremendous diversity!
Aswapati's yoga is directed to gaining from the Divine Mother the boon of an incarnation to save mankind, and so Savitri is born. She chooses Satyavan for her husband though Rishi Narad prophesies his death in a year.
The strength within
Like Vyasa's Savitri who had strengthened herself by performing a tri-rattra vrata, Sri Aurobindo's Savitri takes to yoga and recognises her strength within. She is thus able to argue with Death (unlike Vyasa's Savitri) and chase him away from her presence by sheer will power crowned by Divine grace. This will power, again, is but a facet of her universal love, for ultimately it is love that redeems mankind, says Savitri to the rishi in the forest.
At a time when terrorism stalks the world in the name of religion, we have need to give our meditative attention to Sri Aurobindo's epic poem which reaffirms the value of love and calls for a rising above the compartmentalisation imposed by religion into the region of spiritual unity.
In his message to the nation broadcast over the Tiruchi All India Radio on August 15, 1947, Aurobindo called for human unity that could be attained by rising above the mental consciousness that divides mankind. He called it his final dream, but a Mahayogi's dream never fails to become a reality:
"The final dream was a step in evolution which would raise man to a higher and larger consciousness and begin the solution of the problems which have perplexed and vexed him since he first began to think and to dream of individual perfection and a perfect society. This is still a personal hope and an idea, an ideal which has begun to take hold both in India and in the West on forward looking minds. The difficulties in the way are more formidable than in any other field of endeavour, but difficulties were made to be overcome and if the Supreme Will is there, they will be overcome. Here too, if this evolution is to take place, since it must proceed through a growth of the spirit and the inner consciousness, the initiative can come from India and, although the scope must be universal, the central movement may be hers.
Such is the content which I put into this date of India's liberation; whether or how far this hope will be justified depends upon the new and free India."
Thursday, June 19, 2008
Readers of the present series must have noticed that last few days I’ve been rushing through my postings connected with the spiritual biography of Savitri. This series was started on 1 January 2007 and is now complete, at least in its draft form.
And what a coincidence! It would not have happened even if I’d planned it so!
Today is what we call wata-sāvitrī-porņimā, the full moon of the month of June. It is on this day, in ancient time, prehistoric time, the death of Satyavan had occurred, at mid-day hour; and it is on this day, same evening, Savitri claimed the soul of Satyavan back from Yama, the God of Death. All this happened under Wata, the banyan tree, a kingly tree as Sri Aurobindo puts it, with the boon of a new manifestation received from the God. This day is observed as a very special day by married women in Maharashtra, the part of India from which I come. They observe a vow and worship a banyan tree and pray for a life without widowhood.
So getting Savitri-instalments completed on this day could be taken as a felicitous approval of our project. Shouldn’t that be gratifying?
But much needs yet to be done. What has happened is only the preparation of the text, the part of Sri Aurobindo’s epic directly connected with Savitri. We have not yet looked into the transcript with any detail to get into its spirit and its possibilities. That surely is a very major project and should continue to occupy for a long time, even as it shall become an occasion for our own growth. Let’s see how far we can go, but rewarding always it will be—and there’s no doubt in that respect.
We’ve covered the first 18 instalments of the series, dealing with Part I of Savitri, the part which we might call “Aswapati’s Invocation” in which the Yogi looks into the problem of this creation and sets himself to find a solution for it. He realizes that the only way to tackle this problem is to invoke the divine Power herself to take a mortal birth and remove the cause which is at the root of all these difficulties. She comes as Savitri.
Savitri grows into full form, does intense yoga-tapasya, and houses the divine Might in her soul and in her spirit. This could be called “Savitri’s Yoga-Tapasya”.
Savitri is now poised to deal with the one who is standing across the path of the divine Event, he the one who admits not the possibility of a higher manifestation upon earth. In the deep occult battle Savitri wins a victory over him and the way is cleared of all the obstacles. She gets a boon from the Supreme himself, that the new dawn shall appear on the earth-horizon, that a new creation based on truth-and-beauty-and-love shall begin. This we could call “The Conquest of Death”. Here is the complete fulfilment of Savitri itself.
First I propose to go through the entire set of postings dealing with Aswapati’s Invocation. This itself has resulted into a huge file running into some 15 MB Word document, 800 A4 sheets. Along with this consolidation could be taken up the other two sections, Savitri’s Yoga-Tapasya and the Conquest of Death. This should keep us busy for quite some time but, undoubtedly, it could do us something wonderful also. Hope we will not misplace our patience in the process!
But I must thank the sciy who has provided us this marvellous opportunity to live and grow collectively in Savitri, Savitri who shall give us the Truth and the things of the Truth. ~ RYD
Wednesday, June 18, 2008
Avatarhood would have little meaning if it were not connected with the evolution. The Hindu procession of the ten Avatars is itself, as it were, a parable of evolution. First the Fish Avatar, then the amphibious animal between land and water, then the land animal, then the Man-Lion Avatar, bridging man and animal, then man as dwarf, small and undeveloped and physical but containing in himself the godhead and taking possession of existence, then the rajasic, sattwic, nirguna Avatars, leading the human development from the vital rajasic to the sattwic mental man and again the overmental superman. Krishna, Buddha and Kalki depict the last three stages, the stages of the spiritual development. Krishna opens the possibility of overmind, Buddha tries to shoot beyond to the supreme liberation but that liberation is still negative, not returning upon earth to complete positively the evolution; Kalki is to correct this by bringing the Kingdom of the Divine upon earth, destroying the opposing Asura forces. The progression is striking and unmistakable.
Though exactly not what Sri Aurobindo implied, someone else interpreted Dasavatharam as "Matsya (life in water), Koorma (amphibian), Varaha (land animal) , Narasimha (half man half animal denoting man evolving from his animal instincts), Vamana (the dwarf indicating the incompleteness of the development of man), Parasurama (uses axe so necessary to survive in forest), Sreerama (kingdom, use of bow and arrow meaning fighting from a distance rather than fighting at a close range using the axe), Balarama ( the agriculturist- man moving on to become a food producer) , Sreekrishna ( the advanced version of man - more intellectual - maybe the first known Consultant and Service provider) and yet to come saviour Kalki
1. Shanthi Narayanan June 17, 2008 at 3:50 am
The only place of absolute peace and the one any commom lay man can feel the Divine
2. Debabrata Ghosh June 17, 2008 at 6:59 am
You are absolutely right.
Gods invisibly) come and sit around the samadhi to offer their obeisance. This is not imagination-fact.
3. mamata dash June 17, 2008 at 5:47 pm
Yes, when one is near the saamadhi one feels absolute peace, even ordinary tourists feel that, when one lays his or her head on the samadhi one is enveloped within a vast light, solace and love .. immeditely one is lifted to a different dimension where the reality of the world one lives in does not matter at all. Sometimes tears flows spontaneously mind becomes silent .. one is face to face with the depth of his or her beibg, and after that humility takes over and .. one feels so small. I know that this is the samadhi and more than all this, I could describe. Mamata Dash
# Dear Friends, here I contribute my poem Samadhi with pleasure - Good wishes
Gave humble shelters
To the divine travellers.
Samadhi is the nid
Of those bodies,
Surrender with head
Pranam with forehead
At the Samadhi bed
With reposeful bent
Make the world silent
Toward samadhi tend.
‘We may never forget
Even for a moment
All we owe to Thee’
Tabernacle of the Yogi and Yogini
Our beloved Samadhi.
(c) Aju Mukhopadhyay, 2008
# Another poem on the SAMADHI, published in France, in my recent trilingual volume, Danse cosmique:
Beside the luminous shrine of my Lord I sit
And see the sky above me all purple in flame,
The flowers with an upward glow are lit,
And the humble blades of grasses sing His name!
The stars are peeping from behind the veil
Of the emerald branches over the sacred shrine:
A forlorn cricket, a nestward nightingale -
In harmony they chant His name divine.
A rustling message of voices unknown is heard
In the evening breeze that blows from a deathless height:
O none save he who seeks the celestial Bard
Shall know his path out of the darkest night.
A hush, a mighty silence rings all soul,
A finger of light to earth has shown the goal.
Tuesday, June 17, 2008
BHAGAVAD GITA SLOKAS RECITATION AUDIO - MALE VOICE (COURTESY: HARE RAMA HARE KRISHANA COMMUNITY) SCREENS SHOWING SLOKA IN DEVANAGARI SCRIPT AND TRANSLATION IN ENGLISH (BY SRI AUROBINDO) http://www.esnips.com/web/gita-recitation/http://gita-video.blip.tv/
BHAGAVAD GITA SLOKAS RECITATION AUDIO - FEMALE VOICE (Smt. ANURADHA PADWAL) SCREENS SHOWING SLOKA IN DEVANAGARI SCRIPT AND TRANSLATION IN ENGLISH (BY SRI AUROBINDO) http://www.esnips.com/web/gita-english-flv/
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May 28, 2008 12:12 am Nectar of Light themotherschild
The Mother's Agenda Vol II");
The Mother's Agenda Vol II January 7, 1961 I came down at 9:30 sharp, thinking half an hour would be enough to cross the corridor and get here. Apparently not! (Mother gives Satprem a...
May 28, 2008 12:12 am insearchofinfinite insearchofin...
Fwd: Nectar of Light 27th May 2008");
Fwd: Nectar of Light 27th May 2008 ... From: Nectar of Light
May 27, 2008 12:29 am Nectar of Light themotherschild
Fwd: Nectar of Light 26th May 2008");
Fwd: Nectar of Light 26th May 2008 ... From: Gopal
May 26, 2008 6:13 am Nectar of Light themotherschild
Fwd: Nectar of Light 25th May 2008");
Fwd: Nectar of Light 25th May 2008 *Nectar of Light* * * *25th May 2008* * * ** * * *Insignificant her means, infinite her work;* * * * -...
May 25, 2008 6:00 am Nectar of Light themotherschild
Fwd: Nectar of Light 24th May 2008");
Fwd: Nectar of Light 24th May 2008 *Nectar of Light* * * *24th May 2008* *In dream and trance and muse before our eyes,* *Across a subtle vision's inner field,* *Wide rapturous landscapes...
May 24, 2008 10:29 am Nectar of Light themotherschild
Fwd: Nectar of Light 23rd May 2008");
Fwd: Nectar of Light 23rd May 2008 *Nectar of Light* *23rd May 2008* * * *
May 24, 2008 10:29 am Nectar of Light themotherschild
Fwd: Nectar of Light 22nd May 2008");
Fwd: Nectar of Light 22nd May 2008 *Nectar of Light* * * *22nd May 2008* * * *In this nether life of man drab-hued and dull,* *Yet filled with poignant small ignoble things,* *The conscious Doll...
May 22, 2008 3:59 am Nectar of Light themotherschild
Fwd: Nectar of Light 21st May 2008");
Fwd: Nectar of Light 21st May 2008 *Nectar of Light* * * *21st May 2008* *A thinking puppet is the mind of life:* *Its choice is the work of elemental strengths* *That know not their own birth...
May 22, 2008 3:59 am Nectar of Light themotherschild
Nectar of Light 20th May 2008");
Nectar of Light 20th May 2008 Note: forwarded message attached. Gopal.B.Athani +919845314258 Nectar of Light 20th May 2008 In us too the intuitive Fire can burn; An agent Light, it is...
May 20, 2008 12:16 am Gopal. B. Athani gbathani
Nectar of Light 19th May 2008");
Nectar of Light 19th May 2008 Note: forwarded message attached. Gopal.B.Athani +919845314258 Nectar of Light 19th May 2008 An ideal is their leader and their king: Aspiring to the monarchy...
May 19, 2008 12:24 am Gopal. B. Athani gbathani
Nectar of Light 18th May 2008");
Nectar of Light 18th May 2008 Note: forwarded message attached. Gopal.B.Athani +919845314258 Nectar of Light 18th May 2008 To work out a seed that she has thrown within, To achieve her...
May 18, 2008 8:31 am Gopal. B. Athani gbathani
THE SCIENCE OF LIVING");
THE SCIENCE OF LIVING To know oneself and to control oneself An aimless life is always a miserable life. Every one of you should have an aim. But do not forget that on the quality...
May 18, 2008 8:31 am chandan vijayvargiya chandan_0203
Nectar of Light 17th May 2008");
Nectar of Light 17th May 2008 Note: forwarded message attached. Gopal.B.Athani +919845314258 Nectar of Light 17th May 2008 A consciousness lit by a Truth above Was felt; it saw the light...
May 17, 2008 2:53 am Gopal. B. Athani gbathani
Nectar of Light 16th May 2008");
Nectar of Light 16th May 2008 Note: forwarded message attached. Gopal.B.Athani +919845314258 Nectar of Light 16th May 2008 Time-born, she hides her immortality; - Savitri Book 2 Canto 6...
May 16, 2008 12:16 am Gopal. B. Athani gbathani
The Brain of India");
The Brain of India The Brain of India The time has perhaps come for the Indian mind, long preoccupied with political and economic issues, for a widening of its horizon. Such a ...
May 16, 2008 12:16 am chandan_0203
Monday, June 16, 2008
The Use of Mantra:
Sri Aurobindo, in Hymns to the Mystic Fire, wrote:
"We have to invoke the gods by the inner sacrifice, and by the word call them unto us - that is the specific power of the Mantra, - to offer to them the gifts of the sacrifice and by that giving secure their gifts, so that by this process we may build the way of our ascent to the goal... We give what we are and what we have in order that the riches of the Divine Truth and Light may descend into our life."
Thursday, June 12, 2008
The Mother of Sri Aurobindo Ashram had a special relationship with Pillaiyar. She considered him as her friend. She has referred about Ganapathi several times. In fact, the Mother who never recommended idol worship had a statuette of Pillaiyar on her desk. When asked, it is reported that she replied: ‘He is our friend’.
In her letter dated 8th November 1962 (later published in Sri Aurobindo’s Action, March 1980) addressed to her devotee, Mr Madanlal Himat singka, she writes: “… each one must invoke Ganesh according to his own feeling - the traditional way is not necessarily the best” and continues to narrate her own experience with him, “In 1930 we were having regular meditations in the Prosperity hall, on the significance of flowers. At one of these meditations, quite unexpectedly, Ganesh appeared suddenly to my inner view.
He was of golden light and surrounded by a very luminous golden aura. His form was the usual one as on his images. It was the first time I ever saw him and I expressed some surprise over his sudden appearance. Then he told me, “You see I am a living being quite real and concrete - and to give you a concrete proof of my reality I shall send to you henceforth, all the money you will need. And on this promise he disappeared. He has kept his promise for years and the money was coming abundantly”.
In the issue dated November 2004 of Sri Aurobindo’s Action, its editor Shri Shyam Sunder writes: “…In the 1960’s when Sri Aurobindo Memorial Fund Society purchased the huge adjacent property bearing premises No. 64, rue d’Orleans (as the present Manakula Vinayakar Koil Street was then known) out of funds provided by Shri Madan Lal Himatsingka, a devotee of the Mother, she arranged the transfer of a small piece of land on the northern side of the property, by way of gift, to the Ganesha temple so as to provide needed suitable space for parikrama inside the temple. As the story goes Ganesha had asked her for it. Ganesha, Mother had told us, had helped her in financing the Ashram” (p.12).
Thus a piece of land measuring roughly 12’x120’ went from Sri Aurobindo Memorial Fund Society to Lord Ganesha and today devotees are happy to go round the deities and do Parikrama. What a wonderful gift of the Mother of Sri Aurobindo Ashram to Lord Ganesha who kept his word! No wonder that visitors to the Ashram from different corners of the globe rush to have His blessings as well. P. Raja
Wednesday, June 11, 2008
Recent Lectures and Presentations http://www.samvada.com/lecture.htm
Self-knowledge--on Atmabodha Invited Lecture at the Sri Aurobindo Aradhana Trust for the Birthday celebrations of The Mother of Pondicherry 21st February 2008
Hymn to Annapurna--The Mother Divine Invited Lecture at the Sri Aurobindo Aradhana Trust for the Birthday celebrations of The Mother of Pondicherry 21st February 2008
Sangeetha Menon National Institute of Advanced Studies, Indian Institute of Science Bangalore
ABOUT SANGEETHA MENON
Fellow, National Institute of Advanced Studies, Indian Institute of Science, Bangalore 560012 &Member Trustee and Executive Comm Member Sambodh Centre for Living Values, Bangalore Email: firstname.lastname@example.org URL www.geocities.com/prajnana Research Expertise: Consciousness Studies, Indian Philosophy, Indian Psychology and Indian Aesthetics
Sangeetha Menon is a philosopher with a doctorate awarded for the thesis entitled "the concept of consciousness in the Bhagavad Gita" a major text of Indian philosophy. After graduating in zoology she took her postgraduate degree in philosophy from University of Kerala. A gold-medallist and first-rank holder for postgraduate studies, she received University Grants Commission fellowship for her doctoral studies for five years. She is working as Fellow at the National Institute of Advanced Studies since 1996, formerly in the Culture, Cognition and Consciousness Unit and presently in the School of Humanities.
Dr Menon has been working in the area of consciousness studies for over twelve years. She has given numerous lectures and presentations at various national and international forum on consciousness, spiritual and aesthetic experiences, and science-spirituality interface issues.
Monday, June 09, 2008
Location: CONFERENCE ROOM-1 Description: ‘WE, The People of India’ by Buzz Burza
The latest in the ongoing series of Book Discussions was held the evening of 6 May. The book discussed was the recently published novel by Maloy Krishna Dhar entitled WE The People of India: A Story of Gangland Democracy. The evening’s programme was chaired by Shri Jagmohan who, as usual, led the proceedings in an erudite and professional manner...
B.K. Lall served for two years as Joint Director of the CBI...Lall’s reaction to the book was interesting. Although he found it well researched and the political system beautifully portrayed, he found its negativity excessive and, as a result he didn’t agree with the work. He felt it would make a fine film. He spoke of the current crisis of both mind and sprit where a lost civilization was trying to be something it can’t be. The future’s hope lay with the younger generation. He ended by referring to Sri Aurobindo’s contention that India was universally respected because of its knowledge.
Thursday, June 05, 2008
The Guardians of the Light MITRA by Sri Aurobindo
If the purity, infinity, strong royalty of Varuna are the grand framework and majestic substance of the divine being, Mitra is its beauty and perfection. To be infinite, pure, a king over oneself and a master-soul must be the nature of the divine man because so he shares in the nature of God. But the Vedic ideal is not satisfied simply with a large, unfulfilled plan of the divine image. There must be noble and rich contents in this vast continent; the many-roomed tenement of our being contained in Varuna has to be ordered by Mitra in the right harmony of its utility and its equipment.
For the godhead is a plenitude as well as an infinity; Varuna is an ocean no less than an ethereal heaven. Pure and subtle as the ether, his strong substance is yet no serene void or easy vague of inactive peace, but rather we have seen in it a surging march of thought and action; he has been described to us as a nodus in which all wisdom is upgathered and a hill upon which the original, unfallen workings of the gods are supported. King Varuna is one who sleeps not, but is awake and mighty forever, eternally an effective force and worker for the Truth and the Right. Still he acts as the guardian of the Truth rather than constitutes it, or constitutes rather through the action of other god- heads who avail themselves of his wideness and surging force. He keeps, drives even the shining herds, but does not assemble them in the pastures, an upholder of our powers and remover of obstacles and enemies much more than a builder of our parts.
Who then gathers knowledge into this nodus or links divine action in this sustainer of works ? Mitra is the harmoniser, Mitra the builder, Mitra the constituent Light, Mitra the god who effects the right unity of which Varuna is the substance and the infinitely self-enlarging periphery. These two Kings are complementary to each other in their nature and their divine works. In them we find and by them we gain harmony in largeness: we see in the Godhead and increase in ourselves purity without defect basing love faultless in wisdom. Therefore these two are a great duo of the self-fulfilling godhead and the Vedic word calls them together to a vaster and vaster sacrifice to which they arrive as the inseparable builders of an increasing Truth. Madhuchchhandas gives us the keynote of their united divinity.
"Mitra I call, the pure in judgment, and Varuna, devourer of the foe. By Truth, Mitra and Varuna, Truth-increasers who get to the touch of Truth, you attain to a vast working of the will. Seers, dwellers in the wideness, born with many births they uphold the judgment at its works" (1.2.7-9).
The name Mitra comes from a root which meant originally to contain with compression and so to embrace and has given us the ordinary Sanskrit word for friend, mitra, as well as the archaic Vedic word for bliss, mayas. Upon the current sense of the word mitra, the Friend, the Vedic poets continually rely for their covert key to the psychological function of this apparent sungod. When the other deities and especially the brilliant Agni are spoken of as helpful friends to the human sacrificer, they are said to be Mitra, or to be like Mitra, or to become Mitra, — as we should now say, the divine Will-force, or whatever other power and personality of the godhead, reveals itself eventually as the divine Love. Therefore we must suppose that to these symbolists Mitra was essentially the Lord of Love, a divine friend, a kindly helper of men and immortals. The Veda speaks of him as the most beloved of the gods.
The Vedic seers looked at Love from above, from its source and root and saw it and received it in their humanity as an out- flowing of the divine Delight. The Taittiriya Upanishad ex- pounding this spiritual and cosmic bliss of the godhead, Vedantic Ananda, Vedic Mayas, says of it, "Love is its head." But the word it chooses for Love, priyam, means properly the delightful- ness of the objects of the soul's inner pleasure and satisfaction. The Vedic singers used the same psychology. They couple mayas and prayas, — mayas, the principle of inner felicity independent of all objects, prayas, its outflowing as the delight and pleasure of the soul in objects and beings. The Vedic happiness is this divine felicity which brings with it the boon of a pure possession and sinless pleasure in all things founded upon the unfailing touch of the Truth and Right in the freedom of a large universality.
Mitra is the most beloved of the gods because he brings within our reach this divine enjoyment and leads us to this perfect happiness. Varuna makes directly for strength; we discover a force and a will vast in purity; Aryaman the Aspirer is secured in the amplitude of his might by Varuna's infinity; he does his large works and effects his great movement by the power of Varuna's universality. Mitra makes directly for bliss, — Bhaga the Enjoyer is established in a blameless possession and divine enjoyment by the all-reconciling harmony of Mitra, by his purifying light of right discernment, his firmly-basing law. There- fore it is said of Mitra that all perfected souls adhere or are firmly fixed "to the bliss of this Beloved in whom there is no hurt", for in him there is no sin or wound or falling. All mortal delight has its mortal danger; but the immortal light and law secures the soul of man in a fearless joy. That mortal, says Vishwamitra (III. 59.2), who learns by Mitra's law, the law of this Son of Infinity, is possessed of prayas, the soul's satisfaction in its objects; such a soul cannot be slain, nor overcome, nor can any evil take possession of it from near or from afar. For Mitra fashions in gods and men impulsions whose action spontaneously fulfils all the soul's seekings. Page – 457 Location: Home > E-Library > Works Of Sri Aurobindo > English > The Secret Of The Veda Volume-10 > The Guardians Of The Light
Wednesday, June 04, 2008
Well, I was in Brisbane, during this match played; enjoying my one month long vacation because of my Australian friends' sponsorship was lead to grant me Visa to visit this beautiful city. Maiken Johnson, a painter and spiritual path walker and Peter Keong, a history and architectural designing lover are my friends. They had invited and sponsored me to share my vacation with them.
And I entered in the flight of Singapore Airline on Mother's (The Mother of Sri Aurobindo Ashram, Pondichery, India) Birth Day 21-02-2008 by the grace. I mentioned here 'GRACE' because I had applied to get Visa for October - November, 2007 for holiday Visa, but it was rejected. So I applied for Visa second time in February, 2008 with hesitation that WHY THEY WILL ALLOW ME SECOND TIME WHILE FIRST TIME WAS REJECTED? But I got my Visa on fifth day after I submitted the application! I consider this happening as Mother's Grace... (c) Barin Mehta, June 1, 2008