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Saturday Study Circle 13 December 2025 Sri Matriniketan Ashram 00:00 / 32:40 6 December 2025 Sri Matriniketan Ashram 00:00 / 33:17 29 November 2025 Sri Matriniketan Ashram 00:00 / 31:27 22 November 2025 Sri Matriniketan Ashram 00:00 / 32:28 15 November 2025 Sri Matriniketan Ashram 00:00 / 34:37 8 November 2025 Sri Matriniketan Ashram 00:00 / 24:11 1 November 2025 Sri Matriniketan Ashram 00:00 / 31:26 25 October 2025 Sri Matriniketan Ashram 00:00 / 30:52 18 October 2025 Sri Matriniketan Ashram 00:00 / 31:48 11 October 2025 Sri Matriniketan Ashram 00:00 / 39:44 4 October 2025 Sri Matriniketan Ashram 00:00 / 28:20 “Sri Aurobindo was very, very conscious of this general confusion, and so he didn’t much like … he wanted absolutely no propaganda, but he also didn’t much like attempts to “explain things” to people and make them “understand,” because he very well knew how useless it is. He very, very often said it to me: no propaganda whatsoever, of course, and above all, above all, no attempt to make people understand: the maximum effect one can obtain is the effect of the Consciousness at work in the world (universal gesture), because in everyone it produces the utmost the person can do – the utmost of what he can understand, he understands through the influence of the pressure of the Consciousness . As soon as words intervene, the whole mind makes a mess of it.” The Mother The Mother’s Agenda/Vol-10/p-60, “I don’t believe in advertisement except for books etc., and in propaganda except for politics and patent medicines. But for serious work it is a poison. It means either a stunt or a boom—and stunts and booms exhaust the thing they carry on their crest and leave it lifeless and broken high and dry on shores of nowhere or it means a movement. A movement in the case of work like mine means the founding of a school or a sect or some damned nonsense. It means that hundreds and thousands of useless people join in and corrupt the work or reduce it to pompous farce from which the Truth that was coming down recedes into secrecy and silence. It is what has happened to the ‘religions’ and the reason of their failure.” Sri Aurobindo 02.10.1934, SABCL/26/p-375 " What is the true method for studying Sri Aurobindo’s works? (The Mother's reply) The true method is to read a little at a time, with concentration, keeping the mind as silent as possible, without actively trying to understand, but turned upwards, in silence, and aspiring for the light. Understanding will come little by little....And later, in one or two years, you will read the same thing again and then you will know that the first contact had been vague and incomplete, and that true understanding comes later, after having tried to put it into practice. " The Mother The Mother's Centenary Works/Vol-12/On Education/p-204 " We sat together in silence for a few minutes, enjoying the company of our soul, and we witnessed the gates of Eternity opening wide before us.... It is in silence that the soul best expresses itself.... It is in the silence of complete identification with the Divine that true understanding is obtained... With words one can at times understand, but only in silence one knows ..... Silence: the condition of the being when it listens to the Divine. " The Mother The Mother's Centenary Works/Vol-14/Words of the Mother-II/p-143

EDUCATION IN BRIEF All Life is Education (ସମଗ୍ର ଅନନ୍ତ ଜୀବନ ନିତ୍ୟ ପ୍ରଶିକ୍ଷଣ) “To love to learn is the most precious gift that one can give to a child: to love to learn always and everywhere, so that all circumstances, all happenings in life may be constantly renewed opportunities for learning more and always more.” The Mother TMCW-12/On Education-p-25 The theory of complete Education pursued through all life or long succession of rebirths can be realised through the Synthesis of Education which has four strong pillars or four legitimate motives of development of educational capacity in all Time, that of firstly a period of education and preparation that will make us able to satisfy the basic needs and requirement of life and a concentration of Surface Education to develop separative individuality and in it the unity of all aspect of life is lost on the surface; here body, life and mind are divided from each other through ignorance but can be illumined and made aware of themselves; secondly a period of normal living to satisfy the human desires and interests under the moderating rule of ethical and intellectual part in us, to educate all our human capacities of force and knowledge and enjoyment so that we may turn them upon the world with more and more mastery and force, a concentration of Potential Education ; thirdly a period of inward turn of the mind and Spiritual preparation, a concentration of Subjective Education and lastly, the Spiritual entity within us must develop its own integral perfection which is a period of complete fulfilment of Truth living, fulfilling and perfecting the objective living by transforming and Divinising it, a concentration of Comprehensive Education. This educational Synthesis also arrives at the reconciling equation between the Matter and the Spirit where - (1) the existing human mind and intellect are considered as its nodus and subjective turn of phenomenal education; (2) the knowledge on the cosmic and terrestrial surface world which is the field and circumstance of Physical, Vital and Mental education; (3) the knowledge on the Supraterrestrial or other worldly or occult plane which is a condition and connecting hidden link and which forms the basis of intermediate Subliminal, Psychic and Spiritual Education and not to have the experience of these great regions of the Selves, not to know and manifest their law in ourselves ‘is to fall short of the height and fullness of our being;’¹ (4) the knowledge and integration of the Supracosmic Reality is the highest reach of Integral Education which is the almighty source, support and ‘highest remote origin of our existence.’² The Synthesis of Education can be satisfying which ends in its aim of uniting the imperfect Matter and the perfect Spirit in a liberated, ecstatic and fulfilled human existence. In the past, the theory of complete education through the Synthesis of Education was attempted with little success due to the exaggeration or exclusive importance on either of the four or in most cases the first two Schools of thought. If we are satisfied with the first two educational movements then the ‘synthesis is unnecessary and a waste of time.’³⁴ If our aim is integral Perfection, then the synthesis becomes necessary by tracing and practising the Central Truth of Integral Education. In the recent development of Integral Education, all four stairs of human development have been fully recognised as the knowledge within the power and capacity of humanity and attempted within the framework of its existing infrastructure. The perfect learning of the secret of existence through material Science , Arts and Literature are to be rightly related with the limited superficial enjoyment of existence, material success and satisfaction of human desire. This objective entry into the opulence of existence must take a subjective turn and search for an unlimited sources of beyond sense enjoyments and this seeking towards the Knowledge of the One and finally discovery of the Knowledge of the One is to be rightly related with the knowledge of the Many and movement towards the source, the Supracosmic existence, from which the unending riches of the Spirit will pour down on the Matter to bring completeness of Integral Education. So, we can define Education in its totality beginning with the surface mental, surface vital and surface physical education which builds a strong material foundation. Behind it, there is a large ocean of subtle mental, subtle vital and subtle physical Education extending over All Life. At its core, there is a true mental, true vital and true physical being. Mental education liberates the intellect from ‘all twilight thought;’²⁰ vital education draws the sense to ‘pure celestial joy’²¹ and physical education makes ‘body’s joy as vivid as the soul’s.’²² In this Subliminal Self one experiences ‘The blissful sweetness of the intangible’s touch.'³² In subtle physical education one ‘laughs in sweet and sunlit groves’⁵ and there ‘response to Truth is swift and sure.’⁶ In subtle vital education, ‘The world’s senseless beauty mirrors God’s delight’⁷ and ‘Always a heaven-truth broods in life’s deeps.’⁷ In subtle mental education, Thought is ‘leaned on a Vision beyond thought’⁸ and there ‘beauty and mightiness walk hand in hand.’⁹ Then, behind it there are still greater planes of Psychic, Spiritual, Universal and Supramental worlds. Psychic education is ‘Much sweeter… than any rapture known’²³ and its ‘momentary and escaping thrill’²³ cannot be recompensed by ‘Earth or all-conquering heaven.’²³ Spiritual education gives the sense of impersonal Love, Peace, Silence, infinite Existence, infinite Consciousness and ‘The Bliss that none can ever hope to taste.’²⁴ Universal Education is ‘A constant touch of sweetness that linked all hearts’¹⁵ and “Thrilled with the hidden Transcendent’s joy and peace.’¹⁶ Supramental education turns ‘to the best the worst,’²⁵ heals ‘the bitter cruelties of earth’²⁵ and ‘A joy exceeding earth’s and heaven’s poured down.’²⁵ This Supramental 'Divine Love descends first as something transcendent and universal and out of that transcendence and universality it applies itself to persons according to the Divine Truth and Will, creating a vaster, greater, purer personal love than any the human mind or heart can now imagine. '²⁹ The dynamisation of Supramental energy can lead towards entry into the dark Subconscient sheath and discovery of the Subconscient Self, which is identified as another important achievement ‘whose priceless value could have saved the world’³ and all error and pain ‘became a quivering ecstasy.’¹⁷ Then subsequently entry into Inconscient sheath and discovery of the Inconscient Self is identified as one of the last and most profound Spiritual experiences, ‘the grand solution’⁴ in which the height of mortal effort end and in that darkest world ‘A bliss is born that can remake our life .'¹⁸ All these worlds and planes have their influence on our earthly substance and can mould the earthly living into a Divine living of unaging youth and Divine perfection. Our objective is to establish an equal fourfold concentration of Education or to explore all the planes of Consciousness and call down their full manifestation in our surface material life. We will realise that the Spirit is not only the cause, supporting power and the indwelling principle of the Matter but also its material and sole material. In this context, the present approach of surface phenomenal Education, divided and deviated from the Source with its unequal concentration, can be considered as the right beginning. This surface education is identified as the Universal Mother’s ‘most outward executive aspect’¹⁰ and as ‘God fulfilled in outwardness.'¹¹ OM TAT SAT The References are available in the Manuscript "The Synthesis of Education" (page-24-25) Download this WEB PAGE as PDF file: EDUCATION IN DETAIL SECTION FRANÇAISE “…but those who want to read me, well, let them learn French, it won’t do them any harm!... French gives a precision to thought like no other language... Because it is something else altogether. Untranslatable, not the same mentality! Like French humor and English humor- they are far, far apart…so far apart that they’re usually impervious to each other!” The Mother The Mother's Agenda-15.09.1962 “In our school I have put French as the medium of instruction. One of the reasons is that French is the cultural language of the world . The children can learn the Indian languages at a later stage. If more stress is laid upon Indian languages at present, then the natural tendency of the Indian mind will be to fall back upon the ancient literature, culture and religion. You know very well that we realise the value of ancient Indian things, but we are here to create something new, to bring down something that will be quite fresh for the earth. In this endeavour, if your mind is tied down to the ancient things, then it will refuse to go forward. The study of the past has its place, but it must not hamper the work for the future.” The Mother TMCW-12/On Education-216 The Mother’s Agenda-3/347 This web page is exclusively meant for learning French. READ MORE >> ODIA SECTION “ଆମେ ଯଦି ଏକ ଆନନ୍ଦମୟ ଏକତ୍ଵ ମଧ୍ୟରେ ଜୀବନ ବଞ୍ଚିବାକୁ ସମର୍ଥ ହେବା ତେବେ ଦୁର୍ଭାଗ୍ୟ ଆସି ଆମ ଜୀବନକୁ ବିଭାଜିତ ଓ ଖଣ୍ଡ ବିଖଣ୍ଡିତ କରିପାରିବ ନାହିଁ।“ ସାବିତ୍ରୀ-୪୧୨ (ନାରଦ କହିଛନ୍ତି ) “ଜଣେ ଯଦି ଅତ୍ୟଧିକ ଆତ୍ମିକ ସୁଖ ମଧ୍ୟରେ ଜୀବନ ବଞ୍ଚିବାକୁ ସମର୍ଥ ହୁଏ ତେବେ ଦୁର୍ଭାଗ୍ୟ ତା ଜୀବନରେ ଶୋଇ ପଡ଼ିପାରେ; ଏହି ଦୁର୍ଭାଗ୍ୟ ଅଦୃଶ୍ୟ ଅନ୍ଧକାର ଶକ୍ତି ଭାବରେ ମଣିଷର ଅଚେତନ ମୂହୁର୍ତ୍ତରେ ଜୀବନ ମଧ୍ୟରେ ଅନୁପ୍ରବେଶ କରେ ଓ କବଳାକୃତ କରେ, ଯଦି ସାବିତ୍ରୀଙ୍କ ହୃଦୟ ଏକ ଅତିମାନସ ଜଗତରେ ଚିରକାଳ ଆବଦ୍ଧ ହୋଇ ରହନ୍ତି, ଅତ୍ୟଧିକ ଉଚ୍ଚ ଚେତନା ଓ ଅତ୍ୟଧିକ ଆନନ୍ଦ ମଧ୍ୟରେ ସଚେତନ ଜାଗ୍ରତ ଜୀବନ ବଞ୍ଚନ୍ତି, ତେବେ ଚିରକାଳ ପାଇଁ ଦୁର୍ଭାଗ୍ୟକୁ ଶୋଇ ପଡ଼ିବାକୁ ସେ ଛାଡ଼ି ଦେଇ ପାରନ୍ତି। “ ସାବିତ୍ରୀ-୪୨୦ ପୂର୍ଣ୍ଣାଙ୍ଗ ଶିକ୍ଷାର କେନ୍ଦ୍ରୀୟ ସତ୍ୟ ହେଉଛି ସଂଯମ । ଯେଉଁ କର୍ମ ଓ ଚିନ୍ତନ ମଣିଷକୁ ପ୍ରକୃତିର ଦାସ କରି ରଖେ ତାକୁ ନିରନ୍ତର ପ୍ରତ୍ୟାଖ୍ୟାନ କରିବାକୁ ସଂଯମ କୁହାଯାଏ । ଏହି ସଂଯମ ଆଚରଣ ଦ୍ବାରା ଜଣେ ପଶୁରୁ ମଣିଷ ହୁଏ ଏବଂ କଠୋର ଆତ୍ମ ସଂଯମ ଆଚରଣ ଦ୍ବାରା ଜଣେ ମଣିଷ ରୁପାନ୍ତର ପ୍ରକ୍ରିୟା ଦ୍ବାରା ଦେବତାରେ ପରିଣତ ହୁଏ । ପୂର୍ଣ୍ଣାଙ୍ଗ ଶିକ୍ଷାର ମହାମନ୍ତ୍ର ହେଉଛି "ସମଗ୍ର ଅନନ୍ତ ଜୀବନ ନିତ୍ୟ ପ୍ରଶିକ୍ଷଣ ।" ପୂର୍ଣ୍ଣାଙ୍ଗ ଶିକ୍ଷାର ଲକ୍ଷ ହେଉଛି ପୂର୍ଣ୍ଣାଙ୍ଗ ପୂର୍ଣ୍ଣତା| ଏହି ସାମଗ୍ରିକ ପୂର୍ଣ୍ଣତା ହେଉଛି ଜୀବନର ପୂର୍ଣ୍ଣତା, ଚେତନାର ପୂର୍ଣ୍ଣତା ଓ ଆତ୍ମାର ପୂର୍ଣ୍ଣତା| ପୂର୍ଣ୍ଣାଙ୍ଗ ଶିକ୍ଷାର ପ୍ରେରଣା ଦାୟକ ଉଦ୍ଦେଶ୍ୟ: ସବୁଠାରୁ କମ୍ ସମୟ ମଧ୍ୟରେ ସର୍ବାଧିକ ବିକାଶ| ଶ୍ରୀ ମା’ଙ୍କ ଆଦର୍ଶ ପୂର୍ଣ୍ଣାଙ୍ଗ ବିଦ୍ୟାଳୟ PHOTO GALLERY “Virgin who comest perfected by joy,” Savitri-424 “ଯେଉଁମାନେ ନିଜର ମନ, ପ୍ରାଣ ଓ ଶରୀରକୁ ପବିତ୍ର ଓ ଅଛୁଆଁ କରି ରଖନ୍ତି ସେମାନେ ପରିପୂର୍ଣ୍ଣ ଆନନ୍ଦକୁ ପ୍ରାପ୍ତ ହୁଅନ୍ତି|” ସାବିତ୍ରୀ-୪୨୪ "Even as her body, such is she within." Savitri-422 “ସାବିତ୍ରୀଙ୍କ ଆତ୍ମା ଯେପରି ପବିତ୍ର ତାଙ୍କ ଶରୀର ମଧ୍ୟ ସେହିପରି ପବିତ୍ର|“ ସାବିତ୍ରୀ-୪୨୨ " Heaven’s joys might have been earth’s if earth were pure.” Savitri-123 “ସ୍ଵର୍ଗର ଦିବ୍ୟ ଆନନ୍ଦ ପୃଥିବୀରେ ଚିର ପ୍ରତିଷ୍ଠିତ ହୁଅନ୍ତା ଯଦି ପୃଥିବୀ ସ୍ଵର୍ଗ ପରି ପବିତ୍ର ହୋଇପାରନ୍ତା|” ସାବିତ୍ରୀ-୧୨୩ “Forbidding to him rest and earthly ease, Till he has found himself he cannot pause.” Savitri-339 “ ଚୈତ୍ୟ ସତ୍ତାର ସନ୍ଧାନୀ ଅଭୀପ୍ସୁଙ୍କ ନିମନ୍ତେ ବିଶ୍ରାମ ଏବଂ ପାର୍ଥିବ ସୁଖ ନିଷିଦ୍ଧ।” ସାବିତ୍ରୀ-୩୩୯ “କେବଳ ସେହିମାନଙ୍କର ଜୀବନ ସୁରକ୍ଷିତ ଯେଉଁମାନେ ହୃଦୟରେ ଭଗବାନଙ୍କୁ ଧାରଣ କରନ୍ତି।” ସାବିତ୍ରୀ-୨୧୧ “The soul that can live alone with itself meets God;” Savitri-460 “ଯେଉଁ ଦ୍ୱିଜ ଆତ୍ମା ନିଜସହିତ ଏକୁଟିଆ ଜୀବନ ବଞ୍ଚିବାକୁ ସମର୍ଥ ହୁଏ ତାର ଭଗବାନଙ୍କର ସହିତ ସାକ୍ଷାତକାର ହୁଏ।“ Savitri-460 ଶ୍ରୀ ମା’ଙ୍କ ଆଦର୍ଶ ପୂର୍ଣ୍ଣାଙ୍ଗ ବିଦ୍ୟାଳୟ The Central Truth of Integral Education is identified as concentration, samyama , which is defined as learning the lesson persistently to reject all those actions and thoughts that will lead towards slavery. Or it is described as control of lower Nature by the influence of higher Nature. “Never forget that, as much outside as in the Ashram, if you want to lead a happy life, you must be the master of your lower nature and control your desires and vital impulses ; otherwise there is no end to the miseries and the troubles.” The Mother The Mother’s Centenary Works/Vol-14/p-255 "To understand the true reason why you are here, you must remember that we want to become instruments that are as perfect as possible, instruments that express the divine will in the world. And if the instruments are to be perfect, they must be cultivated, educated, trained. They must not be left like fallow land or a formless piece of stone. A diamond reveals all its beauty only when it is artistically cut. It is the same for you. If you want your physical being to be a perfect instrument for the manifestation of the supramental consciousness, you must cultivate it, sharpen it, refine it, give it what it lacks, perfect what it already possesses. That is why you go to school, my children, whether you are big or small, for one can learn at any age — and so you must go to your classes." The Mother TMCW-12/On Education/p-73 “We can learn things from a flower, an animal, a child, if we are eager to know always more, because there is only One Teacher in the world — the Supreme Lord, and He manifests through everything.” The Mother TMCW-12/On Education/p-129

Journal in Brief “The idea of the supermind, the Truth-Consciousness is there in the Rig Veda according to Sri Aurobindo’s interpretation and in one or two passages of the Upanishads , but in the Upanishads it is there only in seed in the conception of the being of knowledge, vijnanamaya purusha , exceeding the mental, vital and physical being; in the Rig Veda the idea is there but in principle only, it is not developed and even the principle of it has disappeared from the Hindu tradition. It is these things among others that constitute the novelty of Sri Aurobindo’s message as compared with the Hindu tradition, the idea that the world is not either a creation of Maya or only a play, lıla , of the Divine, or a cycle of births in the ignorance from which we have to escape, but a field of manifestation in which there is a progressive evolution of the soul and the nature in Matter and from Matter through Life and Mind to what is beyond Mind till it reaches the complete revelation of Sachchidananda in life. It is this that is the basis of the Yoga and gives a new sense to life.” Sri Aurobindo CWSA-29/Letters on Yoga-II/p-444-445 "In the supramental consciousness, there are no problems — the problem is created by the division set up by the Mind. The Supramental sees the Truth as a single whole and everything falls into its place in that whole. The Supramental is also spiritual, but the old Yogas reach Sachchidananda through the spiritualised mind and depart into the eternally static oneness of Sachchidananda or rather pure Sat (Existence) absolute and eternal or else a pure Non-existence absolute and eternal. Ours having realised Sachchidananda in the spiritualised mind plane proceeds to realise it in the supramental plane.” Sri Aurobindo CWSA-28/Letters on Yoga-I-133-134 Words are the powers of Brahman ; if rightly used, they will save the Soul and will assist in Soul flowering; if wrongly used, they can slay the Soul. The Mother insisted⁵¹ that if writing related to Spiritual truth has to inspire a wider dimension for a long period, it must descend from the very high impersonal and universal plane and must be received by the intellect without the least distortion. For a swiftly evolving developed Soul, all new descent of Knowledge will be obsolete after some time. So, he has to shift his consciousness from mutable time to an immutable timeless state where eternal Wisdom is constantly renovated by fresh instreaming knowledge. Again, in the immutable timeless state, there are hierarchies of ascending Consciousness and truth descended from one plane of Consciousness necessitates change when one ascends still higher ranges of Consciousness. ‘The knowledge comes from above like the light and peace and everything else…it comes from a higher and higher level.’¹³¹ All these higher activities of Intuitions are ‘first manifested in the mind itself as descents, irruptions, messages or revelations of a superior power.’¹²³ A Spiritual knowledge from above begins to pour ‘in waves and currents’¹³⁰ and it descends ‘frequently, constantly, then uninterruptedly, and to manifest in the mind’s quietude or silence; intuitions and inspirations, revelations born of a greater sight, a higher truth and wisdom, enter into the being, a luminous intuitive discrimination works which dispels all darkness of understanding or dazzling confusions, puts all in order…’¹³⁰ The Synthesis of Yoga book discourages Sadhaka’s inscription and exceptional oration of ‘the examples of outward acts...of personal⁴¹ character;’²⁵ proposes that to relinquish though ‘these have their place and their utility;’²⁵ but his writings can most stimulate others’ aspiration if he can focus on ‘the central fact of the divine realisation within him governing his whole life and inner state and all his activities.’²⁵ Thus, he becomes a light and power of the Truth to which he has climbed and a means for others’ ascension.’⁸⁰ His writing must reproduce the creative and developing part of his own plastic Being, which may descend from above as a word, a message, a voice of the Self,⁶³ vani, adesh , instead of an inadequate intellectual thought, ‘repetitive word’⁵³ and ‘an imitation from outside.’²⁵ If the feeling of emotion, thought-power and will-force expressed through the word is entirely purified to recognise intuition, then the power of lonely thought ‘reverses the whole order of the mind’s thinking’⁶⁴ and it rises towards knowledge by Identity, Omnipotence, Omniscience and the preservation of the Brahman consciousness. The thought of the intuitive mind proceeds wholly by four powers¹²² that shape the form of the written truth, (1) (truth-touch) an intuition that suggests its idea in the form of the descended word, a direct and illumining inner idea of truth, a bright memory of self-existent truth, (2) (truth-discrimination) an intuition that sets the truth-idea in its right place and exact relation of truth to truth; it discriminates Soul slaying truth and Soul saving truth and rejects the former, (3) (truth-hearing, pratykhya-shruti) an inspiration that brings in its voice of truth word and something of its greater substance, brief lightning lighting up many dark provinces and (4) (truth-sight, pratykhya-dristi ) an inner vision, a revelation that shapes to the sight its very face and body of reality. If the restatement of Their (The Mother and Sri Aurobindo's ) Impersonal and Universalised Teaching or written truth is cast rightly through calling down of fresh immortal thought, then the combined wisdom of past and present descended truths can awake new future immensities and the unfinished integral Yoga can move ahead beyond the limitation of customised Religion. If a Power from the chamber of the Soul has interfered, inspired, guided and commanded at every step and in every detail, then he can discover the true Mantra of life or the ‘sole timeless Word.’²⁶ ‘It is as if the eye of the poet and artist had replaced the vague or trivial unseeing normal vision, but singularly spiritualised and glorified, — as if indeed it were the sight of the supreme divine Poet and Artist in which we were participating and there were given to us the full seeing of his truth and intention in his design of the universe and of each thing in the universe.’¹¹⁸ A Psychic opening can transform every thought into ‘a sweet burning god’¹²⁹ and every feeling into ‘Eternal’s mighty child.’¹²⁹ A touch of Spiritual or Overmental Truth can immortalise⁹⁰ the momentary actions, thoughts and emotions. By a touch of Supreme Sunlight, a childlike immature thought can richly turn into ‘luminous patterns of’⁵⁷ Soul’s deep truth. Or ‘Even the youngest child-thought of the mind’⁸⁷ can incarnate ‘some touch of highest things.’⁸⁷ Supreme words can pour into the plastic language with Light, Power and Force and this can be easily and freely done by a rare gifted Soul whose intellect is completely pacified, separation is affected between intuitive and intellectual elements of thought and physical consciousness, sense organs and mind have been sufficiently purified. The Mother pointed out that all future books carrying the Supreme vibration are ‘not a teaching, not even a revelation’⁴⁷ but they must convey the forceful message and feeling of decisive and ‘formidable action coming direct from the Supreme.’⁴⁷ The Mother further defined that a book carrying the Supreme vibration would be simple and all-embracing and ‘any fool could read it like a story and feel perfectly satisfied – and he wouldn’t even notice it taking hold of him inside and changing him.’⁸⁹ It appears that the Mother was not interested in preserving the knowledge⁴⁸ that descended to Her from the Supramental plane but rather She was keen to carry out the mighty Supramental action that could drag ahead the Divine race. If any action has the Supramental support, then even a small beginning moves towards ‘a mighty end’⁷⁸ or ‘In a small fragile seed a great tree lurks…(and) It grows and is a conqueror and a sage.’¹²³ And if writing is limited to teaching only then one can draw profit from it ‘if it is lived while it is being given;’⁵³ and if writing is a descent from the Supreme plane like ‘flame-wrapped outbursts of the immortal Word’⁷⁹ then ‘the glory of its thoughts’⁹⁵ and ‘the grandeur of its dreams’⁹⁵ will ‘never die’⁹⁶ and ‘glow through the centuries’⁹⁶ and 'the most blind, the most unconscious, even the most unwilling shall be obliged to recognise it.'⁸⁹ The greatest utility of self-expression and self-fulfillment, either through writing or through oration, is to utilise it as a means of movement of the ascent of the Soul to travel ‘beyond the world’⁸⁸ and descent of Divine Shakti to ‘save the world.’⁸⁸ The Synthesis of Yoga book proposes that a Sadhak’s action, writing and feeling must be ‘virginally creative at each moment.’¹³² OM TAT SAT References are available in the book ‘The Mother’s Manifestation’ (page 270-271). Download this WEB PAGE as PDF file: JOURNAL IN DETAIL “For writing, even more than for speaking, if you aspire to remain in the best attitude for advancing swiftly towards the Divine, you should make it a strict rule to speak (and even more to write) only what is absolutely indispensable. It is a marvellous discipline if you follow it sincerely.” The Mother TMCW-14/Words of the Mother-II/p-207 "Knowledge is a child with its achievements; for when it has found out something, it runs about the streets whooping and shouting; Wisdom conceals hers for a long time in a thoughtful and mighty silence." Sri Aurobindo CWSA – 12 /Essays Divine and Human/p– 436 READ MORE >> STUDY CIRCLE Study Circle for us is Prakriti Yajna . If it is done rightly then there will be large descent of Divine Will, Divine Wisdom and Divine Love. It is a means of collective Divine Union. The Earlier trend of using this as a platform of giving upadesha (advise) and lokasamgraham (gathering together of people) have renewed their significance before the new movement of Consciousness through Prakriti Yajna or Vedic sacrifice. In Study circle our firm motive is to “Ask for nothing but the divine, spiritual and supramental Truth, its realisation on earth and in you and in all who are called and chosen and the conditions needed for its creation and its victory over all opposing forces…Where there is affinity to the rhythms of the secret world-bliss and response to the call of the All- Beautiful and concord and unity and the glad flow of many lives turned towards the Divine, in that atmosphere she (Mahalakshmi) consents to abide.” Sri Aurobindo CWSA-32/The Mother and Letters on the Mother/p-8, 21 READ MORE >> THE DESCENT "There is no value at all in these things (Magazine and articles) — people read and forget. As for propaganda I have seen that it is perfectly useless for us — if there is any effect, it is a very trifling and paltry effect not worth the trouble. If the Truth has to spread itself, it will do it of its own motion; these things are unnecessary." Sri Aurobindo CWSA-35/Letters On Himself and the Ashram/p-690-691 Our objective in The Descent is to trace out a Spiritual path of our own by constantly restating and renewing the written truth by fresh inflow of overhead Wisdom. READ MORE >> Written truths can be rightly understood after the opening either of the Psychic Being in the heart or of the Spiritual being above the head and if we live within the boundary of three Guna s, ‘at the end of our long mental labour we might know all that has been said of the Eternal, possess all that can be thought about the Infinite and yet we might not know him at all.’ All Shastra s are incomplete accounts of the eternal unfolding of endless truth and they can be utilised either as a seed of a mighty banyan tree or a temporary scaffold in ascending and descending movements of consciousness. The office of their largescale utility can be superseded by building a permanent ladder within through the inner movement of Psychic and Spiritual Consciousness. (Refer: CWSA-23-24/The Synthesis of Yoga/p-81, 191, 777) "It has already been said that so long as the seeker has no inner light, he must govern himself by the best light he has, and duty, a principle, a cause are among the standards he may temporarily erect and observe....In the ordinary life a personal, social or traditional constructed rule, standard or ideal is the guide; once the spiritual journey has begun , this must be replaced by an inner and outer rule or way of living necessary for our self-discipline, liberation and perfection, a way of living proper to the path we follow or enjoined by the spiritual guide and master, the Guru , or else dictated by a Guide within us. But in the last state of the soul’s infinity and freedom all outward standards are replaced or laid aside and there is left only a spontaneous and integral obedience to the Divine with whom we are in union and an action spontaneously fulfilling the integral spiritual truth of our being and nature." Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-273 “The ordinary man who wishes to reach God through knowledge, must undergo an elaborate training. He must begin by becoming absolutely pure, he must cleanse thoroughly his body, his heart and his intellect, he must get himself a new heart and be born again; for only the twice-born can understand or teach the Vedas . When he has done this he needs yet four things before he can succeed, (1) the Sruti or recorded revelation, (2) the Sacred Teacher, (3) the practice of Yoga and (4) the Grace of God.” Sri Aurobindo CWSA-18/Kena and other Upanishads/p-169

The Central Truth ofIntegral Education "It is only when after long and persistent concentration or by other means the veil of the mind is rent or swept aside, only when a flood of light breaks over the awakened mentality, jyotirmaya brahman , and conception gives place to a knowledge-vision in which the Self is as present, real, concrete as a physical object to the physical eye, that we possess in knowledge; for we have seen. After that revelation, whatever fadings of the light, whatever periods of darkness may afflict the soul, it can never irretrievably lose what it has once held. The experience is inevitably renewed and must become more frequent till it is constant; when and how soon depends on the devotion and persistence with which we insist on the path and besiege by our will or our love the hidden Deity." Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-305 “It (Concentration) is to bring back all the scattered threads of consciousness to a single point, a single idea. Those who can attain perfect attention succeed in everything they undertake; they will always make a rapid progress. And this kind of concentration can be developed exactly like the muscles; one may follow different systems, different methods of training. Today we know that the most pitiful weakling, for example, can with discipline become as strong as anyone else. One should not have a will which flickers out like a candle... The will, concentration must be cultivated ; it is a question of method, of regular exercise. If you will, you can... But the thought “What’s the use?” must not come in to weaken the will. The idea that one is born with a certain character and can do nothing about it is a stupidity.” (The Mother's above message can be compared with "sometimes full of some divine afflatus or more than ordinary manifestation of the Godhead which is indeed present in all, even in the weakest or most clouded living being, " The Synthesis of Yoga-741) The Mother The Mother's Centenary Works/Vol-4/p-5 The Central Truth of Integral Education “Many times in his writings, particularly in The Synthesis of Yoga, Sri Aurobindo warns us against the imaginings of those who believe they can do sadhana without rigorous self-control and who heed all sorts of inspirations, which lead them to a dangerous imbalance where all their repressed, hidden, secret desires come out into the open under the pretence of liberation from ordinary conventions and ordinary reason.”²⁶ The Mother “It is only by increasing that control that he (a Sadhaka of integral Yoga) can move towards perfection, — and it is only by developing soul-power that he can reach it. Nature-power in him has to become more and more completely a conscious act of soul, a conscious expression of all the will and knowledge of spirit. Prakriti has to reveal itself as shakti of the Purusha .”²⁷ Sri Aurobindo “He does not abandon the animal reactions and enjoyments, but more lucidly, finely and sensitively mentalises them. This he does even on his normal and his lower levels, but, as he develops, he puts his lower being to a severer test , begins to demand from it on pain of rejection something like a transformation: that is the mind’s way of preparing for a spiritual life still beyond it.”¹⁰ Sri Aurobindo “This character of our actually realised being and therefore our Yoga (integral Yoga) imposes on us certain limitations and primary difficulties which can only be overcome by (1) divine help or (2) an arduous practice , and in reality (3) only by the combination of both these aids.”⁴¹ Sri Aurobindo Concentration is defined as ‘the bringing to its full intensity and the mastered and self-directed employment of that energy of being in us for a definite end.’¹ To renounce all types of earthly enjoyments is the general cause of increase of concentration power, samyama . The purpose and necessity of Concentration is to trace the cycle of self-oblivion and self-discovery in Ignorance and Knowledge for the joy of Nature and Spirit. Exclusive concentration is the frontal pragmatic power of concentration in a limited superficial surface working of the all-inclusive Integral Concentration; it is much like that power of our human mentality which is absorbed in a particular object and in a particular work and seems to use so much part knowledge and partial ideas that are necessary for it by forgetting his totality or rest of himself. But it is all the time a part and portion of an indivisible concentration in us that has done all the work that has to be done and seen all thing that has to be seen. This ability of exclusive concentration is rightly held to be one of the greatest powers of the human mind and it is only a supreme self-possessing Knowledge which can thus be powerful to limit itself in the act and yet work out perfectly all its intentions through that apparent Ignorance. Integral education proposes ⁴⁹ that if one does not practice self-control, then one is identified as an animal. If he controls his lower Nature through the practice of Self-control, then he is identified as a man. If he transforms his lower Nature through the descent of Divine Force, then he is identified as God. If intellect is purified, then a student of integral Education or a Sadhaka of integral Yoga can practice self-control. This self-control will be spontaneous and rigorous if his Psychic being in the heart or the Spiritual Being above the head open. In integral Concentration, his self-control will be spontaneously absolute. ⁴³ Integral Education proposes sevenfold concentrations, out of which the first four are exclusive mental concentrations and the last three are beyond the mental concentrations. a) Education through first Exclusive Concentration: “Then science and reason careless of the soul Could iron out a tranquil uniform world, Aeonic seekings glut with outward truths And a single-patterned thinking force on mind, Inflicting Matter’s logic on Spirit’s dreams A reasonable animal make of man And a symmetrical fabric of his life.” Savitri-255 “Ideals, systems, sciences, poems, crafts Tirelessly there perished and again recurred, Sought restlessly by some creative Power; But all were dreams crossing an empty vast.” Savitri-642 “The mind is a thing that dwells in diffusion, in succession; it can only concentrate on one thing at a time and when not concentrated runs from one thing to another very much at random. Therefore it has to concentrate on a single idea, a single subject of meditation, a single object of contemplation, a single object of will in order to possess or master it, and this it must do to at least the temporary exclusion of all others.”³¹ Sri Aurobindo “The first step in concentration must be always to accustom the discursive mind to a settled unwavering pursuit of a single course of connected thought on a single subject and this it must do undistracted by all lures and alien calls on its attention. Such concentration is common enough in our ordinary life, but it becomes more difficult when we have to do it inwardly without any outward object or action on which to keep the mind; yet this inward concentration is what the seeker of knowledge must effect.”³² Sri Aurobindo “Studies strengthen the mind and turn its concentration away from the impulses and desires of the vital. Concentrating on study is one of the most powerful ways of controlling the mind and the vital; that is why it is so important to study.”³³ The Mother The first immediate approach towards the realisation of the slow pace of Education in the active mind¹⁵ is the development of (first) exclusive concentration, one form of the self-gathering of the power of Tapas, ¹⁸ which is defined as the complete absorption in the objective world by an entire separation¹² from the true Self; this practical self-oblivion without essential and binding self-ignorance is the nature of exclusive concentration; out of this concentration, the secret of the material world is revealed, in recent times it has justified itself by the many immense and innumerable minute discoveries of Modern Science.²⁴ The limitation of this first exclusive concentration is that it erects a wall of exclusion limiting itself to a single field, domain, or habitation in the movement so that it is aware only of that and unaware of all the rest. Thus, a principle of self-limiting knowledge has emerged which culminates in a positive and effective potential Education which manifests as the genius of an artist, Scientist, Sportsman, Administrator, Educationist. They are identified as the elite of the society. A seeker of Truth utilises the faculty of first exclusive concentration towards calling down the spaceless Infinity to the limited space of his surrounding world and self-expansion in the form of manifestation of objective Divine Work with the aid of three gunas. b) Education through Second Exclusive Concentration: “Its solitude greatened her human hours” Savitri-14 “At last the traveller in the paths of Time Arrives on the frontiers of eternity.” Savitri-23 “Absorbed no more in the moment-ridden flux Where mind incessantly drifts as on a raft Hurried from phenomenon to phenomenon, He abode at rest in indivisible Time. As if a story long written but acted now, In his present he held his future and his past, Felt in the seconds the uncounted years And saw the hours like dots upon a page.” Savitri-33 “Inheritor of the brief animal mind, Man, still a child in Nature’s mighty hands In the succession of the moments lives; To a changing present is his narrow right; His memory stares back at phantom past, The future flees before him as he moves; He sees imagined garments, not a face.” Savitri-53 “It leaves two giant letters void of sense While without sanction turns the middle sign Carrying an enigmatic universe, As if a present without future or past Repeating the same revolution’s whirl Turned on its axis in its own Inane.” Savitri-56 “It (Overmind) can immortalise a moment's work:” Savitri-85, “Absorbed in the present act, the fleeting days, None thought to look beyond the hour’s gains, Or dreamed to make this earth a fairer world, Or felt some touch divine surprise his heart.” Savitri-145 “It (Spiritual Being) sees the hurrying crowd of moments stream Towards the still greatness of a distant hour." (Timeless state) Savitri-160 “His little hour is spent in little things… Time has he none to turn his eyes within And look for his lost self and his dead soul.” Savitri-164-65 “She hopes by the creative act’s release To o’erleap sometimes the gulf she cannot fill To heal awhile the wound of severance, Escape from the moment’s prison of littleness And meet the Eternal’s wide sublimities In the uncertain time-field portioned here. Almost she nears what never can be attained; She shuts eternity into an hour And fills a little soul with the Infinite; The Immobile leans to the magic of her call; She stands on a shore in the Illimitable, Perceives the formless Dweller in all forms And feels around her infinity’s embrace.” Savitri-177 “She has lured the Eternal into arms of Time.” Savitri-178 “But now she turns to break the oblivious spell, Awakes the sleeper on the sculptured couch; She finds again the Presence in the form And in the light that wakes with him recovers A meaning in the hurry and trudge of Time, And through this mind that once obscured the soul Passes a glint of unseen deity.” Savitri-182 “No silent peak is found where Time can rest.” Savitri-197 "A touch supreme surprised his hurrying heart," Savitri-237 “Labours for the hour and not for eternity And trades its gains to meet the moment’s call:” Savitri-240 “Two firmaments of darkness and of light Opposed their limits to the spirit’s walk; It moved veiled in from Self’s infinity In a world of beings and momentary events Where all must die to live and live to die.” Savitri-287-288 “Attracting into time the timeless Light, Imprisoning eternity in the hours, This they (bright gods of Thought) have planned, to snare the feet of Truth In an aureate net of concept and of phrase And keep her captive for the thinker’s joy In his little world built of immortal dreams:” Savitri-274 “The moments there were pregnant with all time.” Savitri-301 “The moment’s thought inspired the passing act.” Savitri-325, “A marriage with eternity divinised Time.” Savitri-327 “His day is a moment in perpetual Time; He is the prey of the minutes and the hours.” Savitri-336 “Immortal movements touched the fleeting hours.” Savitri-352 “Each minute was a throb of beauty’s heart; The hours were tuned to a sweet-toned content” Savitri-355 “That a diviner Force might enter life, A breath of Godhead greaten human time.” Savitri-366 “A moment passed that was eternity’s ray, An hour began, the matrix of new Time.” Savitri-399 “In the immutable ideal world One human moment was eternal made.” Savitri-411 “This now remained with her, her heart’s constant scene.” Savitri-412 “In his floating house upon the sea of Time The regent sits at work and never rests: He is a puppet of the dance of Time; He is driven by the hours, the moment’s call Compels him with the thronging of life’s need And the babel of the voices of the world.” Savitri-478 “The hurried servant senses answer apace To every knock upon the outer doors, Bring in time’s visitors, report each call, Admit the thousand queries and the calls And the messages of communicating minds And the heavy business of unnumbered lives And all the thousandfold commerce of the world.” Savitri-478-79 “A portion of us lives in present Time, A secret mass in dim inconscience gropes; Out of the inconscient and subliminal Arisen, we live in mind’s uncertain light And strive to know and master a dubious world Whose purpose and meaning are hidden from our sight.” Savitri-484 (Savitri said) “All means are held good to catch a single beam, Eternity sacrificed for a moment’s bliss: Yet for joy and not for sorrow earth was made And not as a dream in endless suffering Time.” Savitri-629 (Death said) “Hope not to call God down into his life. How shalt thou (Savitri) bring the Everlasting here? There is no house for him in hurrying Time” Savitri-644 “I (Savitri) claim from Time my will’s eternity, God from his moments.” Savitri-652 “And love and joy overtake fleeing Time.” Savitri-664 The second exclusive concentration¹⁹ is a contemplation on the present without past and future. Then there is development of second exclusive concentration, which is defined as to preoccupy and limit oneself with the mental knowledge of the present which is hurriedly changing from moment to moment in a helpless succession of events, forms, phenomena and actions, oblivious of the successive past and future happenings except that of memory that holds little and vague inference of future; through this concentration, the objective experience of the ever-changing present environment is realised through a superficial movement of consciousness; thus, the man is practically and dynamically the man of moments; future is withheld from his possession; identifies himself solely in the name and personality of the present narrow existence, lives only in his immediate and outward work and problem and ignorant of his limitation of past births and Spirit’s unending future or put aside the whole infinite course of Time and his rest of total Self and Nature. Yet all the time this existence in the present moment is not the real or the whole truth of his being, but only a practical or pragmatic mental construction for the purposes of the superficial movement of his life and within its limits and he recovers partially from this restriction by linking together the succession of moments, the succession of points of Space, the successions of forms and movements in Time and Space which are beyond his control and comprehension. This second exclusive concentration is 'ignorant but capable of seeking for knowledge and finding it at least in a series of mental representations which may be made clues to the true truth and, more and more refined and illuminated and rendered transparent by the influence, the infiltration and the descent of the light from above, prepare the intelligence for opening to the capacity of true knowledge.' ⁴⁵ The superficial or the apparent man can dissolve this partial concentration of living from moment to moment and go back from its present action at any time to the consciousness of the larger Self and he can only do it to some extent in exceptional conditions of his mentality or, more permanently and completely, as the fruit of a long and arduous self-training, self-deepening, self-heightening and self-expansion. His objective in life is to exist consciously in eternity, in the truth of the indivisibility of Time, in the indivisibility of Force and substance and not in the bondage of the hour and become a patient trustee of the slow eternal Time. The real truth of his being is a time-transcending eternity and living in the whole infinite course of triple Time, but not to a definite succession of moments and all the past, present and future are perfectly stored in every detail in the all-retaining integral Consciousness⁶ within him. This second exclusive concentration, 'can neither live in the infinite time consciousness nor command any direct and real power of the triple time knowledge. The mind of ignorance (or second exclusive concentration) lives, not in the indivisible continuity of time, but successively in each moment. It has a vague sense of the continuity of self and of an essential continuity of experience, a sense of which the source is the deeper self within us, but as it does not live in that self, also it does not live in a true time continuity, but only uses this vague but still insistent awareness as a background, support and assurance in what would otherwise be to it a constant baseless flux of its being. In its practical action its only support other than its station in the present is the line left behind by the past and preserved in memory, the mass of impressions deposited by previous experience and, for the future, an assurance of the regularity of experience and a power of uncertain forecast founded partly upon repeated experience and well-founded inference and partly on imaginative construction and conjecture.' ⁴⁴ Their Divine Will is to utilise time for the preparation of Divine descent, both during success and failure, happiness and sorrow, and opportunities and difficulties. A seeker of Truth utilises this second exclusive concentration towards calling down the Timeless Eternity to the slipping moments . The Synthesis of Yoga book proposes a Sadhaka to become ‘virginally creative at each moment.’³⁰ So through the practice of second exclusive concentration, the reception of brief Supramental touch is practicable. “It (child Soul) can only near and touch, it cannot hold;” Savitri-179, (A developing Soul can receive brief Supramental touch.) “There man can visit but there he cannot live.” Savitri-659 (all man can visit Supramental world for a brief period.) c) Education through Third Exclusive Concentration: “A heavenlier function with a finer mode Lit with its grace man’s outward earthliness; The soul’s experience of its deeper sheaths No more slept drugged by Matter’s dominance. …He lived in the mystic space where thought is born And will is nursed by an ethereal Power And fed on the white milk of the Eternal’s strengths Till it grows into the likeness of a god.” Savitri-27-28 “He (Jijnasu ) is a smallness trying to be great, An animal with some instincts of a god, … His hope a star above a cradle and grave. And yet a greater destiny may be his, For the eternal Spirit is his truth.” Savitri-78 “A pilgrim of the everlasting Truth, Our measures cannot hold his measureless mind; He has turned from the voices of the narrow realm And left the little lane of human Time.” Savitri-80 “Where Space is a vast experiment of the soul, In an immaterial substance linked to ours In a deep oneness of all things that are, The universe of the Unknown arose.” Savitri-95 “So must the dim being grow in light and force And rise to his higher destiny at last, Look up to God and round at the universe, And learn by failure and progress by fall And battle with environment and doom, By suffering discover his deep soul And by possession grow to his own vasts.” Savitri-146 “Yet can the mind of man receive God’s light, The force of man can be driven by God’s force, Then is he a miracle doing miracles.” Savitri-457-458 “This is the little surface of man’s life. He is this and he is all the universe; He scales the Unseen, his depths dare the Abyss; A whole mysterious world is locked within. Unknown to himself he lives a hidden king Behind rich tapestries in great secret rooms; An epicure of the spirit’s unseen joys, He lives on the sweet honey of solitude:” Savitri-479 “A reasoning animal willed and planned and sought; He stood erect among his brute compeers, He built life new, measured the universe, Opposed his fate and wrestled with unseen Powers, Conquered and used the laws that rule the world, And hoped to ride the heavens and reach the stars, A master of his huge environment. Now through Mind’s windows stares the demigod Hidden behind the curtains of man’s soul: (Psychic being) He has seen the Unknown, looked on Truth’s veilless face; A ray has touched him from the eternal sun; Motionless, voiceless in foreseeing depths, He stands awake in Supernature’s light And sees a glory of arisen wings And sees the vast descending might of God.” Savitri-622 “Thus arises the attraction and, it would seem, the necessity of the principle of exclusive concentration which plays so prominent a part in the specialised schools of Yoga; for by that concentration we can arrive through an uncompromising renunciation of the world at an entire self-consecration to the One on whom we concentrate.”⁴ Sri Aurobindo “The effective fullness of our concentration on the one thing needful to the exclusion of all else will be the measure of our self-consecration to the One who is alone desirable. But this exclusiveness will in the end exclude nothing except the falsehood of our way of seeing the world and our will’s ignorance.”³⁴ Sri Aurobindo “A long, difficult stage of constant effort, energism, austerity of the personal will, tapasya has ordinarily to be traversed before a more decisive stage can be reached in which a state of self-giving of all the being to the Supreme and the Supreme Nature can become total and absolute .”⁴⁷ Sri Aurobindo “A quietude and stillness is imposed on the body, on the active life-soul of desire and ego, on the external mind, while the sattwic nature by stress of meditation, by an exclusive concentration of adoration, by a will turned inward to the Supreme, strives to merge itself in the spirit.”¹⁴ Sri Aurobindo “Do what I explained to you yesterday — make your brain work by studying regularly and systematically; then during the hours when you are not studying, your brain, having worked enough, will be able to rest and it will be possible for you to concentrate in the depths of your heart and find there the psychic source; with it (finding of Psychic being) you will become conscious of both gratitude and true happiness.”³³ The Mother Concentration on subjective inner world by exclusion of concentration on the objective outer world and by exclusion of concentration on the present moment is identified as third exclusive concentration. This world is identified as the outer body or sheath or Kosha of God. The Self that holds this outer body is known as the universal or cosmic Self. Behind this outer sheath there exist multiple subtle sheaths, mystic inner Spaces whose influence can purify, transform and perfect the external world. And then, the third exclusive concentration⁸ or reverse movement of first exclusive concentration,²² is defined as the complete absorption in the objective means or instruments of Education in finding the subjective Being or concentrates exclusively on the concealed inner being by quieting¹³ the frontal active prakriti and subjective experience of the ever-modified subtle mental states of its personality. This third exclusive concentration 'is conscious that the knowledge of all things is hidden within it or at least somewhere in the being, but as if veiled and forgotten, and the knowledge comes to it not as a thing acquired from outside, but always secretly there and now remembered and known at once to be true, — each thing in its own place, degree, manner and measure.' ⁴⁵ Increase of third exclusive concentration gives birth to increase of consecration, which is identified as central truth of Integral Yoga. Thus we are able to link the central truth of integral Education with the central truth of Integral Yoga. Exclusive concentration on subliminal being might throw strong light on the large inner life and extend vastly the powers of human beings and it might lead towards an independent and radical Spiritual realisation but it would not be by itself an integral valid solution of truth of individual existence or lead us successfully to the integral knowledge of Reality which is something beyond the One and the Many, containing both and aware of both. The third exclusive concentration can be utilised further for unfolding the part knowledge of the Brahman. (1) either through concentration of the One in itself to the exclusion of the Many; one can plunge by a trance of exclusive concentration into a mystic sleep²⁹ state by a subjective abolition of cosmic forces or pass abruptly in waking Mind into a state belonging to the supreme Superconscience (2) or of the Many in their own action to the exclusion of the all-awareness of the One, (3) or of the individual being absorbed in his own self to the exclusion of both of the One and the rest of the Many who are then to him separated units not included in his direct awareness, (4) or again there may intervene all the above three separative active consciousness in a separative movement; but this takes place not in the true self, but in the active Prakriti . This third exclusive concentration is utilised to find the true physical being, true vital being, true mental being and the Psychic being. d) Education through Fourth Exclusive Concentration: “Only the Immortals on their deathless heights Dwelling beyond the walls of Time and Space, Masters of living, free from the bonds of Thought, Who are overseers of Fate and Chance and Will” Savitri-53-54 “A voyager upon uncharted routes Fronting the viewless danger of the Unknown, Adventuring across enormous realms, He broke into another Space and Time.” Savitri-91 “All ocean lived within a wandering drop, A time-made body housed the Illimitable.” Savitri-101 “A little joy and knowledge satisfied This little being tied into a knot And hung on a bulge of its environment, A little curve cut off in measureless Space, A little span of life in all vast Time.” Savitri-148-149 “Almost she nears what never can be attained; She shuts eternity into an hour And fills a little soul with the Infinite; The Immobile leans to the magic of her call; She stands on a shore in the Illimitable, Perceives the formless Dweller in all forms And feels around her infinity’s embrace.” Savitri-177 “Unending Space was beaten into a curve, Indivisible Time into small minutes cut, The infinitesimal massed to keep secure The mystery of the Formless cast into form.” Savitri-266-67 “A timeless Spirit was made the slave of the hours; The Unbound was cast into a prison of birth To make a world that Mind could grasp and rule.” Savitri-268 “There consciousness was a close and single weft; The far and near were one in spirit-space, The moments there were pregnant with all time.” Savitri-301 “Self’s vast spiritual silence occupies Space; Only the Inconceivable is left, Only the Nameless without space and time:” Savitri-310 “The splendid youth of Time has passed and failed; Heavy and long are the years our labour counts” Savitri-345 “Time, life and death were passing incidents Obstructing with their transient view her sight, Her sight that must break through and liberate the god Imprisoned in the visionless mortal man. The inferior nature born into ignorance Still took too large a place, it veiled her self And must be pushed aside to find her soul.” Savitri-487 “She crossed through spaces of a secret self And trod in passages of inner Time.” Savitri-490 “He is Eternity lured from hour to hour, He is infinity in a little space:” Savitri-516 “Only when Eternity takes Time by the hand, Only when infinity weds the finite’s thought, Can man be free from himself and live with God.” Savitri-516 “In endless Time her soul reached a wide end, The spaceless Vast became her spirit’s place.” Savitri-523 “The world is but a spark-burst from its light, All moments flashes from its Timelessness, All objects glimmerings of the Bodiless That disappear from Mind when That is seen.” Savitri-548 “The infinite holds the finite in its arms, Time travels towards revealed eternity.” Savitri-623 “A mute Delight regards Time’s countless works: To house God’s joy in things Space gave wide room, To house God’s joy in self our souls were born.” Savitri-630 “Time thrills to the sapphics of her amour-song And Space fills with a white beatitude.” Savitri-632 “Is not the spirit immortal and absolved Always, delivered from the grasp of Time? Why came it down into the mortal’s Space?” Savitri-653 “He glimpses eternity, touches the infinite, He meets the gods in great and sudden hours, He feels the universe as his larger self, Makes Space and Time his opportunity To join the heights and depths of being in light, In the heart’s cave speaks secretly with God.” Savitri-659 “By concentration upon the Idea the mental existence which at present we are breaks open the barrier of our mentality and arrives at the state of consciousness, the state of being, the state of power of conscious-being and bliss of conscious-being to which the Idea corresponds and of which it is the symbol, movement and rhythm. Concentration by the Idea is, then, only a means, a key to open to us the superconscient planes of our existence; a certain self-gathered state of our whole existence lifted into that superconscient truth, unity and infinity of self-aware, self-blissful existence is the aim and culmination; and that is the meaning we shall give to the term Samadhi .”³⁵ Sri Aurobindo “For our concentration on the Eternal will be consummated by the mind when we see constantly the Divine in itself and the Divine in ourselves, but also the Divine in all things and beings and happenings. It will be consummated by the heart when all emotion is summed up in the love of the Divine, — of the Divine in itself and for itself, but love too of the Divine in all its beings and powers and personalities and forms in the Universe. It will be consummated by the will when we feel and receive always the divine impulsion and accept that alone as our sole motive force; but this will mean that, having slain to the last rebellious straggler the wandering impulses of the egoistic nature, we have universalised ourselves and can accept with a constant happy acceptance the one divine working in all things. This is the first fundamental siddhi of the integral Yoga.”³⁶ Sri Aurobindo This concentration is the outcome of the fusion of the above three¹⁷ exclusive concentrations. This is a concentration of separative active consciousness in a separative movement and this takes place not in true self, but in the untransformed active Prakriti. It does not prevent the full emergence and working of the whole conscious being behind the Ignorance, but a working in the conditions chosen and self-limited on nature for a special purpose. This power of self-limitation for a particular working, instead of being incompatible with the Integral Concentration, is precisely one of the powers we should expect to exist among the manifold energies of the Infinite. In this concentration, the present moment is utilised in linking the subjective Time with the objective Space or in this concentration self-concentration and self-expansion are reconciled. So, space and time are initially reconciled in the fourth exclusive concentration and finally in integral concentration. e) Education through Essential Concentration: “Absorbed no more in the moment-ridden flux Where mind incessantly drifts as on a raft Hurried from phenomenon to phenomenon, He abode at rest in indivisible Time. As if a story long written but acted now, In his present he held his future and his past, Felt in the seconds the uncounted years And saw the hours like dots upon a page.” Savitri-33 “All we attempt in this imperfect world, Looks forward or looks back beyond Time's gloss To its pure idea and firm inviolate type In an absolute creation's flawless skill.” Savitri-108 “All that we seek for is prefigured there And all we have not known nor ever sought Which yet one day must be born in human hearts That the Timeless may fulfil itself in things.” Savitri-176 “A fire to call eternity into Time, Make body’s joy as vivid as the soul’s, Earth she would lift to neighbourhood with heaven, Labours life to equate with the Supreme And reconcile the Eternal and the Abyss.” Savitri-196 “In its deep lotus home her being sat As if on concentration’s marble seat, Calling the mighty Mother of the worlds To make this earthly tenement her house.” Savitri-528 “Eliminate the falsity of the thought with its imperfect mental constructions, its arrogant assertions and denials, its limited and exclusive concentrations; a greater faculty of knowledge is behind that can open to the true Truth of God and the soul and Nature and the universe.”³⁷ Sri Aurobindo " In our Yoga very often the Power descends from above and opens the Ajnachakra first, then the others in order. But it is perhaps the safest to open by concentration the heart-lotus first so as to have the psychic influence from the beginning... The psychic cannot lose its consciousness in the enjoyment of experiences; when it is in free action, it has the unfailing discrimination of which you speak. It has besides no push to outward enjoyment, though it has Ananda. It is the vital that is carried away by enjoyment and carries away with it the mind and other lower parts — and it can also cover up the psychic; but then what happens is not that the psychic loses its own.”⁴ ⁶ Sri Aurobindo The second instrument of swift Psychic⁹ Education in Ignorance is the development of Essential Concentration, which is defined as the entire self-absorption in the essence of its own being through deeper self-oblivion of outward things. There are the dynamic function and pragmatic creative values of the Essential concentration, but what concerns us in our present inquiry is to learn from its way of action the exact character and nature of this deeper and larger cognition and how it is related to true knowledge of Self. Its main character is a knowledge by the direct contact of consciousness with its object or of consciousness with other consciousness; but in the end we discover that this concentration is an outcome of an Integral Concentration, a translation of it into a separative awareness of things. The superficial or apparent man with his active self-oblivion cannot go back at will to the real man within; he can do it to some extent during exceptional or abnormal or supernormal moments of his life. This essential concentration will carry one behind the surface physical nature and one will enter vast domain of subtle physical, subtle vital and subtle mental world and consciousness will undulate between Superconscient Silence and Inconscient torpor for purification and transformation action. In essential concentration, action need not bind or limit a liberated Soul, it binds or limits only the surface constructed personality. It is only by going back from surface physical mind to the Psychic or Spiritual Consciousness that vision, knowledge and cognition of triple time and transcendence of this attachment to present moment are wholly possible. He can get out of this moment-cognition of second exclusive concentration into a status of cognition of the eternal of essential concentration proper to the true consciousness by breaking the imprisonment in moment³ with its limitations of sensation, memory, inference and conjecture. If we go deeper within to discover the essential concentration, then we can see that it is not a particular part of us but the whole man who is doing the action and this action depends on our whole character, temperament, all our past, not the past of this life only, but in other lives and not only our past but past, present and predestined future of ourselves and the world are the determinants of work. This concentration gives one the capacity⁴⁰ to move consciousness from the nether Inconscient Sheath to the highest Bliss Sheath. f ) Education through Multiple Concentrations: “A flaming warrior from the eternal peaks Empowered to force the door denied and closed Smote from Death’s visage its dumb absolute And burst the bounds of consciousness and Time.” Savitri-21 “Affiliated to cosmic Space and Time And paying here God’s debt to earth and man A greater sonship was his divine right.” Savitri-22 “All the deep cosmic murmur falling still, He lives in the hush before the world was born, His soul left naked to the timeless One.” Savitri-80 “Across the unfolding of the seas of self Appeared the deathless countries of the One. A many-miracled Consciousness unrolled Vast aim and process and unfettered norms, A larger Nature’s great familiar roads.” Savitri-91 “In this passage from a deaf unknowing Force To struggling consciousness and transient breath A mighty Supernature waits on Time. The world is other than we now think and see, Our lives a deeper mystery than we have dreamed; Our minds are starters in the race to God, Our souls deputed selves of the Supreme.” Savitri-169 “Almost she nears what never can be attained; She shuts eternity into an hour And fills a little soul with the Infinite; The Immobile leans to the magic of her call; She stands on a shore in the Illimitable, Perceives the formless Dweller in all forms And feels around her infinity’s embrace.” Savitri-177 “A gold supernal sun of timeless Truth Poured down the mystery of the eternal Ray Through a silence quivering with the word of Light On an endless ocean of discovery.” Savitri-264 “At the beginning of each far-spread plane Pervading with her power the cosmic suns She (Divine Mother) reigns, inspirer of its multiple works And thinker of the symbol of its scene.” Savitri-295 “Something thou (King Aswapati) cam’st to do from the Unknown, But nothing is finished and the world goes on Because only half God’s cosmic work is done.” Savitri-310 “The Spirit’s white neutrality became A playground of miracles, a rendezvous For the secret powers of a mystic Timelessness: It (Spirit) made of Space a marvel house of God, It poured through Time its works of ageless might, Unveiled seen as a luring rapturous face The wonder and beauty of its Love and Force.” Savitri-326-327 “Nameless the austere ascetics without home Abandoning speech and motion and desire Aloof from creatures sat absorbed, alone, Immaculate in tranquil heights of self On concentration’s luminous voiceless peaks, World-naked hermits with their matted hair Immobile as the passionless great hills Around them grouped like thoughts of some vast mood Awaiting the Infinite’s behest to end.” Savitri-382 “His soul must be wider than the universe And feel eternity as its very stuff, Rejecting the moment’s personality Know itself older than the birth of Time, Creation an incident in its consciousness,” Savitri-537 “Then stretches the boundless finite’s last expanse, The cosmic empire of the Overmind, Time’s buffer state bordering Eternity, Too vast for the experience of man’s soul:” Savitri-660 “The Power that from her being’s summit reigned, The Presence chambered in lotus secrecy, Came down and held the centre in her brow Where the mind’s Lord in his control-room sits; There throned on concentration’s native seat He opens that third mysterious eye in man , The Unseen’s eye that looks at the unseen, When Light with a golden ecstasy fills his brain And the Eternal’s wisdom drives his choice And eternal Will seizes the mortal’s will. It stirred in the lotus of her throat of song, And in her speech throbbed the immortal Word, Her life sounded with the steps of the world-soul Moving in harmony with the cosmic Thought.” Savitri-665 “We may hear clear and luminous teachings about the Self from philosophers or teachers or from ancient writings; we may by thought, inference, imagination, analogy or by any other available means attempt to form a mental figure or conception of it; we may hold firmly that conception in our mind and fix it by an entire and exclusive concentration; but we have not yet realised it, we have not seen God. It is only when after long and persistent concentration or by other means the veil of the mind is rent or swept aside, only when a flood of light breaks over the awakened mentality, jyotirmaya brahman , and conception gives place to a knowledge-vision in which the Self is as present, real, concrete as a physical object to the physical eye, that we possess in knowledge; for we have seen.”³⁸ Sri Aurobindo “The Divine is centred in itself and when it throws out ideas and activities does not divide itself or imprison itself in them, but holds them and their movement in its infinity; undivided, its whole self is behind each Idea and each movement and at the same time behind all of them together. Held by it, each spontaneously works itself out, not through a separate act of will, but by the general force of consciousness behind it; if to us there seems to be a concentration of divine Will and Knowledge in each, it is a multiple and equal and not an exclusive concentration, and the reality of it is rather a free and spontaneous working in a self-gathered unity and infinity. The soul which has risen to the divine Samadhi participates in the measure of its attainment in this reversed condition of things, — the true condition, for that which is the reverse of our mentality is the truth. It is for this reason that, as is said in the ancient books, the man who has arrived at Self-possession attains spontaneously without the need of concentration in thought and effort the knowledge or the result which the Idea or the Will in him moves out to embrace.”³⁹ Sri Aurobindo “Brahman always reveals himself to us in three ways, within ourselves, above our plane, around us in the universe. Within us, there are two centres of the Purusha , the inner Soul through which he touches us to our awakening; there is the Purusha in the lotus of the heart which opens upward all our powers and the Purusha in the thousand-petalled lotus whence descend through the thought and will, opening the third eye in us, the lightnings of vision and the fire of the divine energy.”²¹ Sri Aurobindo The third instrument of swifter Spiritual Education in Knowledge is the development of Multiple¹¹ Concentration, the method of the totalising or global Overmental¹⁶ awareness, which is defined as a greater concentration or self-absorption in the universalised Self for greater world action. With the expansion of subtle physical, subtle vital and subtle mental sheath, the consciousness is universalised and one feels the whole universe is within him and enters the greater creation, action and ananda of universal proportion. This global consciousness includes the coexistence of both the static being of Purusha and dynamic action of Prakriti, the soul and its instruments, the Self and the dynamisms of the Self-Power, atmashakti: it can then embrace its manifestation with a larger Consciousness free from the previous Nature’s limitation and oblivion of the indwelling Spirit. This concentration reconciles all the planes of consciousness from the nether Inconscient Sheath to the highest Bliss Sheath. Through this opening of third mysterious eye, Arjuna of the Gita was able to see the Viswarupa , the universal vision of multiple concentration as described in the Gita , chapter 11. Through this opening of the third mysterious eye, the Death God of Savitri could see the Divine Mother Savitri in Her Viswarupa , whose Light could penetrate his body and his 'darkness muttered perishing in her blaze.'⁴¹ g) Education through All-inclusive Integral Concentration: “The Maker shall recast us and impose A plan of godhead on the mortal’s mould Lifting our finite minds to his infinite, Touching the moment with eternity.” Savitri-67, “In a moment shorter than death, longer than Time, By a Power more ruthless than Love, happier than Heaven, Taken sovereignly into eternal arms, Haled and coerced by a stark absolute bliss, In a whirlwind circuit of delight and force Hurried into unimaginable depths, Upborne into immeasurable heights, It was torn out from its mortality And underwent a new and bourneless change.” Savitri-81 “The moments stretched towards the eternal Now, The hours discovered immortality, But, satisfied with their sublime contents, On peaks they ceased whose tops half-way to Heaven Pointed to an apex they could never mount, To a grandeur in whose air they could not live.” Savitri-238 “August and few the sovereign Kings of Thought Have made of Space their wide all-seeing gaze Surveying the enormous work of Time: A breadth of all-containing Consciousness Supported Being in a still embrace…. A great all-ruling Consciousness is there…” Savitri-271 “Its inexhaustible acts in a timeless Time, A space that is its own infinity.” Savitri-298 “One moment fill with thy eternity, Let thy infinity in one body live, All-Knowledge wrap one mind in seas of light, All-Love throb single in one human heart.” Savitri-345 “The Immortal bound to earth’s mortality Appearing and perishing on the roads of Time Creates God’s moment by eternity’s beats.” Savitri-447 “She passed beyond Time into eternity, Slipped out of space and became the Infinite;” Savitri-555 “She was Time and the dreams of God in Time; She was Space and the wideness of his days. From this she rose where Time and Space were not; The superconscient was her native air, Infinity was her movement’s natural space; Eternity looked out from her on Time.” Savitri-557 “The infinite holds the finite in its arms, Time travels towards revealed eternity.” Savitri-623 “All Time is one body, Space a single look: There is the Godhead’s universal gaze And there the boundaries of immortal Mind: The line that parts and joins the hemispheres Closes in on the labour of the Gods Fencing eternity from the toil of Time.” Savitri-660-61 “The Truth supreme, vast and impersonal Fits faultlessly the hour and circumstance, Its substance a pure gold ever the same But shaped into vessels for the spirit’s use, Its gold becomes the wine jar and the vase.” Savitri-662-63 “There Time dwelt with eternity as one; Immense felicity joined rapt repose.” Savitri-678 “But when the phantom flame-edge fails undone, Then never more can space or time divide The lover from the loved; Space shall draw back Her great translucent curtain, Time shall be The quivering of the spirit’s endless bliss.” Savitri-684 "There is a being beyond the being of mind, An Immeasurable cast into many forms, A miracle of the multitudinous One, There is a consciousness mind cannot touch, Its speech cannot utter nor its thought reveal. It has no home on earth, no centre in man, Yet is the source of all things thought and done, The fount of the creation and its works, It is the origin of all truth here," Savitri-705 “An exclusive concentration, or even a succession of concentrations of that kind, can be in his complex work only a temporary convenience; it has to be abandoned as soon as its utility is over. An all-inclusive concentration is the difficult achievement towards which he (a Sadhaka of integral Yoga) must labour…Concentration is indeed the first condition of any Yoga, but it is an all-receiving concentration that is the very nature of the integral Yoga.”² Sri Aurobindo “What we can be aware of is, first, its original self-concentration which we endeavour to realise as the indivisible One; secondly, the diffusion and apparent disintegration of all that was concentrated in its unity which is the Mind’s conception of the universe; and thirdly, its firm self-extension in the Truth-consciousness which contains and upholds the diffusion and prevents it from being a real disintegration, maintains unity in utmost diversity and stability in utmost mutability, insists on harmony in the appearance of an all-pervading strife and collision, keeps eternal cosmos where Mind would arrive only at a chaos eternally attempting to form itself. This is the Supermind, the Truth-consciousness, the Real-Idea which knows itself and all that it becomes.”²⁵ Sri Aurobindo "“Brahman is in all things, all things are in Brahman , all things are Brahman ” is the triple formula of the comprehensive Supermind, a single truth of self-manifestation in three aspects which it holds together and inseparably in its self-view as the fundamental knowledge from which it proceeds to the play of the cosmos."⁴² Sri Aurobindo Integral Concentration is a Consciousness that rests on the One, the Divine and acts in all His creation. In this concentration, a new Time and a new Space are activated and reconciled.⁴⁸ The last instrument of swiftest Supramental Education is the development of Integral Concentration, which is capable of an integral, comprehensive, multiple,²³ infinite self-concentration. It is further defined as entire absorption in the three poises⁷ of Self or a triune realisation; (1) that is Self is in all things, which is the basis of our Psychic individuality in the universal, (2) all things are within the Self, which is the basis of our Spiritual oneness in difference and (3) all things are made up of the stuff of Self, which is the basis of our Supramental oneness with all. Self-control, which begins with the purification of intellect, becomes rigorous with the emergence of Psychic Being and Spiritual Being²⁶ and becomes absolute⁴³ with the emergence of Supramental Consciousness. This integral Concentration's ' time consciousness therefore will be different from that of the mental being, not swept helplessly on the stream of the moments and clutching at each moment as a stay and a swiftly disappearing standpoint, but founded first on its eternal identity beyond the changes of time, secondly on a simultaneous eternity of Time in which past, present and future exist together for ever in the self-knowledge and self-power of the Eternal, thirdly , in a total view of the three times as one movement singly and indivisibly seen even in their succession of stages, periods, cycles, last — and that only in the instrumental consciousness — in the step by step evolution of the moments. It will therefore have the knowledge of the three times, trikaladristi , — held of old to be a supreme sign of the seer and the Rish i, —not as an abnormal power, but as its normal way of time knowledge.' ⁴⁵ In integral concentration, consciousness is universalised and space is no longer realised as separative existence in a small surrounding place, but it is extended to realise the whole earth. Or 'He (King Aswapati) broke into another Space and Time.' ⁴ ⁸ Or 'An hour began, the matrix of new Time.' ⁴ ⁸ An integral concentration is the basis of an entire harmonisation of life through the total transformation, unification, and integration of the Being and Nature and there would be no further need for a slow evolution counting many millenniums for each step, the halting and difficult evolution operated by Nature in the past in the unconscious creatures of the Ignorance. This concentration⁵ purifies, transforms, and perfects all the multiple planes of ten Sheaths on a large scale. Recapitulation: “Annulling an original nullity The Timeless took its ground in emptiness And drew the figure of a universe, That the spirit might adventure into Time And wrestle with adamant Necessity And the soul pursue a cosmic pilgrimage.” Savitri-622 “All our concentration is merely an image of the divine Tapas by which the Self dwells gathered in itself, by which it manifests within itself, by which it maintains and possesses its manifestation, by which it draws back from all manifestation into its supreme oneness.”²⁰ Sri Aurobindo “But you see, you see all the way I have come.... And I was born with a consciously prepared body – Sri Aurobindo was aware of that, he said it immediately the first time he saw me: I was born free. That is, from the spiritual standpoint: without any desire. Without any desire and attachment. And, mon petit, if there is the slightest desire and the slightest attachment, it's IMPOSSIBLE to do this work. A vital like a warrior, with an absolute self-control ⁴³ (the vital of this present incarnation was sexless – a warrior), an absolutely calm and imperturbable warrior – no desires, no attachments .... Since my earliest childhood, I have done things which, to the human consciousness, are "monstrous"; my mother went so far as to tell me that I was a real "monster," because I had neither attachments nor desires. If I was asked, "Would you like to do this?" I answered, "I don't care." If people were nasty to me, or if people died or went away, it left me absolutely calm – and so: "You're a monster, you have no feelings." And with that preparation ... It's eighty-six years since I came here, mon petit! For thirty years I worked with Sri Aurobindo consciously, without letup, night and day. We shouldn't be in a hurry.”²⁸ The Mother The supreme integrality of the Brahman holds all these seven states or powers of its concentration together as a single indivisible Being looking at all itself in manifestation with a simultaneous triple self-vision. Thus, radical transformation through Nature’s method of triple movement of (1) ascent of Consciousness to realise the Being, (2) widening of the field and base through the descent of Consciousness and (3) integration of Being and Becoming are realised. The integral emergence of total Consciousness is the ultimate goal of the evolving Nature. The old inconscient foundation of our body is made subtle, plastic, pure and conscious by the inflow of light and awareness from above and its depths annexed to the heights of the Spirit through rapid development of the Truth-consciousness. There must be achieved a new Spiritual height, wideness, depth, subtlety, and intensity of our consciousness, of its substance, its force, its sensibility, an elevation, expansion, integral capacity of our being, and an assumption of mind and all that is below mind into that larger existence. OM TAT SAT References: 1: CWSA-23/The Synthesis of Yoga/p-530, 2: CWSA-23/The Synthesis of Yoga/p-78, 3: “The true consciousness within is not unaware of its past; it holds it there, not necessarily in memory but in being, still active, living, ready with its fruits, and sends it up from time to time in memory or more concretely in result of past action or past causes to the superficial conscious being, —that is indeed the true rationale of what is called Karma. It is or can be aware too of the future, for there is somewhere in the inner being a field of cognition open to future knowledge, a prospective as well as a retrospective Time-sense, Time-vision, Time-perception; something in it lives indivisibly in the three times and contains all their apparent divisions, holds the future ready for manifestation within it. Here, then, in this habit of living in the present, we have a second absorption, a second exclusive concentration which complicates and farther limits the being, but simplifies the apparent course of the action by relating it not to the whole infinite course of Time, but to a definite succession of moments.” CWSA-21/The Life Divine/p-606, 4: CWSA-23/The Synthesis of Yoga-73, 5: “Sometimes, all of a sudden, I see myself as a FORMIDABLE concentration of power, pushing, pushing, pushing in an inner concentration to pass through. It happens to me anywhere, any time, at any moment – I see a whole mass of consciousness gathered into a formidable power pushing, pushing, pushing to pass to the other side. When we have passed to the other side, all will be well.” The Mother’s Agenda/27th June, 1961, "But this experience with X was really interesting. I learned many things that day, many things ... If you concentrate long enough on any one point, you discover the Infinite (and in his own experience he found the infinite), what could be called your own Infinite. But this is not what WE want, not this; what we want is the direct and integral contact between the manifested universe and the Infinite out of which this universe has emerged. So then it is no longer an individual or personal contact with the Infinite, it’s a total contact. And Sri Aurobindo insists on this, he says that it’s absolutely impossible to have the transformation (not the contact, but the supramental transformation) without becoming universalized – that is the first condition. You cannot become supramental before being universal. And to be universal means to accept everything, be everything, become everything – really to accept everything. And as for all those who are shut up in a system, even if it belongs to the highest regions of thought, it is not THAT." The Mother's Agenda/20.09.1960, 6: “An integral consciousness with a multiform dynamic experience is essential for the complete transformation of our nature.” CWSA-23/The Synthesis of Yoga/p-114, 7: “If the defect of our mentality, if its need of exclusive concentration compels it to dwell on any one of these aspects of self-knowledge to the exclusion of the others, if a realisation imperfect as well as exclusive moves us always to bring in a human element of error into the very Truth itself and of conflict and mutual negation into the all-comprehending unity, yet to a divine supramental being, by the essential character of the supermind which is a comprehending oneness and infinite totality, they must present themselves as a triple and indeed a triune realisation.” CWSA/21/The Life Divine/p-166, 8: “To be alone with oneself or alone with the Divine, to walk apart with God and his devotees, to entrench oneself in the single self-ward endeavour of the mind or Godward passion of the heart is the trend of these Yogas. The problem is solved by the excision of all but the one central difficulty which pursues the one chosen motive-force; into the midst of the dividing calls of our nature the principle of an exclusive concentration comes sovereignly to our rescue.” CWSA-23/The Synthesis of Yoga-77, “In our view the Spirit, the Self is the fundamental reality of existence; but an exclusive concentration on this fundamental reality to the exclusion of all reality of Mind, Life or Matter except as an imposition on the Self or unsubstantial shadows cast by the Spirit might help to an independent and radical spiritual realisation but not to an integral and valid solution of the truth of cosmic and individual existence.” CWSA-21/The Life Divine/p-679-80 9: “His being is not shut into the succession of the moments, but has the full power of the past and ranges seemingly through the future: not shot in the limiting ego and personal mind, but lives in the freedom of the universal, in God and in all beings and things; not in the dull density of the physical mind, but in the light of the self and the infinity of the spirit.” CWSA/24/The Synthesis of Yoga/p-839, 10: CWSA-22/The Life Divine/p-744, 11: “Held by it, each spontaneously works itself out, not through a separate act of will, but by the general force of consciousness behind it; if to us there seems to be a concentration of divine Will and Knowledge in each, it is a multiple and equal and not an exclusive concentration, and the reality of it is rather a free and spontaneous working in a self-gathered unity and infinity. The soul which has risen to the divine Samadhi participates in the measure of its attainment in this reversed condition of things, — the true condition, for that which is the reverse of our mentality is the truth. It is for this reason that, as is said in the ancient books, the man who has arrived at Self-possession attains spontaneously without the need of concentration in thought and effort the knowledge or the result which the Idea or the Will in him moves out to embrace.” CWSA-23/The Synthesis of Yoga/p-322, 12: “In other words, the mental being has put away from himself by exclusive concentration the dynamic aspect of consciousness, has taken refuge in the static and built a wall of non-communication between the two; between the passive and the active Brahman a gulf has been created and they stand on either side of it, the one visible to the other but with no contact, no touch of sympathy, no sense of unity between them.” CWSA-23/The Synthesis of Yoga/p-402, 13: “The difficulty is created by the exclusive concentration of the mental being on its plane of pure existence in which consciousness is at rest in passivity and delight of existence at rest in peace of existence.” CWSA-23/The Synthesis of Yoga/p-406, 14: CWSA-24/The Synthesis of Yoga/p-688, 15: “If it is not there in all its sides, we have the imperfections or perversions of the type, a mere intellectuality or curiosity for ideas without ethical or other elevation, a narrow concentration on some kind of intellectual activity without the greater needed openness of mind, soul and spirit, or the arrogance and exclusiveness of the intellectual shut up in his intellectuality, or an ineffective idealism without any hold on life, or any other of the characteristic incompletenesses and limitations of the intellectual, religious, scientific or philosophic mind. These are stoppings short on the way or temporary exclusive concentrations, but a fullness of the divine soul and power of truth and knowledge in man is the perfection of this Dharma or Swabhava, the accomplished Brahminhood of the complete Brahmana.” CWSA-24/The Synthesis of Yoga-744, 16: “Overmind in its descent reaches a line which divides the cosmic Truth from the cosmic Ignorance; it is the line at which it becomes possible for Consciousness-Force, emphasising the separateness of each independent movement created by Overmind and hiding or darkening their unity, to divide Mind by an exclusive concentration from the overmental source.” CWSA/21/The Life Divine-300 17: “Or again there may be or there may intervene at a certain point some general rule of exclusive concentration, operative in all these three directions, a concentration of separative active consciousness in a separative movement; but this takes place not in the true self, but in the force of active being, in Prakriti.” CWSA-21/The Life Divine-602, 18: “An exclusive concentration on or in a single subject or object or domain of being or movement is not a denial or departure from the Spirit’s awareness, it is one form of the self-gathering of the power of Tapas . But when the concentration is exclusive, it brings about a holding back behind it of the rest of self-knowledge.” CWSA-21/The Life Divine/p-604, 19: “Here, then, in this habit of living in the present, we have a second absorption, a second exclusive concentration which complicates and farther limits the being, but simplifies the apparent course of the action by relating it not to the whole infinite course of Time, but to a definite succession of moments.” CWSA-21/The Life Divine- 606, “There is a minor pragmatic use of exclusive concentration on the surface which may also give us an indication in spite of its temporary character. The superficial man living from moment to moment plays, as it were, several parts in his present life and, while he is busy with each part, he is capable of an exclusive concentration, an absorption in it, by which he forgets the rest of himself, puts it behind him for the moment, is to that extent self-oblivious. The man is for the moment the actor, the poet, the soldier or whatever else he may have been constituted and formed into by some peculiar and characteristic action of his force of being, his Tapas, his past conscious energy and by the action which develops from it.” CWSA-21/The Life Divine-607, “This power of exclusive concentration is not confined to absorption in a particular character or type of working of one’s larger self, but extends to a complete self-forgetfulness in the particular action in which we happen at the moment to be engaged.” CWSA-21/The Life Divine/p-609, “The mental man thinks and acts in a radius determined by the smallness or largeness of his mentality and of its experience. The range of the supramental man will be all the earth and all that lies behind it on other planes of existence. And finally the mental man thinks and sees on the level of the present life , though it may be with an upward aspiration, and his view is obstructed on every side. His main basis of knowledge and action is the present with a glimpse into the past and ill-grasped influence from its pressure and a blind look towards the future. He bases himself on the actualities of the earthly existence, first on the facts of the outward world, — to which he is ordinarily in the habit of relating nine tenths if not the whole of his inner thinking and experience, — then on the changing actualities of the more superficial part of his inner being. As he increases in mind, he goes more freely beyond these to potentialities which arise out of them and pass beyond them; his mind deals with a larger field of possibilities: but these for the most part get to him a full reality only in proportion as they are related to the actual and can be made actual here, now or hereafter. The essence of things he tends to see, if at all, only as a result of his actualities, in a relation to and dependence on them, and therefore he sees them constantly in a false light or in a limited measure. In all these respects the supramental man must proceed from the opposite principle of truth vision.” CWSA-24/The Synthesis of Yoga/p-837-838, 20: CWSA-23/The Synthesis of Yoga/p-320, 21: CWSA-24/The Synthesis of Yoga/p-596, 22: “It is to be noted also that in order to remove the veil of the Ignorance the conscious Force of being in us uses a reverse action of its power of exclusive concentration; it quiets the frontal movement of Prakriti in the individual consciousness and concentrates exclusively on the concealed inner being, — on the Self or on the true inner, psychic or mental or vital being, the Purusha , — to disclose it. But when it has done so, it need not remain in this opposite exclusiveness; it can resume its integral consciousness or a global consciousness which includes both being of Purusha and action of Prakriti , the soul and its instruments, the Self and the dynamisms of the Self-Power, atmasakti : it can then embrace its manifestation with a larger consciousness free from the previous limitation, free from the results of Nature’s forgetfulness of the indwelling Spirit.” CWSA-21/The Life Divine- 615, "By a reverse movement of the same Yoga we must transcend the limits of phenomenal nature and recover the greater consciousness by which we can live in the Divine and the Eternal." CWSA-19/Essays on the Gita/p-311, "In the evolution of the soul back from Prakriti towards Purusha, the reverse order has to be taken to the original Nature-evolution, and that is how the Upanishads and the Gita following and almost quoting the Upanishads state the ascending order of our subjective powers. “Supreme, they say,” beyond their objects “are the senses, supreme over the senses the mind, supreme over the mind the intelligent will: that which is supreme over the intelligent will, is he,” — is the conscious self, the Purusha." CWSA-19/Essays on the Gita/p-98, "The soul which has risen to the divine Samadhi participates in the measure of its attainment in this reversed condition of things , — the true condition, for that which is the reverse of our mentality is the truth. It is for this reason that, as is said in the ancient books, the man who has arrived at Self-possession attains spontaneously without the need of concentration in thought and effort the knowledge or the result which the Idea or the Will in him moves out to embrace." CWSA-23/The Synthesis of Yoga/p-322, "To rid the prana of desire and incidentally to reverse the ordinary poise of our nature and turn the vital being from a troublesomely dominant power into the obedient instrument of a free and unattached mind, is then the first step in purification." CWSA-24/The Synthesis of Yoga/p-659, "But when we would rise above to a higher divine life we must loosen the force of the ego and eventually get rid of it — as for the lower life the development of ego, so for the higher life this reverse movement of elimination of the ego is indispensable. To see our actions as not our own but those of the divine Shakti working in the form of the lower Prakriti on the inferior levels of the conscious being, helps powerfully towards this change." CWSA-24/The Synthesis of Yoga/p-762, "The supermind in its completeness reverses the whole order of the mind’s thinking. It lives not in the phenomenal, but in the essential, in the self, and sees all as being of the self and its power and form and movement, and all the thought and the process of the thought in the supermind must also be of that character." CWSA-24/The Synthesis of Yoga/p-844, "Mind has to make room for another consciousness which will fulfil Mind by transcending it or reverse and so rectify its operations after leaping beyond it: the summit of mental knowledge is only a vaulting-board from which that leap can be taken. The utmost mission of Mind is to train our obscure consciousness which has emerged out of the dark prison of Matter, to enlighten its blind instincts, random intuitions, vague perceptions till it shall become capable of this greater light and this higher ascension. Mind is a passage, not a culmination." CWSA-21/The Life Divine-136 23: “This Ignorance is, as we have seen, really a power of the Knowledge to limit itself, to concentrate itself on the work in hand, an exclusive concentration i n practice which does not prevent the full existence and working of the whole conscious being behind, but a working in the conditions chosen and self-imposed on the nature. All conscious self-limitation is a power for its special purpose, not a weakness; all concentration is a force of conscious being, not a disability. It is true that while the Supermind is capable of an integral, comprehensive, multiple, infinite self-concentration, this is dividing and limited; it is true also that it creates perverse as well as partial and, in so far, false or only half- true values of things: but we have seen the object of the limitation and of this partiality of knowledge; and the object being admitted, the power to fulfil it must be admitted also in the absolute force of the absolute Being.” CWSA-21/The Life Divine/p-616, 24: “The material interpretation of existence was the result of an exclusive concentration, a preoccupation with one movement of Existence, and such an exclusive concentration has its utility and is therefore permissible; in recent times it has justified itself by the many immense and the innumerable minute discoveries of physical Science. But a solution of the whole problem of existence cannot be based on an exclusive one-sided knowledge; we must know not only what Matter is and what are its processes, but what mind and life are and what are their processes, and one must know also spirit and soul and all that is behind the material surface: only then can we have a knowledge sufficiently integral for a solution of the problem… Such a preoccupation of exclusive concentration may lead to a fruitful scrutiny which sheds much light on Mind and Life, but cannot result in a total solution of the problem.” CWSA-21/The Life Divine/p-679, 25: CWSA-21/The Life Divine/p-136-137 26: TMCW (second edition)-10/p-15, 27: CWSA/24/The Synthesis of Yoga/p-631, 28: The Mother’s Agenda, March 28 1964, 29: “This is the first step only. Afterwards, the ordinary activities of the mind and sense must be entirely quieted in order that the soul may be free to ascend to higher states of consciousness and acquire the foundation for a perfect freedom and self-mastery. But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts therefore from the Hathayogic system its devices of asana and pranayama , but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kundalinı, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi. ” CWSA-23/The Synthesis of Yoga/p-36, “But if we plunge by a trance of exclusive concentration into a mystic sleep state or pass abruptly in waking Mind into a state belonging to the Superconscient, then the mind can be seized in the passage by a sense of the unreality of the cosmic Force and its creations; it passes by a subjective abolition of them into the supreme superconscience.” CWSA/21/The Life Divine/p-469, 30: CWSA-24/The Synthesis of Yoga/p-636-37, 31: CWSA-23/The Synthesis of Yoga/p-322, 32: CWSA-23/The Synthesis of Yoga/p-323, 33: TMCW-12/On Education/p-133, 34: CWSA-23/The Synthesis of Yoga/p-85, 35: CWSA-23/The Synthesis of Yoga/p-321, 36: CWSA-23/The Synthesis of Yoga/p-85, 37: CWSA-23/The Synthesis of Yoga/p-292, 38: CWSA-23/The Synthesis of Yoga/p-305, 39: CWSA-23/The Synthesis of Yoga/p-322, 40: “Our souls can climb into the shining planes, The breadths from which they came can be our home. His privilege regained of shadowless sight The Thinker entered the immortals’ air And drank again his pure and mighty source.” Savitri-263 41: "A pressure of intolerable force Weighed on his unbowed head and stubborn breast; Light like a burning tongue licked up his thoughts, Light was a luminous torture in his heart, Light coursed, a splendid agony, through his nerves; His darkness muttered perishing in her blaze." Savitri-667, 41: Sri Aurobindo/CWSA-23/The Synthesis of Yoga/p-392, 42: CWSA-21/The Life Divine/p-149, 43: "Nevertheless, there is somewhere an absolute control, a real Ishwara . He is aware of it and knows that if he can find it, he will enter into control, become not only the passive sanctioning witness and upholding soul of her will, but the free powerful user and determiner of her movements . But this control seems to belong to another poise than the mentality. Sometimes he finds himself using it, but as a channel or instrument; it comes to him from above. It is clear then that it is supramental, a power of the Spirit greater than mental being which he already knows himself to be at the summit and in the secret core of his conscious being. To enter into identity with that Spirit must then be his way to control and lordship. He can do it passively by a sort of reflection and receiving in his mental consciousness, but then he is only a mould, channel or instrument, not a possessor or participant in the power. He can arrive at identity by an absorption of his mentality in inner spiritual being, but then the conscious action ceases in a trance of identity. To be active master of the nature he must evidently rise to some higher supramental poise where there is possible not only a passive, but an active identity with the controlling spirit. To find the way of rising to this greater poise and be self-ruler, Swarat, is a condition of his perfection." CWSA-24/The Synthesis of Yoga/p-637-638, “Integral tapasya: the whole being lives only to know and serve the Divine.... Perfect tapasya : that which will reach its goal.” The Mother/TMCW-14/Words of the Mother-II/p-45 44: CWSA-24/The Synthesis of Yoga/p-889, 45: CWSA-24/The Synthesis of Yoga/p-886-887, 46: CWSA-30/Letters on Yoga-III/350-351, 47: Sri Aurobindo/CWSA-22/The Life Divine/p-963-964, 48: “He sees things not as one on the levels surrounded by the jungle of present facts and phenomena but from above, not from outside and judged by their surfaces, but from within and viewed from the truth of their centre; therefore he is nearer the divine omniscience… His being is not shut into the succession of the moments, but has the full power of the past and ranges seeingly through the future: not shut in the limiting ego and personal mind, but lives in the freedom of the universal, in God and in all beings and all things; not in the dull density of the physical mind, but in the light of the self and the infinity of the spirit. He sees soul and mind only as a power and a movement and matter only as a resultant form of the spirit. All his thought will be of a kind that proceeds from knowledge. He perceives and enacts the things of the phenomenal life in the light of the reality of the spiritual being and the power of the dynamic spiritual essence.” CWSA/24/The Synthesis of Yoga-839, “Its (Supermind’s) time consciousness too is itself infinite and maintains in itself at once in a vision of totalities and of particularities, of mobile succession or moment sight and of total stabilising vision or abiding whole sight what appears to us as the past of things, their present and their future.” CWSA-24/The Synthesis of Yoga/p-885 “Its (Supermind’s) time consciousness therefore will be different from that of the mental being, not swept helplessly on the stream of the moments and clutching at each moment as a stay and a swiftly disappearing standpoint, but founded first on its eternal identity beyond the changes of time, secondly on a simultaneous eternity of Time in which past, present and future exist together for ever in the self-knowledge and self-power of the Eternal, thirdly, in a total view of the three times as one movement singly and indivisibly seen even in their succession of stages, periods, cycles, last — and that only in the instrumental consciousness — in the step by step evolution of the moments. It will therefore have the knowledge of the three times, trikaladristi, — held of old to be a supreme sign of the seer and the Rishi , — not as an abnormal power, but as its normal way of time knowledge.” CWSA-24/The Synthesis of Yoga/p-886-887 “A voyager upon uncharted routes Fronting the viewless danger of the Unknown, Adventuring across enormous realms, He broke into another Space and Time .” Savitri-91 “They wondered at each other and rejoiced And wove affinity in a silent gaze. A moment passed that was eternity’s ray, An hour began, the matrix of new Time .” Savitri-399 49: "We are here to give up all desires and to turn towards the Divine and to become conscious of the Divine. To realize and manifest the Divine in our life is the way, not to become animals, living like cats and dogs." The Mother/The Mother’s Agenda-30.03.1972, "Man can bring an enlightened will, an enlightened thought and enlightened emotions to the difficult work of his self-development; he can more and more subject to these more conscious and reflecting guides the inferior function of desire. In proportion as he can thus master and enlighten his lower self, he is man and no longer an animal. When he can begin to replace desire altogether by a still greater enlightened thought and sight and will in touch with the Infinite, consciously subject to a diviner will than his own, linked to a more universal and transcendent knowledge, he has commenced the ascent towards the superman; he is on his upward march towards the Divine." Sri Aurobindo/ CWSA-23/The Synthesis of Yoga/p-80, Download this WEB PAGE as a PDF file: INTEGRAL PHYSICAL EDUCATION "To everyone who has lived closely with it, my body gives the impression of two things:(1) a very concentrated, very stubborn will, and.. (2) such endurance! Sri Aurobindo used to tell me he had never dreamed a body could have such endurance. And that's probably why. But I don't want to curtail this ability in any way, because it is (1) a CELLULAR will, and (2) a cellular endurance too – which is quite intriguing. It's not a central will and central endurance (that's something else altogether) – it's cellular. That's why Sri Aurobindo used to tell me this body had been specially prepared and chosen for the Work– because of its capacity for obstinate endurance and will." The Mother The Mother’s Agenda-January-1, 1962 INTEGRAL VITAL EDUCATION “But you see, you see all the way I have come...And I was born with a consciously prepared body—Sri Aurobindo was aware of that, he said it immediately the first time he saw me: I was born free. That is, from the spiritual standpoint: without any desire. Without any desire and attachment. And mon petit, if there is the slightest desire and the slightest attachment, it is IMPOSSIBLE to do this work... A vital like a warrior, with an absolute self-control (the vital of this present incarnation was sexless—a warrior), an absolutely calm and imperturbable warrior—no desires, no attachments...Since my earliest childhood, I have done things which, to human consciousness, are “monstrous;” my mother went so far as to tell me that I was a real “monster,” because I had neither attachments nor desires. If I was asked, “Would you like to do this?” I answered, “I don’t care.” If people were nasty to me, or if people died or went away, it left me absolutely calm—and so: “You are a monster, you have no feelings.” And with that preparation... It is eighty-six years since I came here, mon petit! For thirty years I worked with Sri Aurobindo consciously, without letup, night and day... We shouldn’t be in a hurry.” The Mother The Mother's Agenda-28th March-1964 INTEGRAL MENTAL EDUCATION "When I returned from Japan and we began to work together, Sri Aurobindo had already brought the supramental light into the mental world and was trying to transform the Mind. ‘It’s strange,’ he said to me, ‘it’s an endless work! Nothing seems to get done– everything is done and then constantly has to be done all over again.’ Then I gave him my personal impression, which went back to the old days with Theon: ‘It will be like that until we touch bottom.’ So instead of continuing to work in the Mind, both of us (I was the one who went through the experience ... how to put it? ... practically, objectively; he experienced it only in his consciousness, not in the body – but my body has always participated), both of us descended almost immediately (it was done in a day or two) from the Mind into the Vital, and so on quite rapidly, leaving the Mind as it was, fully in the light but not permanently transformed. The Mother The Mother's Agenda/ November 7, 1961 The Practice of Self-Control in the Gita “This Yoga of self-control by intelligent will must be rigorously, resolutely and continually practised without yielding to any discouragement by difficulty or failure until the bliss of Nirvana is securely possessed.” The Gita-6.23 The Gita’s Self-control through Personal Effort: ‘On this path no effort is lost, no obstacle prevails; even a little of this dharma delivers from the great fear.’ The Gita-2.40 ‘Yoga destroys all sorrow for him in whom the sleep and waking, the food, the play, the putting forth of effort in works are all yukta .’ The Gita-6.17 ‘By one who is not self-controlled, this Yoga is difficult to attain; but by the self-controlled, it is attainable by properly directed efforts.’ The Gita-6.36 ‘Those who have resort to Me as their refuge, those who turn to Me in their spiritual effort towards release from age and death (from the mortal being and its limitations), come to know that Brahman and all the integrality of the spiritual nature and the entirety of Karma .’ The Gita-7.29 ‘Whatever thou doest, whatever thou enjoyest, whatever thou sacrificest, whatever thou givest, whatever energy of tapasya , of the soul's will or effort, thou puttest forth, make it an offering unto Me.’ The Gita-9.27 ‘That askesis which is pursued under a clouded and deluded idea, performed with effort and suffering imposed on oneself or else with a concentration of the energy in a will to do hurt to others, that is said to be tamasic. ’ The Gita-17.19 ‘These five causes, O mighty-armed, learn of Me as laid down by the Sankhya for the accomplishment of all works. These five are the body, the doer, the various instruments, the many kinds of efforts, and last, the Fate.’ The Gita-18.13,14 ‘But that action which a man undertakes under the dominion of desire, or with an egoistic sense of his own personality in the action, and which is done with inordinate effort (with a great heaving and straining of the personal will to get at the object of desire), that is declared to be rajasic . The action undertaken from delusion (in mechanical obedience to the instincts, impulsions and unseeing ideas), without regarding the strength or capacity, without regarding the consequences, the waste of effort or injury to others, that action is declared to be tamasic .’ The Gita-18.24, 25

Sri Matri Dhyana Mandir Flower Offering 10 December 2025 5 December 2025 1 December 2025 30 November 2025 28 November 2025 24 November 2025 17 November 2025 3 October 2025 25 September 2025 1 August 2025 28 June 2025 15 June 2025 “The lack of receptivity of the earth and men is mostly responsible for the decision Sri Aurobindo has taken regarding his body. But one thing is certain: what has happened on the physical plane affects in no way the truth of his teaching. All that he has said is perfectly true and remains so. Time and the course of events will prove it abundantly.” 8 December 1950 The Mother The Mother’s Centenary Works/13/p-7 “When Sri Aurobindo left, he said, "I will return in a being formed supramentally – entirely conscious, with full capacities."" The Mother The Mother's Agenda/July 6, 1963 “If, for any reason this body (The Mother’s body) becomes unusable, the universal Mother will again start manifesting in hundreds of individualities according to their capacity and receptivity, each one being a partial manifestation of the Universal Consciousness.” The Mother The Mother’s Agenda-11/p-346 “And if you do not want your body to fail you, avoid wasting your energies in useless agitation. Whatever you do, do it in a quiet and composed poise. In peace and silence is the greatest strength.” The Mother The Mother’s Agenda-8/p-365,

The Ashram in Brief “That is exactly what Sri Aurobindo wanted and attempted; he used to say, “If I can find a hundred people, it will be enough for my purpose.” The Mother The Mother's Agenda 16.09.1964 "If there is an opposition between the spiritual life and that of the world, it is that gulf which he (a Sadhaka of integral Yoga) is here to bridge, that opposition which he is here to change into a harmony. If the world is ruled by the flesh and the devil, all the more reason that the children of Immortality should be here to conquer it for God and the Spirit. If life is an insanity, then there are so many million souls to whom there must be brought the light of divine reason; if a dream, yet is it real within itself to so many dreamers who must be brought either to dream nobler dreams or to awaken; or if a lie, then the truth has to be given to the deluded." Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-327-328, Sri Aurobindo’s requirements of one hundred perfect instruments are they who live in cosmic Consciousness, by whose pressure all objective life will become part of the subjective existence and they realise, perceive, feel, see and hear only the Divine in every way, in all forms and all happenings of the world are taking place within their vast universal Self. Their outer surface Nature is a concentration and radiation of silence, calm, stillness and peace. ‘To grow in the spirit is the greatest help one can give to others, for then something flows out naturally to those around that helps them.’¹²⁵ The ‘special work’¹²⁶ of integral Yoga is ‘of bringing down the higher consciousness with all its effect for the earth’¹²⁶ without ‘too eager to help others,’¹²⁵ without ‘accepting the nature of man and the world as it is’¹²⁶ and by standing ‘apart from the rest of the world.’¹²⁶ Integral Yoga proposes that Universalised Consciousness is the outcome of a long movement of Consciousness between Psychic and Spiritual planes replacing the earlier slow evolution of consciousness between three modes of Nature, Gunas and in this vast Consciousness (1) equality becomes perfect and consecration becomes complete and absolute, or this surrender of whole being ‘has to be accomplished slowly and with difficulty by the being itself before the supramental transformation can become at all possible;’¹⁴⁸ ‘A perfect equality not only of the self, but in the nature’¹⁴⁷ is also the sign of universalized consciousness; (2) exclusive concentration of Mind is replaced with the faculty of Multiple-concentrations; thus one can pursue triple Yoga of Karma, Jnana and Bhakti simultaneously and ceaselessly, (3) transformation of human Nature into Divine Nature is practicable, as in this Consciousness the World is inseparable from the individual; with the activation of cosmic Self, Savitri had this experience, 'all changed within her and without.'¹⁵⁰ (4) His time and space experience is completely different from ordinary man subjected to three gunas, the latter lives in the present succession of moments oblivious of his past and future and his little habitation of space is separated from the world and the former lives in the triple time of past, present and future and the whole world lives within his cosmic Self; his universalised Spirit can move backward towards the past of this birth and past births and illumine the obscure corners of his Subconscient and Inconscient sheaths and his Spirit can travel forward in time to call down all future possiblities to present moment; (5) outer wandering and movement reduces and is replaced by the more and more inner wandering of Soul which shows interest only in eternal things and 'In every shrine it cries for the clasp of God'¹⁴⁹; (6) in this Cosmic Consciousness, Matter is real to Spirit, Spirit is real to Matter and Matter is reconciled with Spirit in order to resolve all world problem; (7) in addition to his own individual suffering, he is ready to bear a part of earth's heavy burden and suffering and ‘only the self-ruler (swarat ) and master man (samrat ) can help, in leading the human race forward spiritually towards this consummation and towards some image of a greater divine truth in their personal and communal existence. He becomes a light and power of the Truth to which he has climbed and a means for others’ ascension’¹⁵¹ and thus, (8) a fitness has arrived for ascension into still higher Supramental Consciousness. The immediate preoccupation of these few instruments of Truth who are concerned with Integral Yoga will be the increase and accumulation of Soul Force through the fourfold Divine union that of Jivatma’s union with Paramatma, Jivatma’s union with Para-prakriti, Paramatma’s union with Para-prakriti and Para-prakriti’s union with Apara-prakriti . This accumulation or multiplication of Soul Power to transform the lower Nature is identified by Sri Aurobindo as 'the utmost importance in the Yoga of self-perfection.'¹⁵⁴ Their action on the world will be largely inner subjective action dictated by the power of triple-time of the Spirit and they will accumulate Spiritual energy to such an extent that the Transcendent Divine forces of oceanic proportion¹⁴⁵ will invade the earth’s dark Inconscient rock from above, within and below. The danger of the Inconscient Sheath swallowing the whole earth to its dark breast perpetually stands as an evolutionary threat and barrier. Earth is to be saved from life’s immense desire and destructive Forces from their ‘bleeding roots’¹²⁸ through the invasion of strong affirmative Spiritual forces from below the feet, within the Psychic being, around the universal Self and above the head, (“It (dynamic Spirit) is within, below, without, above.” Savitri-98 ) and to keep this action active and its growing intensity is the responsibility of few fit channels of human instruments. A Spiritual fence of protection is to be built, which at present is confined to a few privileged Souls, who will admit ‘through its gates only such activities as consent to undergo the law of the spiritual transformation.’¹³⁸ This protective Spiritual wall ("An inner wall of silence could be built," Savitri-187) will extend itself to cover the whole of humanity. Or a ‘golden tower’⁶⁵ of protection is built in the subtle world with the help of ‘flame child’⁶⁵ who are prepared Souls, ready to become channels of a vast inflow of Supreme Ananda . Integral Yoga aims at a comprehensive solution or all-time panacea of all the problems of existence through complete immunisation of disease, decay, sorrow, dissidence and strife and the process of inoculation begins at an individual and collective level, depending on the degree of restoration of harmony and opening towards a comprehensive Concentration. A safe passage in the subtle world is to be made in order to help living and dead Souls⁹⁸ so that they can easily travel different planes of Consciousness for their Souls' training and arrive at the Psychic plane and cosmic Self for their accumulation of Spiritual energy and rebirth, respectively. At the same time, the Yoga Shakti must drive out all tamasic forces to eliminate poverty, illiteracy, and malnutrition of the body from the whole of the race and drive out all rajasic forces to eliminate all discordant human action of violence, destructive aggression, tyranny of beast wrath, hatred, injurious brutality, corruption, bottomless ingratitude that disfigure earth nature and enjoyments of temporal nature. Those destined Souls for the Divine work will protect and guard the earth in three stages. First, they will have a ‘vision and knowledge of the triple time’¹²² or partial/complete foreknowledge of immediate future doom and holocaust of individual, state, national and universal proportion ‘by going back from the surface physical mind to the psychic and spiritual consciousness;’¹²² secondly, they keep the concentration alive to reduce and minimise the quantum of such catastrophe through the intervention of the overhead Divine Grace or vibration of Harmony of which they are conscious channel; thirdly, they will maintain the effort to completely annul the root of all such destruction and vibration of disorder through intervention and invasion of Supreme Harmony and Light to the yet untouched dark province of Subconscient and Inconscient Sheaths. A conscious movement of Consciousness between the Psychic and Spiritual planes can liberate¹⁴⁴ distant unknown living and dead Souls from the subjugation of their imperfection and untransformed Nature and, thus, the purpose of invisible self-expansion through self-concentration or the liberated Souls liberating others is accomplished. The steps through which they will immediately control the world event through the evolution of preliminary Psychic and Spiritual faculties are: - 1) The perception, thoughts, feelings and happenings of world events which are entirely guided by forces of Ignorance, are gathered directly through vision without the aid of any external means of communication like telephone, newspaper and internet, etc, or ‘of establishing a direct communication between mind and mind without the aid of the physical organs and the limitations they impose on our consciousness.’¹²³ ‘The psychical consciousness, as it develops, makes us aware of the great mass of thoughts, feelings, suggestions, will impacts, and influences of all kinds that we are receiving from others or sending to others or imbibing from and throwing into the general mind atmosphere around us.’¹²⁴ The outer aid is useful only to verify the degree of accuracy of the direct inner vision. 2) Harmonised vibrations of thoughts and feelings or Spiritual idea force formulating itself in the world are communicated to them (individual and group) by secret unspoken words, transmission of will-power, and Spiritual Influence which are already tuned with the Divine-Will. Or as the Psychic being ‘evolves in power, precision and clearness, we are able to trace these to their source or feel immediately their origin and transit to us and direct consciously and with an intelligent will our own messages.’¹²⁴ Or the ‘spiritual inner consciousness has then to deal with these (dark and obscure) influences in such a way that, as soon as they approach or enter (the Spiritual realm), they become either obliterated and without result or transformed by their very entry into its own mode and substance.’¹²⁹ 3) Silent compulsion on them to act according to these communicated ideas, power of the heart and dynamic life forces. ‘There is necessarily a commerce here between disparate influences: the inner spiritual influence is met by quite opposite influences strong in their control of the present world-order; the new spiritual consciousness has to bear the shock of the dominant and established unspiritualised powers of the Ignorance.’¹²⁹ As a result, the single and multiple results are experienced through the power of the Self and the development of essential and multiple Concentrations. The Nature of living of a Spiritual man will be ‘an accomplished inner existence whose light and power will take perfect body in the outer life.’¹³⁰ 4) They will be egoless transparent instruments to determine the events, actions and results of action of objective life throughout the world by the pure intervention of their subjective subtle-physical existence and silent Will-Power of multiple Concentrations. Their ‘environmental being must be so steeped in the spiritual light and spiritual substance that nothing (no world influence) can enter into it without undergoing this transformation…’¹²⁹ So, through frequent/constant increase of invasion of vibration of Order and permeation of a superior Harmony into the Inconscient, Subconscient and material life, the world would move towards the process of transformation. ‘Supreme Love eliminates all problems, even the problem of creation...But the world is not ready yet, it may take a few thousand years.’⁹⁵ If a Sadhak attains Cosmic Consciousness, then he must pursue sadhana in secrecy and silence . His presence will be intolerable for the common man because of undulation of his life between this particular double nature, ‘Universal he is all,--transcendent, none.’¹⁴¹ When he lives in universal Self, he becomes very intimate with all; when he lives in transcendent Consciousness, he goes beyond all these relations or ‘A distance severed her from those most close.’¹⁴¹ This double undulation is unbearable to common man’s righteousness. His outward appearance will be marked with Truth-Power or the ‘sound of infinity’¹⁴² in his voice and his eyes will shine with the ‘light of things beyond.’¹⁴² To recapitulate this highlights the difficulty for a person of common understanding to accept or tolerate someone living in the simultaneous reality of immanent universality and transcendent isolation after achieving Cosmic Consciousness. Thus, Sri Aurobindo’s vision of creating ‘a new world, a new humanity, a new society expressing and embodying the new consciousness’⁹⁴ is in the process of realisation by reconciliation of Spirit with Matter and by harmonisation of the body with the Soul. This is a task offered to the most conscious individual through realisation of the Soul as the centre of the World, an extension of his cosmic existence and its objective manifestation in the form of a Divine Centre or the emergence of a formative and affirmative Ashram living. OM TAT SAT References are available in the Manuscript ‘The Divine Bliss ’ (page 452). SUBCONSCIENT TRANSFORMATION “This (descent of Divine Force) has repeatedly been my experience lately, with a vision and a conviction, the conviction of an experience: the two vibrations (Truth vibration of Spirit and falsehood vibration of Matter) are like this (concomitant gesture indicating a superimposition and infiltration), all the time – all the time, all the time…May be the sense of wonder comes when the quantity that has infiltrated is large enough to be perceptible. ( “A golden fire came in and burned Night’s heart;" Savitri-601 ) But I have an impression – a very acute impression – that this phenomenon is going on all the time, all the time, everywhere, in a minuscule, infinitesimal way (gesture of a twinkling infiltration), and that in certain circumstances or conditions that are visible (visible to this vision: it's a sort of luminous swelling (of brain)– I can't explain), then, the mass of infiltration is sufficient to give the impression of a miracle. But otherwise, it's something going on all the time, all the time, all the time, continuously, ("A mystic slow transfiguration works.” Savitri-632, or "Its faint infiltration drilled the blind deaf mass;" Savitri-601) in the world (same twinkling gesture), like an infinitesimal amount of Falsehood replaced by Light ... Falsehood replaced by Light ... constantly…And this Vibration (which I feel and see) gives the feeling of a fire. ("Threatened (falsehood) with this faint beam of wandering Truth" Savitri-585 replacing the earlier experience "No wandering ray of Heaven can enter there." Savitri-226) That's probably what the Vedic Rishis translated as the "Flame" – in the human consciousness, in man, in Matter. They always spoke of a "Flame." It is indeed a vibration with the intensity of a higher fire… The body even felt several times, when the Work was very concentrated or condensed, that it is the equivalent of a fever.” The Mother The Mother’s Agenda-25th March-1964 The Mother’s Consciousness is that which rests on the One and acts in the All, transcends All and denies none, sees all but lives for its transcendent task, becomes All and yet transcends the mystic whole, All-ruler and is ruled by none, transcends the Light and the Darkness and yet one with the Absolute, Eternal and All-knowing it suffers mortal birth and death and in Subconscient waits Her large unfinished task. The Mother's above ceaseless dynamic Divine union and Subconscient transformation experience are identified as the Supreme Word, Mahavakya , of The Mother's Agenda and to be a participant in this universal Yoga is identified as an exceptional privilege. The whole of humanity is now going through this Subconscient transformation unconsciously and a few prepared vessels are going through this large/slow, constant permeation consciously. Sri Aurobindo proposes that this "descent of the supramental which is not known to any religion are the sole things which will be the foundation of the work of the future.” (CWSA-35/Letters on Himself and the Ashram/p-701) When they (Savitri and Satyavan ) enter Spiritual union in the Inconscient Self and Subconscient Self, the Supramental Divine Force emerges from below the feet and rushes towards the physical, vital and mental sheaths. As the feet are the farthest domain from the complexity of the mind, whose centre is the head, and the head obstructs the free flow of higher Divine forces, so this passage is recognised as a more important means of transformation action and this hidden light is ‘a sea of the secret Superconscience.’ ⁶⁵ Thus “The bliss which sleeps in things” ³⁹ shall strive to wake and ‘A soul shall wake in the Inconscient’s house.’ ⁶⁶ Thus awakening of Supramentalised Inconscient Self is identified as the ‘last transcendent power’ ⁸² and a field of ‘last and mightiest transformation’ ⁸³ and thus a ‘grand solution’ ⁸⁴ is uncovered where ‘the heights of mortal effort end.’ ⁸⁴ The Mother recounts, “for the first time the Supramental light entered directly into my body, without passing through the inner beings. It entered through the feet and it climbed up and up. And as it climbed, the fever also climbed because the body was not accustomed to this intensity. As all this light neared the head, I thought I would burst and that the experience would have to be stopped…” ⁹⁵ Thus, one no longer depends on Supramntal intervention from above for the transformation action of surface mind, life and body ("A divine force shall flow through tissue and cell" Savitri-710) but it will also take place more vigorously from within the Supramentalised Psychic heart centre (His vast Truth wake within and know and see...Then mortal nature change to the divine.” Savitri-476) and most vigorously from below the feet by the opening of Subconscient Self ("Whose priceless value could have saved the world.” Savitri-42) and Inconscient Self ("A grand solution closed the long impasse" Savitri-89). In Savitri , Sri Aurobindo has hinted about 'single protection,' 'double protection' and 'multiple protection' of the Divine, about which we should be aware. Single protection is extended through the Psychic being: "Only were safe who kept God in their hearts" (Savitri-211). The Divine tells Savitri that most human beings live like brutes and do not discover the infinite Light above the head and immense Light below the feet or man, in general, is ‘A swimmer lost between two leaping seas.’⁶⁹ Or ‘like an infant spirit unaware…. of two consenting worlds.’⁷² The man of Ignorance does not enjoy the double protection of the Divine through non-opening of the above double doors or 'Protecting no more a dual eternity.' (Savitri-82) And those who realise Psychic Being in the heart, they feel in Savitri's language, ‘Our life is entrenched between two rivers of Light.’⁷⁰ If a Sadhak realises the universalisation of Psychic and Spiritual Beings, then ‘His gates to the world were swept with seas of light’⁷¹ from both ends or he is assured a vast security or multiple protection by the Spiritual experience, 'Heaven’s leaning down to embrace from all sides earth.' (Savitri-716) Through knowledge and awareness of the relation between static Matter and dynamic Spirit or the knowledge of the Wheel of Works , he will be able to reconcile Matter with Spirit. OM TAT SAT References are available in the Manuscript ‘The Divine Bliss ’ (page 291, 34-35). Download this WEB PAGE as a PDF file: ASHRAM IN DETAIL "The power to do nothing, which is quite different from indolence, incapacity or aversion to action and attachment to inaction, is a great power and a great mastery; the power to rest absolutely from action is as necessary for the Jnanayogin as the power to cease absolutely from thought, as the power to remain indefinitely in sheer solitude and silence and as the power of immovable calm. Whoever is not willing to embrace these states is not yet fit for the path that leads towards the highest knowledge; whoever is unable to draw towards them, is as yet unfit for its acquisition. " Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-347 READ MORE >> THE HIERARCHIES OF ASHRAM LIVING "To open oneself to the supracosmic Divine is an essential condition of this integral perfection; to unite oneself with the universal Divine is another essential condition. Here the Yoga of self-perfection coincides with the Yogas of knowledge, works and devotion; for it is impossible to change the human nature into the divine or to make it an instrument of the divine knowledge, will and joy of existence, unless there is a union with the supreme Being, Consciousness and Bliss and a unity with its universal Self in all things and beings. A wholly separative possession of the divine nature by the human individual, as distinct from a self-withdrawn absorption in it, is not possible. " Sri Aurobindo CWSA-24/The Synthesis of Yoga/p-622 READ MORE >> THE WORLD HINDU WISDOM MEET-2014 “A perfect self-expression of the spirit is the object of our terrestrial existence. This cannot be achieved if we have not grown conscious of the supreme Reality; for it is only by the touch of the Absolute that we can arrive at our own absolute. But neither can it be done to the exclusion of the cosmic Reality: we must become universal , for without an opening into universality the individual remains incomplete.” Sri Aurobindo CWSA-22/The Life Divine/p-706 READ MORE >> If an individual is having direct contact with the Divine and if he utilises this Dynamic Divine union initially for individual transformation of Nature and finally for world transformation, then a Divine Centre or Ashram is born. Integral Yoga foresees a hierarchy of a collective body with one liberated Soul at its centre, known as the ‘Divine Centre ,’ or collective group with more than one liberated Gnostic Soul or ‘spread beyond the individual’ known as the ‘Gnostic Centre ’ or a Centre without Soul Centre/Central Representative, known as ‘priestless shrine’ where all are liberated souls, identified as ‘virgin bridals of the dawn’ symbolising the purity of collective living or ‘citizens of that mother State’ symbolising selfless Spiritual fosterers or ‘nude god-children’ who ‘steeped existence in their youth of soul.’ The action of the Divine Mother in a rare ‘priestless shrin e’ beyond the Divine Centre will be the pursuit of the Divine in isolation, alone, without the aid of collectivity, without the law of collective living, without the help of fixed Shastra and the flow of the Transcendent and Universal Divine Love will be further reinforced through realisation of ‘seven-fold Personal Divine Love.’ (Ref: The Synthesis of Yoga-58, 90, Savitri-368, 401, 262, 126, 127) Before meeting Paramatma Satyavan, Paraprakriti Savitri came across twelve types of liberated Souls, who were having Divine realisations in twelve specialised fields. They were satisfied with their partial Spiritual achievements and were considered unfit to hold Savitri’s comprehensive Divine Love, and hence Virgins’ Fortress could not be dreamed with these liberated Souls. These Master Souls were fit to build Ascetics’ Fortress, Divine Centre and Gnostic Centre. To hold Savitri’s comprehensive Divine Love or ‘hold God’s birth,’ a Soul is ‘made ready through a thousand years.’ Before discovering a Virgins’ Fortress without, one has to discover a Virgins’ fortress within, of meeting ground of Paramatma and Paraprakriti in the heart centre or ‘The incarnate dual Power shall open God’s door, Eternal supermind touch earthly Time. ' The Soul's Fortress can be invaded and conquered by the Supreme Lord from above who is symbolised here as 'unexpected king.' In a Virgins' Fortress, a Sadhak or Savitri within will live alone, unclaimed, untouched, king of itself within and possessed and invaded by the flood of Divine Force from above the head and below the feet or 'A captive Life wedded her conqueror.' (Refer Savitri-382, 398, 705, 87, 125) If an individual has a thorough knowledge of the movement of ascending and descending Consciousness, then 'even if he were shut up in a prison and saw nobody and never moved out, still would he do the work,' of bridging the gulf between this material world and future Supramental world. 'He does not need to be recognised, he need have no outward power in order to be able to establish this conscious connection.' His action can begin from his heart centre which is universalised as the Divine Centre of the world and can culminate with the perfection of the human race. This is a task offered to the last Avatar to accomplish. The task of successive Instruments and Emanations is to illumine partly the Subconscient and Inconscient Sheaths. (Refer: TMCW-3/Questions and Answers-1929 to 1931/p-179) "So people who want to lead a special life or have a special organization to have (Spiritual) experiences, that's quite silly – the greatest possible diversity of experiences is at your disposal every minute, every minute. Only you must learn not to have a mental ambition for "great" things." "...whatever the circumstances may be, even apparently the worst, if you are in the true attitude and have the true consciousness, it doesn’t matter in the least for your inner progress,..." (Ref: The Mother’s Agenda/20.11.1963, The Mother's Agenda/10.12.1969)

The Call in Brief “Brahmacharya (celibacy) is not binding in bhaktimarga or karmayoga , but it is necessary for ascetic jnanayoga as well as for Raja and Hatha yogas. It is also not demanded from Grihastha yogis . In this (integral) Yoga the position is that one must overcome sex, otherwise there can be no transformation of the lower vital and physical nature; all physical sexual connection should cease, otherwise one exposes oneself to serious dangers. The sex-push must also be overcome but it is not a fact that there can be no sadhana or no experience before it is entirely overcome, only without that conquest one cannot go to the end and it must be clearly recognised as one of the more serious obstacles and indulgence of it as a cause of considerable disturbance.” Sri Aurobindo CWSA-31/Letters on Yoga-IV/p-542 “One must first find one’s soul, this is absolutely indispensable, and identify oneself with it. Later one can come to the transformation. Sri Aurobindo has written somewhere: “Our Yoga begins where the others end.” Usually yoga leads precisely to this identification, this union with the Divine — that is why it is called “yoga”. And when people reach this, well, they are at the end of their path and are satisfied. But Sri Aurobindo has written: we begin when they finish; you have found the Divine but instead of sitting down in contemplation and waiting for the Divine to take you out of your body which has become useless, on the contrary, with this consciousness you turn to the body and to life and begin the work of transformation — which is very hard labour . It’s here that he compares it with cutting one’s way through a virgin forest; because as nobody has done it before, one must make one’s path where there was none. But to try to do this without having the indispensable directive of the union with the Divine within, within one’s soul, is childishness.” The Mother TMCW-7/Questions and Answers-1955/p-350-351 Arjuna of the Gita was given a task and he received a seven-fold Divine Call, in order to ascend in the stairs of Divine Consciousness. And the Lord demanded from him 'nothing more in life than his instrument'⁷⁶ through 'subordination and service,'⁷⁷ nimittamatram bhava savyasachin . We are here in this earth only to perfect the instrumental relation with the Divine by renouncing all forms of desire and personal will. 1. In the preliminary stage of his Sadhana, Arjuna’s tamasic recoil from the terrible action of war field or Spiritual fall in the form of tamasic devotee, arta , by the declaration ‘better the life of the beggar than to taste these blood-stained enjoyments’⁴³ and entry into dejection, fear, aversion, disgust and discouragement are much more injurious and destructive than the rajasic principles of strife, struggle and dissociation. A weak and cowardly tamasic shudra devotee, arta, cannot climb towards God, but by service and obedience can pacify his problem of lower nature or 'tame the brute in his being.'⁶⁹ "Arjuna’s abstention (from the war field) would work a much greater sin and evil: it would mean, if it had any effect at all, the triumph of wrong and injustice and the rejection of his own mission as an instrument of the divine workings."⁸³ "At its base is the law or dharma of inertia: the tamasic man inertly obeys in a customary mechanical action the suggestions and impulses, the round of will of his material and his half-intellectualised vital and sensational nature."⁸² 2. So, the Lord discourages the tendency of outer renunciation of life and action or saintly inactivity and insists Arjuna to ascend from the state of tamasic devotee, arta , to rajasic devotee, artharthi, by activation of the Kshatriya Soul force and asks inner renunciation of attachment by slaying³ the human unenlightened Teacher Dronacharya, who represents ego and divisible Consciousness. This indicates that for a secured Spiritual life, one should constantly slay²⁵ the inner enemy of desire, ego and ignorance and in collective living he should continuously wage outer war against the powers of Adharma to establish truth and wisdom in objective life. The Gita’s jahi kamam durasadam, ⁶³ ‘slay this enemy in the form of desire, who is so hard to assail’ is identified as the keyword⁶⁴ of integral Yoga. The nature of the Kshatriya Soul force is 'courage, strength, unconquerable tenacity and self-devotion to a great task.'⁶⁹ 'Every individual Jivatman must become the perfect Kshatriya before he can become the Brahmin '⁶⁹ or Sattwic devotee. "In the middle intervenes the kinetic law or dharma ; the rajasic man, vital, dynamic, active, attempts to impose himself on his world and environment, but only increases the wounding weight and tyrant yoke of his turbulent passions, desires and egoisms, the burden of his restless self-will, the yoke of his rajasic nature."⁸² 3. Then the Lord asks Arjuna to become a Sattwic devotee, jijnasu , and begin Yoga by renouncing Prakriti Yajna of active mind, which includes renunciation of all types of physical asceticism,⁷⁵ external worship, and ceremonies and insists him to pursue only Purusha Yajna of passive mind and inner askesis⁷⁵ which will establish him in the trigunatita state.⁴ Then He asks him to adore only the highest embodied Divine personality, here represented by Him as Purushottama , and discourages him from adoring other gods which is meant to satisfy ‘various outer desires of the devotees.’⁵ So the Gita asks the above three bound Souls to become desireless and adore the One, representing the highest Consciousness and discourages though does not ban adoration of other godheads representing the distortion of the highest comprehensive Consciousness.⁶ Then the Lord points out that even the devotees who worship other Gods, their sacrifice is also received by Him though not according to the true law, avidhipurbakam. ⁷ If one adores and offers sacrifice to the Divine in tamasic Ignorance, then that sacrifice goes to elemental powers and grosser spirits, pretan bhutaganam ;¹⁷ if he offers adoration to the Divine in rajasic state of desire-driven consciousness, then the sacrifice goes to lower godheads and perverse powers, asuras, yaksa-raksamsi ;¹⁷ if he offers adoration to the Divine concealed in His manifestation in sattwic state of desireless Consciousness by renouncing the fruit of action, then that sacrifice and service is received by partial Godhead and not directly by the integral Divinity.¹⁷ A seeker of truth, Jijnasu , by virtue of pursuing Sadhana unsuccessfully in past births, takes an interest in written truth in this birth from the early part of his life. Thus, he practices sacrifice, askesis and giving which is limited, largely egoistic (sattwic ego) and mistaken in its motive and he endeavours to go beyond the written truth. A sattwic devotee or 'the true Brahmin is samo manapamanayoh , he accepts indifferently worldly honour and dishonour and cares only for the truth and the right.'⁷⁰ The message of integral Yoga to a sattwic devotee is: 'Detect first what is false or obscure in you and persistently reject it, then alone can you rightly call for the divine Power to transform you.'⁷⁴ “The dharma of the sattwic man is the highest in the circle of the gunas ; but that too is a limited view and a dwarfed standard. Its imperfect indications lead to a petty and relative perfection; temporarily satisfying to the enlightened personal ego, it is not founded either on the whole truth of the self or on the whole truth of Nature.”⁸² 4. When Arjuna ascends to the stairs of the twice-born Soul, Dvija , the Lord further insists him to search Spiritual fosterer, Dvijattama, (the best among the twice-born Soul) to receive care of his newborn Divinity and that is realised by ‘adoring the feet of the enlightened Guru ’⁸ or ‘veneration of the Teacher’⁹ in order to realise the Divine as Kshara Purusha, Psychic Being in the heart and Akshara Purusha, Spiritual Being above the head. In the Gita , ‘the help of the Guru has always been relied upon as an indispensable aid.’⁵⁵ Integral Yoga proposes that the living Spiritual Teacher is a 'narrower practice'⁷⁸ and is safe and secured for beginners of integral Yoga (Dvija ) and dispensable for few rare developed Souls or ‘A strict obedience to the wise and intuitive leading of a Guide is also normal and necessary for all but a few specially gifted seekers.”⁵⁰ So a Dvija has to be aware of the possibility of double evolution⁶⁰ of double consciousness,⁸⁰ one that of the evolution of external restless life dominated by three Gunas, and another that of the evolution of his inner silent life. By activating three Gunas or by horizontal movement of Consciousness, he will experience a slow mental evolution of external life. By pacifying the mind or by movement of Psychic Being (symbol of multiple Divine) and Spiritual being (symbol of One Divine) or vertical movement of Consciousness, he will experience swift Spiritual evolution of inner life. Thus, his slow material evolution is complemented by swift Spiritual evolution and this double movement culminates in the reconciliation of perfect Spirit with imperfect Matter. A twice-born Soul's frontal nature is full of gratitude for the Divine accompanied by true happiness. He 'needs yet four things before he can succeed, (1) the Sruti or recorded revelation, (2) the Sacred Teacher, (3) the practice of Yoga and (4) the Grace of God.'⁷¹ 5. Then, after Arjuna is established as doing all objective action in the war field by the dictation of Divine Will, he becomes the developed Soul of Instrument, Yantra. An instrument of the Divine will have neither any attachment to the fruit of works, nor any attachment to the work, nor any sense of doership of work and he will be attached only to the comprehensive Divine, Majyasakta . The Lord gives him this knowledge that all concentrated objective Divine action and sacrifice must be supported by Prakriti Yajna of ceaseless Japa ¹⁰ and this habit of Japa must be maintained while in action of the war field¹⁶ and also while leaving the earthly body¹¹ in deep Samadhi where one’s Soul can take final refuge in the Param Dham . Integral Yoga proposes ceaseless Japa and action in waking trance, not utilised as a passage to param Dham , but as means of Divine descent of Force and transformation of Nature. The Gita gives the example of King Janaka , a developed Soul and Divine Instrument, who had attained liberation, perfection and Cosmic Consciousness through Prakriti Yajna of ‘ceremonial sacrifice and ritualistic works done without attachment.’⁵¹ Savitri book has identified the Nature of a Divine instrument and his task in this world as: "A breath comes down from a supernal air, A Presence is born, a guiding Light awakes, A stillness falls upon the instruments: Fixed, motionless like a marble monument, Stone-calm, the body is a pedestal Supporting a figure of eternal Peace." Savitri-47, "Our tasks are given, we are but instruments ; Nothing is all our own that we create: The Power that acts in us is not our force. The genius too receives from some high fount Concealed in a supernal secrecy The work that gives him an immortal name." Savitri-542, "This truth (action of Divine Will) Arjuna must be brought to see; he must learn to act impersonally, imperturbably as the instrument not of his little personal desires and weak human shrinkings, but of a vaster and more luminous Power, a greater all-wise divine and universal Will. He must act impersonally and universally in a high union of his soul with the inner and outer Godhead, yukta, in a calm Yoga with his own supreme Self and the informing Self of the universe." ⁸³ 6. When he ascends to the status of Emanation, Vibhuti , by universalisation of Psychic and Spiritual Consciousness and realisation of the Divine in all His becoming, the Lord further asks Arjuna to worship His manifestation in the Sun, Moon, Star, and flower, in every living creature. He has to adore the myriad Gods, Deva, superior human beings known as twice-born Dvija , a man of enlightened knowledge, Prajna , and the enlightened Teacher, Guru .¹² The Lord points out that adoration of all His manifestations equally, without distinction is the condition of becoming the greatest Yogi.²⁴ A Sadhak of integral Yoga counts all his subjective and objective Divine action as means of Divine descent of Force. Through this activation of dynamic Divine and movement of Universalised and Transcendent Consciousness, he does good of all creatures, sarvabhuta hite ratah. The Synthesis of Yoga book confirms that the emergence of a Vibhuti as a unique force of the multiple Divine is possible ‘even in the weakest or most clouded living being.’⁸⁴ 7. An Instrument/an Emanation must always remember that an Avatar is a special manifestation of the Supreme Lord, Parameswara and he is only one Psychic centre of the multiple Divine.⁷⁹ An Avatar is born-free or His birth and action are both Divine, janma karma cha me divyam , whereas an Instrument/Emanation lives and acts in the Divine, mayi nivasisyasi,⁸⁵ mayi vartate, through rigorous self-control and constant union, yoga yukta. When Arjuna ascends to the status of Avatar Consciousness or Purushottama Consciousness through large-scale objective Divine action of Instrument and large-scale subjective Divine action of Emanation, his triple consecration through Karma, Jnana and Bhakti Yoga becomes normal, natural and absolute. In integral Yoga, this Purushottama state of consciousness is identified as Supramental Consciousness and a Sadhak becomes ‘a child and eternal portion’⁶² of the Divine Mother and in him, the reconciliation of triple consecration gives birth to a fourth Yoga known as ‘Yoga of Self-perfection’ and there the triple poise of the Self coexists and the Psychic being, Kshara Purusha possesses the Akshara Purusha and Purushottama , in totality. Integral Yoga follows this seven-fold sequential growth of Arjuna with a more profound significance of dynamic Divine union. It stresses the adoration of the One to the exclusion of the Many for developing Souls to build a Spiritual foundation and asks the developed Souls to reconcile them in order to know and possess the Divine entirely. This adoration of superior human beings hinted in the Gita is applicable in integral Yoga for developed Soul¹³ and this adoration is even further extended to criminals, thieves, murderers and outcaste¹⁴ in order to extend the realisation of the Divine in Cosmic Consciousness. There will be even ‘certain respect’¹⁵ and reverence for physical things, a worship of the Divine, the Brahman in what one uses, ordered harmony and beauty in the life of Matter in order to complete the realisation of Divine in all things. Thus, as ceaseless renouncer of lower Nature, nitya sannyasi, ⁴⁵ a Sadhak’s scope of consecration becomes wide²⁶ and all-pervasive. When this consecrated action becomes absolute, constant and without rest, nitya yajna, ³⁸ he experiences constant Divine union, nitya yukta, ³⁹ and in this ceaseless waking trance, nitya-sattvasthah ,⁴⁶ he can repeat Divine’s name ceaselessly, nitya Japa ⁴⁰ or remembers Divine’s name continuously, nitya smarati ⁴⁴ and this is one of the ways of experiencing ceaseless Divine Grace, tat prasadat; ⁵² thus one experiences supreme peace, param shanti ,⁵² supreme state of Consciousness, sthanam saswatam ,⁵² and cellular transformation, prakritijairmuktam .⁴⁷ In Integral Yoga, a constant dynamic union with the Divine is dependent on the transformation of lower Nature and movement of Consciousness in bridging the gulf between the highest Supreme Self and the nether Inconscient Sheath. Till these double conditions are satisfied, one can experience intermittent dynamic Divine union for a long preparatory period. The above experience is restated in the Mother’s language: "A vital like a warrior, with an absolute self-control (the vital of this present incarnation was sexless—a warrior), an absolutely calm and imperturbable warrior—no desires, no attachments...Since my earliest childhood,...And with that preparation... It is eighty-six years since I came here, mon petit! For thirty years I worked with Sri Aurobindo consciously, without letup, night and day... We shouldn’t be in a hurry.”⁷² “Well, this movement (gesture of a rising flame) towards That must be constant – constant, total. All the rest is none of our business, and the less we meddle with it mentally, the better. But THAT, that Flame, is indispensable. And when it goes out, light it again; when it falters, rekindle it – all the time, all the time, ALL THE TIME – when sleeping, walking, reading, moving around, speaking ... all the time. ...that is the Japa I do now—I do it all the time, while sleeping, while walking, while eating, while working, all the time.”⁵⁶ The Mother further proposes that “There is nothing other than He! This should be repeated from morning to night, from night to morning, because we forget it every minute.”⁶¹ A Sadhak of traditional schools of Yoga initially moves his consciousness between Kshara Purusha (sarvabhutani chatmani) and Akshara Purusha (sarvabhutastha chatmanam ) and he can gather together the race, lokasangraha , by all possible external aids or by Psycho-physical means. After long years of movement of Consciousness between Kshara and Akshara Purusha , finally, his consciousness arrives at Purushottama Consciousness and from there he finds an exit⁴⁸ to the supreme Abode of Paramdham . Thus, he emerges as a precious distinguished World Teacher and he can wander around the world in order to uplift the human race. The Gita warns that ‘the askesis which is undertaken to get honour and worship from men, for the sake of outward glory and greatness and for ostentation is said to be rajasic tapasya , unstable and fleeting.’⁵³ A Sadhak of integral Yoga initially moves his consciousness between the Psychic being in the heart and the Spiritual being above the head, superseding his earlier movement of Consciousness between the three Gunas . After being established in the waking trance of the Psychic plane and the non-waking trance of the Spiritual plane, he universalises the two Selves and does the good of all creatures by inner movement of universal Consciousness. For the perfection of two Selves and perfection of untransformed Nature, he finally, after long years of preparation, ascends to the Supramental plane and Supramentalises and Spiritualises the Psychic Self. Thus, he emerges as a precious Nameless⁴⁹ World Teacher. His inner wandering of Consciousness from Inconscient Self to supreme Bliss Self can be pursued in secrecy and silence ⁸¹ and he can drag the human race ahead in its destined upward journey. A Sadhak of integral Yoga identifies desire as his greatest enemy and “Therefore attachment and desire must be utterly cast out; there is nothing in the world to which we must be attached, not wealth nor poverty, nor joy nor suffering, nor life nor death, nor greatness nor littleness, nor vice nor virtue, nor friend, nor wife, nor children, nor country, nor our work and mission, nor heaven nor earth, nor all that is within them or beyond them."⁸⁹ It may be noted that all-inclusive integral Yoga does not exclude the self-disciplines of traditional Yoga and all the perfections/siddhis of the latter are recognised as a sojourn of the former Yoga and for a Sadhak of integral Yoga there can be ‘no clinging to resting-places on the road or to half-way houses; he cannot be satisfied till he has laid down all the great enduring bases of his perfection and broken out into its large and free infinities, and even there he has to be constantly filling himself with more experiences of the Infinite.’⁵⁴ Integral Yoga asks a Sadhak to become a more and more perfect instrument of the Divine. This is followed by his becoming an instrumental pure channel to call down a vast ocean of Divine Will, Wisdom, Love, Bliss, Beauty, Peace, and Silence to earth and men through the inner movement of universal Consciousness. Then Sri Aurobindo's following declaration will take concrete shape: "I do not want hundreds of thousands of disciples. It will be enough if I can get a hundred complete men, purified of petty egoism, who will be the instruments of God.”⁸⁶ To become a faultless perfect passive instrument of the Divine Will, Wisdom and Love is not the only object of Integral Yoga, but one has to become individual dynamised liberated Soul, 'active master of the Nature,'⁸⁷ swarat, and an active identity with the controlling Spirit, Lordship, to become master man, liberated universalised Soul, emperor, samrat , who can become pure vessel of descent of Divine Force and help, 'in leading the human race forward spiritually.'⁸⁸ OM TAT SAT References are available in the Manuscript ‘The Bhagavad Gita and Integral Yoga’ (page 230-235) . Download this WEB PAGE in PDF format: THE CALL IN DETAIL “For spiritual rebirth means the constant throwing away of our previous associations and circumstances and proceeding to live as if at each virgin moment we were starting life anew… To give you an idea of the final height of spiritual rebirth, I may say that there can be a constant experience of the whole universe actually disappearing at every instant and being at every instant newly created!” The Mother TMCW-3/Questions and Answers-1929 to 1931/p-176 SIX FOLD DIVINE CALL "I do not very readily accept disciples as this path of Yoga is difficult one and it can be followed only if there is a special call.... The goal of Yoga is always hard to reach, but this one (integral Yoga) is more difficult than any other, and it is only for those who have the call, the capacity, the willingness to face everything and every risk, even the risk of failure, and the will to progress towards an entire selflessness, desirelessness and surrender." Sri Aurobindo SABCL/26/On Himself/p-175 CWSA-29/Letters on Yoga-II/p-27 THE MOTHER'S CALL “There is one divine Force which acts in the universe and in the individual and is also beyond the individual and the universe. The Mother stands for all these, but She is working here in the body to bring down something not yet expressed in this material world so as to transform life here—it is so that you should regard her as the Divine Shakti working here for that purpose.” Sri Aurobindo CWSA-32/The Mother with Letters on the Mother/-p-50 "A wise impersonality, a quiescent equality, a universality which sees all things as the manifestations of the Divine, the one Existence, is not angry, troubled, impatient with the way of things or on the other hand excited, over-eager and precipitate, but sees that the law must be obeyed and the pace of time respected, observes and understands with sympathy the actuality of things and beings, but looks also behind the present appearance to their inner significances and forward to the unrolling of their divine possibilities, is the first thing demanded of those who would do works as the perfect instruments of the Divine. " Sri Aurobindo CWSA/24/The Synthesis of Yoga/p-700-701 "But the true reaction, the pure reaction is an enthusiastic impulse of collaboration, to play the game with all the energy, the will- power at the disposal of one’s consciousness, in the state one is in, with the feeling of being supported, carried by something infinitely greater than oneself, which makes no mistakes, something which protects you and at the same time gives you all the necessary strength and uses you as the best instrument. And one feels that, and one feels one is working in security, that one can no longer make any mistakes, that what one does is done with the utmost result and — in delight. That is the true movement; to feel that one’s will is intensified to the utmost because it is no longer a tiny little microscopic person in infinity but an infinite universal Power which makes you act : the Force of Truth. This is the only true reaction." The Mother TMCW-9/Questions and Answers-1957/p-6 "There is no assumption of personal will in the instrument ; it is seen that all is already worked out in the omniscient prescience and omnipotent effective power of the universal Divine and that the egoism of men cannot alter the workings of that Will. Therefore, the final attitude is that enjoined on Arjuna i n a later chapter, “All has been already done by Me in my divine will and foresight; become only the occasion, O Arjuna ,” nimitta-matram bhava savyasachin . This attitude must lead finally to an absolute union of the personal with the Divine Will and, with the growth of knowledge, bring about a faultless response of the instrument to the divine Power and Knowledge. A perfect, an absolute equality of self-surrender, the mentality a passive channel of the divine Light and Power, the active being a mightily effective instrument for its work in the world, will be the poise of this supreme union of the Transcendent, the universal and the individual." Sri Aurobindo CWSA-19/Essays on the Gita/p--209 “Never forget that so long as you are capable of preference in your relations with life and men, you cannot be a pure and perfect instrument of the Divine.” The Mother TMCW-10/On Thoughts and aphorisms/p-351 “Men in the world have two lights, duty and principle; but he who has passed over to God, has done with both and replaced them by God’s will. If men abuse thee for this, care not, O divine instrument , but go on thy way like the wind or the sun fostering and destroying.” Sri Aurobindo The Mother’s Centenary Works (second edition)/Vol.10/p-285 “The perfected human soul must always be an instrument for the hastening of the ways of this evolution.” Sri Aurobindo CWSA/24/The Synthesis of Yoga/p--701

Sri Matriniketan Ashram Sri Aurobindo Centre "Organisations, however vast and complete they may be, can achieve nothing permanent unless a new force, more divine and all-powerful, expresses itself through a perfected human instrument." The Mother TMCW-14/Words of The Mother-II/p-277 Ashram is an ancient Indian terminology used for collective Divine living and if one individual at its centre is having direct contact with the Divine, then this collective living around this Soul Centre is identified as the Divine Centre. Sri Aurobindo pointed out ⁵⁰ that Divine Centres through religious movements in the past did not succeed much due to the want of complete Spiritual experience and evolved collectivity. Without waiting for the realisation of complete union with Supreme Sachchidananda and Gnostic community, a Divine Centre like this can be an exceedingly previledged centre of action of New Consciousness when one recognises that his Psychic Being and Spiritual Being are open towards The Mother and Sri Aurobindo's strong Presence from within and above, supported by Their universal Divine Presence from without represented and subordinated by its immaculate Soul Centre. Abode of the Divine Mother The literal meaning of Sri Matriniketan Ashram is the abode, niketan of the Divine Mother, Matri , which is surrounded, concentrated and protected by Her vast harmony and opulence, Sri , subordinated by Her destined children whose mind, life and body have received Soul initiation and shelter, the Ashram . She has chosen this place as a field of manifestation of Her Divinity. She fulfils some of Her special mission of elevation of Consciousness towards Spiritual knowledge and power which will transform the law and Nature of external form and of discovery of the ‘greatest possible spiritual fulfilment’¹ directed towards ‘the most difficult transformation of all’² in resolving harmoniously ‘all problems of existence’²⁹ through dynamic Divine union. It is situated ten kilometres west of the Bay of Bengal , eleven kilometres north-west away, in the outskirts of Brahmapur city in the state of Odisha , dedicated to dynamise Sri Aurobindo’s comprehensive vision and action, initially through activation of Spiritualised Intellect, Buddhi Yoga, ³³ and later through opening and realisation of the Cosmic Self, Vasudevah Sarvamiti .³² Anchor 1a Anchor 2a Anchor 29a Anchor 33a Anchor 32a Garden gladiolus Receptivity A Perfect Vessel The contents, innovations, adventures and splendours of the Spirit cannot be exhausted³ by the profound revelations, exulted narrations and inspired writings of Saints and Seers of all Time. If the Divine Potter¹⁹ shapes one human pot more perfectly than another, then ‘the merit lies not in the vessel but the Maker.'¹⁹ It is ‘an exceedingly good fortune’⁴ for a seeker of integral Yoga as Sri Aurobindo pointed to meet a perfect vessel or ‘one who has realised or is becoming That’⁴ and it reproduces, multiplies and universalises through ‘an outburst of the same divine self-consciousness in other’⁵ unknown Souls in distant lands of our terrestrial humanity. In addition to it, all the creatures of the world are ‘seen and felt as the Divine manifested in many disguises become by that very fact part of integral Yoga.’⁶ The sons of Men, Nara , are also revered and adored as the sons of Gods, Narayana ,and when both the faculties are equally paced then that localises the evolutionary thrust to lift up the general Consciousness of the race. They are at once the leader of all that are behind them in consciousness and follower of all that are ahead of them in cognition. The greatest Master is much less a Teacher, Instructor, Exemplar, Propagator, Orator, Writer, Savant, Scholar, Forecaster, Healer and Preacher than an Influence and Presence pouring down ‘the divine consciousness and its constituting light and power and purity and bliss into all who are receptive around him.’⁷ A Sadhaka of integral Yoga is primarily preoccupied with Self-concentration and secondarily preoccupied with self-expansion where the latter is identified as an outcome of universalised Consciousness activated through the rigorous self-disciplines of the former. Thus, he primarily emerges as a symbol of seven-fold indispensable self-concentration that of the follower, seeker of truth, disciple, servant, slave, instrument and child of Their limitless Divine Consciousness. The Divine demands from him ‘subordination and service ’²⁰ for annulment of his ego and 'service and obedience' ²⁴ for taming the lower Nature in his being. If he consents to become a slave of any human instrument for a long period then his fitness² ⁸ for a higher life and Spiritual future is secured. His immediate aim and real business in the world is an 'ascent to the divine Life'²⁵ and 'not to become animals, living like cats and dogs'²⁶ and not to harbour a brute in him which is 'lower than the lowest reptile’s crawl.'²⁷ He secondarily experiences union with the Impersonal Divine followed by union with the Divine’s sevenfold personality of the Creator Father, Creatrix Mother, all-embracing Lover, hidden Master of all works, evolving as a child God, the inner Guide and compassionate Friend of all creatures. And his tertiary objective culminates in the distant aim of becoming above self-expansive sevenfold³⁰ Divine personalities. This is identified as the fitness to hold Savitri's comprehensive Divine Love. Anchor 19a Anchor 3a Anchor 4a Anchor 5a Anchor 6a Anchor 7a Anchor 20a Anchor 24a Anchor 28a Anchor 25a Anchor 26a Anchor 27a Anchor 30a Sri K. Anurakta A profound Yogi and Occultist, established himself in Supreme Consciousness, a Britisher by birth and yet harmonised and synthesised the great traditions of the West and the East, universalised all Deities to realise the One; he lived in Sri Aurobindo Ashram, Pondicherry . In his little hut inside the Sri Aurobindo Hand Made Paper Factory , he was found deeply united with The Mother pouring down Her infinite Love, Compassion and Help to the bereaved. Seeing his close relation with Indian deities, particularly Lord Sri Ganesh , out of curiosity we had asked him long years ago, around the year 2002, whether he is an emanation of Lord Sri Kartikeya , he nodded with monosyllable ‘Yes’, and when asked where his Consciousness is actually established, he explained to us that it is higher than Overmind; when again asked whether he lived in Consciousness where World, Self and God were reconciled, he confirmed with the single syllable ‘Yes.’ His recent state of Consciousness (around the year 2013) had established in absolute Divine state and when asked about his present state he explained that he was holding together The Mother and Sri Aurobindo in the heart, who were preoccupied in transforming his physical cells. The Mother gave his name Anurakta , which means ‘especially and exceedingly devoted to the Divine;’ he later added the prefix Kartikeya , to his name due to his special contact with the south Indian deity Murugan . He was a part and conscious channel of The Mother’s present most difficult action of transforming the earth’s Subconscient hell, ‘where the gods and demons battle in night.’¹³ We got the special opportunity to meet in him ‘the Lover’s everlasting Yes’¹² and Sri Matriniketan Ashram grows under his all embracing Compassion and Grace, holding together the Dual Divine Power within him. S. A. Maa Krishna She was instrumental in developing Sri Matriniketan Ashram from a collective aspiration of a study circle and a school for small children in 1991 with the conviction that the Jiva is a partial manifestation of the Lord, mamaivamsah. One can aspire to begin this integral Yoga with ceaseless remembrance of the Divine, constant sacrificial action and rigorous self-control, without least human attachment, without desire towards earthly enjoyment and 'to fix oneself in the resolution to go to the end whatever happens, whatever difficulties arise.'³⁵ This is also a field of constant Divine giving, which is also 'an outflowing of the knowledge, light, strength, love, joy, helpful shakti ' to the world. One should develop the patience to arrive at the end of this Yoga, not in one life span but an endeavour extending over a thousand years through Spiritual rise and fall in successive rebirths. She followed a long passage to move the Consciousness with the aid of her limited personality and traditional Bhakti Yoga with full of adverse trials, arduous difficulties, worst threats, flat failures and prolonged sufferings. She works out gradually the Divine’s dream of perennial Joy, imperishable Truth, ineffable Beauty, supreme creative Will and detailed organisation and execution of Divine Work with grace, faith, patience and courage. Thus, a shifting of concentration from single Avatara in the heart through partial Divine union of the existing traditional Teaching has extended the hope towards the intense movement of vertical Consciousness which leads one towards realisation of oneness with the universal and transcendent Divine and realisation of dual Avatara in the heart leading towards integral Divine union. The path she follows or the lessons learned from The Mother and Sri Aurobindo in successive years gives this conviction and certainty ‘I carry no power, no knowledge, no capacity to solve any problem, no ability to do thing’ and offer all to the Lord who is Omnipotent and Omniscient source of our existence. He decides everything and is responsible for whatever small or big work is executed through our consecration. He can give large Spiritual experiences which includes the realisation of the One and the Eternal in Impersonal Self, Nirguna Brahman and its extension as Cosmic Manifestation, Saguna Brahman , the infinite depths of universal Silence and the infinite largeness of the universal Action and working of the Divine Force in Subconscient and Inconscient sheaths, contact with Overmental Gods, the subtle physical wideness to reject falsehood and increasing intensity of Light to bridge the gulf between the higher planes of Consciousness and the gross physical world, Psycho-Spiritual communication and interchange with The Mother and the Master to mark the passing out of our limitation and transition in sadhana , confirming that Their each occasional personal appearance and constant impersonal Presence are special privilege to meet the hour of crisis, overcome the critical hour of the difficult gulf that all must cross. The future hope of this endeavour is the activation of seven-fold personal Divine Presence that predominates over the constant impersonal Divine once the Consciousness is established in the Universalised Psychic plane. She received the inner call to serve The Mother in all life through inner and outer collective action, limit-breaking personality and step by step Her Soul saving Divine Consciousness will be established. This is a collective action with twice-born Souls who are linked with The Mother and Sri Aurobindo from past births⁴ ² and the Time proves that they are not separated from each other in successive births and bodies. The literal meaning of her name is the Jivatma’s symbolic oneness with Paramatma ,⁴⁰ represented through triple Avatara , or the Psychic turn to the call of the child-God Krishna fluting to rapture lifted her being briefly to Sri Aurobindo’s Consciousness resulting in the partial transformation of Nature of The Mother possessed outer life, one with the Love of Her limit breaking Love, Ananda of Her overwhelming flame-intense Bliss, the Consciousness of Her world-shaking Consciousness, of which she is a symbol of the living channel and emanation.³⁹ Anchor 13a Anchor 12a Anchor 35a Anchor 42a Anchor 40a Anchor 39a Her realisation or understanding follows the Mother-nature’s Intentions towards existence; that of firstly, the emergence of the Divine is slow in the mass as their outer Nature is closed between two mental firmaments of brute outwardness and domination of sense activities that refuse to go within whereas its pace can be swift and uninterrupted with the rare gifted individual Soul known as Divine Instrument, Yantra , Emanation, Vibhuti and Incarnation, Avatara; secondly, the basis of Divine collective living, sadhunam rajyam , begins with the discernment of Truth from falsehood, by loss of separative identity in the Divine and it can be more organised and harmonious by going deep into silence to create an atmosphere of Oneness; thirdly, all manifestation, sthabarajangamam,¹⁷ takes place by union of Spirit with Matter and the Creator of this world, even though exceeding His creation, He is Immanent in it as evolving Psychic Consciousness; fourthly, all evolving knowledge is useful for a brief period of time and becomes obsolete afterwards and in order to prevent a knowledge from becoming out dated and remain new for a long time to come it must descend from a very high universal and transcendental plane; fifthly, an individual’s help to collectivity and all humanity is dependent on his degree of realisation of Truth or Soul cultivation by transcending ego which can be measured through his catholicity of universal action, descended knowledge through writings, overflowing expression and captivating Divine Love and he can discharge his greatest service to humanity when he possesses the highest Knowledge which illumines, integralises, harmonises all Knowledge and cures all Ignorance; sixthly, an individual’s capacity in reconciling the Matter and the Spirit or his knowledge on the Unknowable is dependent on the exploration and extension of the whole range of Consciousness from the nether Inconscient plane to the highest Supracosmic plane; seventhly, all destruction, small or big, executed either through human agency or through the Nature’s intervention is generally the outcome of Kali’s wrath and Her limit breaking world action, and the extent of damage gives the measure of human imperfection and unwillingness to change and whatever remains untouched by these disaster and destruction is considered Divine in its essence. 'For God the Time-Spirit does not destroy for the sake of destruction , but to make the ways clear in the cyclic process for a greater rule and a progressing manifestation, rajyam samruddham .' ⁴¹ And lastly, all Spirituality or possession of God’s power of Omnipotence and Omniscience is to be generalised in humanity either through Nature’s unconscious Yoga of popular Religion stumblingly through an elementary stage of propaganda or through Nature’s semi-conscious Yoga of less popular Ascetic schools and the emergence of multiple liberated Souls as Sannyasa has been ‘widely preached and numerously practiced’¹⁶ or through conscious Yoga of lesser popular ancient Vedantic schools with its ideal freedom and self-ruling universalised king Consciousness of the few individuals or through largely developed Yoga of least popular ancient Vedic schools of thought with its ideal of Divine transformation of Nature and of physical Immortality, which is an action left for the last Avatar to accomplish and the physical Presence of successive Avatars organise immense evolutionary movement as They sign ‘salvation's testament’¹⁵ with Their blood and bear the law of earth’s pain and death. And all the above formulations can lead the existence far ahead beyond our imagination through the intervention of Nature’s most creative power of Bliss action through a prepared conscious human vessel. Anchor 41a Anchor 15a Anchor 17a Anchor 16a Her task of becoming the beginner of endless integral Yoga, God’s obedient slave who demands subordination and service, The Mother’s consecrated child by becoming absolutely truthful, mediocre action in consciousness to uncover the infinitely superior Divine wisdom or the entire range of Sri Aurobindo’s vision are that; firstly, her liberated existence before the spaceless Infinity and timeless Eternity appears to be nothing but a tiny grain of dust;⁴⁸ secondly, within this limited boundary her physical sheath seems to have large enduring capacity ‘to bear the wounds of Time’¹⁸ which stands as indispensable condition for cellular transformation and her vital sheath is made up of increasing clear purity and intense capacity to hold the divine Love; her mental sheath aspires to liberate herself from all twilight thoughts by walking alone with her Psychic being; thirdly, Divine’s action and Yoga move ahead both in proportion and newness as one unveils initially a Spiritual path of his own fulfilling the norm that the ‘perfection of the integral Yoga will come’¹⁰ when each Sadhaka ‘is able to follow his own path of Yoga’¹⁰ in conformity with its aim with ‘considerable free diversity in the self expression’⁸ and finally all effort, all self-discipline, all set method is transcended by ‘natural, simple, powerful and happy disclosing of the flower of the Divine Shakti out of the bud of a purified and perfected nature;’¹¹ fourthly, integral Yoga of Self-perfection can begin after one is thoroughly established in traditional Karma, Jnana and Bhakti Yoga and direct the perfect Spirit to penetrate into imperfect Matter; 'A perfect equality not only of the self, but in the nature is'⁴⁹ identified as fitness to pursue Yoga of Self-perfection; fifthly, the Divine has created a commune through her minimised instrumental guidance³¹ in which the gulf between inner Spiritual life and outer untransformed Nature of a Seeker is bridged through double evolution of Mind and Spirit or slow evolution by movement of three modes of Nature, Gunas and swift Spiritual evolution by movement of Psychic and Spiritual Consciousness and the collective living ‘would create its own body of the life of the spirit’⁸ for the unrestricted prolonged free flow of Psychic and Spiritual Intuition and subsequently seven streams of Overmental Truth, Light, Word, Love, Force, Life-Radiances and Substance-Energy; sixthly, His Yoga will attain culmination by synthesis, integration and universalisation of all Yoga, all Evolution, all the Powers and Personalities of the Mother , all the Occult Science and all Education, and entire love for Him, His Law and His human collectivity for which Sri Matriniketan Ashram is preparing its base and lastly, through ceaseless consecrated Divine action combined with provisional intermittent self-isolation to reduce the hour of outward activities, one can concentrate on the worlds beyond this material world, their universal rhythm, mighty energies, self-existent laws, in order to give instrumental thrust to the pioneering incarnated large subjective action in Consciousness of Their unfinished Evolution in the visible world which is a very small extension of Their already accomplished present invisible action in the subtle world. In brief, we are here in this Ashram only to participate in the vision-based Divine Action, overhead descended Divine Wisdom and ecstatic motiveless Divine Love. Anchor 18a Anchor 10a Anchor 8a Anchor 11a Anchor 31a Anchor 8a It is deeply felt that there is no other hope,²³ joy and aspiration other than Their Divine Presence received by giving Them equal service and equal entry into Their Teachings. Their Teachings insist on remaining Truthful under all circumstances and keeping mind, life and body untouched from world perversion and invasion of Subconscient impurity; They further insist to realise total consecration through rigorous Self-control/Concentration extending over a long period and to move the Consciousness vertically by activation of double consecration of Vedantic and Vedic sacrifice. From Them, she understands that what she has known is nothing in comparison to what remains to be known and her service to the Divine is just the starting point and her manifesting action, a mere ripple in the Infinite representing the whole quantum of Divine Mission. All her perception is a long beginning of tracing one’s own unique path in Sadhana , the preliminary stumble of a novice, an infant longing, a forceful determination to leave nothing unchanged within and without and offered this limited understanding of Their vast and catholic Teachings at Their Lotus FEET. Sri Matriniketan Ashram grows under her loving care, purity of Soul and Nature, vital being untouched by lower nature and her loving presence reminds us of two guidelines for collective living from Savitri 'I witnessed the virgin bridals of the dawn'³⁶ and "Ourselves are citizens of that mother State...'³⁷ A Divine Life free from the influence of lower nature, an action guided by Divine Will and 'A blank pure consciousness had replaced the mind'⁴⁴ are the tasks left for us in this birth to accomplish. One can live in this small Ashram yet untouched by corruption and politics till the last breath if he realises this place as the only and the best shrine for his finding the Divine, who is at once Transcendent, Universal and Individual Psychic being. Anchor 37a Anchor 36a Anchor 23a Hibiscus Power of Consciousness Why Sri Matriniketan Ashram? Many have enquired with curiosity about the subjective inner action and patient inner unfolding of the Unknowable at Sri Matriniketan Ashram . Some expressed their doubt and impatience regarding the completeness and fulfillment of this effort that can change the principle and persistent character of human life and pursue its immaculate Divine living beyond all sects, clans, language, religions or its striving towards long slow ultimate human perfection whose highest terms are Immortality, the satisfied delight of the whole being, Omnipotence, freedom and mastery over Self, God and World extending over All Life, replacing either the quest of hurried, immediate, practical, mundane and human achievements of this life or to make itself light and comfortable for the race by throwing away its impedimenta or the indifference to the cry that rises up from a labouring helpless humanity or the selfishness that cares not what becomes of those who left behind us in Consciousness. Few recognise it as a fortress where the highest Spiritual ideal and the motiveless quest could maintain itself in its most absolute purity and the Presence of the eternal Vrindavan , where the imperishable union and oneness of the eternal lover Sri Krishna is entrenched between the intoxicating sweetness of the Divine beloved Sri Radha and all-embracing ecstasy of His manifestation, the Gopis . Sri Matriniketan Ashram aspires to become a bridge of all that Sri Aurobindo had attempted in accumulating the lost Spiritual Truth of the past and enlarging them into hierarchies of Consciousness in Time through His tapasya and the present Sri Aurobindo through His subtle physical Presence extending far ahead of His future Divine action and vision. Present Sri Aurobindo in subtle physical is more powerful³⁸ than the past Sri Aurobindo in his bodily existence. Similarly, future Sri Aurobindo is more powerful in the subtle body than the present Sri Aurobindo . Thus, we go back to the ancient Aryan truth³⁸ that the earth had forgotten and push forward to some new and unknown Truth descending from the highest Self. This Supreme action enforces change in the individual, group, community, State, Nation and the World through the discovery of the Psychic and Spiritual Being and Subconscient transformation of a few select individuals. This change accepts all the problems of existence including all that are most obstinate, hostile and infirm as a field of slow infiltration of Divine Force. This Force heals the apparent opposition between the Spiritual life and that of the present imperfect World, reconciles life’s discord with the Integral Divine Truth and insists ceaselessly on our waking surface mentality to be wholly Spiritualised and dynamises waking and non-waking trance that can permit adventure through movement in multiple planes of Consciousness. Anchor 38a The human thought and intellect have the habit of limiting the mental preoccupation to practical and immediate problems of material existence and are helpless and oblivious of the ultimate and lasting solution of the race. When the individual realises that his mind is like a barren mother constantly preoccupied with creation of unreal child and experience of a world utterly false, divided and short-lived, then he permits the mind to fall silent of ideas, constructions and opinions and utilises it as a pure channel for the Light and Truth of Divine Knowledge and the ocean of Infinite Mother Force flows through him and moves all his action. The highest truth and the integral self-knowledge are gained not by leap into static indeterminate absolute Sachchidananda state but by patient transit beyond the Spiritual mind into dynamic Truth-consciousness where the ‘Infinite can be felt, seen, experienced and known in all the fullness of its unending riches.’¹⁴ The passionate aspiration of the few upward to unite with the Divine must be related sufficiently to the descending movement of the Divine, leaning downward to transform eternally its manifestation or the descending Divine Force must invade extensively by breaking down the surface mental, vital and physical sheaths followed by the ascent of Consciousness in order to lift the earth nature to the Divine height. These double exercises of ancient Vedantic and Vedic sacrifices respectively were disturbed in the immediate past extending through many centuries, as all voices of sacred Saints were joined in one great consensus of the intermediate interim solution, of individual happiness in the kingdom of heaven beyond far exceeding the earthly reward and escape even from the kingdom of heaven into self-absorbed bliss in the impersonal infinity. This escapist exclusive Spiritual tendency could be transcended, if few could gather together who had reached the all-embracing Overmental perfection, then a new earth of Divine creation could take shape here and a world of Truth Light could invade the earth’s atmosphere with inexhaustible opportunities, and new discoveries in the midst of receding darkness. Common laburnum Descent of the Light Anchor 14a Bougainvillea Protection Sri Matriniketan Ashram is a formative fortress of the Divine Mother which is intermittently and frequently invaded, possessed, embraced and conquered by the Supreme Lord manifested as Sri Krishna , who wears the glory of Sri Aurobindo’s Consciousness, fulfilling one of the great assurances and visions of The Mother . The Mother was meeting regularly Sri Krishna during Her pre and post Pondicherry life. Later She verified that it was Sri Aurobindo who was coming to Her in that form. When Sri Aurobindo left His body, He used to come often to The Mother in His own form. Day by day this experience was so intense that She started thinking, “Why look after people and things, I want to remain like this forever!”⁹ Sri Aurobindo caught Her thought and stopped walking with Her in subtle Form. Then The Mother attempted Her effort and tried a lot to persuade the Supreme Lord to walk with Her with His own form. In this exercise, She felt Him, the absolutely concrete Presence, more and more clearly in an impersonal manner. And it was the Supreme Lord who told Her, “First Krishna , then Sri Aurobindo , then I. (which means the Supreme Lord)”⁹ The Divine Mother’s interaction and fusion with Sri Krishna, Sri Aurobindo and the Supreme Lord are the different circumstances of the manifesting Lila of the One. It is the Divine who uses the individual as a centre, means of His pure receiving and transmitting channel, Consciousness as universal Witness and world action cannot proceed without this Witness, collectivity as a condition and field of action, human race as dual union of Nara-Narayana , seeks to express in them some image of unity, omniscience and omnipotence. Its strong aspiration to pursue Sadhana in 'double seclusion'³⁴ that of an outcast from the privilege of light of the outer world and renouncing the enjoyment of five senses, is further complemented by its aspiration to become the Naimisaranya , the ancient Spiritual Centre, a forest land which was famous for its accumulation of Yoga Shakti to such degree that even the Yama , the king of Death was unable to enter that protected forest. All remained ever young including birds and animals and there was no disharmony, violence, suffering, old age, decay and death. Or as described in Savitri , “Age never came, care never lined the face.”²¹ or “His young unaging look on deathless things, His (Divine’s) joy in our escape from death and Time, His immortality and light and bliss.”²² The above vision may appear impossible, but "In the Yoga as in life it is the man who persists unwearied to the last in the face of every defeat and disillusionment and of all confronting, hostile and contradicting events and powers who conquers in the end and finds his faith justified because to the soul and Shakti in man nothing is impossible."⁴⁶ From the above point of view, Sri Matriniketan Ashram's collectivity stands to bridge partly the highest individual aspiration and the ultimate Spiritual destiny of the race. "The soul that can live alone with itself meets God... Forbidding to him rest and earthly ease,"⁴³ are identified as the basis of discovering the Psychic being. One who lives in the Virgin Mother Influence —within, as the Psychic Being, and without, as the physical presence of S.A. Maa Krishna —has his spiritual future considered secure. In contrast, ordinary life⁴⁷ often crucifies⁴⁵ the Psychic Being from within and rarely encounters any virgin Influence from without. Against this backdrop, this Ashram has developed as an isolated cave of tapasya , with deep internal Silence and Peace of The Mother possessed Consciousness extending its Influence directly to the world. Those who step into Sri Matriniketan Ashram, the Guru’s Grace, Force, Light, Peace, Ananda and Protection follow behind them from within and without² in abundance. OM TAT SAT References 1: "A Transcendent who is beyond all world and all Nature and yet possesses the world and its nature, who has descended with something of himself into it and is shaping it into that which as yet it is not, is the Source of our being, the Source of our works and their Master. But the seat of the Transcendent Consciousness is above in an absoluteness of divine Existence — and there too is the absolute Power, Truth, Bliss of the Eternal — of which our mentality can form no conception and of which even our greatest spiritual experience is only a diminished reflection in the spiritualised mind and heart, a faint shadow, a thin derivate. Yet proceeding from it there is a sort of golden corona of Light, Power, Bliss and Truth — a divine Truth-Consciousness as the ancient mystics called it, a Supermind, a Gnosis, with which this world of a lesser consciousness proceeding by Ignorance is in secret relation and which alone maintains it and prevents it from falling into a disintegrated chaos. The powers we are now satisfied to call gnosis, intuition or illumination are only fainter lights of which that is the full and flaming source, and between the highest human intelligence and it there lie many levels of ascending consciousness, highest mental or overmental, which we would have to conquer before we arrived there or could bring down its greatness and glory here. Yet, however difficult, that ascent, that victory is the destiny of the human spirit and that luminous descent or bringing down of the divine Truth is the inevitable term of the troubled evolution of the earth-nature ; that intended consummation is its raison d’eˆtre, our culminating state and the explanation of our terrestrial existence. For though the transcendental Divine is already here as the Purushottama in the secret heart of our mystery, he is veiled by many coats and disguises of his magic world-wide Yoga-Maya; it is only by the ascent and victory of the Soul here in the body that the disguises can fall away and the dynamis of the supreme Truth replace this tangled weft of half-truth that becomes creative error, this emergent Knowledge that is converted by its plunge into the inconscience of Matter and its slow partial return towards itself into an effective Ignorance." CWSA-23/The Synthesis of Yoga/p-254, "Love is the power and passion of the divine self-delight and without love we may get the rapt peace of its infinity, the absorbed silence of the Ananda , but not its absolute depth of richness and fullness. Love leads us from the suffering of division into the bliss of perfect union, but without losing that joy of the act of union which is the soul’s greatest discovery and for which the life of the cosmos is a long preparation. Therefore to approach God by love is to prepare oneself for the greatest possible spiritual fulfilment. " CWSA-23/The Synthesis of Yoga/p-547, 2: "The first step on this long path is to consecrate all our works as a sacrifice to the Divine in us and in the world; this is an attitude of the mind and heart, not too difficult to initiate, but very difficult to make absolutely sincere and all-pervasive. The second step is to renounce attachment to the fruit of our works; for the only true, inevitable and utterly desirable fruit of sacrifice — the one thing needful — is the Divine Presence and the Divine Consciousness and Power in us, and if that is gained, all else will be added. This is a transformation of the egoistic will in our vital being, our desire-soul and desire-nature, and it is far more difficult than the other. The third step is to get rid of the central egoism and even the ego-sense of the worker. That is the most difficult transformation of all and it cannot be perfectly done if the first two steps have not been taken; but these first steps too cannot be completed unless the third comes in to crown the movement and, by the extinction of egoism, eradicates the very origin of desire. " CWSA-23/The Synthesis of Yoga/p-247, " Two rules alone there are that will diminish the difficulty and obviate the danger . One must reject all that comes from the ego, from vital desire, from the mere mind and its presumptuous reasoning incompetence, all that ministers to these agents of the Ignorance. One must learn to hear and follow the voice of the inmost soul, the direction of the Guru , the command of the Master, the working of the Divine Mother. Whoever clings to the desires and weaknesses of the flesh, the cravings and passions of the vital in its turbulent ignorance, the dictates of his personal mind unsilenced and unillumined by a greater knowledge, cannot find the true inner law and is heaping obstacles in the way of the divine fulfilment. Whoever is able to detect and renounce those obscuring agencies and to discern and follow the true Guide within and without will discover the spiritual law and reach the goal of the Yoga... A radical and total change of consciousness is not only the whole meaning but, in an increasing force and by progressive stages, the whole method of the integral Yoga ." CWSA-23/The Synthesis of Yoga/p-187, 3: “The Self and Spirit cannot be expressed by the mind’s abstract generalizations; all the inspired descriptions of the seers and mystics cannot exhaust its contents and its splendours.” CWSA-23/The Synthesis of Yoga/p-296 4: CWSA-23/The Synthesis of Yoga/130, “The example is more powerful than the instruction; but it is not the example of the outward acts nor that of the personal character which is of most importance. These have their place and their utility; but what will most stimulate aspiration in others is the central fact of the divine realisation within him governing his whole life and inner state and all his activities. This is the universal and essential element; the rest belongs to individual person and circumstance. It is this dynamic realisation that the sadhaka must feel and reproduce in himself according to his own nature; he need not strive after an imitation from outside which may well be sterilising rather than productive of right and natural fruits.” CWSA-23/The Synthesis of Yoga/p-67 5: “Therefore, whenever even a single soul is liberated, there is a tendency to an extension and even to an outburst of the same divine self-consciousness in other individual souls of our terrestrial humanity and, — who knows? — perhaps even beyond the terrestrial consciousness.” CWSA-21/The Life Divine/p-45, “The stone lying inert upon the sands which is kicked away in an idle moment, has been producing its effect upon the hemispheres.” Sri Aurobindo/TMCW-10/On Thoughts and Aphorisms/p-229, (Earth) “Knows that one high step might enfranchise all.” Savitri-371, "And for everything: when something hurts, for instance, when things resist or grate or howl inside there, instead of your saying, "Oh, how it hurts! "you call the Lord in there: "Come in here," and then you stay calm, not thinking of anything – you simply stay still in your sensation. And more than a thousand times, you know, I was almost bewildered: "Look! The pain is gone!" You didn't even notice how it went. So people who want to lead a special life or have a special organization to have experiences, that's quite silly – the greatest possible diversity of experiences is at your disposal every minute, every minute. Only you must learn not to have a mental ambition for "great" things. Just the other day, I was shown in such a clear way a very small thing I had done ("I," it's the body speaking), a very small things that had been done by the Lord in this body (that's a long sentence!), and I was shown the terrestrial consequence of that very small thing – it was visible, I mean, as my hand is visible to my eyes – and the terrestrial correspondence. Then I understood.” The Mother’s Agenda/20.11.1963, “Whatever one does, it becomes useful if one puts a spark of true consciousness into it …The consciousness one has is much more important than the act one performs. And the most apparently useless acts can become very productive if they are performed with the true consciousness.” The Mother/TMCW-14/p- 37 6: CWSA-23/The Synthesis of Yoga/p-165, 7: CWSA-23/The Synthesis of Yoga/p-67, 8: CWSA-22/The Life Divine/p-1068-69, 9: The Mother’s Agenda-6/p-131-136, 10: CWSA-23/The Synthesis of Yoga/p-57, 11: CWSA-23/The Synthesis of Yoga/p-87, 12: Savitri-310, 13: Savitri-686, 14: CWSA/23/The Synthesis of Yoga/p-296, 15: Savitri-445, 16: SABCL-17/The Hour of God/p-90, 17: “All manifestation, sthabarajangamam , takes place by the union between Field, Matter, Kshetra and Knower of the Field, Spirit, Kshetrajn a.” The Gita-13.27, 18: Savitri-647, 19. CWSA-23/The Synthesis of Yoga/p-250, “The Maker shall recast us and impose A plan of godhead on the mortal’s mould Lifting our finite minds to his infinite, Touching the moment with eternity.” Savitri-67, 20. CWSA-23/The Synthesis of Yoga/p-106, 21. Savitri-126, 22. Savitri-484, 23: “In the beginning of the Yoga you are apt to forget the Divine very often. But by constant aspiration you increase your remembrance and you diminish the forgetfulness. But this should not be done as a severe discipline or a duty; it must be a movement of love and joy. Then very soon a stage will come when, if you do not feel the presence of the Divine at every moment and whatever you are doing, you feel at once lonely and sad and miserable. Whenever you find that you can do something without feeling the presence of the Divine and yet be perfectly comfortable, you must understand that you are not consecrated in that part of your being. That is the way of the ordinary humanity which does not feel any need of the Divine. But for a seeker of the Divine Life it is very different. And when you have entirely realised unity with the Divine, then, if the Divine were only for a second to withdraw from you, you would simply drop dead; for the Divine is now the Life of your life, your whole existence, your single and complete support. If the Divine is not there, nothing is left.” The Mother/TMCW-3/Questions and Answers-1929-1931/p-26–27, "It is the lesson of life that always in this world everything fails a man — only the Divine does not fail him, if he turns entirely to the Divine. It is not because there is something bad in you that blows fall on you, — blows fall on all human beings because they are full of desire for things that cannot last and they lose them or, even if they get, it brings disappointment and cannot satisfy them. To turn to the Divine is the only truth in life." CWSA-31/Letters on Yoga-IV/p-625, 24: CWSA-17/Isha Upanishad/p-195, 25: “The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. This alone is man’s real business in the world and the justification of his existence, without which he would be only an insect crawling among other ephemeral insects on a speck of surface mud and water which has managed to form itself amid the appalling immensities of the physical universe.” Sri Aurobindo/CWSA-21/The Life Divine/p-48 26: "We are here to give up all desires and to turn towards the Divine and to become conscious of the Divine. To realize and manifest the Divine in our life is the way, not to become animals, living like cats and dogs." The Mother/The Mother’s Agenda-30.03.1972, "Man can bring an enlightened will, an enlightened thought and enlightened emotions to the difficult work of his self-development; he can more and more subject to these more conscious and reflecting guides the inferior function of desire. In proportion as he can thus master and enlighten his lower self, he is man and no longer an animal. When he can begin to replace desire altogether by a still greater enlightened thought and sight and will in touch with the Infinite, consciously subject to a diviner will than his own, linked to a more universal and transcendent knowledge, he has commenced the ascent towards the superman; he is on his upward march towards the Divine." Sri Aurobindo/CWSA-23/The Synthesis of Yoga/p-80, 27: "In street and house, in councils and in courts Beings he met who looked like living men And climbed in speech upon high wings of thought But harboured all that is subhuman, vile And lower than the lowest reptile’s crawl." Savitri-215 28: “There are two who are unfit for greatness and freedom, the man who has never been a slave to another and the nation that has never been under the yoke of foreigners.” SABCL-17/The Hour of God/p-115, 29. "For all problems of existence are essentially problems of harmony. They arise from the perception of an unsolved discord and the instinct of an undiscovered agreement or unity. To rest content with an unsolved discord is possible for the practical and more animal part of man, but impossible for his fully awakened mind, and usually even his practical parts only escape from the general necessity either by shutting out the problem or by accepting a rough, utilitarian and unillumined compromise." CWSA-21/The Life Divine/p-4, "The discords of the worlds are God’s discords and it is only by accepting and proceeding through them that we can arrive at the greater concords of his supreme harmony, the summits and thrilled vastnesses of his transcendent and his cosmic Ananda. " CWSA-19/Essays of the Gita/p-382 "It [trying to help someone through words] is a relative and partial help, of course, but it is sometimes useful. A radical help can only come from within through the action of the Divine Force and the assent of the being." CWSA-31/Letters on Yoga-IV/p-317, "In other words a will of entire self-giving opens wide all the gates of the spirit and brings in response an entire descent and self-giving of the Godhead to the human being, and that at once reshapes and assimilates everything in us to the law of the divine existence by a rapid transformation of the lower into the spiritual nature. The will of self-giving forces away by its power the veil between God and man; it annuls every error and annihilates every obstacle... but when the soul gives up its ego and its works to the Divine, God himself comes to us and takes up our burden. To the ignorant he brings the light of the divine knowledge, to the feeble the power of the divine will, to the sinner the liberation of the divine purity, to the suffering the infinite spiritual joy and Ananda. " CWSA-19/Essays on the Gita/p-335, “This high consummation of the Yoga will at once solve or rather it will wholly remove and destroy at its roots the problem of action. Human action is a thing full of difficulties and perplexities, tangled and confused like a forest with a few more or less obscure paths cut into it rather than through it; but all this difficulty and entanglement arises from the single fact that man lives imprisoned in the ignorance of his mental, vital and physical nature. He is compelled by its qualities and yet afflicted with responsibility in his will because something in him feels that he is a soul who ought to be what now he is not at all or very little, master and ruler of his nature. All his laws of living, all his dharmas must be under these conditions imperfect, temporary and provisional and at best only partly right or true. His imperfections can cease only when he knows himself, knows the real nature of the world in which he lives and, most of all, knows the Eternal from whom he comes and in whom and by whom he exists. When he has once achieved a true consciousness and knowledge, there is no longer any problem; for then he acts freely out of himself and lives spontaneously in accordance with the truth of his spirit and his highest nature. At its fullest, at the highest height of this knowledge it is not he who acts but the Divine, the One eternal and infinite who acts in him and through him in his liberated wisdom and power and perfection." CWSA-19/Essays on the Gita/p-591, "When we live in unity with the Divine in ourselves and the spirit of the universe, these imperfections (the assailing touch of grief, wrath, hatred, fear, inequality of love, trouble of joy, pain of sorrow) fall away from us and disappear in the calm and equal strength and delight of the inner spiritual existence. Always that is within us and transforms the outward touches before they reach it by a passage through a subliminal psychic soul in us which is the hidden instrument of its delight of being. By equality of the heart we get away from the troubled desire-soul on the surface, open the gates of this profounder being, bring out its responses and impose their true divine values on all that solicits our emotional being. A free, happy, equal and all-embracing heart of spiritual feeling is the outcome of this perfection." CWSA-24/The Synthesis of Yoga/p-704, “In sum it may be safely affirmed that no solution offered can be anything but provisional until a supramental Truth-consciousness is reached by which the appearances of things are put in their place and their essence revealed and that in them which derives straight from the spiritual essence. In the meanwhile our only safety is to find a guiding law of spiritual experience – or else to liberate a light within that can lead us on the way until that greater direct Truth-consciousness is reached above us or born within us.” CWSA-23/The Synthesis of Yoga/p-137, “If you keep your faith unshaken and your heart always open to me, then all difficulties, however great, will contribute to the greater perfection of your being.” The Mother/TMCW/Vol-14/p-227, " When external difficulties subside, when the body becomes passive and quiet, when it is not constantly demanding attention, then you can LIVE in this supramental consciousness and it does not seem so difficult; you feel it is so victorious in its essence that it will end all difficulties . " The Mother’s Agenda/ December 13, 1960, " All mornings are difficult. It's odd: life as a whole goes by with almost dizzying speed – weeks and months go by like that – and mornings, about three hours every morning, last like a century! Each minute is won at the cost of an effort. It is the time of the work in the body, for the body, and not just one body: for instance, all the vibrations from sick people, all those problems of life come from everywhere. And for those three hours, there is tension, struggle, acute seeking for what should be done or for the attitude to be taken.... It's at that time that I have tested the power of the mantra. For those three hours, I repeat my mantra automatically, without stopping; and every time the difficulty increases, a kind of Power comes into those words and acts on Matter. And that's how I know: without the mantra, that work couldn't be done. But that's why I say it has to be YOUR mantra, not something you received from whomever – the mantra that arose spontaneously from your deeper being (gesture to the heart), from your inner guide. That's what holds out. When you don't know, when you don't understand, when you don't want to let the mind intervene and you are ...THAT is there; the mantra is there; and it helps you to get through. It helps to get through. It saves the situation at critical moments, it's a considerable support, considerable." The Mother’s Agenda/September 23, 1964, "The will of self-giving forces away by its power the veil between God and man; it annuls every error and annihilates every obstacle." CWSA-19/Essays on the Gita/p-335, "He explores the ceaseless miracle of himself, Till the thousandfold enigma has been solved In the single light of an all-witnessing Soul." Savitri-68 30: “(The Divine is) the perfect Personality capable of all relations even to the most human, concrete and intimate; for he is friend, comrade, lover, playmate, guide, teacher, master, ministrant of knowledge or ministrant of joy, yet in all relations unbound, free and absolute. This too the divinised man becomes in the measure of his attainment...” CWSA/19/Essays on the Gita/p-141, “But behind all these and in them he (a Sadhaka ) has felt a Divinity who is all these things, a Bringer of Light, a Guide and All-Knower, a Master of Force, a Giver of Bliss, Friend, Helper, Father, Mother, Playmate in the world-game, an absolute Master of his being, his soul’s Beloved and Lover. All (the seven-fold personal) relations known to human personality are there in the soul’s contact with the Divine; but they rise towards super human levels and compel him (a Sadhaka) towards a divine nature.” CWSA-23/The Synthesis of Yoga/p-129, “Discipleship to God the Teacher, sonship to God the Father, tenderness of God the Mother, clasp of the hand of the divine Friend, laughter and sport with our comrade and boy-Play-fellow, blissful servitude to God the Master, rapturous love of our divine Paramour, these are seven beatitudes of life in the human body. Canst thou unite all these in a single supreme and rainbow-hued relation? Then hast thou no need of any heaven and thou exceedest the emancipation of the Adwaitin .” SABCL-17/The Hour of God/p-137 31: “Distrust a man who has never failed and suffered; follow not his fortune, fight not under his banner.” Sri Aurobindo/SABCL-17/The Hour of God/p-115, “Help men, but do not pauperise them of their energy; lead and instruct men, but see that their initiative and originality remain intact; take others into thyself, but give them in return the full godhead of their nature. He who can do this is the leader and the guru.” Sri Aurobindo/CWSA-13/Essays in Philosophy and Yoga/p-208, "This “helping others” is a perilous business — it brings the “guru” ego or else you very uncertainly rid others of their difficulties and very certainly get them yourself. “Why do you have all these disciples?” said a sage to some Maratha saint (I have forgotten the names); “to have disciples means to add all their difficulties to your own.” “Helping others” has the same disadvantage." CWSA-31/Letters on Yoga-IV/p-318, "In “helping” one often gets part of the other’s inconvenience and many Yogis refuse to take disciples because they will have to assume others’ burdens as well as their own. There are also other dangers — growth of ego etc." CWSA-31/Letters on Yoga-IV/p-319, 32. “After many births of preparation, a Jnana Yogi with a strong foundation of Karma and Bhakti Yoga , attains My Purushottama or Supramental state of Consciousness. He also realises the intermediate stair that all this existence is Divine, the Cosmic Consciousness, Vasudevah sarvamiti . Such great Soul or integral Yogi is very rare.” The Gita-7.19, “That is precisely the distortion in the Western attitude as opposed to the attitude of the Gita. It is extremely difficult for the Western mind to understand in a living and concrete manner that everything is the Divine.” The Mother/TMCW-10/On Thoughts and Aphorisms/p-101, 33. “But still this line of development too is necessary, because there must be a bridge between the spirit and the intellectual reason: the light of a spiritual or at least a spiritualised intelligence is necessary for the fullness of our total inner evolution, and without it, if another deeper guidance is lacking, the inner movement may be erratic and undisciplined, turbid and mixed with unspiritual elements or one-sided or incomplete in its catholicity. For the transformation of the Ignorance into the integral Knowledge the growth in us of a spiritual intelligence ready to receive a higher light and canalise it for all the parts of our nature is an intermediate necessity of great importance.” CWSA-22/The Life Divine-913, "The test that we have done this is the presence of an undisturbed calm in the mind and spirit. The sadhaka must be on the watch as the witnessing and willing Purusha behind or, better, as soon as he can manage it, above the mind, and repel even the least indices or incidence of trouble, anxiety, grief, revolt, disturbance in his mind. If these things come, he must at once detect their source, the defect which they indicate, the fault of egoistic claim, vital desire, emotion or idea from which they start and this he must discourage by his will, his spiritualised intelligence, his soul unity with the Master of his being. On no account must he admit any excuse for them, however natural, righteous in seeming or plausible, or any inner or outer justification. If it is the prana which is troubled and clamorous, he must separate himself from the troubled prana, keep seated his higher nature in the buddhi and by the buddhi school and reject the claim of the desire-soul in him; and so too if it is the heart of emotion that makes the clamour and the disturbance. If on the other hand it is the will and intelligence itself that is at fault, then the trouble is more difficult to command, because then his chief aid and instrument becomes an accomplice of the revolt against the divine Will and the old sins of the lower members take advantage of this sanction to raise their diminished heads. Therefore there must be a constant insistence on one main idea, the self-surrender to the Master of our being, God within us and in the world, the supreme Self, the universal Spirit. The buddhi dwelling always in this master idea must discourage all its own lesser insistences and preferences and teach the whole being that the ego whether it puts forth its claim through the reason, the personal will, the heart or the desire-soul in the prana, has no just claim of any kind and all grief, revolt, impatience, trouble is a violence against the Master of the being.... This complete self-surrender must be the chief mainstay of the sadhaka because it is the only way, apart from complete quiescence and indifference to all action, — and that has to be avoided, — by which the absolute calm and peace can come. The persistence of trouble, asanti , the length of time taken for this purification and perfection, itself must not be allowed to become a reason for discouragement and impatience. It comes because there is still something in the nature which responds to it, and the recurrence of trouble serves to bring out the presence of the defect, put the sadhaka upon his guard and bring about a more enlightened and consistent action of the will to get rid of it. When the trouble is too strong to be kept out, it must be allowed to pass and its return discouraged by a greater vigilance and insistence of the spiritualised buddhi . Thus persisting, it will be found that these things lose their force more and more, become more and more external and brief in their recurrence, until finally calm becomes the law of the being. This rule persists so long as the mental buddhi is the chief instrument; but when the supramental light takes possession of mind and heart, then there can be no trouble, grief or disturbance; for that brings with it a spiritual nature of illumined strength in which these things can have no place. There the only vibrations and emotions are those which belong to the anandamaya nature of divine unity.” CWSA-24/The Synthesis of Yoga/p-722-724, “Buddhiyoga is fulfilled by karmayoga ; the Yoga of the self-liberating intelligent will finds its full meaning by the Yoga of desireless works. Thus the Gita founds its teaching of the necessity of desireless works, niskama karma , and unites the subjective practice of the Sankhyas — rejecting their merely physical rule — with the practice of Yoga.” CWSA-19/Essays on the Gita/p-109, "Works are far inferior to Yoga of the intelligence , O Dhananjaya ; desire rather refuge in the intelligence; poor and wretched souls are they who make the fruit of their works the object of their thoughts and activities. One whose intelligence has attained to unity, casts away – even here in this world of dualities – both good doing and evil doing. Therefore strive to be in Yoga; Yoga is skill in works. The sages who have united their reason and will with the Divine renounce the fruit which action yields and, liberated from the bondage of birth, they reach the status beyond misery. When thy intelligence shall cross beyond the whirl of delusion, then shalt thou become indifferent to Scripture heard or that which thou hast yet to hear. When thy intelligence which is bewildered by the Sruti, shall stand unmoving and stable in Samadhi, then shalt thou attain to Yoga." The Gita-2.49-53, “We may say that here in India the reign of Intuition came first, intellectual Mind developing afterwards in the later philosophy and science. But in fact the mass of men at the time, it is quite evident, lived entirely on the material plane, worshipped the Godheads of material nature, sought from them entirely material objects. The effort of the Vedic mystics revealed to them the things behind through a power of inner sight and hearing and experience which was confined to a limited number of seers and sages and kept carefully secret from the mass of humanity secrecy was always insisted on by the mystics. We may very well attribute this flowering of intuition on the spiritual plane to a rapid reemergence of the essential gains brought down from a previous cycle. If we analyse the spiritual history of India we shall find that after reaching this height there was a descent which attempted to take up each lower degree of the already evolved consciousness and link it to the spiritual at the summit. The Vedic age was followed by a great outburst of intellectual philosophy which yet took spiritual truth as its basis and tried to reach it anew, not through a direct intuitive or occult process as did the Vedic seers, but by the power of the mind’s reflective, speculative, logical thought ; at the same time processes of Yoga were developed which used the thinking mind as a means of arriving at spiritual realisation, spiritualising this mind itself at the same time. Then followed an era of the development of philosophies and Yoga processes which more and more used the emotional and aesthetic being as the means of spiritual realisation and spiritualised the emotional level in man through the heart and feeling. This was accompanied by Tantric and other processes which took up the mental will, the life-will, the life of sensations and made them at once the instruments and the field of spiritualisation. In Hathayoga and in the various attempts at divinisation of the body there is also a line of endeavour which attempted to arrive at the same achievement with regard to living matter; but this still awaits the discovery of the true characteristic method and power of spirit in the body. We may say therefore that the universal Consciousness after its descent into Matter has conducted the evolution there along two lines, one of ascent to the discovery of the self and spirit, the other of descent through the already evolved levels of mind, life and body so as to bring down the spiritual consciousness into these also and to fulfil thereby some secret intention in the creation of the material universe. Our Yoga is in its principle a taking up and summarising and completing of this process, an endeavour to rise to the highest possible supramental level and bring down its consciousness and powers into mind, life and body .” CWSA-28/Letters on Yoga-I/p-267-268, “The Shakti in her workings will strike ruthlessly at all forms of ignorance and blindness and all even that trusts wrongly and superstitiously in her, and we must be prepared to abandon a too persistent attachment to forms of faith and cling to the saving reality alone. A great and wide spiritual and intelligent faith, intelligent with the intelligence of that larger reason which assents to high possibilities, is the character of the sraddha needed for the integral Yoga. ” CWSA-24/The Synthesis of Yoga/p-774 34: "Outcast from empire of the outer light, Lost to the comradeship of seeing men, He sojourns in two solitudes, within And in the solemn rustle of the woods." Savitri-403, 35: CWSA-32/The Mother and Letters on the Mother/p-294, 36: Savitri-401, 37: Savitri-262, 38: "And the human search does not stop there, but leaves these formulations too, goes back to some past truth it had rejected or breaks forward to some new truth and power, but is always in search of the same thing, the law of its perfection, its rule of right living, its complete, highest and essential self and nature." CWSA-19/Essays on the Gita/p-479, " He (Sri Aurobindo ) himself-he himself has a greater action, a greater power of action now than when he was in his body. Besides, that’s why he left-because it had to be done that way... It’s very tangible, you know. His action has become very tangible. Of course, it isn’t something mental at all. It is from another region. But it isn’t ethereal or-it’s tangible. I could almost say material." Dec-20/1972/The Mother’s Agenda/Vol-13/P-326-328, 39: "The Mother’s Vibhutis would normally be feminine personalities most of whom would be dominated by one of the four personalities of the Mother . The others you mention would be personalities and powers of the Ishwara, but in them also, as in all, the Mother’s force would act. I do not quite catch the question about the transformation of the Vibhutis. All creation and transformation is the work of the Mother. ... If you mean the divine personalities of the Mother — the answer is yes. It may even be said that each Vibhuti draws his energies from the Four, from one of them predominantly in most cases, as Napoleon from Mahakali, Rama from Mahalakshmi, Augustus Caesar from Mahasaraswati. ” CWSA-35/Letters on Himself and the Ashram/p-113, 40: “The natural attitude of the psychic being is to feel itself as the child, the son of God, the Bhakta ; it is a portion of the Divine, one in essence, but in the dynamics of the manifestation there is always even in identity a difference. The Jivatman , on the contrary, lives in the essence and can merge itself in identity with the Divine; but it too, the moment it presides over the dynamics of the manifestation, knows itself as one centre of the multiple Divine, not as the Parameshwara . It is important to remember this distinction; for, otherwise, if there is the least vital egoism, one may begin to think of oneself as an Avatara … ” CWSA-28/Letters on Yoga/p-61, “But still the Vibhuti is not the Avatar ; otherwise Arjuna, Vyasa, Ushanas would be Avatars as well as Krishna , even if in a less degree of the power of Avatarhood . The divine quality is not enough; there must be the inner consciousness of the Lord and Self governing the human nature by his divine presence. The heightening of the power of the qualities is part of the becoming, bhutagrama , (The Gita-8.19, 9.8) an ascent in the ordinary manifestation; in the Avatar there is the special manifestation, the divine birth from above, the eternal and universal Godhead descended into a form of individual humanity, atmanam srijami, (The Gita-4.7) and conscious not only behind the veil but in the outward nature.” CWSA/19/Essays on the Gita/p-161, 41: CWSA-19/Essays on the Gita/p-387, (The Gita-11.33), " This is the figure of the supreme and universal Being, the Ancient of Days who is for ever, sanatanam purusam puranam , (The Gita-18.38) this is (1) he who for ever creates, for Brahma the Creator is one of the Godheads seen in his body, he who keeps the world always in existence, for he is the guardian of the eternal laws, but (2) who is always too destroying in order that he may new-create, who is Time, who is Death, who is Rudra the Dancer of the calm and awful dance, who is Kali with her garland of skulls trampling naked in battle and flecked with the blood of the slaughtered Titans, who is the cyclone and the fire and the earthquake and pain and famine and revolution and ruin and the swallowing ocean. " CWSA-19/Essays on the Gita/p-380-381, 42: "We have all met in previous lives. Otherwise we would not have come together in this life. We are of one family and have worked through ages for the victory of the Divine and its manifestation upon earth." The Mother/The Mother's Centenary Works/Vol-3/p-3, 43: Savitri-460, 339, 44: Savitri-545, 45: "She carries crucified God upon her breast." Savitri-180 “And in the cradle slay the divine Child.” Savitri-224 “Each soul is the great Father’s crucified Son,” Savitri-500 " It is finished, the dread mysterious sacrifice, Offered by God’s martyred body for the world; Gethsemane and Calvary are his lot, He carries the cross on which man’s soul is nailed;" Savitri-445, "Mind keeps the soul prisoner, we are slaves to our acts; We cannot free our gaze to reach wisdom’s sun." Savitri-53 46: CWSA-24/The Synthesis of Yoga/p-773, "The difficulty of the endeavour is a known thing, but the difficult is not the impossible — it is the difficult that has always been accomplished and the conquest of difficulties makes up all that is valuable in the earth’s history. In the spiritual endeavour also it shall be so.” CWSA-29/Letters on Yoga-II/p-100 47: "To serve ego and desire without aspiration to a higher nature and a higher law is to have the mind and the temperament of the Asura .” CWSA-19/Essays on the Gita/p-280-281, “The evil doers attain not to Me, Souls bewildered by the Maya of three gunas resort to the nature of being of Asura. ” The Gita-7.15, "The soul that fails to get faith in the higher truth and law, must return into the path of ordinary mortal living subject to death and error and evil:" CWSA-19/Essays on the Gita/p-309-310, 48: " LET us shun the paths that are too easy and ask no effort, the paths which give us the illusion of having reached our goal; let us shun that negligence which opens the door to every downfall, that complacent self-admiration which leads to every abyss. Let us understand that however great may have been our efforts, our struggles, even our victories, compared with the distance yet to be travelled, the one we have already covered is nothing; and that all are equal — infinitesimal grains of dust or identical stars — before Eternity." TMCW-1/Prayers and Meditations/p-50, "To be humble means for the mind, the vital and the body never to forget that without the Divine they know nothing, are nothing and can do nothing; without the Divine they are nothing but ignorance, chaos and impotence. The Divine alone is Truth, Life, Power, Love, Felicity... Therefore the mind, the vital, and the body must learn and feel, once and for all, that they are wholly incapable of understanding and judging the Divine, not only in his essence but also in his action and manifestation... This is the only true humility and with it come quiet and peace...This is also the surest shield against all hostile attack. Indeed, in the human being it is always the door of pride at which the Adversary knocks, for it is this door which opens to let him enter." TMCW-14/Words of the Mother-II/p-152-153, 49: CWSA-24/The Synthesis of Yoga/p-702, 50: "Another possible conception akin to the religious solution is the guidance of society by men of spiritual attainment, the brotherhood or unity of all in the faith or in the discipline, the spiritualisation of life and society by the taking up of the old machinery of life into such a unification or inventing a new machinery. This too has been attempted before without success; it was the original founding idea of more than one religion: but the human ego and vital nature were too strong for a religious idea working on the mind and by the mind to overcome its resistance. It is only the full emergence of the soul, the full descent of the native light and power of the Spirit and the consequent replacement or transformation and uplifting of our insufficient mental and vital nature by a spiritual and supramental supernature that can effect this evolutionary miracle." CWSA-22/The Life Divine/p-1096, Download this WEB PAGE in PDF format: Anchor 1 Anchor 2 Anchor 29 Anchor 32 Anchor 33 Anchor 19 Anchor 3 Anchor 4 Anchor 5 Anchor 6 Anchor 7 Anchor 8 Anchor 9 Anchor 10 Anchor 11 Anchor 12 Anchor 13 Anchor 14 Anchor 15 Anchor 16 Anchor 17 Anchor 18 Anchor 20 Anchor 21a Anchor 34a Anchor 9a Anchor 21 Anchor 22 Anchor 23 Anchor 24 Anchor 25 Anchor 26 Anchor 27 Anchor 28 Anchor 30 Anchor 31 Anchor 35 Anchor 36 Anchor 37 Anchor 38 Anchor 39 Anchor 40 Anchor 41 Anchor 42 Anchor 22a Anchor 34 Anchor 43a Anchor 43 ‘The Mother’s International Centre Trust’ was registered on the auspicious Siddhi Day of 24th November 1997 and all its necessary forms and manifestations were chosen by THEIR Divine Grace. The Trust was formed by the pressure of a Supracosmic vision revealed to me (S. A. Maa Krishna) as its Central Representative. In the vision I had been to a world of greater tranquil sweetness where there was no soil and no ground but a subtle ether’s field. People were walking, but not on the soil but floating on the surface with feet downward. In that world, trees were there but they had no roots in the soil. I was sitting on the chair whose legs were floating in the space. There was joy everywhere. In the vision, I told myself that this is the Supramental world where there is no Time and Space, no aging and no death and form is represented by the Soul’s brightness. I was sitting near a tree and at the end of the vision a leaf came to my hand from the air in which it was written ‘Mother’s International Centre ’. During that time from June-1997 to November-1997, I was living in full of inner pain in the being and was concentrating on my future mission. After that inner seeking one day I saw this vision. Sri K. Anurakta, our Spiritual Fosterer, consented to form a Trust based on this vision by incorporating a small correction, which reads ‘The Mother’s International Centre Trust . ’ Two types of seekers are considered fit to become inmates/members of Sri Matriniketan Ashram : "(The first type) One must first acquire an inner Yogic consciousness and replace by it our ordinary view of things, natural movements, motives of life; one must revolutionise the whole present build of our being. (The Second type) Next, we have to go still deeper, discover our veiled psychic entity and in its light and under its government psychicise our inner and outer parts, turn mind-nature, life-nature, body-nature and all our mental, vital, physical action and states and movements into a conscious instrumentation of the soul. Afterwards or concurrently we have to spiritualise the being in its entirety by a descent of a divine Light, Force, Purity, Knowledge, freedom and wideness. It is necessary to break down the limits of the personal mind, life and physicality, dissolve the ego, enter into the cosmic consciousness, realise the self, and acquire a spiritualised and universalised mind and heart, li fe-force, physical consciousness." Sri Aurobindo CWSA-23/The Synthesis of Yoga/281-282

A Tribute to Pranab Da “The obstacle which the physical presents to the spiritual is no argument for the rejection of the physical; for in the unseen providence of things our greatest difficulties are our best opportunities.” Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-11 “But in the gnostic way of being and living the will of the spirit must directly control and determine the movements and law of the body. For the law of the body arises from the subconscient or inconscient: but in the gnostic being the subconscient will have become conscious and subject to the supramental control, penetrated with its light and action; the basis of inconscience with its obscurity and ambiguity, its obstruction or tardy responses will have been transformed into a lower or supporting superconscience by the supramental emergence.” Sri Aurobindo CWSA-22/The Life Divine/p-1021 A Tribute to Dada (Sri Aurobindo International Centre of Education is considered as the heart centre of Sri Aurobindo Ashram, Pondicherry, and its Physical Education Department is identified as the most disciplined and gathering together of number of strong Souls. Pranab Da is considered the strongest among them and he carries along with him The Mother’s tremendous force of Truth and Purity. Sri Aurobindo observed that an Integral Karma Yogi is a King, Leader, Captain of the journey and Commander and Pranab Da satisfied these conditions fully and till his last breath, he was concerned inwardly with Supramental Transformation and outwardly with harmony and discipline in Ashram living. As an Integral Jnana Yogi , he was a scout, guarding the Ashram from within and without, protecting it from evil’s hand and a pathfinder through Integral Education in general and a pioneer of Integral Physical Education in particular. His message to the world is clear that if we belittle concentration on rigorous physical training for any higher Mental and Spiritual quest, then we do not attain perfection and fullness of life, but shift the position of our imperfection. His strong vessel was equally ready to experience the Supreme Love of Integral Bhakti Yoga and he must have undergone this experience of boundless Love spreading over all the planes of Consciousness which was reflected from the latter part of his life and action. After Sri Babaji Maharaj left his body, he extended his Spiritual support, help and Grace to a large collectivity in Odisha dedicated for the Mother’s work and this concern was reflected till his last breath.) When I, along with my Ashram group of aspirant Souls met Dada , first, he informed us that the name of Berhampur city in Odisha is now changed to Brahmapur which means ‘the City of the Brahman .’ He also linked it with his home town Berhampur in West Bengal . Later, I came to understand that this outer effort of linking our existing place of stay with his past home was a means of building the inner link. Since then, when ever I get the least opportunity, I do not miss meeting Dada, and I am extremely grateful to his whole collective team who provided an opportunity to me to meet Dada, even during his critical health. Each time I met Dada, I found his centre of living changed more and more within and his faculty of fatherhood and deep care for his fellow brothers grew proportionately. In a letter, he observed, ‘I have gone through your ‘The Descent ’ (Feb-2005 & August-2005 issue) and found (it) interesting. Glad to know about your dedication for (the) Mother’s work.’ This paper, which received Dada’s attention and support, was later transformed into the book The Divine Bliss . Incidentally, when Dada left his earthly body, on that day (08.01.2010) I was present in Pondicherry and I had a strange Subconscient experience which is a fourth repetition of the same subtle physical sensation with whom my Soul is linked. It was the experience of dying to death, for the hours together that my heart was on the verge of failing till the period Dada left his body. (A similar experience of physical identification with a departing Soul repeated on 29.06.2011 at Pondicherry, the day on which the foremost Integral Yogi, Amalkiran (Sri K.D. Sethna) left his earthly body at the age of 106 years.) Dada’s life and death or beyond-life subtle Presence, are equally important for us in our journey towards the Eternal. Our experience with Pranab Da is still continuing and this was recently witnessed when I was on the verge of publishing a book, ‘The Mother’s Manifestation. ’ During the last moment, I got the direction from the Mother that Her Divine manifestation will be incomplete without Dada . So the Divine gave me another opportunity to confirm my love and gratitude towards him through this new book. At Their Lotus Feet S.A. Maa Krishna Sri Matriniketan Ashram N.B. The above two books, ‘The Divine Bliss ’ and ‘The Mother’s Manifestation ,’ are updated at regular intervals. Later, a book, 'The Synthesis of Education , ' was released on the occasion of his birth centenary, 18.10.2023. The manuscripts of all three books are available here. Sri Matriniketan Ashram, Managed by The Mother’s International Centre Trust, Regd.No-146/24.11.97. Vill: Ramachandrapur, PO: Kukudakhandi-761100, Via: Brahmapur, Dist: Ganjam, State: Odisha, India, https://www.srimatriniketanashram.com/education/the-mothers-ideal-integral-school Download this WEB PAGE in PDF format: “It is my firm conviction that in the present Ashram set-up (after the Mahasamadhi of the Mother), only a man having Supramental Realisation can handle effectively all our Ashram problems and help us to match towards our goal of Integral Transformation . Any other efforts, done in a human way, will only add to the confusion already existing and are bound to end in abject failure .” Dada Sri Pranab Kumar Bhattacharya "Man can bring an enlightened will, an enlightened thought and enlightened emotions to the difficult work of his self-development; he can more and more subject to these more conscious and reflecting guides the inferior function of desire. In proportion as he can thus master and enlighten his lower self, he is man and no longer an animal. When he can begin to replace desire altogether by a still greater enlightened thought and sight and will in touch with the Infinite, consciously subject to a diviner will than his own, linked to a more universal and transcendent knowledge, he has commenced the ascent towards the superman; he is on his upward march towards the Divine. " Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-80

Publisher's Note “Yes, it will be very good for you to read and translate the Arya … I will send you a copy of the Essays on the Gita, first series; it will be best for you to begin with this and translate it. Accustom yourself to translate only a little every day and do it very carefully. Do not write in haste; go several times through what you have written and see whether it accurately represents the spirit of the original, and whether the language cannot be improved. In all things, in the mental and physical plane, it should be your aim, at present, not to go fast and finish quickly, but to do everything carefully, perfectly, and in the right manner.” Sri Aurobindo CWSA-36/Autobiographical Notes/p-321, "ହଁ, ତୁମ ପାଇଁ ଆର୍ଯ୍ୟ ପତ୍ରିକା ପଢିବା ଏବଂ ଅନୁବାଦ କରିବା ବହୁତ ଭଲ ହେବ... ମୁଁ ତୁମକୁ ଗୀତା ଉପରେ ପ୍ରବନ୍ଧ, (Essays on the Gita), ପ୍ରଥମ ଭାଗର ଏକ ସଂସ୍କରଣ ପଠାଇବି; ଏଥିରୁ ଆରମ୍ଭ କରି ଓ ଏହାକୁ ଅନୁବାଦ କରିବା ତୁମ ପାଇଁ ସର୍ବୋତ୍ତମ ହେବ। ପ୍ରତିଦିନ କେବଳ ଅଳ୍ପ ଅନୁବାଦ କରିବାକୁ ନିଜକୁ ଅଭ୍ୟସ୍ତ କର ଏବଂ ଏହା ବହୁତ ସତର୍କତାର ସହିତ କର। ଶୀଘ୍ର ଲେଖ ନାହିଁ; ତୁମେ ଯାହା ଲେଖାହୋଇଛି ତାହା ଅନେକ ଥର ପଢ ଏବଂ ଦେଖ ଯେ ଏହା ମୂଳ ଲେଖାର ଭାବକୁ ନିର୍ଭୁଲ ଭାବରେ ପ୍ରତିନିଧିତ୍ଵ କରେ କି ନାହିଁ, ଏବଂ ଭାଷା ଓ ଭାବକୁ ଉନ୍ନତ କରାଯାଇପାରିବ କି ନାହିଁ। ସମସ୍ତ ବିଷୟରେ, ମାନସିକ ଏବଂ ଶାରୀରିକ ସ୍ତରରେ, ବର୍ତ୍ତମାନ ତୁମର ଏହା ଲକ୍ଷ୍ୟ ହେବା ଉଚିତ, ଦୃତ ବେଗରେ ଲେଖିବା ଏବଂ ଶୀଘ୍ର ଲେଖାକୁ ସମାପ୍ତ କରିବା ଆଭିମୁଖ୍ୟ ରହିବା ଅନୁଚିତ, ବରଂ ସବୁକିଛି ସତର୍କତାର ସହିତ, ସମ୍ପୂର୍ଣ୍ଣ ଏବଂ ତୃଟି ଶୁନ୍ୟ ଭାବରେ ସମ୍ପାଦନ କରିବା ଆବଶ୍ୟକ।" ଶ୍ରୀ ଅରବିନ୍ଦ CWSA-36/ଆତ୍ମଜୀବନୀ ଟିପ୍ପଣୀ/ପୃ-୩୨୧ “I may say that the way of the Gita is itself a part of the Yoga here and those who have followed it, to begin with or as a first stage, have a stronger basis than others for this Yoga. To look down on it therefore as something separate and inferior is not a right standpoint… I suggested the Gita method for you because the opening which is necessary for the Yoga here seems to be too difficult for you. If you made a less strenuous demand upon yourself, there might be a greater chance.” Sri Aurobindo CWSA-29/Letters on Yoga-II/p-445-446 "ମୁଁ କହିପାରିବି ଯେ ଗୀତାର ମାର୍ଗ ନିଜେ ଏଠାରେ ଏହି ପୂର୍ଣ୍ଣ ଯୋଗର ଏକ ଅଂଶ ଏବଂ ଯେଉଁମାନେ ଏହାକୁ ଅନୁସରଣ କରିଛନ୍ତି, ଆରମ୍ଭରେ କିମ୍ବା ପ୍ରଥମ ପର୍ଯ୍ୟାୟରେ, ସେମାନଙ୍କର ଏହି ପୂର୍ଣ୍ଣ ଯୋଗ ପାଇଁ ଅନ୍ୟମାନଙ୍କ ତୁଳନାରେ ଏକ ଶକ୍ତିଶାଳୀ ଭିତ୍ତିଭୂମି ରହିଛି। ତେଣୁ ଏହାକୁ ଅଲଗା ଓ ନିମ୍ନ ମାନର ମାର୍ଗ ଦର୍ଶକ ଭାବରେ ଦେଖିବା ଠିକ୍ କଥା ନୁହେଁ... ମୁଁ ତୁମ ପାଇଁ ଗୀତାର ପଦ୍ଧତି ପରାମର୍ଶ ଦେଇଥିଲି କାରଣ ଏଠାରେ ଏହି ପୂର୍ଣ୍ଣ ଯୋଗ ପାଇଁ ଆବଶ୍ୟକ ମାର୍ଗ ଦର୍ଶନ ତୁମ ପାଇଁ ବହୁତ କଷ୍ଟକର ମନେ ହୁଏ | ଯଦି ତୁମେ ନିଜ ଉପରେ କମ୍ କଠୋର ସାଧନା ଦାବି କରନ୍ତ, ତେବେ ଅଧିକ ଯୋଗ ସାଧନାର ସୁଯୋଗ ମିଳିପାରନ୍ତା...” ଶ୍ରୀ ଅରବିନ୍ଦ/ସିଡବ୍ଲ୍ୟୁଏସ୍ଏ-୨୯/ଯୋଗ ସମ୍ପର୍କିତ ଚିଠି-୨/ପୃଷ୍ଠା-୪୪୫-୪୪୬ This web page is an annexure of the Book 'The Bhagavad Gita and Integral Yoga.' Apart from verifying the Mother’s exclamation on Essays on the Gita , ‘Oh, what a treasure that is – a gold mine!’26…this book partly fulfills three-tier accountability claimed from an integral Sadhaka ; firstly, in order to satisfy his own Self ‘he has to begin from the law of his present imperfection, to take full account of it and see how it can be converted to the law of a possible perfection;’22 secondly, he is answerable for his Sadhana to the world, which is his greater Self and with whom he is bound with mutual debt; thirdly, he is accountable to the Divine Source from whom he receives Grace and overhead support in abundance. ଏହି ୱେବ୍ ପୃଷ୍ଠାଟି 'ଭଗବତ ଗୀତା ଏବଂ ପୂର୍ଣ୍ଣ ଯୋଗ' ପୁସ୍ତକର ଏକ ଅନୁବନ୍ଧ । 'ଗୀତା ନିବନ୍ଧ ମାଳ' ଗ୍ରନ୍ଥରେ ଶ୍ରୀ ମା'ଙ୍କ ବକ୍ତବ୍ୟକୁ ଯାଞ୍ଚ କରିବା ବ୍ୟତୀତ, 'ଓହ, କେତେ ସମ୍ପଦ- ଏକ ସୁନା ଖଣି!' 26… ଏହି ପୁସ୍ତକଟି ଆଂଶିକ ଭାବରେ ଏକ ପୂ ର୍ଣ୍ଣ ଯୋଗର ସାଧକ ଠାରୁ ଦାବି କରାଯାଇଥିବା ତ୍ରିସ୍ତରୀୟ ଉତ୍ତରଦାୟିତ୍ୱକୁ ପୂରଣ କରେ; ପ୍ରଥମତଃ, ନିଜ ଆତ୍ମାକୁ ସନ୍ତୁଷ୍ଟ କରିବା ପାଇଁ 'ତାଙ୍କୁ ତାଙ୍କର ବର୍ତ୍ତମାନର ଅପୂର୍ଣ୍ଣତାର ନିୟମରୁ ଆରମ୍ଭ କରିବାକୁ ପଡ଼ିବ, ଏହାର ସମ୍ପୂର୍ଣ୍ଣ ହିସାବ ନେବାକୁ ପଡ଼ିବ ଏବଂ ଏହାକୁ କିପରି ଏକ ସମ୍ଭାବ୍ୟ ପୂର୍ଣ୍ଣତାର ନିୟମରେ ପରିଣତ କରାଯାଇପାରିବ ତାହା ଦେଖିବାକୁ ପଡ଼ିବ; 22 ଦ୍ବିତୀୟତଃ, ସେ ଜଗତ ପ୍ରତି ତାଙ୍କର ସାଧନା ପାଇଁ ଉତ୍ତରଦାୟୀ ଅଟନ୍ତି, ଯିଏ କି ତାଙ୍କର ବୃହତ ଆତ୍ମା ଏବଂ ଯାହାଙ୍କ ସହିତ ସେ ପାରସ୍ପରିକ ଋଣସୁତ୍ରରେ ବନ୍ଧା; ତୃତୀୟତଃ, ସେ ଈଶ୍ୱରୀୟ ଉତ୍ସପ୍ରତି ଉତ୍ତରଦାୟୀ ଅଟନ୍ତି, ଯାହାଙ୍କଠାରୁ ସେ ବହୁଳ କୃପା ପ୍ରାପ୍ତ କରନ୍ତି ଏବଂ ପ୍ରଚୁର ପରିମାଣରେ ସମର୍ଥନ ପାଆନ୍ତି । This book partly fulfills Sri Aurobindo’s directives issued in The Synthesis of Yoga that before beginning integral Yoga (whose objective is to reconcile dynamic Spirit with static Matter) a Sadhaka can retain his Aryan status by long practicing the Vedantic text of the Veda, the Upanishad and the Gita (whose objective is to strengthen Spiritual foundation by union of Jivatma with Paramatma or static Spirit.). In integral Yoga, the static Divine union is dynamised. ଏହି ପୁସ୍ତକ ଟି 'ଯୋଗ ସମନ୍ୱୟ' ପୁସ୍ତକରେ ପ୍ରକାଶିତ ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କ ନିର୍ଦ୍ଦେଶକୁ ଆଂଶିକ ଭାବରେ ପୂରଣ କରେ ଯେ ପୂର୍ଣ୍ଣ ଯୋଗ ଆରମ୍ଭ କରିବା ପୂର୍ବରୁ (ଯାହାର ଉଦ୍ଦେଶ୍ୟ ହେଉଛି ଗତିଶୀଳ ପରମାତ୍ମାକୁ ସ୍ଥିର ଜଡ ପଦାର୍ଥ ସହିତ ଯୋଡିବା) ଜଣେ ସାଧକ ବେଦ, ଉପନିଷଦ ଏବଂ ଗୀତାର ବେଦାନ୍ତିକ ଗ୍ରନ୍ଥକୁ ଦୀର୍ଘ ଦିନ ଧରି ଅଭ୍ୟାସ କରି ନିଜର ଆର୍ଯ୍ୟ ମାନ୍ୟତା ବଜାୟ ରଖିବା ଆବଶ୍ୟକ (ଯାହାର ଉଦ୍ଦେଶ୍ୟ ହେଉଛି ପରମାତ୍ମା ବା ସ୍ଥିର ଭଗବାନ୍ ଙ୍କ ସହିତ ଜିବାତ୍ମାଙ୍କ ମିଳନ ଦ୍ୱାରା ଆଧ୍ୟାତ୍ମିକ ଭିତ୍ତିଭୂମିକୁ ସୁଦୃଢ଼ କରିବା)। ପୂର୍ଣ୍ଣ ଯୋଗରେ ସ୍ଥିର ଦିବ୍ୟ ମିଳନକୁ ପ୍ରତିଷ୍ଠିତ ଗତିଶୀଳ ଦିବ୍ୟ ମିଳନରେ ପରିଣତ କରାଯାଏ । This book partly bridges the gulf between the moderate Spiritual Teachings of the Gita with the strong Spiritual message of Sri Aurobindo’s Essays on the Gita and the strongest Spiritual message of Savitri . Or it has partly reconciled 'Easy the heavens were to build for God' (Savitri-653) with "Earth was his difficult matter, earth the glory" (Savitri-653) and recognized the greatest action of the Divine Mother as "Earth saw my struggle, heaven my victory." (Savitri- 639) ଏହି ପୁସ୍ତକଟି ଗୀତାର ମଧ୍ୟମ ଆଧ୍ୟାତ୍ମିକ ଶିକ୍ଷା ଓ ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କ 'ଗୀତା ନିବନ୍ଧ ମାଳ' ଗ୍ରନ୍ଥର ଦୃଢ଼ ଆଧ୍ୟାତ୍ମିକ ବାର୍ତ୍ତା ଏବଂ ସାବିତ୍ରୀଙ୍କ ସବୁଠାରୁ ଶକ୍ତିଶାଳୀ ଆଧ୍ୟାତ୍ମିକ ବାର୍ତ୍ତା ମଧ୍ୟରେ ଥିବା ବ୍ୟବଧାନକୁ ଆଂଶିକ ଭାବରେ ଯୋଡ଼ିଥାଏ । କିମ୍ବା ଏହା ଆଂଶିକ ଭାବରେ 'ଭଗବାନଙ୍କ ପାଇଁ ସ୍ୱର୍ଗ ନିର୍ମାଣ କରିବା ସହଜ ଥିଲା' (ସାବିତ୍ରୀ-୬୫୩)କୁ "ପୃଥିବୀ ତାଙ୍କର କଠିନ ଜଡ ପଦାର୍ଥ, ପୃଥିବୀର ଗୌରବ ଥିଲା କଷ୍ଟକର ଉପଲବ୍ଧି" (ସାବିତ୍ରୀ-୬୫୩) ସହିତ ସମନ୍ୱୟ କରିଛି ଏବଂ "ପୃଥିବୀ ମୋର ସଂଘର୍ଷ ଦେଖିଛି, ସ୍ୱର୍ଗ ମୋର ବିଜୟ" (ସାବିତ୍ରୀ- ୬୩୯) ଭାବରେ ଦିବ୍ୟ ଜନନୀଙ୍କ ସର୍ବଶ୍ରେଷ୍ଠ କାର୍ଯ୍ୟକୁ ସ୍ୱୀକୃତି ଦେଇଛି । OM TAT SAT At Their Feet, S.A. Maa Krishna ଓଁ ତତ୍ ସତ୍ ପ୍ରଭୁ ଚରଣାଶ୍ରୀତା ଏସ. ଏ. ମା କ୍ରୀଷ୍ଣା “I met a man (I was perhaps 20 or 21 at the time), an Indian who had come to Europe and who told me of the Gita. There was a French translation of it (a rather poor one, I must say) which he advised me to read, and then he gave me the key (HIS key, it was his key). He said, ‘Read the Gita ...’ (this translation of the Gita which really wasn’t worth much but it was the only one available at the time – in those days I wouldn’t have understood anything in other languages; and besides, the English translations were just as bad and ... well, Sri Aurobindo hadn’t done his yet!). He said, ‘Read the Gita knowing that Krishna is the symbol of the immanent God, the God within.’ That was all. ‘Read it with THAT knowledge – with the knowledge that Krishna represents the immanent God, the God within you.’ Well, within a month, the whole thing was done!” The Mother The Mother's Agenda/August 25, 1954 "ମୁଁ ଜଣେ ବ୍ୟକ୍ତିଙ୍କୁ ଭେଟିଥିଲି (ସେତେବେଳେ ମୋର ବୟସ ବୋଧହୁଏ ୨୦ କିମ୍ବା ୨୧ ବର୍ଷ ଥିଲା), ଜଣେ ଭାରତୀୟ ଯିଏ ୟୁରୋପ ଆସିଥିଲେ ଏବଂ ଯିଏ ମୋତେ ଗୀତା ବିଷୟରେ କହିଥିଲେ । ଏହାର ଏକ ଫରାସୀ ଅନୁବାଦ ଥିଲା (ଏକ ଦରିଦ୍ର ଅନୁବାଦ, ମୁଁ କହିବି) ଯାହା ସେ ମୋତେ ପଢିବାକୁ ପରାମର୍ଶ ଦେଇଥିଲେ, ଏବଂ ତା'ପରେ ସେ ମୋତେ ଚାବି ଦେଇଥିଲେ (ତାଙ୍କ ଚାବି, ଏହା ତାଙ୍କର ଚାବି ଥିଲା)। ସେ କହିଲେ, 'ଗୀତା ପଢ଼ନ୍ତୁ...' (ଗୀତାର ଏହି ଅନୁବାଦ ଯାହା ପ୍ରକୃତରେ ଅଧିକ ମୂଲ୍ୟବାନ ନଥିଲା କିନ୍ତୁ ଏହା ସେତେବେଳେ ଉପଲବ୍ଧ ଏକମାତ୍ର ଅନୁବାଦ ଥିଲା - ସେହି ସମୟରେ ମୁଁ ଅନ୍ୟ ଭାଷାରେ କିଛି ବୁଝି ପାରିନଥିଲି; ଏବଂ ଏହା ବ୍ୟତୀତ, ଇଂରାଜୀ ଅନୁବାଦ ଗୁଡ଼ିକ ମଧ୍ୟ ସେତିକି ଦରିଦ୍ର ଏବଂ ... ଠିକ୍ ଅଛି, ଶ୍ରୀ ଅରବିନ୍ଦ ସେ ପର୍ଯ୍ୟନ୍ତ ତାଙ୍କର ଗୀତାକୁ ନେଇ କାର୍ଯ୍ୟ କରିନଥିଲେ !)। ସେ କହିଲେ, 'କୃଷ୍ଣ ହେଉଛନ୍ତି ଅନ୍ତର୍ନିହିତ ଭଗବାନ, ଭିତରେ ଥିବା ଭଗବାନଙ୍କ ପ୍ରତୀକ ବୋଲି ଜାଣି ଗୀତା ପଢ଼ନ୍ତୁ।' ତାଙ୍କର ବକ୍ତବ୍ୟ ଏତିକି ଥିଲା। 'ସେହି ଜ୍ଞାନ ସହିତ ପଢ଼ନ୍ତୁ - ଏହି ଜ୍ଞାନ ସହିତ ଯେ କୃଷ୍ଣ ତୁମ ଭିତରେ ଥିବା ପରମେଶ୍ଵର, ଭଗବାନଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି।' ଠିକ୍ ଅଛି, ଗୋଟିଏ ମାସ ମଧ୍ୟରେ, ମୋର ପୁରା ଭଗବଦ୍ ଉପଲବ୍ଧି ହୋଇଗଲା!" ଶ୍ରୀ ମା' ଶ୍ରୀ ମା'ଙ୍କ ଏଜେଣ୍ଡା/ଅଗଷ୍ଟ ୨୫, ୧୯୫୪ 1 / Chapter 1. The Dejection of Arjuna CHAPTER I THE DEJECTION OF ARJUNA (1. The Yoga of the Dejection of Arjuna) प्रथमोऽध्यायः धृतराष्ट्र उवाच । कुरुक्षेत्रे समवेता युयुत्सवः मामकाः पाण्डवाश्चैव किमकुर्वत सञ्ज्य ॥१.१॥ dhṛtarāṣṭra uvāca dharmākṣētrē kurukṣētrē samavētā yuyutsavaḥ| māmakāḥ pāṇḍavāścaiva kimakurvata sañjaya||1.1|| 1. Dhritarashtra said: On the field of Kurukshetra, the field of the working out of the Dharma, gathered together, eager for battle, what did they, O Sanjaya, my people and the Pandavas? . ଧୃତରାଷ୍ଟ୍ର କହିଲେ: “ହେ ସଞ୍ଜୟ ଯୁଧ୍ୟ କରିବା ପାଇଁ ବ୍ୟାକୁଳ ଭାବରେ ସମବେତ ହୋଇଥିବା ମୋ ପୁତ୍ର ଏବଂ ପାଣ୍ଡୁ ପୁତ୍ରମାନେ ଅନ୍ତର ଯୁଧ୍ୟର ପ୍ରତୀକ ଧର୍ମକ୍ଷେତ୍ର ଓ ବାହ୍ୟ ଯୁଧ୍ୟର ପ୍ରତୀକ କୁରୁକ୍ଷେତ୍ରରେ କଣ କରୁଛନ୍ତି?” Dhritarashtra a dit : Sur le champ de Kurukshetra, le champ du travail du Dharma, rassemblés, avides de bataille, Ô Sanjaya, mon peuple et les Pandavas ? Supporting Material to pursue Integral Yoga: (1) Integral Yoga proposes to utilize nine tenths of time to wage inner war extending over nine inner worlds and one tenths of time is to be devoted to pursue outer war for manifestation of truth and wisdom in the outer world. (King Aswapati’s experience) “Assaults of Hell endured and Titan strokes And bore the fierce inner wounds that are slow to heal.” Savitri-230 “Or must fire always test the great of soul?” Savitri-423 “A million wounds gape in his (Avatara’s) secret heart.” Savitri-446, 2: “Are there not still million fights to wage?” Savitri-687, “A line from Savitri constantly haunts or assails me—it is when the Lord proposes that she come live a blissful life above, and she replies, “No, there are still too many battles to wage on earth.” That went deep into me, and it returns each time difficulties arise, as if to say, “Don’t complain.” And there are plenty!...” The Mother/The Mother’s Agenda-3/85, 17th February, 1962, सञ्जय उवाच । दृष्टवा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा । आचार्यमुपसङ्गम्य राजा वचनमब्रवीत् ॥१.२॥ sañjaya uvāca dṛṣṭvā tu pāṇḍavānīkaṃ vyūḍhaṃ duryōdhanastadā| ācāryamupasaṅgamya rājā vacanamabravīt||1.2|| 2. Sanjaya said: Then the prince Duryodhana, having seen the army of the Pandayas arrayed in battle order, approached his teacher and spoke these words: पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् । व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ॥ १.३ ॥ paśyaitāṃ pāṇḍuputrāṇāmācārya mahatīṃ camūm| vyūḍhāṃ drupadaputrēṇa tava śiṣyēṇa dhīmatā||1.3|| 3. "Behold this mighty host of the sons of Pandu, O Acharya, arrayed by Drupada's son, thy intelligent disciple. अत्र शूरा महेष्वासा भीमार्जुनसमा युधि । युयुधानो विराटश्च द्रुपदश्च महारथः ॥१.४॥ atra śūrā maheṣvāsā bhīmārjunasamā yudhi | yuyudhāno virāṭaśca drupadaśca mahārathaḥ ||1.4|| धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान् । पुरुजित् कुन्तिभोजश्च् शैब्यश्च नरपुङ्गवः ॥१.५॥ dhṛṣṭaketuścekitānaḥ kāśirājaśca vīryavān | purujit kuntibhojaśca śaibyśca narapuṅgavaḥ ||1.5|| युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान । सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः ॥१.६॥ yudhāmanyuśca vikrānta uttamaujāśca vīryavān| saubhadrō draupadēyāśca sarva ēva mahārathāḥ||1.6|| 4-6. Here in this mighty army are heroes and great bowmen who are equal in battle to Bhima and Arjuna: Yuyudhana, Virata and Drupada of the great car, Dhrishlaketu, Chekitana and the valiant prince of Kashi, Purujit and Kuntibhoja, and Shaibya, foremost among men; Yudhamanyu, the strong, and Uttamauja, the victorious; Subhadra's son (Abhimanyu) and the sons of Draupadi; all of them of great prowess. अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तं । नायका मम सैन्यस्य संज्ञार्थं ब्रवीमि ते ॥१.७॥ asmākaṃ tu viśiṣṭā yē tānnibōdha dvijōttama| nāyakā mama sainyasya saṃjñārthaṃ tān bravīmi tē||1.7|| भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः । अश्वत्थामा विकर्णश्च सौमदत्तिर्जयद्रथः ॥ १.८ ॥ bhavānbhīṣmaśca karṇaśca kr̥paśca samitiñjayaḥ | aśvatthāmā vikarṇaśca saumadattirjayadrathaḥ || 1.8 || अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः । नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः ॥१.९ ॥ anyē ca bahavaḥ śūrā madarthē tyaktajīvitāḥ | nānāśastrapraharaṇāḥ sarvē yuddhaviśāradāḥ ||1.9 || अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम् । पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम् ॥ १.१० ॥ aparyāptaṁ tadasmākaṁ balaṁ bhīṣmābhirakṣitam | paryāptaṁ tvidamētēṣāṁ balaṁ bhīmābhirakṣitam || 1.10 || अयनेषु च सर्वेषु यथाभागमवस्थिताः । भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि ॥ १.११ ॥ ayanēṣu ca sarvēṣu yathābhāgamavasthitāḥ | bhīṣmamēvābhirakṣantu bhavantaḥ sarva ēva hi || 1.11 || तस्य सञ्जनयन्हर्षं कुरुवृद्धः पितामहः । सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान् ॥ १.१२ ॥ tasya sañjanayanharṣaṁ kuruvr̥ddhaḥ pitāmahaḥ | siṁhanādaṁ vinadyōccaiḥ śaṅkhaṁ dadhmau pratāpavān || 1.12 || ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः । सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ॥१.१३ ॥ tataḥ śaṅkhāśca bhēryaśca paṇavānakagōmukhāḥ | sahasaivābhyahanyanta sa śabdastumulō:'bhavat ||1.13 || ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ । माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः ॥ १.१४ ॥ tataḥ śvētairhayairyuktē mahati syandanē sthitau | mādhavaḥ pāṇḍavaścaiva divyau śaṅkhau pradadhmatuḥ || 1.14 || पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः । पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः ॥ १.१५ ॥ pāñcajanyaṁ hr̥ṣīkēśō dēvadattaṁ dhanañjayaḥ | pauṇḍraṁ dadhmau mahāśaṅkhaṁ bhīmakarmā vr̥kōdaraḥ || 1.15 || अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः । नकुलः सहदेवश्च सुघोषमणिपुष्पकौ ॥ १.१६ ॥ anantavijayaṁ rājā kuntīputrō yudhiṣṭhiraḥ | nakulaḥ sahadēvaśca sughōṣamaṇipuṣpakau || 1.16 || काश्यश्च परमेष्वासः शिखण्डी च महारथः । धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः ॥ १.१७ ॥ kāśyaśca paramēṣvāsaḥ śikhaṇḍī ca mahārathaḥ | dhr̥ṣṭadyumnō virāṭaśca sātyakiścāparājitaḥ || 1.17 || द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते । सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक् ॥ १.१८ ॥ drupadō draupadēyāśca sarvaśaḥ pr̥thivīpatē | saubhadraśca mahābāhuḥ śaṅkhāndadhmuḥ pr̥thakpr̥thak || 1.18 || स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् । नभश्च पृथिवीं चैव तुमुलो व्यनुनादयन् ॥ १.१९ ॥ sa ghōṣō dhārtarāṣṭrāṇāṁ hr̥dayāni vyadārayat | nabhaśca pr̥thivīṁ caiva tumulō vyanunādayan || 1.19 || अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान्कपिध्वजः । प्रवृत्ते शस्त्रसम्पाते धनुरुद्यम्य पाण्डवः ॥ १.२० ॥ हृषीकेशं तदा वाक्यमिदमाह महीपते । atha vyavasthitāndr̥ṣṭvā dhārtarāṣṭrānkapidhvajaḥ | pravr̥ttē śastrasampātē dhanurudyamya pāṇḍavaḥ || 1.20 || hr̥ṣīkēśaṁ tadā vākyamidamāha mahīpatē | अर्जुन उवाच — सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत ॥ १.२१ ॥ arjuna uvāca — sēnayōrubhayōrmadhyē rathaṁ sthāpaya mē:'cyuta || 1.21 || यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान् । कैर्मया सह योद्धव्यमस्मिन्रणसमुद्यमे ॥ १.२२ ॥ yāvadētānnirīkṣē:'haṁ yōddhukāmānavasthitān | kairmayā saha yōddhavyamasminraṇasamudyamē || 1.22 || योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः । धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः ॥ १.२३ ॥ yōtsyamānānavēkṣē:'haṁ ya ētē:'tra samāgatāḥ | dhārtarāṣṭrasya durbuddhēryuddhē priyacikīrṣavaḥ || 1.23 || सञ्जय उवाच — एवमुक्तो हृषीकेशो गुडाकेशेन भारत । सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम् ॥ १.२४ ॥ sañjaya uvāca — ēvamuktō hr̥ṣīkēśō guḍākēśēna bhārata | sēnayōrubhayōrmadhyē sthāpayitvā rathōttamam || 1.24 || भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम् । उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति ॥ १.२५ ॥ bhīṣmadrōṇapramukhataḥ sarvēṣāṁ ca mahīkṣitām | uvāca pārtha paśyaitānsamavētānkurūniti || 1.25 || तत्रापश्यत्स्थितान्पार्थः पितॄनथ पितामहान् । आचार्यान्मातुलान्भ्रातॄन्पुत्रान्पौत्रान्सखींस्तथा ॥ १.२६ ॥ tatrāpaśyatsthitānpārthaḥ pitr̥̄natha pitāmahān | ācāryānmātulānbhrātr̥̄nputrānpautrānsakhīṁstathā || 1.26 || श्वशुरान्सुहृदश्चैवसेनयोरुभयोरपि । तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान् ॥ १.२७ ॥ कृपया परयाविष्टो विषीदन्निदमब्रवीत् । śvaśurānsuhr̥daścaivasēnayōrubhayōrapi | tānsamīkṣya sa kauntēyaḥ sarvānbandhūnavasthitān || 1.27 || kr̥payā parayāviṣṭō viṣīdannidamabravīt | अर्जुन उवाच — दृष्ट्वेमान्स्वजनान्कृष्ण युयुत्सून्समुपस्थितान् ॥ १.२८ ॥ arjuna uvāca — dr̥ṣṭvēmānsvajanānkr̥ṣṇa yuyutsūnsamupasthitān || 1.28 || सीदन्ति मम गात्राणि मुखं च परिशुष्यति । वेपथुश्च शरीरे मे रोमहर्षश्च जायते ॥ १.२९ ॥ sīdanti mama gātrāṇi mukhaṁ ca pariśuṣyati | vēpathuśca śarīrē mē rōmaharṣaśca jāyatē || 1.29 || गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते । न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः ॥ १.३० ॥ gāṇḍīvaṁ sraṁsatē hastāttvakcaiva paridahyatē | na ca śaknōmyavasthātuṁ bhramatīva ca mē manaḥ || 1.30 || निमित्तानि च पश्यामि विपरीतानि केशव । न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे ॥ १.३१ ॥ nimittāni ca paśyāmi viparītāni kēśava | na ca śrēyō:'nupaśyāmi hatvā svajanamāhavē || 1.31 || न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च । किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ॥ १.३२ ॥ na kāṅkṣē vijayaṁ kr̥ṣṇa na ca rājyaṁ sukhāni ca | kiṁ nō rājyēna gōvinda kiṁ bhōgairjīvitēna vā || 1.32 || येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च । त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च ॥ १.३३ ॥ yēṣāmarthē kāṅkṣitaṁ nō rājyaṁ bhōgāḥ sukhāni ca | ta imē:'vasthitā yuddhē prāṇāṁstyaktvā dhanāni ca || 1.33 || आचार्याः पितरः पुत्रास्तथैव च पितामहाः । मातुलाः श्वशुराः पौत्राः स्यालाः सम्बन्धिनस्तथा ॥ १.३४ ॥ ācāryāḥ pitaraḥ putrāstathaiva ca pitāmahāḥ | mātulāḥ śvaśurāḥ pautrāḥ syālāḥ sambandhinastathā || 1.34 || एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन । अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते ॥ १.३५ ॥ ētānna hantumicchāmi ghnatō:'pi madhusūdana | api trailōkyarājyasya hētōḥ kiṁ nu mahīkr̥tē || 1.35 || निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन । पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः ॥ १.३६ ॥ nihatya dhārtarāṣṭrānnaḥ kā prītiḥ syājjanārdana | pāpamēvāśrayēdasmānhatvaitānātatāyinaḥ || 1.36 || तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्सबान्धवान् । स्वजनं हि कथं हत्वा सुखिनः स्याम माधव ॥ १.३७ ॥ tasmānnārhā vayaṁ hantuṁ dhārtarāṣṭrānsabāndhavān | svajanaṁ hi kathaṁ hatvā sukhinaḥ syāma mādhava || 1.37 || यद्यप्येते न पश्यन्ति लोभोपहतचेतसः । कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् ॥ १.३८ ॥ yadyapyētē na paśyanti lōbhōpahatacētasaḥ | kulakṣayakr̥taṁ dōṣaṁ mitradrōhē ca pātakam || 1.38 || कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम् । कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन ॥ १.३९ ॥ kathaṁ na jñēyamasmābhiḥ pāpādasmānnivartitum | kulakṣayakr̥taṁ dōṣaṁ prapaśyadbhirjanārdana || 1.39 || कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः । धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत ॥ १.४० ॥ kulakṣayē praṇaśyanti kuladharmāḥ sanātanāḥ | dharmē naṣṭē kulaṁ kr̥tsnamadharmō:'bhibhavatyuta || 1.40 || अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः । स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्करः ॥ १.४१ ॥ adharmābhibhavātkr̥ṣṇa praduṣyanti kulastriyaḥ | strīṣu duṣṭāsu vārṣṇēya jāyatē varṇasaṅkaraḥ || 1.41 || सङ्करो नरकायैव कुलघ्नानां कुलस्य च । पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः ॥ १.४२ ॥ saṅkarō narakāyaiva kulaghnānāṁ kulasya ca | patanti pitarō hyēṣāṁ luptapiṇḍōdakakriyāḥ || 1.42 || दोषैरेतैः कुलघ्नानां वर्णसङ्करकारकैः । उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः ॥ १.४३ ॥ dōṣairētaiḥ kulaghnānāṁ varṇasaṅkarakārakaiḥ | utsādyantē jātidharmāḥ kuladharmāśca śāśvatāḥ || 1.43 || उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन । नरके नियतं वासो भवतीत्यनुशुश्रुम ॥ १.४४ ॥ utsannakuladharmāṇāṁ manuṣyāṇāṁ janārdana | narakē niyataṁ vāsō bhavatītyanuśuśruma || 1.44 || अहो बत महत्पापं कर्तुं व्यवसिता वयम् । यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः ॥ १.४५ ॥ ahō bata mahatpāpaṁ kartuṁ vyavasitā vayam | yadrājyasukhalōbhēna hantuṁ svajanamudyatāḥ || 1.45 || यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः । धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत् ॥ १.४६ ॥ yadi māmapratīkāramaśastraṁ śastrapāṇayaḥ | dhārtarāṣṭrā raṇē hanyustanmē kṣēmataraṁ bhavēt || 1.46 || सञ्जय उवाच — एवमुक्त्वार्जुनः संख्ये रथोपस्थ उपाविशत् । विसृज्य सशरं चापं शोकसंविग्नमानसः ॥ १.४७ ॥ sañjaya uvāca — ēvamuktvārjunaḥ saṁkhyē rathōpastha upāviśat | visr̥jya saśaraṁ cāpaṁ śōkasaṁvignamānasaḥ || 1.47 || 47. Sanjaya said: Having thus spoken on the battlefield, Arjuna sank down on the seat of the chariot, casting down the divine bow and the inexhaustible quiver (given to him by the gods for that tremendous hour), his spirit overwhelmed with sorrow. इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णर्जुनसंवादे अर्जुनविषादयोगो नाम प्रथमोऽध्यायः ॥ ||ōṁ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṁ yōgaśāstrē śrīkṛṣṇārjunasaṁvādē arjunaviṣādayōgō nāma prathamō'dhyāyaḥ|| 2 / Chapter 2. Sankhya Yoga ସାରାଂଶ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନରାବୃତ୍ତି: ଗୀତା ଏବଂ ପୂର୍ଣ୍ଣ ଯୋଗର ଜଣେ ସାଧକଙ୍କୁ ସର୍ବଦା ଏହି ମନ୍ତ୍ର ମନେ ରଖିବାକୁ ହେବ, ଜାତସ୍ୟହି ଧ୍ରୁବୋ ମୃତ୍ୟୁ ଧ୍ରୁବମ୍ ଜନ୍ମ ମୃତସ୍ୟ ଚ, 'ଜନ୍ମିତ ବ୍ୟକ୍ତିଙ୍କ ପାଇଁ ମୃତ୍ୟୁ ନିଶ୍ଚିତ, ଏବଂ ମୃତଙ୍କ ପାଇଁ ଜନ୍ମ ନିଶ୍ଚିତ।' (ଗୀତା-୨.୨୭) ସାବିତ୍ରୀରେ ଏହାର ପରିପୂରକ ପଂକ୍ତି ହେଉଛି 'ଏହି ଦିନ ସତ୍ୟବାନଙ୍କ ମୃତ୍ୟୁ ନିଶ୍ଚିତ।' (ସାବିତ୍ରୀ-୧୦) ଏହି ସ୍ମୃତି ଜଣେ ସାଧକଙ୍କୁ ଆଧ୍ୟାତ୍ମିକ ଶକ୍ତି ସଂଗ୍ରହର ଏକ ବ୍ୟାଙ୍କ ଭାବରେ ସମୟକୁ ବ୍ୟବହାର କରିବା ପାଇଁ ପରବର୍ତ୍ତୀ କାର୍ଯ୍ୟ ଦେଇଥାଏ। ଯେଉଁମାନେ ଆତ୍ମ ଶକ୍ତି ଗଛିତ କରନ୍ତି ସେମାନଙ୍କୁ ଅମରତ୍ୱ ପାଇଁ ଉପଯୁକ୍ତ ବୋଲି ବିବେଚନା କରାଯାଏ। (ଗୀତା-୨.୧୫, ୪.୩୧, ୧୦.୧୮, ୧୩.୧୩, ୧୩.୨୬, ୧୪.୨୦, ୧୪.୨୭)। ଗୀତା ଏବଂ ପୂର୍ଣ୍ଣ ଯୋଗ ଉଭୟ ଶୁଦ୍ଧ ବୁଦ୍ଧି ସହିତ ଯୋଗ ଆରମ୍ଭ କରିବାକୁ ପ୍ରସ୍ତାବ ଦିଅନ୍ତି, ଏବଂ ବୁଦ୍ଧି ଯୋଗ, ବୁଦ୍ଧି ଯୋଗର ଅଭ୍ୟାସ ଏବଂ ଜାଗ୍ରତ ସମାଧି, ସ୍ଥିତି-ପ୍ରଞ୍ଜ୍ୟ ଅବସ୍ଥାକୁ ପହଞ୍ଚିବା ପାଇଁ, ଯାହାର ସମ୍ମୁଖ ପ୍ରକୃତିରେ ତିନୋଟି ବୈଶିଷ୍ଟ୍ୟ ଅଛି। ସେଗୁଡ଼ିକ ହେଉଛି ସମାନତା, ଏକ ନୀରବ ମନ ଏବଂ ଏକ ଇଚ୍ଛାହୀନ ଅବସ୍ଥା। ବୁଦ୍ଧି ଯୋଗ ମାଧ୍ୟମରେ ଆତ୍ମ-ନିୟନ୍ତ୍ରଣର ଅଭ୍ୟାସ ଏକାଗ୍ରତାର ଶକ୍ତିକୁ ବୃଦ୍ଧି କରେ ଏବଂ ବର୍ଦ୍ଧିତ ଏକାଗ୍ରତା ସମର୍ପଣ ଶକ୍ତିକୁ ବୃଦ୍ଧି କରିବାରେ ସାହାଯ୍ୟ କରେ। ସମର୍ପଣ ମାଧ୍ୟମରେ, ବ୍ୟକ୍ତି ଭଗବାନଙ୍କ ସହିତ ଏକୀଭୂତ ହୁଏ ଏବଂ ଆତ୍ମ ଶକ୍ତି ବୃଦ୍ଧି ପାଏ। Summary or A Brief Restatement: "Sankhya has been admitted for the separation of the soul from the lower nature, — a separation that must be effected by self-knowledge through the discriminating reason and by transcendence of our subjection to the three gunas constituent of that nature. It has been completed and its limitations exceeded by a large revelation of the unity of the supreme Soul and supreme Nature, para purusha, para-prakriti." 355 Enlightened man's approach towards death: "The enlightened man does not mourn either for the living or the dead, for he knows that suffering and death are merely incidents in the history of the soul. The soul, not the body, is the reality....The man who rises above the conception of himself as a life and a body, who does not accept the material and sensational touches of the world at their own value or at the value which the physical man attaches to them, who knows himself and all as souls, learns himself to live in his soul and not in his body and deals with others too as souls and not as mere physical beings. For by immortality is meant not the survival of death, — that is already given to every creature born with a mind, — but the transcendence of life and death. It means that ascension by which man ceases to live as a mind-informed body and lives at last as a spirit and in the Spirit. Whoever is subject to grief and sorrow, a slave to the sensations and emotions, occupied by the touches of things transient cannot become fit for immortality." 61 Those who are not satisfied with life as it is: "But if you are not satisfied with your social duty and the virtue of your order, if you think that leads you to sorrow and sin, then I bid you rise to a higher and not sink to a lower ideal. Put away all egoism from you, disregard joy and sorrow, disregard gain and loss and all worldly results; look only at the cause you must serve and the work that you must achieve by divine command; “so thou shalt not incur sin.”.....Destroy when by destruction the world must advance, but hate not that which thou destroyest, neither grieve for all those who perish. Know everywhere the one self, know all to be immortal souls and the body to be but dust. Do thy work with a calm, strong and equal spirit; fight and fall nobly or conquer mightily. For this is the work that God and thy nature have given to thee to accomplish.” 66-67 Sign of waking trance of an integral Sadhak: "It is this calm, desireless, griefless fixity of the buddhi in self-poise and self-knowledge to which the Gita gives the name of Samadhi. The sign of the man in Samadhi is not that he loses consciousness of objects and surroundings and of his mental and physical self and cannot be recalled to it even by burning or torture of the body, — the ordinary idea of the matter; trance is a particular intensity, not the essential sign. The test is the expulsion of all desires, their inability to get at the mind, and it is the inner state from which this freedom arises, the delight of the soul gathered within itself with the mind equal and still and high- poised above the attractions and repulsions, the alternations of sunshine and storm and stress of the external life. It is drawn inward even when acting outwardly; it is concentrated in self even when gazing out upon things; it is directed wholly to the Divine even when to the outward vision of others busy and preoccupied with the affairs of the world." 101-102 Highest Objective of a Sankhya Sadhak: "The status he reaches is the Brahmic condition; he gets to firm standing in the Brahman, brahmı sthiti. It is a reversal of the whole view, experience, knowledge, values, seeings of earth- bound creatures...he is an ocean of wide being and consciousness which is ever being filled, yet ever motionless in its large poise of his soul; all the desires of the world enter into him as waters into the sea, yet he has no desire nor is troubled. For while they are filled with the troubling sense of ego and mine and thine, he is one with the one Self in all and has no “I” or “mine”. He acts as others, but he has abandoned all desires and their longings. He attains to the great peace and is not bewildered by the shows of things; he has extinguished his individual ego in the One, lives in that unity and, fixed in that status at his end,...." 103-104 The Message of this Second Chapter for a Sadhak of Integral Yoga: “There is a divine compassion which descends to us from on high and for the man whose nature does not possess it, is not cast in its mould, to pretend to be the superior man, the master-man or the superman is a folly and an insolence, for he alone is the superman who most manifests the highest nature of the Godhead in humanity. This compassion observes with an eye of love and wisdom and calm strength the battle and the struggle, the strength and weakness of man, his virtues and sins, his joy and suffering, his knowledge and his ignorance, his wisdom and his folly, his aspiration and his failure and it enters into it all to help and to heal...But it is also the divine compassion that smites down the strong tyrant and the confident oppressor, not in wrath and with hatred,...” CWSA-19/Essays on the Gita/p-58-59 To be updated 3 / Chapter 3. Karma Yoga ସାରାଂଶ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନର୍ବିଚାର: ଏହି ଅଧ୍ୟାୟ ବାର୍ତ୍ତା ଦିଏ ଯେ କାମନା ହେଉଛି ଆମର ସବୁଠାରୁ ବଡ଼ ଶତ୍ରୁ, ଜହି କାମଂ ଦୁରାସଦମ୍, 'କାମନା ରୂପରେ ଏହି ଶତ୍ରୁ, ଯାହାକୁ ଆକ୍ରମଣ କରିବା ଏତେ କଷ୍ଟକର।' (ଗୀତା-3.43) କାମନାର ମୂଳ ନିଶ୍ଚେତନା କୋଷରେ ଅଛି। ସାବିତ୍ରୀ ପୁସ୍ତକ ଚିହ୍ନଟ କରିଛି ଯେ ଅସ୍ତିତ୍ୱର ସମସ୍ୟାର ଚାବି ନିଶ୍ଚେତନା କୋଷରେ ଅଛି। "କାରଣ ମନୁଷ୍ୟ ଜୀବନର ସମସ୍ୟାର ମୂଳ ଚାବିଟି ନିଶ୍ଚେତନା କୋଷରେ ଲୁଚି ରହିଛି; ନିଶ୍ଚେତନା ଆତ୍ମା ଦ୍ୱାରବନ୍ଧ ତଳେ ଗୁପ୍ତ ପରମେଶ୍ୱର ଭାବରେ ବାସ କରନ୍ତି।" (ସାବିତ୍ରୀ-68) କାମନାର ଏହି ସମସ୍ୟା ନିଶ୍ଚେତନା ଆତ୍ମାକୁ ଆବିଷ୍କାର ଦ୍ୱାରା ସମାଧାନ ହୁଏ। ରାଜା ଅଶ୍ୱପତି ଏହି ନିଶ୍ଚେତନାର ମୂଳରୁ କାମନାକୁ ଚିରି ପକେଇବା ଅନୁଭବ କଲେ। 'ସେ କାମନାର ଏହି ରକ୍ତସ୍ରାବକୁ ମୂଳରୁ ଚିରି ଦେଲେ ଏବଂ ଦେବତାମାନଙ୍କୁ ଅବତରଣ ନିମନ୍ତେ ଖାଲି ସ୍ଥାନ ପ୍ରଦାନ କଲେ।' (ସାବିତ୍ରୀ-୩୧୮) ଏହି ତୃତୀୟ ଅଧ୍ୟାୟରେ କର୍ମଯୋଗର ଚାବିକାଠି ବିଷୟରେ ମଧ୍ୟ ସୂଚନା ଦିଆଯାଇଛି ଯାହାକୁ ମଇ ସର୍ବାଣି କର୍ମଣି ସନ୍ନ୍ୟାସ ଭାବରେ ଚିହ୍ନିତ କରାଯାଇଛି, (ଗୀତା-୩.୩୦) ଅର୍ଥାତ୍ କାମନା, ଅହଂକାର, ଆସକ୍ତି ଏବଂ ତିନୋଟି ଗୁଣକୁ ତ୍ୟାଗ କରି ସମଗ୍ର କାର୍ଯ୍ୟକୁ ଈଶ୍ୱରଙ୍କ ହାତରେ ସମର୍ପଣ କରିବା। ଗୀତାରେ ସୂଚିତ କର୍ମଚକ୍ରର ଜ୍ଞାନକୁ ଜଡ ପଦାର୍ଥ ଏବଂ ଆତ୍ମାର ମିଳନ ପାଇଁ ପୂର୍ଣ୍ଣ ଯୋଗରେ ଗୁରୁତ୍ୱପୂର୍ଣ୍ଣ ଭାବରେ ଚିହ୍ନିତ କରାଯାଇଛି। "ଜଡ ପଦାର୍ଥରୁ, ଅନ୍ନ, ପ୍ରାଣୀ ଉତ୍ପନ୍ନ ହୁଅନ୍ତି, ବର୍ଷାରୁ ଜଡ ପଦାର୍ଥ (ଖାଦ୍ୟ) ର ଜନ୍ମ ହୁଏ, ଯଜ୍ଞରୁ ବର୍ଷା (ଦିବ୍ୟ କୃପା) ଉତ୍ପନ୍ନ ହୁଏ, ଯଜ୍ଞ କର୍ମରୁ ଜନ୍ମ ହୁଏ; କର୍ମ ବ୍ରହ୍ମ (ଦିବ୍ୟ ଇଚ୍ଛା) ରୁ ଜନ୍ମ ହୁଏ ବୋଲି ଜାଣ, ବ୍ରହ୍ମ (ଦିବ୍ୟ ଇଚ୍ଛା) ଅପରିବର୍ତ୍ତନୀୟ (ଚିତ ଶକ୍ତି) ରୁ ଜନ୍ମ ହୁଏ, ତେଣୁ ସର୍ବବ୍ୟାପୀ ବ୍ରହ୍ମ ଚେତନା (ଚିତ୍ ଶକ୍ତି) ନିରନ୍ତର ଯଜ୍ଞ ଦ୍ୱାରା ଜଡ ପଦାର୍ଥରେ ପ୍ରତିଷ୍ଠିତ ହୁଏ, ନିତ୍ୟ ଯଜ୍ଞ । ଯିଏ ଏହି କର୍ମଚକ୍ରକୁ ଏଠାରେ ଅନୁସରଣ କରେ ନାହିଁ, ଏବମ୍ ପ୍ରବର୍ତ୍ତିତମ୍ ଚକ୍ରମ୍, ଏହିପରି ଗତିରେ ତାର ଭବିଷ୍ୟତ ସ୍ଥିର ହୁଏ, ମନ୍ଦ ହେଉଛି ତାହାର ସତ୍ତା, ଇନ୍ଦ୍ରିୟସୁଖ ହେଉଛି ତାହାର ଆନନ୍ଦ, ହେ ପାର୍ଥ, ସେହି ମଣିଷ ବ୍ୟର୍ଥ ଜୀବନ ବଞ୍ଚେ।" (ଗୀତା-3.14, 15, 16,) ପୂର୍ଣ୍ଣ ଯୋଗରେ, କର୍ମଚକ୍ରକୁ ବହୁତ ଗୁରୁତ୍ୱ ଦିଆଯାଇଛି ଏବଂ ଏହାର ମୂଲ୍ୟକୁ ବହୁତ ବିସ୍ତାର ଏବଂ ବିକଶିତ କରାଯାଇଛି। A Brief Restatement: Summary or A Brief Restatement: "... what is meant by action done as Yoga, Karmayoga? It is non-attachment, it is to do works without clinging with the mind to the objects of sense and the fruit of the works. Not complete inaction, which is an error, a confusion, a self-delusion, an impossibility, but action full and free done without subjection to sense and passion, desireless and unattached works, are the first secret of perfection." 108-109 "Equality, renunciation of all desire for the fruit of our works, action done as a sacrifice to the supreme Lord of our nature and of all nature, — these are the three first Godward approaches in the Gita’s way of Karmayoga." CWSA-23/The Synthesis of Yoga/p-105 The Lord of Sacrifice: "Life is an altar to which she brings her workings and the fruits of her workings and lays them before whatever aspect of the Divinity the consciousness in her has reached for whatever result of the sacrifice the desire of the living soul can seize on as its immediate or its highest good....A mutual giving and receiving is the law of Life without which it cannot for one moment endure, and this fact is the stamp of the divine creative Will on the world it has manifested in its being, the proof that with sacrifice as their eternal companion the Lord of creatures has created all these existences. The universal law of sacrifice is the sign that the world is of God and belongs to God and that life is his dominion and house of worship and not a field for the self-satisfaction of the independent ego; not the fulfilment of the ego, — that is only our crude and obscure beginning, — but the discovery of God, the worship and seeking of the Divine and the Infinite through a constantly enlarging sacrifice culminating in a perfect self-giving founded on a perfect self-knowledge, is that to which the experience of life is at last intended to lead.” CWSA-19/Essays on the Gita/p-125-126 The Relation between Matter and Spirit: “From Matter, anna, creatures come into being, from rain is the birth of Matter (food), from sacrifice comes into being the rain (Divine Grace), sacrifice is born of work; work know to be born of Brahman (Divine Will), Brahman (Divine Will) is born of Immutable (Chit Shakti), therefore is the all-pervading Brahman Consciousness (Chit Shakti) is established in Matter by continuous sacrifice, nitya Yajna. He who follows not here this wheel of works, evam pravartitam chakram, thus set in movement, evil is his being, sensual is his delight, in vain, O Partha that man lives.” The Gita-3.14, 15, 16, The Keyword of Integral Yoga: “This is a difficult lesson to learn (rejection of revolt and impatience), but you must learn it. I do not find fault with you for taking long over it, I myself took full twelve years to learn it thoroughly, (written in the year 1919) and even after I knew the principle well enough, it took me quite four years and more to master my lower nature in this respect. But you have the advantage of my experience and my help; you will be able to do it more rapidly, if you consciously and fully assist me, by not associating yourself with the enemy Desire; jahi kamam durasadam, (this enemy in the form of desire, who is so hard to assail. The Gita-3.43) remember that utterance of the Gita, it is a keyword of our Yoga.” CWSA-36/Autobiographical Notes/p-229 Highest realisation of exclusive Karma Yoga: “That is all right in the ordinary karmayoga which aims at union with the cosmic Spirit and stops short at the Overmind — but here a special work has to be done and a new realisation achieved for the earth and not for ourselves alone. It is necessary to stand apart from the rest of the world so as to separate ourselves from the ordinary consciousness in order to bring down a new one.” CWSA-35/Letters on Himself and the Ashram- 812-813, "The Gita at its cryptic close may seem by its silence to stop short of that solution for which we are seeking; it pauses at the borders of the highest spiritual mind and does not cross them into the splendours of the supramental Light. And yet its secret of dynamic, and not only static, identity with the inner Presence, its highest mystery of absolute surrender to the Divine Guide, Lord and Inhabitant of our nature, is the central secret. This surrender is the indispensable means of the supramental change and, again, it is through the supramental change that the dynamic identity becomes possible." CWSA-23/The Synthesis of Yoga/p-95-96, ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: To be updated 4 / Chapter 4. Towards the Yoga of Knowledge ସାରାଂଶ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନର୍ବିଚାର: ଏହି ଅଧ୍ୟାୟ ସର୍ବୋଚ୍ଚ ଗୁପ୍ତ ଜ୍ଞାନ, ରହସ୍ୟମ୍ ଉତ୍ତମମ୍ , ଅବତାରଙ୍କ ଜନ୍ମର ଉଦ୍ଦେଶ୍ୟ, ଦୁଇଥର ଜନ୍ମିତ ଆତ୍ମା, ଗୁରୁଙ୍କ ଆବଶ୍ୟକତା, ସମଗ୍ର ଅନନ୍ତ ଜୀବନର ଜ୍ଞାନ, ଚତୁର୍ଭୁଜ ଆତ୍ମା ଶକ୍ତି, ସାର୍ବଜନୀନ ଦିବ୍ୟ କାର୍ଯ୍ୟ, କାର୍ଯ୍ୟ ଏବଂ ନିଷ୍କ୍ରିୟତା ମଧ୍ୟରେ ପାର୍ଥକ୍ୟ, ବିଶ୍ୱାସ ମାଧ୍ୟମରେ ଜ୍ଞାନ ପ୍ରାପ୍ତି ବିଷୟରେ ଏକ ସଙ୍କେତ ପ୍ରଦାନ କରେ। ଗୀତା ସର୍ବୋଚ୍ଚ ଗୁପ୍ତ ଜ୍ଞାନ ବିଷୟରେ ସଙ୍କେତ ଦିଏ କିନ୍ତୁ 'ସାଧକଙ୍କୁ ତାଙ୍କ ନିଜ ଆଧ୍ୟାତ୍ମିକ ଅଭିଜ୍ଞତା ଦ୍ୱାରା ଆବିଷ୍କାର କରିବାକୁ ଛାଡ଼ିଦିଏ।' ଜଣେ ଅବତାର ଜୀବନ ଏବଂ କାର୍ଯ୍ୟକୁ ଗ୍ରହଣ କରନ୍ତି ଏବଂ ତାଙ୍କର ଦିବ୍ୟ ପ୍ରଭାବ ଦ୍ୱାରା, ନିମ୍ନ ପ୍ରକୃତିର ସମସ୍ୟା ଏକ ଉଚ୍ଚତର ଦିବ୍ୟ ପ୍ରକୃତିରେ ପରିବର୍ତ୍ତିତ ହୁଏ ଏବଂ ସାଧାରଣ ପୃଥିବୀ-ବନ୍ଧିତ କାର୍ଯ୍ୟ ମୁକ୍ତ ଆତ୍ମାର ଦିବ୍ୟ କାର୍ଯ୍ୟରେ ପରିବର୍ତ୍ତିତ ହୁଏ। ଆଧ୍ୟାତ୍ମିକ ପ୍ରତିପାଳକ ଭାବରେ ଗୁରୁଙ୍କ ଆବଶ୍ୟକତା ପାରମ୍ପରିକ ଯୋଗରେ ଅପରିହାର୍ଯ୍ୟ ଏବଂ ତାଙ୍କର ପ୍ରଭାବ ଦ୍ୱାରା ଚୈତ୍ୟ ଏବଂ ଆଧ୍ୟାତ୍ମିକ ଭାବରେ ଏକ ଦ୍ୱିଥର ଜନ୍ମିତ ଆତ୍ମାର ଦ୍ବାର ଖୋଲା ହୁଏ, ଏବଂ ସେ ପ୍ରଥମେ ଚୈତ୍ୟ ସତ୍ତା ଏବଂ ଆଧ୍ୟାତ୍ମିକ ସତ୍ତା ଏବଂ ତା'ପରେ ଅନେକ ସାଧନା ପରେ ଅତିମାନସ ସତ୍ତା, ଆତ୍ମନି ଅଥୋ ମୟି ଅନୁଭବ କରନ୍ତି। (ଗୀତା-୪.୩୫) Summary or A Brief Restatement: "The first step is Karmayoga, the selfless sacrifice of works, and here the Gita’s insistence is on action. The second is Jnanayoga, the self-realisation and knowledge of the true nature of the self and the world; and here the insistence is on knowledge; but the sacrifice of works continues and the path of Works becomes one with but does not disappear into the path of Knowledge. The last step is Bhaktiyoga, adoration and seeking of the supreme Self as the Divine Being, and here the insistence is on devotion; but the knowledge is not subordinated, only raised, vitalised and fulfilled, and still the sacrifice of works continues; the double path becomes the triune way of knowledge, works and devotion. And the fruit of the sacrifice, the one fruit still placed before the seeker, is attained, union with the divine Being and oneness with the supreme divine nature. Rahasyam Uttamam, The Supreme Secret of the Gita: "But the highest secret of all, uttamam˙ rahasyam, is the Purushottama. This is the supreme Divine, God, who possesses both the infinite and the finite and in whom the personal and the impersonal, the one Self and the many existences, being and becoming, the world-action and the supracosmic peace, pravritti and nivritti, meet, are united, are possessed together and in each other. In God all things find their secret truth and their absolute reconciliation." 125 The Purpose of Divine Birth and Divine Action of Avatar (Janma Karma cha Me Divyam): “For there are two aspects of the divine birth; one is a descent, the birth of God in humanity, the Godhead manifesting itself in the human form and nature, the eternal Avatar; the other is an ascent, the birth of man into the Godhead, man rising into the divine nature and consciousness, madbhavam agatah; it is the being born anew in a second birth of the soul. It is that new birth which Avatarhood and the upholding of the Dharma are intended to serve.” CWSA-19/Essays on the Gita/p-148, "The divinised man entering into his divine nature will act even as he acts; he will not give himself up to inaction. The Divine is at work in man in the ignorance and at work in man in the knowledge. To know Him is our soul’s highest welfare and the condition of its perfection, but to know and realise Him as a transcendent peace and silence is not all; the secret that has to be learned is at once the secret of the eternal and unborn Divine and the secret of the divine birth and works, janma karma cha me divyam. The action which proceeds from that knowledge, will be free from all bondage; “he who so knoweth me,” says the Teacher, “is not bound by works.” (The Gita-4.14)" 144 Nitya Yajna, ceaseless sacrifice is the Central truth of the Gita and Integral Yoga: Sacrifice is the law of the world and nothing can be gained without it, neither mastery here, nor the possession of heavens beyond, nor the supreme possession of all; “this world is not for him who doeth not sacrifice, how then any other world?” (The Gita-4.31) Therefore all these and many other forms of sacrifice have been “extended in the mouth of the Brahman,” (The Gita-4.32) the mouth of that Fire which receives all offerings; they are all means and forms of the one great Existence in activity, means by which the action of the human being can be offered up to That of which his outward existence is a part and with which his inmost self is one. They are “all born of work” (The Gita-3.14-15); all proceed from and are ordained by the one vast energy of the Divine which manifests itself in the universal karma and makes all the cosmic activity a progressive offering to the one Self and Lord and of which the last stage for the human being is self-knowledge and the possession of the divine or Brahmic consciousness. “So knowing thou shalt become free.” (The Gita-9.28)" 122 The Gita's Message of Material Sacrifice for Cellular Transformation: “In the light of a larger knowledge Matter also can be seen to be the Brahman, a self-energy put forth by the Brahman, a form and substance of Brahman; aware of the secret consciousness within material substance, secure in this larger knowledge, the gnostic light and power can unite itself with Matter, so seen, and accept it as an instrument of a spiritual manifestation. A certain reverence, even, for Matter and a sacramental attitude in all dealings with it is possible. As in the Gita the act of the taking of food is spoken of as a material sacrament, a sacrifice, an offering of Brahman to Brahman by Brahman, so also the gnostic consciousness and sense can view all the operations of Spirit with Matter.” CWSA-22/The Life Divine-1022-1023, "Brahman is the giving, Brahman is the food-offering, by Brahman it is offered into the Brahman fire, Brahman is that which is to be attained by samadhi in Brahman-action." The Gita-4.24 ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 5/ Chapter 5. The Yoga of Renunciation Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 6/ Chapter 6. The Yoga of the Supreme Spirit Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 7/ Chapter 7. The Yoga of Knowledge Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 8/ Chapter 8 - The Immutable Brahman Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 9/ Chapter 9. The King-Knowledge, The King-Secret Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 10/ Chapter 10. God in Power of Becoming Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 11/ Chapter 11. The Vision of The World-Spirit Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 12/ Chapter 12. Bhakti Yoga Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 13/ Chapter 13. The Field and Its Knower Summary or A Brief Restatement: In this chapter, the relationship between Matter and Spirit is worked out and for maintaining the Spiritual pursuit Arjuna raised the Question which can be divided into six parts. He wanted to know these six elements in order to strengthen his Spiritual pursuit. “Six Questions raised by Arjuna: (1) The Field, Kshetra, and (2) the Knower of the Field, Kshetrajna, (3) Knowledge, Jnana, and (4) the object of Knowledge, Jneya, (5) Nature, Prakriti and (6) Self, Purusha, these I would like to learn, O Keshava.” The Gita-13.1 The Field, Kshetra: The Upanishad speaks of a fivefold body or sheath of Nature, a physical (Annamaya Kosha), vital (Pranamaya Kosha), mental (Manomaya Kosha), ideal (Vijnanamaya Kosha) and divine body (Anandamaya Kosha); this may be regarded as the totality of the field, kshetram. The Knower of the Field, Kshetrajna: Knowledge: The object of Knowledge: Nature, Prakriti: Self, Purusha: The Most important verse of this chapter: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 14/ Chapter 14. The Three Gunas Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 15/ Chapter 15. The Supreme Divine Summary or A Brief Restatement: First, by the practice of Self-control, a Sadhak's Psychic Being and Spiritual Being open. A traditional Sadhak utilises the opening of these Selves for the discovery of Purushottama Consciousness and "with their experiences and consequences can lead away from life or to a Nirvana." (CWSA-22/The Life Divine/p-943) An integral Sadhak utilises the opening of these two Selves, "solely as steps in a transformation of the nature" (CWSA-22/The Life Divine/p-943) and after long movement of Consciousness, he discovers the Supramental being, and utilises the same for the transformation of the Subconscient and Inconscient Sheaths. ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: ପ୍ରଥମେ, ଆତ୍ମ-ସଂଯମ ଅଭ୍ୟାସ ଦ୍ୱାରା, ଜଣେ ସାଧକର ଚୈତ୍ୟ ସତ୍ତା ଏବଂ ଆଧ୍ୟାତ୍ମିକ ସତ୍ତା ଉନ୍ମୁକ୍ତ ହୋଇଯାଏ। ଜଣେ ପାରମ୍ପରିକ ସାଧକ ପୁରୁଷୋତ୍ତମ ଚେତନା ଆବିଷ୍କାର ପାଇଁ ଏହି ଆତ୍ମାର ଉନ୍ମୋଚନକୁ ବ୍ୟବହାର କରନ୍ତି ଏବଂ "ସେମାନଙ୍କର ଅଭିଜ୍ଞତା ଏବଂ ପରିଣାମ ସହିତ ଜୀବନକୁ ନିର୍ବାଣ ଆଡକୁ ନେଇଯାଇପାରନ୍ତି।" (CWSA-22/The Life Divine/p-943) ଜଣେ ପୂର୍ଣ୍ଣ ଯୋଗର ସାଧକ ଏହି ଦୁଇଟି ଆତ୍ମ ଉନ୍ମୋଚନକୁ ବ୍ୟବହାର କରନ୍ତି, "କେବଳ ପ୍ରକୃତିର ରୁପାନ୍ତର ପଦକ୍ଷେପ ଭାବରେ" (CWSA-22/The Life Divine/p-943) ଏବଂ ଚେତନାର ଦୀର୍ଘ ଦିନ ଗତି ପରେ, ସେ ଅତିମାନସ ସତ୍ତାକୁ ଆବିଷ୍କାର କରନ୍ତି, ଏବଂ ଏହାକୁ ଅବଚେତନ ଏବଂ ଅଚେତନା ଆବରଣର ପରିବର୍ତ୍ତନ ପାଇଁ ବ୍ୟବହାର କରନ୍ତି। 16/ Chapter 16. Deva and Asura Summary or A Brief Restatement: “There are two worlds adjacent to this material world, Superconscient and Subconscient; Superconscient world has already been described at length: hear from Me, O Partha, the Subconscient, asuric world.” The Gita-16.6 The whole of humanity is now going through this Subconscient transformation unconsciously and few prepared vessels are going through this transformation consciously. Those who are open towards Subconscient transformation, they will feel all the time a Divine Force is entering the mind, vital, body, and Subconscient sheaths in a very minuscule manner. When this descent of Divine force is strong enough to be felt as a higher body temperature of fever, then its outcome is a miracle in the Subconscient sheath resulting in some Divine manifestation. (1) We get the information from Savitri that if our Psychic and Spiritual beings are open, then beings of those higher planes will accompany us and assist us in our sadhana, involve in many creative actions, and call down divine energies. Integral Yoga identifies ten Selves and their opening activates affirmative Beings belonging to higher planes. (2) Similarly, through our untransformed nature, asuric beings or dark energies enter our system and do their destructive and pessimistic action both in waking and dream states. (3) We also get this information from Savitri that like our parents, some invisible beings pursue us in this birth and take care of us. Similarly, some beings accompany us from our previous births. So, we have to remember that neither this world, nor any creative action, nor any destructive action, nor any powers and personalities that are acting through us are our own. The Mother’s experience of 24-25 July, 1959, gave clearer details about Supramental action in the Subconscient and Inconscient Sheath, “for the first time the Supramental light entered directly into my body, without passing through the inner beings. It entered through the feet and it climbed up and up. And as it climbed, the fever also climbed because the body was not accustomed to this intensity. As all this light neared the head, I thought I would burst and that the experience would have to be stopped…” (The Mother's Agenda-, October 6, 1959) The descending Supramental force through complete surrender, maye sarvani karmani sannyasya, ("Giving up thy works to Me, with thy consciousness founded in the Self, free from desire and egoism" The Gita-3.30) as hinted in the Gita (Which is also identified as a key word of Karma Yoga) also generates fever, bigatajwarah, (The Gita-3.30) that delivers the Soul. ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: "ଏହି ଭୌତିକ ଜଗତ ସହିତ ସଂଲଗ୍ନ ଦୁଇଟି ଜଗତ ଅଛି, ଅତିଚେତନ ଏବଂ ଅବଚେତନ; ଅତିଚେତନ ଜଗତକୁ ପୂର୍ବରୁ ବିସ୍ତାରିତ ଭାବରେ ବର୍ଣ୍ଣନା କରାଯାଇଛି: ହେ ପାର୍ଥ, ଏବେ ଅବଚେତନ, ଆସୁରିକ ଜଗତ ବିଷୟରେ ମୋଠାରୁ ଶୁଣ।" ଗୀତା-୧୬.୬ ସମଗ୍ର ମାନବଜାତି ଏବେ ଅଚେତନ ଭାବରେ ଏହି ଅବଚେତନ ପରିବର୍ତ୍ତନ ଦେଇ ଗତି କରୁଛି ଏବଂ କିଛି ପ୍ରସ୍ତୁତ ଆଧାର ସଚେତନ ଭାବରେ ଏହି ପରିବର୍ତ୍ତନ ଦେଇ ଗତି କରୁଛନ୍ତି। ଯେଉଁମାନେ ଅବଚେତନ ପରିବର୍ତ୍ତନ ପାଇଁ ପ୍ରସ୍ତୁତ ଅଛନ୍ତି, ସେମାନେ ସର୍ବଦା ଏକ ଦିବ୍ୟ ଶକ୍ତି ମନ, ପ୍ରାଣ, ଶରୀର ଏବଂ ଅବଚେତନ ଆବରଣରେ ଅତି ଅଳ୍ପ ପରିମାଣରେ ଅନୁପ୍ରବେଶ କରୁଥିବା ଅନୁଭବ କରିବେ। ଯେତେବେଳେ ଦିବ୍ୟ ଶକ୍ତିର ଏହି ଅବତରଣ ଜ୍ୱରର ଉଚ୍ଚ ଶରୀର ତାପମାତ୍ରା ଭାବରେ ଅନୁଭବ କରିବା ପାଇଁ ଯଥେଷ୍ଟ ଶକ୍ତିଶାଳୀ ହୋଇଥାଏ, ସେତେବେଳେ ଏହାର ପରିଣାମ ସ୍ବରୁପ ଅବଚେତନ ଆବରଣରେ ଏକ ଚମତ୍କାର ଅନୁଭବ ଆଣେ ଯାହା ଫଳରେ କିଛି ଦିବ୍ୟ ପ୍ରକାଶନ ହୁଏ। (୧) ଆମେ ସାବିତ୍ରୀଙ୍କଠାରୁ ସୂଚନା ପାଇଥାଉ ଯେ ଯଦି ଆମର ଚୈତ୍ୟ ଏବଂ ଆଧ୍ୟାତ୍ମିକ ସତ୍ତା ଉନ୍ମୁକ୍ତ ଥାଏ, ତେବେ ସେହି ଉଚ୍ଚତର ସ୍ତରର ଅଦୃଶ୍ୟ ବିଭୁତିମାନେ ଆମ ସହିତ ରହିବେ ଏବଂ ଆମର ସାଧନାରେ ଆମକୁ ସାହାଯ୍ୟ କରିବେ, ଅନେକ ସୃଜନଶୀଳ କାର୍ଯ୍ୟରେ ସାମିଲ ହେବେ ଏବଂ ଦିବ୍ୟ ଶକ୍ତିକୁ ଅବତରି ଆଣିବେ। ପୂର୍ଣ୍ଣ ଯୋଗ ଦଶଟି ଆତ୍ମାକୁ ଚିହ୍ନଟ କରେ ଏବଂ ସେମାନଙ୍କର ଦ୍ବାର ଉନ୍ମୁକ୍ତ ହେବା ଦ୍ୱାରା ଉଚ୍ଚତର ସ୍ତରର ସକାରାତ୍ମକ ସତ୍ତା ସକ୍ରିୟ ହୁଅନ୍ତି। (୨) ସେହିପରି, ଆମର ଅପରିବର୍ତ୍ତିତ ପ୍ରକୃତି ମାଧ୍ୟମରେ, ଆସୁରିକ ସତ୍ତା କିମ୍ବା ଅନ୍ଧକାର ଶକ୍ତି ଆମ ବ୍ୟବସ୍ଥାରେ ପ୍ରବେଶ କରନ୍ତି ଏବଂ ଜାଗ୍ରତ ଏବଂ ସ୍ୱପ୍ନ ଅବସ୍ଥାରେ ସେମାନଙ୍କର ବିନାଶକାରୀ ଏବଂ ନିରାଶାବାଦୀ କାର୍ଯ୍ୟ କରନ୍ତି। (୩) ଆମେ ସାବିତ୍ରୀଙ୍କଠାରୁ ଏହି ସୂଚନା ମଧ୍ୟ ପାଇଥାଉ ଯେ ଆମ ପିତାମାତାଙ୍କ ପରି, କିଛି ଅଦୃଶ୍ୟ ସତ୍ତା ଏହି ଜନ୍ମରେ ଆମକୁ ଅନୁସରଣ କରନ୍ତି ଏବଂ ଆମର ଯତ୍ନ ନିଅନ୍ତି। ସେହିପରି, କିଛି ସତ୍ତା ଆମର ପୂର୍ବ ଜନ୍ମରୁ ଆମ ସହିତ ଥାଆନ୍ତି। ତେଣୁ, ଆମକୁ ମନେ ରଖିବାକୁ ପଡିବ ଯେ ଏହି ଜଗତ, ନା କୌଣସି ସୃଜନଶୀଳ କାର୍ଯ୍ୟ, ନା କୌଣସି ବିନାଶକାରୀ କାର୍ଯ୍ୟ, ନା କୌଣସି ଶକ୍ତି ଏବଂ ବ୍ୟକ୍ତିତ୍ୱ ଯାହା ଆମ ମାଧ୍ୟମରେ କାର୍ଯ୍ୟ କରୁଛି ତାହା ଆମର ନିଜର ନୁହେଁ। ୧୯୫୯ ମସିହାର ୨୪-୨୫ ଜୁଲାଇରେ ଶ୍ରୀ ମାଙ୍କ ଅଭିଜ୍ଞତା ଅବଚେତନ ଏବଂ ଅଚେତନ ଆବରଣରେ ଅତିମାନସ କାର୍ଯ୍ୟ ବିଷୟରେ ସ୍ପଷ୍ଟ ବିବରଣୀ ପ୍ରଦାନ କରେ, "ପ୍ରଥମ ଥର ପାଇଁ ଅତିମାନସ ଆଲୋକ ଭିତର ଚୈତ୍ୟ ସତ୍ତା ମଧ୍ୟ ଦେଇ ନଯାଇ ସିଧାସଳଖ ମୋ ଶରୀରରେ ପ୍ରବେଶ କଲା। ଏହା ପାଦ ଦେଇ ପ୍ରବେଶ କଲା ଏବଂ ଏହା ଉପରକୁ ଉଠିଲା। ଏବଂ ଏହା ଉପରକୁ ଉଠିବା ସହିତ, ଜ୍ୱର ମଧ୍ୟ ବଢ଼ିଲା କାରଣ ଶରୀର ଏହି ତୀବ୍ରତା ସହିତ ଅଭ୍ୟସ୍ତ ନଥିଲା। ଏହି ସମସ୍ତ ଆଲୋକ ମୁଣ୍ଡ ପାଖରେ ପହଞ୍ଚିବା ସହିତ, ମୁଁ ଭାବିଲି ଯେ ମୋ ମୁଣ୍ଡ ଫାଟିଯିବି ଏବଂ ଅଭିଜ୍ଞତାକୁ ବନ୍ଦ କରିବାକୁ ପଡିବ..." (ଶ୍ରୀ ମାଙ୍କ ଏଜେଣ୍ଡା-, ଅକ୍ଟୋବର ୬, ୧୯୫୯) ସମ୍ପୂର୍ଣ୍ଣ ଆତ୍ମସମର୍ପଣ ମାଧ୍ୟମରେ ଅତିମାନସ ଶକ୍ତି ଅବତରଣ ସମ୍ଭବ, ମୟି ସର୍ବାଣି କର୍ମଣି ସନ୍ନ୍ୟାସ, ("ମୋଠାରେ ତୁମର କାର୍ଯ୍ୟ ସମର୍ପଣ କରି, ତୁମର ଚେତନା ଆତ୍ମାରେ ପ୍ରତିଷ୍ଠିତ କରି, ଇଚ୍ଛା ଏବଂ ଅହଂକାରରୁ ମୁକ୍ତ" ଗୀତା-୩.୩୦) ଗୀତାରେ ସୂଚିତ (ଯାହାକୁ କର୍ମଯୋଗର ଏକ ମୁଖ୍ୟ ଶବ୍ଦ ଭାବରେ ମଧ୍ୟ ଚିହ୍ନଟ କରାଯାଇଛି) ଜ୍ୱର, ବିଗତଜ୍ୱରଃ, (ଗୀତା-୩.୩୦) ସୃଷ୍ଟି କରେ ଯାହା ଆତ୍ମାକୁ ଉଦ୍ଧାର କରେ। 17/ Chapter 17. Faith and The Three Gunas Summary or A Brief Restatement: The true nature of static faith as defined in the Gita is of four kind; first is the ‘faith of each man takes the shape, hue, quality given to it by his stuff of being, his constituting temperament, his innate power of existence, sattvanurupa sarvasya sraddha ;’ (The Gita-17.3) secondly, Sraddha is that it is an aspect of the Self, sraddhamayayo Purusha ; (The Gita-17.3) thirdly, whatever is man’s faith that he becomes ultimately, yo yachhadra sa evasah. (The Gita-17.3) This faith is Divinely fulfilled and culminated lastly in an eternal flame of knowledge, sraddhavan labhate jnanam . (The Gita-4.39) "There is one kind of faith demanded as indispensable by the integral Yoga and that may be described as (1) faith in God and the Shakti, (2) faith in the presence and power of the Divine in us and the world, (3) a faith that all in the world is the working of one divine Shakti, that all the steps of the Yoga, its strivings and sufferings and failures as well as its successes and satisfactions and victories are utilities and necessities of her workings and (4) that by a firm and strong dependence on and a total self-surrender to the Divine and to his Shakti in us we can attain to oneness and freedom and victory and perfection." CWSA-24/The Synthesis of Yoga/p-771, ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: ଗୀତାରେ ପରିଭାଷିତ ସ୍ଥିର ବିଶ୍ୱାସର ପ୍ରକୃତ ସ୍ୱରୂପ ଚାରି ପ୍ରକାରର; ପ୍ରଥମତଃ 'ପ୍ରତ୍ୟେକ ମଣିଷର ବିଶ୍ୱାସ ତା'ର ସତ୍ତା, ତାହାର ଗଠନକାରୀ ସ୍ୱଭାବ, ଅସ୍ତିତ୍ୱର ଜନ୍ମଗତ ଶକ୍ତି, ସତ୍ତ୍ୱନୁରୂପ ସର୍ବସ୍ୟ ଶ୍ରଦ୍ଧା ଦ୍ୱାରା ପ୍ରଦତ୍ତ ଆକାର, ରଙ୍ଗ, ଗୁଣ ଗ୍ରହଣ କରେ;' (ଗୀତା-୧୭.୩) ଦ୍ୱିତୀୟତଃ, ଶ୍ରଦ୍ଧା ହେଉଛି ଏହା ଆତ୍ମାର ଏକ ସ୍ବଭାବ, ଶ୍ରଦ୍ଧାମୟୟୋ ପୁରୁଷ ; (ଗୀତା-୧୭.୩) ତୃତୀୟତଃ, ମଣିଷର ଯାହା ବି ବିଶ୍ୱାସ ଅଛି ତାହା ସେ ଶେଷରେ ପ୍ରାପ୍ତ ହୁଏ, ଯୋ ଯଚ୍ଛଦ୍ର ସ ଏବାସଃ । (ଗୀତା-୧୭.୩) ଏହି ବିଶ୍ୱାସ ଦିବ୍ୟ ଭାବରେ ପରିପୂର୍ଣ୍ଣ ହୁଏ ଏବଂ ଶେଷରେ ଜ୍ଞାନର ଏକ ଅନନ୍ତ ଜ୍ୱାଳାରେ ପରିପୂର୍ଣ୍ଣ ହୁଏ, ଶ୍ରଦ୍ଧାବାନ୍ ଲଭତେ ଜ୍ଞାନମ୍ । (ଗୀତା-୪.୩୯) "ପୂର୍ଣ୍ଣ ଯୋଗ ଦ୍ୱାରା ଏକ ପ୍ରକାରର ବିଶ୍ୱାସକୁ ଅପରିହାର୍ଯ୍ୟ ଭାବରେ ଦାବି କରାଯାଏ ଏବଂ ତାହା (୧) ଈଶ୍ୱର ଏବଂ ଶକ୍ତିରେ ବିଶ୍ୱାସ, (୨) ଆମ ଏବଂ ଜଗତରେ ଈଶ୍ୱରଙ୍କ ଉପସ୍ଥିତି ଏବଂ ଶକ୍ତିରେ ବିଶ୍ୱାସ, (୩) ବିଶ୍ୱରେ ସମସ୍ତ ବିଷୟ ଏକ ଦିବ୍ୟ ଶକ୍ତିର କାର୍ଯ୍ୟ, ଯୋଗର ସମସ୍ତ ପଦକ୍ଷେପ, ଏହାର ପ୍ରୟାସ ଏବଂ ଦୁଃଖ ଏବଂ ବିଫଳତା ଏବଂ ଏହାର ସଫଳତା, ସନ୍ତୋଷ ଏବଂ ବିଜୟ ହେଉଛି ତାଙ୍କ କାର୍ଯ୍ୟର ଉପଯୋଗିତା ଏବଂ ଆବଶ୍ୟକତା ଏବଂ (୪) ଈଶ୍ୱର ଏବଂ ଆମ ମଧ୍ୟରେ ତାଙ୍କ ଶକ୍ତି ଉପରେ ଏକ ଦୃଢ଼ ଏବଂ ଦୃଢ଼ ନିର୍ଭରଶୀଳତା ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ଆତ୍ମ-ସମର୍ପଣ ଦ୍ୱାରା ଆମେ ଏକତା, ସ୍ୱାଧୀନତା, ବିଜୟ ଏବଂ ସିଦ୍ଧତା ପ୍ରାପ୍ତ କରିପାରିବା।" CWSA-24/ଯୋଗର ସମନ୍ବୟ/p-771, 18/ Chapter 18. Renunciation and Moksha Summary or A Brief Restatement: "This part of the subject is introduced by a last question of Arjuna regarding the principle of Sannyasa and the principle of Tyaga and their difference. The frequent harping, the reiterated emphasis of the Gita on this crucial distinction has been amply justified by the subsequent history of the later Indian mind, its constant confusion of these two very different things and its strong bent towards belittling any activity of the kind taught by the Gita as at best only a preliminary to the supreme inaction of Sannyasa. As a matter of fact, when people talk of Tyaga, of renunciation, it is always the physical renunciation of the world which they understand by the word or at least on which they lay emphasis, while the Gita takes absolutely the opposite view that the real Tyaga has action and living in the world as its basis and not a flight to the monastery, the cave or the hill-top. The real Tyaga is action with a renunciation of desire and that too is the real Sannyasa.” CWSA-19/Essays on the Gita/p-493-494 ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: "ଏହି ବିଷୟର ଅଂଶଟି ଅର୍ଜୁନଙ୍କ ଦ୍ୱାରା ସନ୍ନ୍ୟାସର ନୀତି ଏବଂ ତ୍ୟାଗର ନୀତି ଏବଂ ସେମାନଙ୍କ ପାର୍ଥକ୍ୟ ସମ୍ପର୍କରେ ଶେଷ ପ୍ରଶ୍ନ ଦ୍ୱାରା ଆରମ୍ଭ କରାଯାଇଛି। ଗୀତାର ବାରମ୍ବାର ତାଗିଦ୍ କରାଯାଇଛି, ଏହି ଗୁରୁତ୍ୱପୂର୍ଣ୍ଣ ପାର୍ଥକ୍ୟ ଉପରେ ପୁନରାବୃତ୍ତି ଗୁରୁତ୍ୱ ପରବର୍ତ୍ତୀ ଭାରତୀୟ ମନର ପରବର୍ତ୍ତୀ ଇତିହାସ, ଏହି ଦୁଇଟି ଭିନ୍ନ ଜିନିଷର ନିରନ୍ତର ଦ୍ୱନ୍ଦ୍ୱ ଏବଂ ଗୀତା ଦ୍ୱାରା ଶିକ୍ଷା ଦିଆଯାଇଥିବା ଯେକୌଣସି କାର୍ଯ୍ୟକଳାପକୁ ସର୍ବୋତ୍ତମ ଭାବରେ ସନ୍ନ୍ୟାସର ସର୍ବୋଚ୍ଚ ନିଷ୍କ୍ରିୟତାର ପ୍ରାରମ୍ଭିକ ଭାବରେ ତୁଚ୍ଛ କରିବା ପ୍ରତି ଏହାର ଦୃଢ଼ ଆଗ୍ରହ ଦ୍ୱାରା ଯଥେଷ୍ଟ ଯଥାର୍ଥ ହୋଇଛି। ପ୍ରକୃତ କଥା ହେଉଛି, ଯେତେବେଳେ ଲୋକମାନେ ତ୍ୟାଗର କଥା କୁହନ୍ତି, ତ୍ୟାଗର କଥା କୁହନ୍ତି, ସେତେବେଳେ ଏହା ସର୍ବଦା ବିଶ୍ୱର ଶାରୀରିକ ତ୍ୟାଗ ଯାହାକୁ ସେମାନେ ଶବ୍ଦ ଦ୍ୱାରା ବୁଝନ୍ତି କିମ୍ବା ଅତି କମରେ ଯାହା ଉପରେ ସେମାନେ ଗୁରୁତ୍ୱ ଦିଅନ୍ତି, ଯେତେବେଳେ ଗୀତା ସମ୍ପୂର୍ଣ୍ଣ ବିପରୀତ ଦୃଷ୍ଟିକୋଣ ଗ୍ରହଣ କରେ ଯେ ପ୍ରକୃତ ତ୍ୟାଗର ଆଧାର ଭାବରେ କାର୍ଯ୍ୟ ଏବଂ ଜଗତରେ ବାସ ଅଛି ଏବଂ ମଠ, ଗୁମ୍ଫା କିମ୍ବା ପାହାଡ଼ ଶିଖରକୁ ପଳାୟନ ନୁହେଁ। ପ୍ରକୃତ ତ୍ୟାଗ ହେଉଛି କର୍ମ କରିକି କାମନା ବାସନା ତ୍ୟାଗ କରିବା ଏବଂ ତାହା ମଧ୍ୟ ପ୍ରକୃତ ସନ୍ନ୍ୟାସ।" CWSA-19/ଗୀତା ଉପରେ ପ୍ରବନ୍ଧ/p-493-494 The Bhagavad Gita - Yoga Sadhana Camp Discussion 28 July - 31 July 2025 Audio Recording 28 July 2025 Audio Recording 29 July 2025 Audio Recording 30 July 2025 Audio Recording 31 July 2025 "At times I sense there’s an extraordinary secret to discover, just there at my finger tips; I feel that I am going to catch the Thing, to know ... Sometimes, for a second, I see the Secret; there is an opening, and again it closes. Then once again it is unveiled for a second and I come to know a little more. Yesterday the Secret was there completely clear, wide open. But it’s not something that can be explained: words are silly, it must be experienced. Sri Aurobindo speaks of this Secret almost everywhere, especially in his Essays on the Gita. (A touch supreme surprised his hurrying heart, (Savitri-237), "A fire has come and touched men’s hearts and gone; A few have caught flame and risen to greater life." (Savitri-7)) He tells us that in the Gita itself one gets glimpses of this thing which is beyond the Impersonal, beyond even the Personal behind the Impersonal, beyond the Transcendent. Well, I saw this Secret – I saw that the Supreme only becomes perfect in terrestrial matter, on earth. ‘Becomes’ is just a way of speaking, of course, for everything already is, and the Supreme is what He is. But we live in time, in a successive unfoldment, and it would be absurd to say that at present Matter is the expression of a perfect Divine. I saw this Secret (which is getting more and more perceptible as the Supramental becomes clear), I saw it in the everyday, outer life, precisely in this very physical life which all spirituality rejects ... a kind of accuracy or exactitude right down to the atom. I am not saying that the ‘Divine’ becomes perfect in Matter – the Divine is already there – but that THE SUPREME becomes perfect in Matter." The Mother The Mother's Agenda-06.05.1960 "ବେଳେବେଳେ ମୁଁ ଅନୁଭବ କରେ ଯେ ଆବିଷ୍କାର କରିବା ପାଇଁ ଏକ ଅସାଧାରଣ ରହସ୍ୟ ଅଛି, କେବଳ ମୋ ଆଙ୍ଗୁଠି ଟିପରେ ଅଛି; ମୁଁ ଅନୁଭବ କରେ ଯେ ମୁଁ ସେହି ବସ୍ତୁକୁ ଧରିବାକୁ ଯାଉଛି, ଜାଣିବା ପାଇଁ ... ବେଳେବେଳେ ଗୋଟିଏ ସେକେଣ୍ଡ ପାଇଁ ମୁଁ ଏ ରହସ୍ୟ ଦେଖେ; ସେଠାରେ ଏକ ଦ୍ବାର ଖୋଲିଯାଏ, ଏବଂ ପୁଣି ଏହା ବନ୍ଦ ହୋଇଯାଏ । ତା'ପରେ ପୁଣି ଥରେ ଏହାକୁ ଗୋଟିଏ ସେକେଣ୍ଡ ପାଇଁ ଉନ୍ମୋଚନ କରାଯାଏ ଏବଂ ମୁଁ ଆଉ ଟିକିଏ ଅଧିକ ଏ ବିଷୟରେ ଜାଣିବାକୁ ପାଇଲି| ଗତକାଲି ଏ ରହସ୍ୟ ସମ୍ପୂର୍ଣ୍ଣ ସ୍ପଷ୍ଟ ଓ ବ୍ୟାପକ ଭାବରେ ଅନୁଭୂତ ହେଲା। କିନ୍ତୁ ଏହା ଏପରି କିଛି ନୁହେଁ ଯାହାକୁ ଶବ୍ଦଦ୍ବାରା ବର୍ଣ୍ଣନା କରାଯାଇପାରେ: ଶବ୍ଦଗୁଡିକ ମୂର୍ଖତାପୂର୍ଣ୍ଣ, ଏହାକୁ ନିଶ୍ଚିତ ଭାବରେ ଅନୁଭବ କରିବା ଆବଶ୍ୟକ| ଶ୍ରୀ ଅରବିନ୍ଦ ଏହି ରହସ୍ୟ ବିଷୟରେ ପ୍ରାୟ ସବୁଠି, ବିଶେଷ କରି 'ଗୀତା ନିବନ୍ଧମାଳ' ଗ୍ରନ୍ଥରେ ଉଲ୍ଲେଖ କରିଛନ୍ତି । (ଏକ ପରମ ସ୍ପର୍ଶ ତାଙ୍କ ଚଂଚଳ ହୃଦୟକୁ ଆଶ୍ଚର୍ଯ୍ୟ ଚକିତ କରିଥିଲା, (ସାବିତ୍ରୀ-୨୩୭)) ସେ ଆମକୁ କୁହନ୍ତି ଯେ ଗୀତାରେ ହିଁ ଏହି ଜିନିଷର ଝଲକ ଦେଖିବାକୁ ମିଳେ ଯାହା ନୈବ୍ୟକ୍ତିକ ଠାରୁ ଉର୍ଧରେ, ଏପରିକି ନୈବ୍ୟକ୍ତ ପଛରେ ଥିବା ବ୍ୟକ୍ତ ଠାରୁ ମଧ୍ୟ, ବିଶ୍ବାତୀତ ଠାରୁ ଉର୍ଧରେ। ଠିକ୍ ଅଛି, ମୁଁ ଏହି ରହସ୍ୟ ଦେଖିଲି - ମୁଁ ଦେଖିଲି ଯେ ପରମାତ୍ମା କେବଳ ଜଡ ଜଗତରେ ପରିପୂର୍ଣ୍ଣ ହୁଅନ୍ତି, ପୃଥିବୀରେ ସଂପୂର୍ଣ୍ଣ ହୋଇଯାଆନ୍ତି । 'ହେବା' କେବଳ କହିବାର ଏକ ଉପାୟ, ଅବଶ୍ୟ, କାରଣ ସବୁକିଛି ପୂର୍ବରୁ ଅଛି, ଏବଂ ପରମ ହେଉଛନ୍ତି ସେ ଯାହା ଅଟନ୍ତି । କିନ୍ତୁ ଆମେ ସମୟ କ୍ରମେ ବଞ୍ଚିଥାଉ, କ୍ରମାଗତ ପ୍ରସ୍ଫୁଟନ ମାଧ୍ୟମରେ, ଏବଂ ଏହା କହିବା ଅଯଥା ହେବ ଯେ ବର୍ତ୍ତମାନର ଜଡ ପଦାର୍ଥ ହେଉଛି ଏକ ପରିପୂର୍ଣ୍ଣ ଈଶ୍ୱରଙ୍କ ଅଭିବ୍ୟକ୍ତି। ମୁଁ ଏହି ରହସ୍ୟ ଦେଖିଲି (ଯାହା ଅତିମାନସ କାର୍ଯ୍ୟ ସ୍ପଷ୍ଟ ହେବା ସହିତ ଅଧିକରୁ ଅଧିକ ଅନୁଭବ ହେଉଛି), ମୁଁ ଏହାକୁ ଦୈନନ୍ଦିନ, ବାହ୍ୟ ଜୀବନରେ, ଏହି ଅତ୍ୟନ୍ତ ଶାରୀରିକ ଜୀବନରେ ଦେଖିଲି ଯାହାକୁ ସମସ୍ତ ଆଧ୍ୟାତ୍ମିକତା ପ୍ରତ୍ୟାଖ୍ୟାନ କରନ୍ତି ... ଏକ ପ୍ରକାର ସଠିକତା ବା ଏହି ସଠିକତା ପରମାଣୁ ପର୍ଯ୍ୟନ୍ତ ବ୍ୟାପ୍ତ। ମୁଁ କହୁନାହିଁ ଯେ 'ଦିବ୍ୟ' ଜଡମଧ୍ୟରେ ପରିପୂର୍ଣ୍ଣ ହୋଇଯାଏ - ଈଶ୍ୱର ପୂର୍ବରୁ ସେଠାରେ ଅଛନ୍ତି - ବରଂ ପରମାତ୍ମା ଜଡ ପଦାର୍ଥରେ ପରିପୂର୍ଣ୍ଣ ହୋଇଯାଆନ୍ତି।" ଶ୍ରୀ ମା' ଶ୍ରୀ ମା'ଙ୍କ ଏଜେଣ୍ଡା-୦୬.୦୫.୧୯୬୦

Publisher's Note “Yes, it will be very good for you to read and translate the Arya … I will send you a copy of the Essays on the Gita, first series; it will be best for you to begin with this and translate it. Accustom yourself to translate only a little every day and do it very carefully. Do not write in haste; go several times through what you have written and see whether it accurately represents the spirit of the original, and whether the language cannot be improved. In all things, in the mental and physical plane, it should be your aim, at present, not to go fast and finish quickly, but to do everything carefully, perfectly, and in the right manner.” Sri Aurobindo CWSA-36/Autobiographical Notes/p-321, "ହଁ, ତୁମ ପାଇଁ ଆର୍ଯ୍ୟ ପତ୍ରିକା ପଢିବା ଏବଂ ଅନୁବାଦ କରିବା ବହୁତ ଭଲ ହେବ... ମୁଁ ତୁମକୁ ଗୀତା ଉପରେ ପ୍ରବନ୍ଧ, (Essays on the Gita), ପ୍ରଥମ ଭାଗର ଏକ ସଂସ୍କରଣ ପଠାଇବି; ଏଥିରୁ ଆରମ୍ଭ କରି ଓ ଏହାକୁ ଅନୁବାଦ କରିବା ତୁମ ପାଇଁ ସର୍ବୋତ୍ତମ ହେବ। ପ୍ରତିଦିନ କେବଳ ଅଳ୍ପ ଅନୁବାଦ କରିବାକୁ ନିଜକୁ ଅଭ୍ୟସ୍ତ କର ଏବଂ ଏହା ବହୁତ ସତର୍କତାର ସହିତ କର। ଶୀଘ୍ର ଲେଖ ନାହିଁ; ତୁମେ ଯାହା ଲେଖାହୋଇଛି ତାହା ଅନେକ ଥର ପଢ ଏବଂ ଦେଖ ଯେ ଏହା ମୂଳ ଲେଖାର ଭାବକୁ ନିର୍ଭୁଲ ଭାବରେ ପ୍ରତିନିଧିତ୍ଵ କରେ କି ନାହିଁ, ଏବଂ ଭାଷା ଓ ଭାବକୁ ଉନ୍ନତ କରାଯାଇପାରିବ କି ନାହିଁ। ସମସ୍ତ ବିଷୟରେ, ମାନସିକ ଏବଂ ଶାରୀରିକ ସ୍ତରରେ, ବର୍ତ୍ତମାନ ତୁମର ଏହା ଲକ୍ଷ୍ୟ ହେବା ଉଚିତ, ଦୃତ ବେଗରେ ଲେଖିବା ଏବଂ ଶୀଘ୍ର ଲେଖାକୁ ସମାପ୍ତ କରିବା ଆଭିମୁଖ୍ୟ ରହିବା ଅନୁଚିତ, ବରଂ ସବୁକିଛି ସତର୍କତାର ସହିତ, ସମ୍ପୂର୍ଣ୍ଣ ଏବଂ ତୃଟି ଶୁନ୍ୟ ଭାବରେ ସମ୍ପାଦନ କରିବା ଆବଶ୍ୟକ।" ଶ୍ରୀ ଅରବିନ୍ଦ CWSA-36/ଆତ୍ମଜୀବନୀ ଟିପ୍ପଣୀ/ପୃ-୩୨୧ “I may say that the way of the Gita is itself a part of the Yoga here and those who have followed it, to begin with or as a first stage, have a stronger basis than others for this Yoga. To look down on it therefore as something separate and inferior is not a right standpoint… I suggested the Gita method for you because the opening which is necessary for the Yoga here seems to be too difficult for you. If you made a less strenuous demand upon yourself, there might be a greater chance.” Sri Aurobindo CWSA-29/Letters on Yoga-II/p-445-446 "ମୁଁ କହିପାରିବି ଯେ ଗୀତାର ମାର୍ଗ ନିଜେ ଏଠାରେ ଏହି ପୂର୍ଣ୍ଣ ଯୋଗର ଏକ ଅଂଶ ଏବଂ ଯେଉଁମାନେ ଏହାକୁ ଅନୁସରଣ କରିଛନ୍ତି, ଆରମ୍ଭରେ କିମ୍ବା ପ୍ରଥମ ପର୍ଯ୍ୟାୟରେ, ସେମାନଙ୍କର ଏହି ପୂର୍ଣ୍ଣ ଯୋଗ ପାଇଁ ଅନ୍ୟମାନଙ୍କ ତୁଳନାରେ ଏକ ଶକ୍ତିଶାଳୀ ଭିତ୍ତିଭୂମି ରହିଛି। ତେଣୁ ଏହାକୁ ଅଲଗା ଓ ନିମ୍ନ ମାନର ମାର୍ଗ ଦର୍ଶକ ଭାବରେ ଦେଖିବା ଠିକ୍ କଥା ନୁହେଁ... ମୁଁ ତୁମ ପାଇଁ ଗୀତାର ପଦ୍ଧତି ପରାମର୍ଶ ଦେଇଥିଲି କାରଣ ଏଠାରେ ଏହି ପୂର୍ଣ୍ଣ ଯୋଗ ପାଇଁ ଆବଶ୍ୟକ ମାର୍ଗ ଦର୍ଶନ ତୁମ ପାଇଁ ବହୁତ କଷ୍ଟକର ମନେ ହୁଏ | ଯଦି ତୁମେ ନିଜ ଉପରେ କମ୍ କଠୋର ସାଧନା ଦାବି କରନ୍ତ, ତେବେ ଅଧିକ ଯୋଗ ସାଧନାର ସୁଯୋଗ ମିଳିପାରନ୍ତା...” ଶ୍ରୀ ଅରବିନ୍ଦ/ସିଡବ୍ଲ୍ୟୁଏସ୍ଏ-୨୯/ଯୋଗ ସମ୍ପର୍କିତ ଚିଠି-୨/ପୃଷ୍ଠା-୪୪୫-୪୪୬ This web page is an annexure of the Book 'The Bhagavad Gita and Integral Yoga.' Apart from verifying the Mother’s exclamation on Essays on the Gita , ‘Oh, what a treasure that is – a gold mine!’26…this book partly fulfills three-tier accountability claimed from an integral Sadhaka ; firstly, in order to satisfy his own Self ‘he has to begin from the law of his present imperfection, to take full account of it and see how it can be converted to the law of a possible perfection;’22 secondly, he is answerable for his Sadhana to the world, which is his greater Self and with whom he is bound with mutual debt; thirdly, he is accountable to the Divine Source from whom he receives Grace and overhead support in abundance. ଏହି ୱେବ୍ ପୃଷ୍ଠାଟି 'ଭଗବତ ଗୀତା ଏବଂ ପୂର୍ଣ୍ଣ ଯୋଗ' ପୁସ୍ତକର ଏକ ଅନୁବନ୍ଧ । 'ଗୀତା ନିବନ୍ଧ ମାଳ' ଗ୍ରନ୍ଥରେ ଶ୍ରୀ ମା'ଙ୍କ ବକ୍ତବ୍ୟକୁ ଯାଞ୍ଚ କରିବା ବ୍ୟତୀତ, 'ଓହ, କେତେ ସମ୍ପଦ- ଏକ ସୁନା ଖଣି!' 26… ଏହି ପୁସ୍ତକଟି ଆଂଶିକ ଭାବରେ ଏକ ପୂ ର୍ଣ୍ଣ ଯୋଗର ସାଧକ ଠାରୁ ଦାବି କରାଯାଇଥିବା ତ୍ରିସ୍ତରୀୟ ଉତ୍ତରଦାୟିତ୍ୱକୁ ପୂରଣ କରେ; ପ୍ରଥମତଃ, ନିଜ ଆତ୍ମାକୁ ସନ୍ତୁଷ୍ଟ କରିବା ପାଇଁ 'ତାଙ୍କୁ ତାଙ୍କର ବର୍ତ୍ତମାନର ଅପୂର୍ଣ୍ଣତାର ନିୟମରୁ ଆରମ୍ଭ କରିବାକୁ ପଡ଼ିବ, ଏହାର ସମ୍ପୂର୍ଣ୍ଣ ହିସାବ ନେବାକୁ ପଡ଼ିବ ଏବଂ ଏହାକୁ କିପରି ଏକ ସମ୍ଭାବ୍ୟ ପୂର୍ଣ୍ଣତାର ନିୟମରେ ପରିଣତ କରାଯାଇପାରିବ ତାହା ଦେଖିବାକୁ ପଡ଼ିବ; 22 ଦ୍ବିତୀୟତଃ, ସେ ଜଗତ ପ୍ରତି ତାଙ୍କର ସାଧନା ପାଇଁ ଉତ୍ତରଦାୟୀ ଅଟନ୍ତି, ଯିଏ କି ତାଙ୍କର ବୃହତ ଆତ୍ମା ଏବଂ ଯାହାଙ୍କ ସହିତ ସେ ପାରସ୍ପରିକ ଋଣସୁତ୍ରରେ ବନ୍ଧା; ତୃତୀୟତଃ, ସେ ଈଶ୍ୱରୀୟ ଉତ୍ସପ୍ରତି ଉତ୍ତରଦାୟୀ ଅଟନ୍ତି, ଯାହାଙ୍କଠାରୁ ସେ ବହୁଳ କୃପା ପ୍ରାପ୍ତ କରନ୍ତି ଏବଂ ପ୍ରଚୁର ପରିମାଣରେ ସମର୍ଥନ ପାଆନ୍ତି । This book partly fulfills Sri Aurobindo’s directives issued in The Synthesis of Yoga that before beginning integral Yoga (whose objective is to reconcile dynamic Spirit with static Matter) a Sadhaka can retain his Aryan status by long practicing the Vedantic text of the Veda, the Upanishad and the Gita (whose objective is to strengthen Spiritual foundation by union of Jivatma with Paramatma or static Spirit.). In integral Yoga, the static Divine union is dynamised. ଏହି ପୁସ୍ତକ ଟି 'ଯୋଗ ସମନ୍ୱୟ' ପୁସ୍ତକରେ ପ୍ରକାଶିତ ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କ ନିର୍ଦ୍ଦେଶକୁ ଆଂଶିକ ଭାବରେ ପୂରଣ କରେ ଯେ ପୂର୍ଣ୍ଣ ଯୋଗ ଆରମ୍ଭ କରିବା ପୂର୍ବରୁ (ଯାହାର ଉଦ୍ଦେଶ୍ୟ ହେଉଛି ଗତିଶୀଳ ପରମାତ୍ମାକୁ ସ୍ଥିର ଜଡ ପଦାର୍ଥ ସହିତ ଯୋଡିବା) ଜଣେ ସାଧକ ବେଦ, ଉପନିଷଦ ଏବଂ ଗୀତାର ବେଦାନ୍ତିକ ଗ୍ରନ୍ଥକୁ ଦୀର୍ଘ ଦିନ ଧରି ଅଭ୍ୟାସ କରି ନିଜର ଆର୍ଯ୍ୟ ମାନ୍ୟତା ବଜାୟ ରଖିବା ଆବଶ୍ୟକ (ଯାହାର ଉଦ୍ଦେଶ୍ୟ ହେଉଛି ପରମାତ୍ମା ବା ସ୍ଥିର ଭଗବାନ୍ ଙ୍କ ସହିତ ଜିବାତ୍ମାଙ୍କ ମିଳନ ଦ୍ୱାରା ଆଧ୍ୟାତ୍ମିକ ଭିତ୍ତିଭୂମିକୁ ସୁଦୃଢ଼ କରିବା)। ପୂର୍ଣ୍ଣ ଯୋଗରେ ସ୍ଥିର ଦିବ୍ୟ ମିଳନକୁ ପ୍ରତିଷ୍ଠିତ ଗତିଶୀଳ ଦିବ୍ୟ ମିଳନରେ ପରିଣତ କରାଯାଏ । This book partly bridges the gulf between the moderate Spiritual Teachings of the Gita with the strong Spiritual message of Sri Aurobindo’s Essays on the Gita and the strongest Spiritual message of Savitri . Or it has partly reconciled 'Easy the heavens were to build for God' (Savitri-653) with "Earth was his difficult matter, earth the glory" (Savitri-653) and recognized the greatest action of the Divine Mother as "Earth saw my struggle, heaven my victory." (Savitri- 639) ଏହି ପୁସ୍ତକଟି ଗୀତାର ମଧ୍ୟମ ଆଧ୍ୟାତ୍ମିକ ଶିକ୍ଷା ଓ ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କ 'ଗୀତା ନିବନ୍ଧ ମାଳ' ଗ୍ରନ୍ଥର ଦୃଢ଼ ଆଧ୍ୟାତ୍ମିକ ବାର୍ତ୍ତା ଏବଂ ସାବିତ୍ରୀଙ୍କ ସବୁଠାରୁ ଶକ୍ତିଶାଳୀ ଆଧ୍ୟାତ୍ମିକ ବାର୍ତ୍ତା ମଧ୍ୟରେ ଥିବା ବ୍ୟବଧାନକୁ ଆଂଶିକ ଭାବରେ ଯୋଡ଼ିଥାଏ । କିମ୍ବା ଏହା ଆଂଶିକ ଭାବରେ 'ଭଗବାନଙ୍କ ପାଇଁ ସ୍ୱର୍ଗ ନିର୍ମାଣ କରିବା ସହଜ ଥିଲା' (ସାବିତ୍ରୀ-୬୫୩)କୁ "ପୃଥିବୀ ତାଙ୍କର କଠିନ ଜଡ ପଦାର୍ଥ, ପୃଥିବୀର ଗୌରବ ଥିଲା କଷ୍ଟକର ଉପଲବ୍ଧି" (ସାବିତ୍ରୀ-୬୫୩) ସହିତ ସମନ୍ୱୟ କରିଛି ଏବଂ "ପୃଥିବୀ ମୋର ସଂଘର୍ଷ ଦେଖିଛି, ସ୍ୱର୍ଗ ମୋର ବିଜୟ" (ସାବିତ୍ରୀ- ୬୩୯) ଭାବରେ ଦିବ୍ୟ ଜନନୀଙ୍କ ସର୍ବଶ୍ରେଷ୍ଠ କାର୍ଯ୍ୟକୁ ସ୍ୱୀକୃତି ଦେଇଛି । OM TAT SAT At Their Feet, S.A. Maa Krishna ଓଁ ତତ୍ ସତ୍ ପ୍ରଭୁ ଚରଣାଶ୍ରୀତା ଏସ. ଏ. ମା କ୍ରୀଷ୍ଣା “I met a man (I was perhaps 20 or 21 at the time), an Indian who had come to Europe and who told me of the Gita. There was a French translation of it (a rather poor one, I must say) which he advised me to read, and then he gave me the key (HIS key, it was his key). He said, ‘Read the Gita ...’ (this translation of the Gita which really wasn’t worth much but it was the only one available at the time – in those days I wouldn’t have understood anything in other languages; and besides, the English translations were just as bad and ... well, Sri Aurobindo hadn’t done his yet!). He said, ‘Read the Gita knowing that Krishna is the symbol of the immanent God, the God within.’ That was all. ‘Read it with THAT knowledge – with the knowledge that Krishna represents the immanent God, the God within you.’ Well, within a month, the whole thing was done!” The Mother The Mother's Agenda/August 25, 1954 "ମୁଁ ଜଣେ ବ୍ୟକ୍ତିଙ୍କୁ ଭେଟିଥିଲି (ସେତେବେଳେ ମୋର ବୟସ ବୋଧହୁଏ ୨୦ କିମ୍ବା ୨୧ ବର୍ଷ ଥିଲା), ଜଣେ ଭାରତୀୟ ଯିଏ ୟୁରୋପ ଆସିଥିଲେ ଏବଂ ଯିଏ ମୋତେ ଗୀତା ବିଷୟରେ କହିଥିଲେ । ଏହାର ଏକ ଫରାସୀ ଅନୁବାଦ ଥିଲା (ଏକ ଦରିଦ୍ର ଅନୁବାଦ, ମୁଁ କହିବି) ଯାହା ସେ ମୋତେ ପଢିବାକୁ ପରାମର୍ଶ ଦେଇଥିଲେ, ଏବଂ ତା'ପରେ ସେ ମୋତେ ଚାବି ଦେଇଥିଲେ (ତାଙ୍କ ଚାବି, ଏହା ତାଙ୍କର ଚାବି ଥିଲା)। ସେ କହିଲେ, 'ଗୀତା ପଢ଼ନ୍ତୁ...' (ଗୀତାର ଏହି ଅନୁବାଦ ଯାହା ପ୍ରକୃତରେ ଅଧିକ ମୂଲ୍ୟବାନ ନଥିଲା କିନ୍ତୁ ଏହା ସେତେବେଳେ ଉପଲବ୍ଧ ଏକମାତ୍ର ଅନୁବାଦ ଥିଲା - ସେହି ସମୟରେ ମୁଁ ଅନ୍ୟ ଭାଷାରେ କିଛି ବୁଝି ପାରିନଥିଲି; ଏବଂ ଏହା ବ୍ୟତୀତ, ଇଂରାଜୀ ଅନୁବାଦ ଗୁଡ଼ିକ ମଧ୍ୟ ସେତିକି ଦରିଦ୍ର ଏବଂ ... ଠିକ୍ ଅଛି, ଶ୍ରୀ ଅରବିନ୍ଦ ସେ ପର୍ଯ୍ୟନ୍ତ ତାଙ୍କର ଗୀତାକୁ ନେଇ କାର୍ଯ୍ୟ କରିନଥିଲେ !)। ସେ କହିଲେ, 'କୃଷ୍ଣ ହେଉଛନ୍ତି ଅନ୍ତର୍ନିହିତ ଭଗବାନ, ଭିତରେ ଥିବା ଭଗବାନଙ୍କ ପ୍ରତୀକ ବୋଲି ଜାଣି ଗୀତା ପଢ଼ନ୍ତୁ।' ତାଙ୍କର ବକ୍ତବ୍ୟ ଏତିକି ଥିଲା। 'ସେହି ଜ୍ଞାନ ସହିତ ପଢ଼ନ୍ତୁ - ଏହି ଜ୍ଞାନ ସହିତ ଯେ କୃଷ୍ଣ ତୁମ ଭିତରେ ଥିବା ପରମେଶ୍ଵର, ଭଗବାନଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି।' ଠିକ୍ ଅଛି, ଗୋଟିଏ ମାସ ମଧ୍ୟରେ, ମୋର ପୁରା ଭଗବଦ୍ ଉପଲବ୍ଧି ହୋଇଗଲା!" ଶ୍ରୀ ମା' ଶ୍ରୀ ମା'ଙ୍କ ଏଜେଣ୍ଡା/ଅଗଷ୍ଟ ୨୫, ୧୯୫୪ 1 / Chapter 1. The Dejection of Arjuna Summary or A Brief Restatement: Arjuna's recoil from the war field is observed in this first chapter. Whatever emotional feeling and attachment towards kith and kin he expressed to the Lord is identified here as Soul-slaying truth. Our understanding of the Creator of the World: "We have to see that God the bountiful and prodigal creator, God the helpful, strong and benignant preserver is also God the devourer and destroyer." 382 Our understanding of the Creation: "The discords of the worlds are God’s discords and it is only by accepting and proceeding through them that we can arrive at the greater concords of his supreme harmony, the summits and thrilled vastnesses of his transcendent and his cosmic Ananda." 382 Our understanding of the First Law of the Creator: “Thou shalt not conquer except by battle with thy fellows and thy surroundings; thou shalt not even live except by battle and struggle and by absorbing into thyself other life. The first law of this world that I have made is creation and preservation by destruction.” 40 The Message of this First Chapter for a Sadhak of Integral Yoga: "He (the Lord) discourages the tamasic recoil and the tendency to renunciation and enjoins the continuance of action and even of the same fierce and terrible action, but he points the disciple towards another and inner renunciation which is the real issue from his crisis and the way towards the soul’s superiority to the world-Nature and yet its calm and self-possessed action in the world. Not a physical asceticism, but an inner askesis is the teaching of the Gita." 55-56 ସାରାଂଶ କିମ୍ବା ସଂକ୍ଷିପ୍ତ ପୁନର୍ବିଚାର : ଗୀତାର ପ୍ରଥମ ଅଧ୍ୟାୟ ଏହି ବାର୍ତ୍ତା ଦିଏ ଯେ ଯଦି ଜଣେ ଅନ୍ତର ଏବଂ ଉର୍ଧ ଜଗତରୁ ଆତ୍ମ ଶକ୍ତି ସଂଗ୍ରହ କରିବ ନାହିଁ, ତେବେ ଅତ୍ୟନ୍ତ ପ୍ରତିକୂଳ ପରିସ୍ଥିତିରେ, ସେ ତାମସିକ ଏବଂ ରାଜସିକ ଚେତନା ଅବସ୍ଥାରେ ଆଧ୍ୟାତ୍ମିକ ପତନ ଅନୁଭବ କରିବ। ଅର୍ଜୁନଙ୍କୁ ତାଙ୍କର ନିଜ ଆତ୍ମୀୟ (ମିଥ୍ୟାର ପ୍ରତୀକ) ହତ୍ୟା କରିବାର କାର୍ଯ୍ୟ ଦିଆଯାଇଥିଲା, ଯାହାକୁ ପ୍ରଭୁ ସୂକ୍ଷ୍ମ ଜଗତରେ ପୂର୍ବରୁ ହତ୍ୟା କରିଥିଲେ। ଯଦି ସେହି କାର୍ଯ୍ୟ ଏକ ବିଶ୍ବାତିତ ଶକ୍ତିର ହସ୍ତକ୍ଷେପ ଦ୍ୱାରା ସୂକ୍ଷ୍ମ ଜଗତରେ ପୂର୍ବରୁ ସମ୍ପାଦିତ ହୁଏ ତେବେ ସେହି ବସ୍ତୁଗତ ଏବଂ ବାହ୍ୟ କାର୍ଯ୍ୟକୁ ଦିବ୍ୟ କାର୍ଯ୍ୟ ଭାବରେ ବିବେଚନା କରାଯାଏ। ଏହି ଜଗତ ଏବଂ ଜୀବନକୁ ଏଠାରେ ଏକାଧିକ ସୂକ୍ଷ୍ମ ଜଗତରେ ଚାଲିଥିବା ଆଭ୍ୟନ୍ତରୀଣ ଏବଂ ବାହ୍ୟ ଯୁଦ୍ଧର କ୍ଷେତ୍ର ଭାବରେ ଗ୍ରହଣ କରାଯାଇଛି। ଗୀତାରେ ଅର୍ଜୁନଙ୍କ ଦ୍ୱାରା ଉଠାଯାଇଥିବା ମୂଳ ପ୍ରଶ୍ନକୁ ଦିବ୍ୟ ସିଦ୍ଧତାର ଅଭିଜ୍ଞତା ଭାବରେ ଚିହ୍ନିତ କରାଯାଇଛି, ଯାହା କାର୍ଯ୍ୟ ଏବଂ ଜୀବନରେ ବହୁଳ ଭାବରେ ପ୍ରକାଶିତ। ଭଗବାନ ଅର୍ଜୁନଙ୍କୁ ପ୍ରତିଜ୍ଞା କରିଛନ୍ତି ଯେ ସେ ମାନବତାକୁ ନିମ୍ନ ପ୍ରକୃତିର ଯୁଆଳିରୁ ଉଠାଇବେ ଏବଂ ଏହି ପୃଥିବୀଗତ, ସାଧାରଣ କାର୍ଯ୍ୟକୁ ଦିବ୍ୟ କାର୍ଯ୍ୟରେ ପରିଣତ କରିବେ। ଏଠାରେ, କୁରୁକ୍ଷେତ୍ର ହେଉଛି ମିଥ୍ୟା ବିରୁଦ୍ଧରେ ବାହ୍ୟ ଯୁଦ୍ଧର ପ୍ରତୀକ, ଧର୍ମକ୍ଷେତ୍ର ହେଉଛି ନିମ୍ନ ପ୍ରକୃତି ବିରୁଦ୍ଧରେ ଆଭ୍ୟନ୍ତରୀଣ ଯୁଦ୍ଧର ପ୍ରତୀକ; ଅର୍ଜୁନ ହେଉଛନ୍ତି ପରମାତ୍ମାଙ୍କ ନିକଟତମ ସାଥୀ ଏବଂ ଯନ୍ତ୍ରର ପ୍ରତୀକ, ପ୍ରଭୁ ଏଠାରେ ଦିବ୍ୟ ଶିକ୍ଷକ ଭାବରେ ପ୍ରକାଶିତ ହୋଇଛନ୍ତି, ଯିଏ ସମସ୍ତ ପ୍ରାଣୀଙ୍କ ବନ୍ଧୁ ଏବଂ ସମସ୍ତ ବହୁ ସୂକ୍ଷ୍ମ ଜଗତର ପ୍ରଭୁ। ଏଠାରେ, ନିମ୍ନ ପ୍ରକୃତି ହେଉଛି ଆତ୍ମା ହତ୍ୟାକାରୀ ସତ୍ୟର ପ୍ରତୀକ ଏବଂ ଉର୍ଧ ପ୍ରକୃତି ହେଉଛି ଆତ୍ମା ରକ୍ଷାକାରୀ ସତ୍ୟର ପ୍ରତୀକ। ସାରାଂଶ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: ଏହି ପ୍ରଥମ ଅଧ୍ୟାୟରେ ଯୁଦ୍ଧ କ୍ଷେତ୍ରରୁ ଅର୍ଜୁନଙ୍କ ଭୟାଳୁ ପ୍ରତ୍ୟାବର୍ତ୍ତନ ଦେଖିବାକୁ ମିଳିଛି। ପ୍ରଭୁଙ୍କ ପ୍ରତି ସେ ଯେଉଁ ଭାବନାତ୍ମକ ଭାବନା ଓ ପ୍ରିୟଜନଙ୍କ ପ୍ରତି ଆସକ୍ତିକୁ ଶବ୍ଦରେ ପ୍ରକାଶ କରିଥିଲେ, ତାହାକୁ ଏଠାରେ ଆତ୍ମାକୁ ହତ୍ୟାକାରୀ ସତ୍ୟ ଭାବେ ଚିହ୍ନଟ କରାଯାଇଛି। ଜଗତର ସୃଷ୍ଟିକର୍ତ୍ତାଙ୍କ ସମ୍ବନ୍ଧରେ ଆମର ଦୂରଦୃଷ୍ଟି: "ଆମକୁ ଦେଖିବାକୁ ହେବ ଯେ ଭଗବାନ ଏକାଧାରରେ ଜଣେ (୧) ଦୟାଳୁ ଏବଂ ଉଜ୍ଜ୍ୱଳ ସୃଷ୍ଟିକର୍ତ୍ତା, (୨) ସାହାଯ୍ୟକାରୀ, ଶକ୍ତିଶାଳୀ ଏବଂ ମଧୁର ସଂରକ୍ଷକ ଏବଂ (୩) ଭକ୍ଷଣକାରୀ ଏବଂ ବିନାଶକାରୀ ରୁଦ୍ର ଶକ୍ତି ଅଟନ୍ତି।" 382 ସୃଷ୍ଟି ସମ୍ବନ୍ଧରେ ଆମର ଦୂରଦୃଷ୍ଟି : "ଜଗତର ଅସଙ୍ଗତି ହେଉଛି ପରମେଶ୍ୱରଙ୍କର ଅସଙ୍ଗତି ଏବଂ ସେଗୁଡ଼ିକୁ ଗ୍ରହଣ କରି ଏବଂ ସେମାନଙ୍କ ମାଧ୍ୟମରେ ଆଗକୁ ବଢିବା ଦ୍ୱାରା ହିଁ ଆମେ ତାଙ୍କ ପରମ ସୌହାର୍ଦ୍ଦ୍ୟ, ଶିଖର ଏବଂ ତାଙ୍କର ମହାଜାଗତିକ ଆନନ୍ଦଙ୍କ ରୋମାଞ୍ଚିତ ବିଶାଳତାର ବୃହତ୍ତର ସମନ୍ୱୟରେ ପହଞ୍ଚିପାରିବା । 382 ସୃଷ୍ଟିକର୍ତ୍ତାଙ୍କର ପ୍ରଥମ ନିୟମ ସମ୍ବନ୍ଧରେ ଆମର ଦୂରଦୃଷ୍ଟି: "ତୁମ୍ଭେ ତୁମ୍ଭର ସାଥୀ ମାନଙ୍କ ସହିତ ଏବଂ ତୁମ୍ଭର ପରିବେଶ ସହିତ ଯୁଦ୍ଧ ବ୍ୟତୀତ ଜୀବନ ସଂଗ୍ରାମରେ ଜିତିପାରିବ ନାହିଁ; ତୁମ୍ଭେ ଏପରିକି ଯୁଦ୍ଧ ଓ ସଂଘର୍ଷରେ ଅନ୍ୟ ଜୀବନକୁ କବଲାକୃତ ନକରି ବଞ୍ଚିପାରିବ ନାହିଁ। ଏହି ଦୁନିଆର ପ୍ରଥମ ନିୟମ ଯାହା ମୁଁ (ସୃଷ୍ଟିକର୍ତ୍ତା) ତିଆରି କରିଛି ତାହା ହେଉଛି ବିନାଶ ଦ୍ୱାରା ସୃଷ୍ଟି ଏବଂ ସଂରକ୍ଷଣ ସମ୍ଭବ।" 40 ପୂର୍ଣ୍ଣ ଯୋଗର ସାଧକଙ୍କ ପାଇଁ ଏହି ପ୍ରଥମ ଅଧ୍ୟାୟର ବାର୍ତ୍ତା: "ସେ (ପ୍ରଭୁ) ତାମସିକ ପଳାୟନ ଏବଂ ସନ୍ୟାସୀର ପ୍ରତ୍ୟାଖାନକୁ ନିରୁତ୍ସାହିତ କରନ୍ତି ଏବଂ କର୍ମ କରିବାକୁ ପ୍ରୋତ୍ସାହିତ କରନ୍ତି ଏବଂ ଏପରିକି ସମାନ ଭୟଙ୍କର ଏବଂ ଭୟାନକ କର୍ମ କରିବାକୁ ଆଦେଶ ଦିଅନ୍ତି, କିନ୍ତୁ ସେ ଶିଷ୍ୟକୁ ଅନ୍ୟ ଏବଂ ଆଭ୍ୟନ୍ତରୀଣ ତ୍ୟାଗ ଆଡକୁ ସୂଚାଇଥାନ୍ତି ଯାହା ତାଙ୍କ ସଙ୍କଟର ପ୍ରକୃତ ପ୍ରସଙ୍ଗ ଏବଂ ବିଶ୍ୱ-ପ୍ରକୃତି ପ୍ରତି ଆତ୍ମାର ଶ୍ରେଷ୍ଠତା ଏବଂ ତଥାପି ଦୁନିଆରେ ଆତ୍ମାର ଶାନ୍ତ ଏବଂ ଆତ୍ମନିର୍ଭରଶୀଳ କାର୍ଯ୍ୟ ସମ୍ପାଦନ କରନ୍ତି। ବାହ୍ୟ ସନ୍ନ୍ୟାସ ନୁହେଁ, ବରଂ ଆଭ୍ୟନ୍ତରୀଣ ତପସ୍ୟା ହେଉଛି ଗୀତାର ପ୍ରକୃତ ପ୍ରଶିକ୍ଷଣ। 55-56 2 / Chapter 2. Sankhya Yoga ସାରାଂଶ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନରାବୃତ୍ତି: ଗୀତା ଏବଂ ପୂର୍ଣ୍ଣ ଯୋଗର ଜଣେ ସାଧକଙ୍କୁ ସର୍ବଦା ଏହି ମନ୍ତ୍ର ମନେ ରଖିବାକୁ ହେବ, ଜାତସ୍ୟହି ଧ୍ରୁବୋ ମୃତ୍ୟୁ ଧ୍ରୁବମ୍ ଜନ୍ମ ମୃତସ୍ୟ ଚ, 'ଜନ୍ମିତ ବ୍ୟକ୍ତିଙ୍କ ପାଇଁ ମୃତ୍ୟୁ ନିଶ୍ଚିତ, ଏବଂ ମୃତଙ୍କ ପାଇଁ ଜନ୍ମ ନିଶ୍ଚିତ।' (ଗୀତା-୨.୨୭) ସାବିତ୍ରୀରେ ଏହାର ପରିପୂରକ ପଂକ୍ତି ହେଉଛି 'ଏହି ଦିନ ସତ୍ୟବାନଙ୍କ ମୃତ୍ୟୁ ନିଶ୍ଚିତ।' (ସାବିତ୍ରୀ-୧୦) ଏହି ସ୍ମୃତି ଜଣେ ସାଧକଙ୍କୁ ଆଧ୍ୟାତ୍ମିକ ଶକ୍ତି ସଂଗ୍ରହର ଏକ ବ୍ୟାଙ୍କ ଭାବରେ ସମୟକୁ ବ୍ୟବହାର କରିବା ପାଇଁ ପରବର୍ତ୍ତୀ କାର୍ଯ୍ୟ ଦେଇଥାଏ। ଯେଉଁମାନେ ଆତ୍ମ ଶକ୍ତି ଗଛିତ କରନ୍ତି ସେମାନଙ୍କୁ ଅମରତ୍ୱ ପାଇଁ ଉପଯୁକ୍ତ ବୋଲି ବିବେଚନା କରାଯାଏ। (ଗୀତା-୨.୧୫, ୪.୩୧, ୧୦.୧୮, ୧୩.୧୩, ୧୩.୨୬, ୧୪.୨୦, ୧୪.୨୭)। ଗୀତା ଏବଂ ପୂର୍ଣ୍ଣ ଯୋଗ ଉଭୟ ଶୁଦ୍ଧ ବୁଦ୍ଧି ସହିତ ଯୋଗ ଆରମ୍ଭ କରିବାକୁ ପ୍ରସ୍ତାବ ଦିଅନ୍ତି, ଏବଂ ବୁଦ୍ଧି ଯୋଗ, ବୁଦ୍ଧି ଯୋଗର ଅଭ୍ୟାସ ଏବଂ ଜାଗ୍ରତ ସମାଧି, ସ୍ଥିତି-ପ୍ରଞ୍ଜ୍ୟ ଅବସ୍ଥାକୁ ପହଞ୍ଚିବା ପାଇଁ, ଯାହାର ସମ୍ମୁଖ ପ୍ରକୃତିରେ ତିନୋଟି ବୈଶିଷ୍ଟ୍ୟ ଅଛି। ସେଗୁଡ଼ିକ ହେଉଛି ସମାନତା, ଏକ ନୀରବ ମନ ଏବଂ ଏକ ଇଚ୍ଛାହୀନ ଅବସ୍ଥା। ବୁଦ୍ଧି ଯୋଗ ମାଧ୍ୟମରେ ଆତ୍ମ-ନିୟନ୍ତ୍ରଣର ଅଭ୍ୟାସ ଏକାଗ୍ରତାର ଶକ୍ତିକୁ ବୃଦ୍ଧି କରେ ଏବଂ ବର୍ଦ୍ଧିତ ଏକାଗ୍ରତା ସମର୍ପଣ ଶକ୍ତିକୁ ବୃଦ୍ଧି କରିବାରେ ସାହାଯ୍ୟ କରେ। ସମର୍ପଣ ମାଧ୍ୟମରେ, ବ୍ୟକ୍ତି ଭଗବାନଙ୍କ ସହିତ ଏକୀଭୂତ ହୁଏ ଏବଂ ଆତ୍ମ ଶକ୍ତି ବୃଦ୍ଧି ପାଏ। Summary or A Brief Restatement: "Sankhya has been admitted for the separation of the soul from the lower nature, — a separation that must be effected by self-knowledge through the discriminating reason and by transcendence of our subjection to the three gunas constituent of that nature. It has been completed and its limitations exceeded by a large revelation of the unity of the supreme Soul and supreme Nature, para purusha, para-prakriti." 355 Enlightened man's approach towards death: "The enlightened man does not mourn either for the living or the dead, for he knows that suffering and death are merely incidents in the history of the soul. The soul, not the body, is the reality....The man who rises above the conception of himself as a life and a body, who does not accept the material and sensational touches of the world at their own value or at the value which the physical man attaches to them, who knows himself and all as souls, learns himself to live in his soul and not in his body and deals with others too as souls and not as mere physical beings. For by immortality is meant not the survival of death, — that is already given to every creature born with a mind, — but the transcendence of life and death. It means that ascension by which man ceases to live as a mind-informed body and lives at last as a spirit and in the Spirit. Whoever is subject to grief and sorrow, a slave to the sensations and emotions, occupied by the touches of things transient cannot become fit for immortality." 61 Those who are not satisfied with life as it is: "But if you are not satisfied with your social duty and the virtue of your order, if you think that leads you to sorrow and sin, then I bid you rise to a higher and not sink to a lower ideal. Put away all egoism from you, disregard joy and sorrow, disregard gain and loss and all worldly results; look only at the cause you must serve and the work that you must achieve by divine command; “so thou shalt not incur sin.”.....Destroy when by destruction the world must advance, but hate not that which thou destroyest, neither grieve for all those who perish. Know everywhere the one self, know all to be immortal souls and the body to be but dust. Do thy work with a calm, strong and equal spirit; fight and fall nobly or conquer mightily. For this is the work that God and thy nature have given to thee to accomplish.” 66-67 Sign of waking trance of an integral Sadhak: "It is this calm, desireless, griefless fixity of the buddhi in self-poise and self-knowledge to which the Gita gives the name of Samadhi. The sign of the man in Samadhi is not that he loses consciousness of objects and surroundings and of his mental and physical self and cannot be recalled to it even by burning or torture of the body, — the ordinary idea of the matter; trance is a particular intensity, not the essential sign. The test is the expulsion of all desires, their inability to get at the mind, and it is the inner state from which this freedom arises, the delight of the soul gathered within itself with the mind equal and still and high- poised above the attractions and repulsions, the alternations of sunshine and storm and stress of the external life. It is drawn inward even when acting outwardly; it is concentrated in self even when gazing out upon things; it is directed wholly to the Divine even when to the outward vision of others busy and preoccupied with the affairs of the world." 101-102 Highest Objective of a Sankhya Sadhak: "The status he reaches is the Brahmic condition; he gets to firm standing in the Brahman, brahmı sthiti. It is a reversal of the whole view, experience, knowledge, values, seeings of earth- bound creatures...he is an ocean of wide being and consciousness which is ever being filled, yet ever motionless in its large poise of his soul; all the desires of the world enter into him as waters into the sea, yet he has no desire nor is troubled. For while they are filled with the troubling sense of ego and mine and thine, he is one with the one Self in all and has no “I” or “mine”. He acts as others, but he has abandoned all desires and their longings. He attains to the great peace and is not bewildered by the shows of things; he has extinguished his individual ego in the One, lives in that unity and, fixed in that status at his end,...." 103-104 The Message of this Second Chapter for a Sadhak of Integral Yoga: “There is a divine compassion which descends to us from on high and for the man whose nature does not possess it, is not cast in its mould, to pretend to be the superior man, the master-man or the superman is a folly and an insolence, for he alone is the superman who most manifests the highest nature of the Godhead in humanity. This compassion observes with an eye of love and wisdom and calm strength the battle and the struggle, the strength and weakness of man, his virtues and sins, his joy and suffering, his knowledge and his ignorance, his wisdom and his folly, his aspiration and his failure and it enters into it all to help and to heal...But it is also the divine compassion that smites down the strong tyrant and the confident oppressor, not in wrath and with hatred,...” CWSA-19/Essays on the Gita/p-58-59 To be updated 3 / Chapter 3. Karma Yoga ସାରାଂଶ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନର୍ବିଚାର: ଏହି ଅଧ୍ୟାୟ ବାର୍ତ୍ତା ଦିଏ ଯେ କାମନା ହେଉଛି ଆମର ସବୁଠାରୁ ବଡ଼ ଶତ୍ରୁ, ଜହି କାମଂ ଦୁରାସଦମ୍, 'କାମନା ରୂପରେ ଏହି ଶତ୍ରୁ, ଯାହାକୁ ଆକ୍ରମଣ କରିବା ଏତେ କଷ୍ଟକର।' (ଗୀତା-3.43) କାମନାର ମୂଳ ନିଶ୍ଚେତନା କୋଷରେ ଅଛି। ସାବିତ୍ରୀ ପୁସ୍ତକ ଚିହ୍ନଟ କରିଛି ଯେ ଅସ୍ତିତ୍ୱର ସମସ୍ୟାର ଚାବି ନିଶ୍ଚେତନା କୋଷରେ ଅଛି। "କାରଣ ମନୁଷ୍ୟ ଜୀବନର ସମସ୍ୟାର ମୂଳ ଚାବିଟି ନିଶ୍ଚେତନା କୋଷରେ ଲୁଚି ରହିଛି; ନିଶ୍ଚେତନା ଆତ୍ମା ଦ୍ୱାରବନ୍ଧ ତଳେ ଗୁପ୍ତ ପରମେଶ୍ୱର ଭାବରେ ବାସ କରନ୍ତି।" (ସାବିତ୍ରୀ-68) କାମନାର ଏହି ସମସ୍ୟା ନିଶ୍ଚେତନା ଆତ୍ମାକୁ ଆବିଷ୍କାର ଦ୍ୱାରା ସମାଧାନ ହୁଏ। ରାଜା ଅଶ୍ୱପତି ଏହି ନିଶ୍ଚେତନାର ମୂଳରୁ କାମନାକୁ ଚିରି ପକେଇବା ଅନୁଭବ କଲେ। 'ସେ କାମନାର ଏହି ରକ୍ତସ୍ରାବକୁ ମୂଳରୁ ଚିରି ଦେଲେ ଏବଂ ଦେବତାମାନଙ୍କୁ ଅବତରଣ ନିମନ୍ତେ ଖାଲି ସ୍ଥାନ ପ୍ରଦାନ କଲେ।' (ସାବିତ୍ରୀ-୩୧୮) ଏହି ତୃତୀୟ ଅଧ୍ୟାୟରେ କର୍ମଯୋଗର ଚାବିକାଠି ବିଷୟରେ ମଧ୍ୟ ସୂଚନା ଦିଆଯାଇଛି ଯାହାକୁ ମଇ ସର୍ବାଣି କର୍ମଣି ସନ୍ନ୍ୟାସ ଭାବରେ ଚିହ୍ନିତ କରାଯାଇଛି, (ଗୀତା-୩.୩୦) ଅର୍ଥାତ୍ କାମନା, ଅହଂକାର, ଆସକ୍ତି ଏବଂ ତିନୋଟି ଗୁଣକୁ ତ୍ୟାଗ କରି ସମଗ୍ର କାର୍ଯ୍ୟକୁ ଈଶ୍ୱରଙ୍କ ହାତରେ ସମର୍ପଣ କରିବା। ଗୀତାରେ ସୂଚିତ କର୍ମଚକ୍ରର ଜ୍ଞାନକୁ ଜଡ ପଦାର୍ଥ ଏବଂ ଆତ୍ମାର ମିଳନ ପାଇଁ ପୂର୍ଣ୍ଣ ଯୋଗରେ ଗୁରୁତ୍ୱପୂର୍ଣ୍ଣ ଭାବରେ ଚିହ୍ନିତ କରାଯାଇଛି। "ଜଡ ପଦାର୍ଥରୁ, ଅନ୍ନ, ପ୍ରାଣୀ ଉତ୍ପନ୍ନ ହୁଅନ୍ତି, ବର୍ଷାରୁ ଜଡ ପଦାର୍ଥ (ଖାଦ୍ୟ) ର ଜନ୍ମ ହୁଏ, ଯଜ୍ଞରୁ ବର୍ଷା (ଦିବ୍ୟ କୃପା) ଉତ୍ପନ୍ନ ହୁଏ, ଯଜ୍ଞ କର୍ମରୁ ଜନ୍ମ ହୁଏ; କର୍ମ ବ୍ରହ୍ମ (ଦିବ୍ୟ ଇଚ୍ଛା) ରୁ ଜନ୍ମ ହୁଏ ବୋଲି ଜାଣ, ବ୍ରହ୍ମ (ଦିବ୍ୟ ଇଚ୍ଛା) ଅପରିବର୍ତ୍ତନୀୟ (ଚିତ ଶକ୍ତି) ରୁ ଜନ୍ମ ହୁଏ, ତେଣୁ ସର୍ବବ୍ୟାପୀ ବ୍ରହ୍ମ ଚେତନା (ଚିତ୍ ଶକ୍ତି) ନିରନ୍ତର ଯଜ୍ଞ ଦ୍ୱାରା ଜଡ ପଦାର୍ଥରେ ପ୍ରତିଷ୍ଠିତ ହୁଏ, ନିତ୍ୟ ଯଜ୍ଞ । ଯିଏ ଏହି କର୍ମଚକ୍ରକୁ ଏଠାରେ ଅନୁସରଣ କରେ ନାହିଁ, ଏବମ୍ ପ୍ରବର୍ତ୍ତିତମ୍ ଚକ୍ରମ୍, ଏହିପରି ଗତିରେ ତାର ଭବିଷ୍ୟତ ସ୍ଥିର ହୁଏ, ମନ୍ଦ ହେଉଛି ତାହାର ସତ୍ତା, ଇନ୍ଦ୍ରିୟସୁଖ ହେଉଛି ତାହାର ଆନନ୍ଦ, ହେ ପାର୍ଥ, ସେହି ମଣିଷ ବ୍ୟର୍ଥ ଜୀବନ ବଞ୍ଚେ।" (ଗୀତା-3.14, 15, 16,) ପୂର୍ଣ୍ଣ ଯୋଗରେ, କର୍ମଚକ୍ରକୁ ବହୁତ ଗୁରୁତ୍ୱ ଦିଆଯାଇଛି ଏବଂ ଏହାର ମୂଲ୍ୟକୁ ବହୁତ ବିସ୍ତାର ଏବଂ ବିକଶିତ କରାଯାଇଛି। A Brief Restatement: Summary or A Brief Restatement: "... what is meant by action done as Yoga, Karmayoga? It is non-attachment, it is to do works without clinging with the mind to the objects of sense and the fruit of the works. Not complete inaction, which is an error, a confusion, a self-delusion, an impossibility, but action full and free done without subjection to sense and passion, desireless and unattached works, are the first secret of perfection." 108-109 "Equality, renunciation of all desire for the fruit of our works, action done as a sacrifice to the supreme Lord of our nature and of all nature, — these are the three first Godward approaches in the Gita’s way of Karmayoga." CWSA-23/The Synthesis of Yoga/p-105 The Lord of Sacrifice: "Life is an altar to which she brings her workings and the fruits of her workings and lays them before whatever aspect of the Divinity the consciousness in her has reached for whatever result of the sacrifice the desire of the living soul can seize on as its immediate or its highest good....A mutual giving and receiving is the law of Life without which it cannot for one moment endure, and this fact is the stamp of the divine creative Will on the world it has manifested in its being, the proof that with sacrifice as their eternal companion the Lord of creatures has created all these existences. The universal law of sacrifice is the sign that the world is of God and belongs to God and that life is his dominion and house of worship and not a field for the self-satisfaction of the independent ego; not the fulfilment of the ego, — that is only our crude and obscure beginning, — but the discovery of God, the worship and seeking of the Divine and the Infinite through a constantly enlarging sacrifice culminating in a perfect self-giving founded on a perfect self-knowledge, is that to which the experience of life is at last intended to lead.” CWSA-19/Essays on the Gita/p-125-126 The Relation between Matter and Spirit: “From Matter, anna, creatures come into being, from rain is the birth of Matter (food), from sacrifice comes into being the rain (Divine Grace), sacrifice is born of work; work know to be born of Brahman (Divine Will), Brahman (Divine Will) is born of Immutable (Chit Shakti), therefore is the all-pervading Brahman Consciousness (Chit Shakti) is established in Matter by continuous sacrifice, nitya Yajna. He who follows not here this wheel of works, evam pravartitam chakram, thus set in movement, evil is his being, sensual is his delight, in vain, O Partha that man lives.” The Gita-3.14, 15, 16, The Keyword of Integral Yoga: “This is a difficult lesson to learn (rejection of revolt and impatience), but you must learn it. I do not find fault with you for taking long over it, I myself took full twelve years to learn it thoroughly, (written in the year 1919) and even after I knew the principle well enough, it took me quite four years and more to master my lower nature in this respect. But you have the advantage of my experience and my help; you will be able to do it more rapidly, if you consciously and fully assist me, by not associating yourself with the enemy Desire; jahi kamam durasadam, (this enemy in the form of desire, who is so hard to assail. The Gita-3.43) remember that utterance of the Gita, it is a keyword of our Yoga.” CWSA-36/Autobiographical Notes/p-229 Highest realisation of exclusive Karma Yoga: “That is all right in the ordinary karmayoga which aims at union with the cosmic Spirit and stops short at the Overmind — but here a special work has to be done and a new realisation achieved for the earth and not for ourselves alone. It is necessary to stand apart from the rest of the world so as to separate ourselves from the ordinary consciousness in order to bring down a new one.” CWSA-35/Letters on Himself and the Ashram- 812-813, "The Gita at its cryptic close may seem by its silence to stop short of that solution for which we are seeking; it pauses at the borders of the highest spiritual mind and does not cross them into the splendours of the supramental Light. And yet its secret of dynamic, and not only static, identity with the inner Presence, its highest mystery of absolute surrender to the Divine Guide, Lord and Inhabitant of our nature, is the central secret. This surrender is the indispensable means of the supramental change and, again, it is through the supramental change that the dynamic identity becomes possible." CWSA-23/The Synthesis of Yoga/p-95-96, ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: To be updated 4 / Chapter 4. Towards the Yoga of Knowledge ସାରାଂଶ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନର୍ବିଚାର: ଏହି ଅଧ୍ୟାୟ ସର୍ବୋଚ୍ଚ ଗୁପ୍ତ ଜ୍ଞାନ, ରହସ୍ୟମ୍ ଉତ୍ତମମ୍ , ଅବତାରଙ୍କ ଜନ୍ମର ଉଦ୍ଦେଶ୍ୟ, ଦୁଇଥର ଜନ୍ମିତ ଆତ୍ମା, ଗୁରୁଙ୍କ ଆବଶ୍ୟକତା, ସମଗ୍ର ଅନନ୍ତ ଜୀବନର ଜ୍ଞାନ, ଚତୁର୍ଭୁଜ ଆତ୍ମା ଶକ୍ତି, ସାର୍ବଜନୀନ ଦିବ୍ୟ କାର୍ଯ୍ୟ, କାର୍ଯ୍ୟ ଏବଂ ନିଷ୍କ୍ରିୟତା ମଧ୍ୟରେ ପାର୍ଥକ୍ୟ, ବିଶ୍ୱାସ ମାଧ୍ୟମରେ ଜ୍ଞାନ ପ୍ରାପ୍ତି ବିଷୟରେ ଏକ ସଙ୍କେତ ପ୍ରଦାନ କରେ। ଗୀତା ସର୍ବୋଚ୍ଚ ଗୁପ୍ତ ଜ୍ଞାନ ବିଷୟରେ ସଙ୍କେତ ଦିଏ କିନ୍ତୁ 'ସାଧକଙ୍କୁ ତାଙ୍କ ନିଜ ଆଧ୍ୟାତ୍ମିକ ଅଭିଜ୍ଞତା ଦ୍ୱାରା ଆବିଷ୍କାର କରିବାକୁ ଛାଡ଼ିଦିଏ।' ଜଣେ ଅବତାର ଜୀବନ ଏବଂ କାର୍ଯ୍ୟକୁ ଗ୍ରହଣ କରନ୍ତି ଏବଂ ତାଙ୍କର ଦିବ୍ୟ ପ୍ରଭାବ ଦ୍ୱାରା, ନିମ୍ନ ପ୍ରକୃତିର ସମସ୍ୟା ଏକ ଉଚ୍ଚତର ଦିବ୍ୟ ପ୍ରକୃତିରେ ପରିବର୍ତ୍ତିତ ହୁଏ ଏବଂ ସାଧାରଣ ପୃଥିବୀ-ବନ୍ଧିତ କାର୍ଯ୍ୟ ମୁକ୍ତ ଆତ୍ମାର ଦିବ୍ୟ କାର୍ଯ୍ୟରେ ପରିବର୍ତ୍ତିତ ହୁଏ। ଆଧ୍ୟାତ୍ମିକ ପ୍ରତିପାଳକ ଭାବରେ ଗୁରୁଙ୍କ ଆବଶ୍ୟକତା ପାରମ୍ପରିକ ଯୋଗରେ ଅପରିହାର୍ଯ୍ୟ ଏବଂ ତାଙ୍କର ପ୍ରଭାବ ଦ୍ୱାରା ଚୈତ୍ୟ ଏବଂ ଆଧ୍ୟାତ୍ମିକ ଭାବରେ ଏକ ଦ୍ୱିଥର ଜନ୍ମିତ ଆତ୍ମାର ଦ୍ବାର ଖୋଲା ହୁଏ, ଏବଂ ସେ ପ୍ରଥମେ ଚୈତ୍ୟ ସତ୍ତା ଏବଂ ଆଧ୍ୟାତ୍ମିକ ସତ୍ତା ଏବଂ ତା'ପରେ ଅନେକ ସାଧନା ପରେ ଅତିମାନସ ସତ୍ତା, ଆତ୍ମନି ଅଥୋ ମୟି ଅନୁଭବ କରନ୍ତି। (ଗୀତା-୪.୩୫) Summary or A Brief Restatement: "The first step is Karmayoga, the selfless sacrifice of works, and here the Gita’s insistence is on action. The second is Jnanayoga, the self-realisation and knowledge of the true nature of the self and the world; and here the insistence is on knowledge; but the sacrifice of works continues and the path of Works becomes one with but does not disappear into the path of Knowledge. The last step is Bhaktiyoga, adoration and seeking of the supreme Self as the Divine Being, and here the insistence is on devotion; but the knowledge is not subordinated, only raised, vitalised and fulfilled, and still the sacrifice of works continues; the double path becomes the triune way of knowledge, works and devotion. And the fruit of the sacrifice, the one fruit still placed before the seeker, is attained, union with the divine Being and oneness with the supreme divine nature. Rahasyam Uttamam, The Supreme Secret of the Gita: "But the highest secret of all, uttamam˙ rahasyam, is the Purushottama. This is the supreme Divine, God, who possesses both the infinite and the finite and in whom the personal and the impersonal, the one Self and the many existences, being and becoming, the world-action and the supracosmic peace, pravritti and nivritti, meet, are united, are possessed together and in each other. In God all things find their secret truth and their absolute reconciliation." 125 The Purpose of Divine Birth and Divine Action of Avatar (Janma Karma cha Me Divyam): “For there are two aspects of the divine birth; one is a descent, the birth of God in humanity, the Godhead manifesting itself in the human form and nature, the eternal Avatar; the other is an ascent, the birth of man into the Godhead, man rising into the divine nature and consciousness, madbhavam agatah; it is the being born anew in a second birth of the soul. It is that new birth which Avatarhood and the upholding of the Dharma are intended to serve.” CWSA-19/Essays on the Gita/p-148, "The divinised man entering into his divine nature will act even as he acts; he will not give himself up to inaction. The Divine is at work in man in the ignorance and at work in man in the knowledge. To know Him is our soul’s highest welfare and the condition of its perfection, but to know and realise Him as a transcendent peace and silence is not all; the secret that has to be learned is at once the secret of the eternal and unborn Divine and the secret of the divine birth and works, janma karma cha me divyam. The action which proceeds from that knowledge, will be free from all bondage; “he who so knoweth me,” says the Teacher, “is not bound by works.” (The Gita-4.14)" 144 Nitya Yajna, ceaseless sacrifice is the Central truth of the Gita and Integral Yoga: Sacrifice is the law of the world and nothing can be gained without it, neither mastery here, nor the possession of heavens beyond, nor the supreme possession of all; “this world is not for him who doeth not sacrifice, how then any other world?” (The Gita-4.31) Therefore all these and many other forms of sacrifice have been “extended in the mouth of the Brahman,” (The Gita-4.32) the mouth of that Fire which receives all offerings; they are all means and forms of the one great Existence in activity, means by which the action of the human being can be offered up to That of which his outward existence is a part and with which his inmost self is one. They are “all born of work” (The Gita-3.14-15); all proceed from and are ordained by the one vast energy of the Divine which manifests itself in the universal karma and makes all the cosmic activity a progressive offering to the one Self and Lord and of which the last stage for the human being is self-knowledge and the possession of the divine or Brahmic consciousness. “So knowing thou shalt become free.” (The Gita-9.28)" 122 The Gita's Message of Material Sacrifice for Cellular Transformation: “In the light of a larger knowledge Matter also can be seen to be the Brahman, a self-energy put forth by the Brahman, a form and substance of Brahman; aware of the secret consciousness within material substance, secure in this larger knowledge, the gnostic light and power can unite itself with Matter, so seen, and accept it as an instrument of a spiritual manifestation. A certain reverence, even, for Matter and a sacramental attitude in all dealings with it is possible. As in the Gita the act of the taking of food is spoken of as a material sacrament, a sacrifice, an offering of Brahman to Brahman by Brahman, so also the gnostic consciousness and sense can view all the operations of Spirit with Matter.” CWSA-22/The Life Divine-1022-1023, "Brahman is the giving, Brahman is the food-offering, by Brahman it is offered into the Brahman fire, Brahman is that which is to be attained by samadhi in Brahman-action." The Gita-4.24 ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 5/ Chapter 5. The Yoga of Renunciation Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 6/ Chapter 6. The Yoga of the Supreme Spirit Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 7/ Chapter 7. The Yoga of Knowledge Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 8/ Chapter 8 - The Immutable Brahman Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 9/ Chapter 9. The King-Knowledge, The King-Secret Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 10/ Chapter 10. God in Power of Becoming Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 11/ Chapter 11. The Vision of The World-Spirit Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 12/ Chapter 12. Bhakti Yoga Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 13/ Chapter 13. The Field and Its Knower Summary or A Brief Restatement: In this chapter, the relationship between Matter and Spirit is worked out and for maintaining the Spiritual pursuit Arjuna raised the Question which can be divided into six parts. He wanted to know these six elements in order to strengthen his Spiritual pursuit. “Six Questions raised by Arjuna: (1) The Field, Kshetra, and (2) the Knower of the Field, Kshetrajna, (3) Knowledge, Jnana, and (4) the object of Knowledge, Jneya, (5) Nature, Prakriti and (6) Self, Purusha, these I would like to learn, O Keshava.” The Gita-13.1 The Field, Kshetra: The Upanishad speaks of a fivefold body or sheath of Nature, a physical (Annamaya Kosha), vital (Pranamaya Kosha), mental (Manomaya Kosha), ideal (Vijnanamaya Kosha) and divine body (Anandamaya Kosha); this may be regarded as the totality of the field, kshetram. The Knower of the Field, Kshetrajna: Knowledge: The object of Knowledge: Nature, Prakriti: Self, Purusha: The Most important verse of this chapter: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 14/ Chapter 14. The Three Gunas Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 15/ Chapter 15. The Supreme Divine Summary or A Brief Restatement: First, by the practice of Self-control, a Sadhak's Psychic Being and Spiritual Being open. A traditional Sadhak utilises the opening of these Selves for the discovery of Purushottama Consciousness and "with their experiences and consequences can lead away from life or to a Nirvana." (CWSA-22/The Life Divine/p-943) An integral Sadhak utilises the opening of these two Selves, "solely as steps in a transformation of the nature" (CWSA-22/The Life Divine/p-943) and after long movement of Consciousness, he discovers the Supramental being, and utilises the same for the transformation of the Subconscient and Inconscient Sheaths. ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: ପ୍ରଥମେ, ଆତ୍ମ-ସଂଯମ ଅଭ୍ୟାସ ଦ୍ୱାରା, ଜଣେ ସାଧକର ଚୈତ୍ୟ ସତ୍ତା ଏବଂ ଆଧ୍ୟାତ୍ମିକ ସତ୍ତା ଉନ୍ମୁକ୍ତ ହୋଇଯାଏ। ଜଣେ ପାରମ୍ପରିକ ସାଧକ ପୁରୁଷୋତ୍ତମ ଚେତନା ଆବିଷ୍କାର ପାଇଁ ଏହି ଆତ୍ମାର ଉନ୍ମୋଚନକୁ ବ୍ୟବହାର କରନ୍ତି ଏବଂ "ସେମାନଙ୍କର ଅଭିଜ୍ଞତା ଏବଂ ପରିଣାମ ସହିତ ଜୀବନକୁ ନିର୍ବାଣ ଆଡକୁ ନେଇଯାଇପାରନ୍ତି।" (CWSA-22/The Life Divine/p-943) ଜଣେ ପୂର୍ଣ୍ଣ ଯୋଗର ସାଧକ ଏହି ଦୁଇଟି ଆତ୍ମ ଉନ୍ମୋଚନକୁ ବ୍ୟବହାର କରନ୍ତି, "କେବଳ ପ୍ରକୃତିର ରୁପାନ୍ତର ପଦକ୍ଷେପ ଭାବରେ" (CWSA-22/The Life Divine/p-943) ଏବଂ ଚେତନାର ଦୀର୍ଘ ଦିନ ଗତି ପରେ, ସେ ଅତିମାନସ ସତ୍ତାକୁ ଆବିଷ୍କାର କରନ୍ତି, ଏବଂ ଏହାକୁ ଅବଚେତନ ଏବଂ ଅଚେତନା ଆବରଣର ପରିବର୍ତ୍ତନ ପାଇଁ ବ୍ୟବହାର କରନ୍ତି। 16/ Chapter 16. Deva and Asura Summary or A Brief Restatement: “There are two worlds adjacent to this material world, Superconscient and Subconscient; Superconscient world has already been described at length: hear from Me, O Partha, the Subconscient, asuric world.” The Gita-16.6 The whole of humanity is now going through this Subconscient transformation unconsciously and few prepared vessels are going through this transformation consciously. Those who are open towards Subconscient transformation, they will feel all the time a Divine Force is entering the mind, vital, body, and Subconscient sheaths in a very minuscule manner. When this descent of Divine force is strong enough to be felt as a higher body temperature of fever, then its outcome is a miracle in the Subconscient sheath resulting in some Divine manifestation. (1) We get the information from Savitri that if our Psychic and Spiritual beings are open, then beings of those higher planes will accompany us and assist us in our sadhana, involve in many creative actions, and call down divine energies. Integral Yoga identifies ten Selves and their opening activates affirmative Beings belonging to higher planes. (2) Similarly, through our untransformed nature, asuric beings or dark energies enter our system and do their destructive and pessimistic action both in waking and dream states. (3) We also get this information from Savitri that like our parents, some invisible beings pursue us in this birth and take care of us. Similarly, some beings accompany us from our previous births. So, we have to remember that neither this world, nor any creative action, nor any destructive action, nor any powers and personalities that are acting through us are our own. The Mother’s experience of 24-25 July, 1959, gave clearer details about Supramental action in the Subconscient and Inconscient Sheath, “for the first time the Supramental light entered directly into my body, without passing through the inner beings. It entered through the feet and it climbed up and up. And as it climbed, the fever also climbed because the body was not accustomed to this intensity. As all this light neared the head, I thought I would burst and that the experience would have to be stopped…” (The Mother's Agenda-, October 6, 1959) The descending Supramental force through complete surrender, maye sarvani karmani sannyasya, ("Giving up thy works to Me, with thy consciousness founded in the Self, free from desire and egoism" The Gita-3.30) as hinted in the Gita (Which is also identified as a key word of Karma Yoga) also generates fever, bigatajwarah, (The Gita-3.30) that delivers the Soul. ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: "ଏହି ଭୌତିକ ଜଗତ ସହିତ ସଂଲଗ୍ନ ଦୁଇଟି ଜଗତ ଅଛି, ଅତିଚେତନ ଏବଂ ଅବଚେତନ; ଅତିଚେତନ ଜଗତକୁ ପୂର୍ବରୁ ବିସ୍ତାରିତ ଭାବରେ ବର୍ଣ୍ଣନା କରାଯାଇଛି: ହେ ପାର୍ଥ, ଏବେ ଅବଚେତନ, ଆସୁରିକ ଜଗତ ବିଷୟରେ ମୋଠାରୁ ଶୁଣ।" ଗୀତା-୧୬.୬ ସମଗ୍ର ମାନବଜାତି ଏବେ ଅଚେତନ ଭାବରେ ଏହି ଅବଚେତନ ପରିବର୍ତ୍ତନ ଦେଇ ଗତି କରୁଛି ଏବଂ କିଛି ପ୍ରସ୍ତୁତ ଆଧାର ସଚେତନ ଭାବରେ ଏହି ପରିବର୍ତ୍ତନ ଦେଇ ଗତି କରୁଛନ୍ତି। ଯେଉଁମାନେ ଅବଚେତନ ପରିବର୍ତ୍ତନ ପାଇଁ ପ୍ରସ୍ତୁତ ଅଛନ୍ତି, ସେମାନେ ସର୍ବଦା ଏକ ଦିବ୍ୟ ଶକ୍ତି ମନ, ପ୍ରାଣ, ଶରୀର ଏବଂ ଅବଚେତନ ଆବରଣରେ ଅତି ଅଳ୍ପ ପରିମାଣରେ ଅନୁପ୍ରବେଶ କରୁଥିବା ଅନୁଭବ କରିବେ। ଯେତେବେଳେ ଦିବ୍ୟ ଶକ୍ତିର ଏହି ଅବତରଣ ଜ୍ୱରର ଉଚ୍ଚ ଶରୀର ତାପମାତ୍ରା ଭାବରେ ଅନୁଭବ କରିବା ପାଇଁ ଯଥେଷ୍ଟ ଶକ୍ତିଶାଳୀ ହୋଇଥାଏ, ସେତେବେଳେ ଏହାର ପରିଣାମ ସ୍ବରୁପ ଅବଚେତନ ଆବରଣରେ ଏକ ଚମତ୍କାର ଅନୁଭବ ଆଣେ ଯାହା ଫଳରେ କିଛି ଦିବ୍ୟ ପ୍ରକାଶନ ହୁଏ। (୧) ଆମେ ସାବିତ୍ରୀଙ୍କଠାରୁ ସୂଚନା ପାଇଥାଉ ଯେ ଯଦି ଆମର ଚୈତ୍ୟ ଏବଂ ଆଧ୍ୟାତ୍ମିକ ସତ୍ତା ଉନ୍ମୁକ୍ତ ଥାଏ, ତେବେ ସେହି ଉଚ୍ଚତର ସ୍ତରର ଅଦୃଶ୍ୟ ବିଭୁତିମାନେ ଆମ ସହିତ ରହିବେ ଏବଂ ଆମର ସାଧନାରେ ଆମକୁ ସାହାଯ୍ୟ କରିବେ, ଅନେକ ସୃଜନଶୀଳ କାର୍ଯ୍ୟରେ ସାମିଲ ହେବେ ଏବଂ ଦିବ୍ୟ ଶକ୍ତିକୁ ଅବତରି ଆଣିବେ। ପୂର୍ଣ୍ଣ ଯୋଗ ଦଶଟି ଆତ୍ମାକୁ ଚିହ୍ନଟ କରେ ଏବଂ ସେମାନଙ୍କର ଦ୍ବାର ଉନ୍ମୁକ୍ତ ହେବା ଦ୍ୱାରା ଉଚ୍ଚତର ସ୍ତରର ସକାରାତ୍ମକ ସତ୍ତା ସକ୍ରିୟ ହୁଅନ୍ତି। (୨) ସେହିପରି, ଆମର ଅପରିବର୍ତ୍ତିତ ପ୍ରକୃତି ମାଧ୍ୟମରେ, ଆସୁରିକ ସତ୍ତା କିମ୍ବା ଅନ୍ଧକାର ଶକ୍ତି ଆମ ବ୍ୟବସ୍ଥାରେ ପ୍ରବେଶ କରନ୍ତି ଏବଂ ଜାଗ୍ରତ ଏବଂ ସ୍ୱପ୍ନ ଅବସ୍ଥାରେ ସେମାନଙ୍କର ବିନାଶକାରୀ ଏବଂ ନିରାଶାବାଦୀ କାର୍ଯ୍ୟ କରନ୍ତି। (୩) ଆମେ ସାବିତ୍ରୀଙ୍କଠାରୁ ଏହି ସୂଚନା ମଧ୍ୟ ପାଇଥାଉ ଯେ ଆମ ପିତାମାତାଙ୍କ ପରି, କିଛି ଅଦୃଶ୍ୟ ସତ୍ତା ଏହି ଜନ୍ମରେ ଆମକୁ ଅନୁସରଣ କରନ୍ତି ଏବଂ ଆମର ଯତ୍ନ ନିଅନ୍ତି। ସେହିପରି, କିଛି ସତ୍ତା ଆମର ପୂର୍ବ ଜନ୍ମରୁ ଆମ ସହିତ ଥାଆନ୍ତି। ତେଣୁ, ଆମକୁ ମନେ ରଖିବାକୁ ପଡିବ ଯେ ଏହି ଜଗତ, ନା କୌଣସି ସୃଜନଶୀଳ କାର୍ଯ୍ୟ, ନା କୌଣସି ବିନାଶକାରୀ କାର୍ଯ୍ୟ, ନା କୌଣସି ଶକ୍ତି ଏବଂ ବ୍ୟକ୍ତିତ୍ୱ ଯାହା ଆମ ମାଧ୍ୟମରେ କାର୍ଯ୍ୟ କରୁଛି ତାହା ଆମର ନିଜର ନୁହେଁ। ୧୯୫୯ ମସିହାର ୨୪-୨୫ ଜୁଲାଇରେ ଶ୍ରୀ ମାଙ୍କ ଅଭିଜ୍ଞତା ଅବଚେତନ ଏବଂ ଅଚେତନ ଆବରଣରେ ଅତିମାନସ କାର୍ଯ୍ୟ ବିଷୟରେ ସ୍ପଷ୍ଟ ବିବରଣୀ ପ୍ରଦାନ କରେ, "ପ୍ରଥମ ଥର ପାଇଁ ଅତିମାନସ ଆଲୋକ ଭିତର ଚୈତ୍ୟ ସତ୍ତା ମଧ୍ୟ ଦେଇ ନଯାଇ ସିଧାସଳଖ ମୋ ଶରୀରରେ ପ୍ରବେଶ କଲା। ଏହା ପାଦ ଦେଇ ପ୍ରବେଶ କଲା ଏବଂ ଏହା ଉପରକୁ ଉଠିଲା। ଏବଂ ଏହା ଉପରକୁ ଉଠିବା ସହିତ, ଜ୍ୱର ମଧ୍ୟ ବଢ଼ିଲା କାରଣ ଶରୀର ଏହି ତୀବ୍ରତା ସହିତ ଅଭ୍ୟସ୍ତ ନଥିଲା। ଏହି ସମସ୍ତ ଆଲୋକ ମୁଣ୍ଡ ପାଖରେ ପହଞ୍ଚିବା ସହିତ, ମୁଁ ଭାବିଲି ଯେ ମୋ ମୁଣ୍ଡ ଫାଟିଯିବି ଏବଂ ଅଭିଜ୍ଞତାକୁ ବନ୍ଦ କରିବାକୁ ପଡିବ..." (ଶ୍ରୀ ମାଙ୍କ ଏଜେଣ୍ଡା-, ଅକ୍ଟୋବର ୬, ୧୯୫୯) ସମ୍ପୂର୍ଣ୍ଣ ଆତ୍ମସମର୍ପଣ ମାଧ୍ୟମରେ ଅତିମାନସ ଶକ୍ତି ଅବତରଣ ସମ୍ଭବ, ମୟି ସର୍ବାଣି କର୍ମଣି ସନ୍ନ୍ୟାସ, ("ମୋଠାରେ ତୁମର କାର୍ଯ୍ୟ ସମର୍ପଣ କରି, ତୁମର ଚେତନା ଆତ୍ମାରେ ପ୍ରତିଷ୍ଠିତ କରି, ଇଚ୍ଛା ଏବଂ ଅହଂକାରରୁ ମୁକ୍ତ" ଗୀତା-୩.୩୦) ଗୀତାରେ ସୂଚିତ (ଯାହାକୁ କର୍ମଯୋଗର ଏକ ମୁଖ୍ୟ ଶବ୍ଦ ଭାବରେ ମଧ୍ୟ ଚିହ୍ନଟ କରାଯାଇଛି) ଜ୍ୱର, ବିଗତଜ୍ୱରଃ, (ଗୀତା-୩.୩୦) ସୃଷ୍ଟି କରେ ଯାହା ଆତ୍ମାକୁ ଉଦ୍ଧାର କରେ। 17/ Chapter 17. Faith and The Three Gunas Summary or A Brief Restatement: The true nature of static faith as defined in the Gita is of four kind; first is the ‘faith of each man takes the shape, hue, quality given to it by his stuff of being, his constituting temperament, his innate power of existence, sattvanurupa sarvasya sraddha ;’ (The Gita-17.3) secondly, Sraddha is that it is an aspect of the Self, sraddhamayayo Purusha ; (The Gita-17.3) thirdly, whatever is man’s faith that he becomes ultimately, yo yachhadra sa evasah. (The Gita-17.3) This faith is Divinely fulfilled and culminated lastly in an eternal flame of knowledge, sraddhavan labhate jnanam . (The Gita-4.39) "There is one kind of faith demanded as indispensable by the integral Yoga and that may be described as (1) faith in God and the Shakti, (2) faith in the presence and power of the Divine in us and the world, (3) a faith that all in the world is the working of one divine Shakti, that all the steps of the Yoga, its strivings and sufferings and failures as well as its successes and satisfactions and victories are utilities and necessities of her workings and (4) that by a firm and strong dependence on and a total self-surrender to the Divine and to his Shakti in us we can attain to oneness and freedom and victory and perfection." CWSA-24/The Synthesis of Yoga/p-771, ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: ଗୀତାରେ ପରିଭାଷିତ ସ୍ଥିର ବିଶ୍ୱାସର ପ୍ରକୃତ ସ୍ୱରୂପ ଚାରି ପ୍ରକାରର; ପ୍ରଥମତଃ 'ପ୍ରତ୍ୟେକ ମଣିଷର ବିଶ୍ୱାସ ତା'ର ସତ୍ତା, ତାହାର ଗଠନକାରୀ ସ୍ୱଭାବ, ଅସ୍ତିତ୍ୱର ଜନ୍ମଗତ ଶକ୍ତି, ସତ୍ତ୍ୱନୁରୂପ ସର୍ବସ୍ୟ ଶ୍ରଦ୍ଧା ଦ୍ୱାରା ପ୍ରଦତ୍ତ ଆକାର, ରଙ୍ଗ, ଗୁଣ ଗ୍ରହଣ କରେ;' (ଗୀତା-୧୭.୩) ଦ୍ୱିତୀୟତଃ, ଶ୍ରଦ୍ଧା ହେଉଛି ଏହା ଆତ୍ମାର ଏକ ସ୍ବଭାବ, ଶ୍ରଦ୍ଧାମୟୟୋ ପୁରୁଷ ; (ଗୀତା-୧୭.୩) ତୃତୀୟତଃ, ମଣିଷର ଯାହା ବି ବିଶ୍ୱାସ ଅଛି ତାହା ସେ ଶେଷରେ ପ୍ରାପ୍ତ ହୁଏ, ଯୋ ଯଚ୍ଛଦ୍ର ସ ଏବାସଃ । (ଗୀତା-୧୭.୩) ଏହି ବିଶ୍ୱାସ ଦିବ୍ୟ ଭାବରେ ପରିପୂର୍ଣ୍ଣ ହୁଏ ଏବଂ ଶେଷରେ ଜ୍ଞାନର ଏକ ଅନନ୍ତ ଜ୍ୱାଳାରେ ପରିପୂର୍ଣ୍ଣ ହୁଏ, ଶ୍ରଦ୍ଧାବାନ୍ ଲଭତେ ଜ୍ଞାନମ୍ । (ଗୀତା-୪.୩୯) "ପୂର୍ଣ୍ଣ ଯୋଗ ଦ୍ୱାରା ଏକ ପ୍ରକାରର ବିଶ୍ୱାସକୁ ଅପରିହାର୍ଯ୍ୟ ଭାବରେ ଦାବି କରାଯାଏ ଏବଂ ତାହା (୧) ଈଶ୍ୱର ଏବଂ ଶକ୍ତିରେ ବିଶ୍ୱାସ, (୨) ଆମ ଏବଂ ଜଗତରେ ଈଶ୍ୱରଙ୍କ ଉପସ୍ଥିତି ଏବଂ ଶକ୍ତିରେ ବିଶ୍ୱାସ, (୩) ବିଶ୍ୱରେ ସମସ୍ତ ବିଷୟ ଏକ ଦିବ୍ୟ ଶକ୍ତିର କାର୍ଯ୍ୟ, ଯୋଗର ସମସ୍ତ ପଦକ୍ଷେପ, ଏହାର ପ୍ରୟାସ ଏବଂ ଦୁଃଖ ଏବଂ ବିଫଳତା ଏବଂ ଏହାର ସଫଳତା, ସନ୍ତୋଷ ଏବଂ ବିଜୟ ହେଉଛି ତାଙ୍କ କାର୍ଯ୍ୟର ଉପଯୋଗିତା ଏବଂ ଆବଶ୍ୟକତା ଏବଂ (୪) ଈଶ୍ୱର ଏବଂ ଆମ ମଧ୍ୟରେ ତାଙ୍କ ଶକ୍ତି ଉପରେ ଏକ ଦୃଢ଼ ଏବଂ ଦୃଢ଼ ନିର୍ଭରଶୀଳତା ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ଆତ୍ମ-ସମର୍ପଣ ଦ୍ୱାରା ଆମେ ଏକତା, ସ୍ୱାଧୀନତା, ବିଜୟ ଏବଂ ସିଦ୍ଧତା ପ୍ରାପ୍ତ କରିପାରିବା।" CWSA-24/ଯୋଗର ସମନ୍ବୟ/p-771, 18/ Chapter 18. Renunciation and Moksha Summary or A Brief Restatement: "This part of the subject is introduced by a last question of Arjuna regarding the principle of Sannyasa and the principle of Tyaga and their difference. The frequent harping, the reiterated emphasis of the Gita on this crucial distinction has been amply justified by the subsequent history of the later Indian mind, its constant confusion of these two very different things and its strong bent towards belittling any activity of the kind taught by the Gita as at best only a preliminary to the supreme inaction of Sannyasa. As a matter of fact, when people talk of Tyaga, of renunciation, it is always the physical renunciation of the world which they understand by the word or at least on which they lay emphasis, while the Gita takes absolutely the opposite view that the real Tyaga has action and living in the world as its basis and not a flight to the monastery, the cave or the hill-top. The real Tyaga is action with a renunciation of desire and that too is the real Sannyasa.” CWSA-19/Essays on the Gita/p-493-494 ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: "ଏହି ବିଷୟର ଅଂଶଟି ଅର୍ଜୁନଙ୍କ ଦ୍ୱାରା ସନ୍ନ୍ୟାସର ନୀତି ଏବଂ ତ୍ୟାଗର ନୀତି ଏବଂ ସେମାନଙ୍କ ପାର୍ଥକ୍ୟ ସମ୍ପର୍କରେ ଶେଷ ପ୍ରଶ୍ନ ଦ୍ୱାରା ଆରମ୍ଭ କରାଯାଇଛି। ଗୀତାର ବାରମ୍ବାର ତାଗିଦ୍ କରାଯାଇଛି, ଏହି ଗୁରୁତ୍ୱପୂର୍ଣ୍ଣ ପାର୍ଥକ୍ୟ ଉପରେ ପୁନରାବୃତ୍ତି ଗୁରୁତ୍ୱ ପରବର୍ତ୍ତୀ ଭାରତୀୟ ମନର ପରବର୍ତ୍ତୀ ଇତିହାସ, ଏହି ଦୁଇଟି ଭିନ୍ନ ଜିନିଷର ନିରନ୍ତର ଦ୍ୱନ୍ଦ୍ୱ ଏବଂ ଗୀତା ଦ୍ୱାରା ଶିକ୍ଷା ଦିଆଯାଇଥିବା ଯେକୌଣସି କାର୍ଯ୍ୟକଳାପକୁ ସର୍ବୋତ୍ତମ ଭାବରେ ସନ୍ନ୍ୟାସର ସର୍ବୋଚ୍ଚ ନିଷ୍କ୍ରିୟତାର ପ୍ରାରମ୍ଭିକ ଭାବରେ ତୁଚ୍ଛ କରିବା ପ୍ରତି ଏହାର ଦୃଢ଼ ଆଗ୍ରହ ଦ୍ୱାରା ଯଥେଷ୍ଟ ଯଥାର୍ଥ ହୋଇଛି। ପ୍ରକୃତ କଥା ହେଉଛି, ଯେତେବେଳେ ଲୋକମାନେ ତ୍ୟାଗର କଥା କୁହନ୍ତି, ତ୍ୟାଗର କଥା କୁହନ୍ତି, ସେତେବେଳେ ଏହା ସର୍ବଦା ବିଶ୍ୱର ଶାରୀରିକ ତ୍ୟାଗ ଯାହାକୁ ସେମାନେ ଶବ୍ଦ ଦ୍ୱାରା ବୁଝନ୍ତି କିମ୍ବା ଅତି କମରେ ଯାହା ଉପରେ ସେମାନେ ଗୁରୁତ୍ୱ ଦିଅନ୍ତି, ଯେତେବେଳେ ଗୀତା ସମ୍ପୂର୍ଣ୍ଣ ବିପରୀତ ଦୃଷ୍ଟିକୋଣ ଗ୍ରହଣ କରେ ଯେ ପ୍ରକୃତ ତ୍ୟାଗର ଆଧାର ଭାବରେ କାର୍ଯ୍ୟ ଏବଂ ଜଗତରେ ବାସ ଅଛି ଏବଂ ମଠ, ଗୁମ୍ଫା କିମ୍ବା ପାହାଡ଼ ଶିଖରକୁ ପଳାୟନ ନୁହେଁ। ପ୍ରକୃତ ତ୍ୟାଗ ହେଉଛି କର୍ମ କରିକି କାମନା ବାସନା ତ୍ୟାଗ କରିବା ଏବଂ ତାହା ମଧ୍ୟ ପ୍ରକୃତ ସନ୍ନ୍ୟାସ।" CWSA-19/ଗୀତା ଉପରେ ପ୍ରବନ୍ଧ/p-493-494 The Bhagavad Gita - Yoga Sadhana Camp Discussion 28 July - 31 July 2025 Audio Recording 28 July 2025 Audio Recording 29 July 2025 Audio Recording 30 July 2025 Audio Recording 31 July 2025 "At times I sense there’s an extraordinary secret to discover, just there at my finger tips; I feel that I am going to catch the Thing, to know ... Sometimes, for a second, I see the Secret; there is an opening, and again it closes. Then once again it is unveiled for a second and I come to know a little more. Yesterday the Secret was there completely clear, wide open. But it’s not something that can be explained: words are silly, it must be experienced. Sri Aurobindo speaks of this Secret almost everywhere, especially in his Essays on the Gita. (A touch supreme surprised his hurrying heart, (Savitri-237), "A fire has come and touched men’s hearts and gone; A few have caught flame and risen to greater life." (Savitri-7)) He tells us that in the Gita itself one gets glimpses of this thing which is beyond the Impersonal, beyond even the Personal behind the Impersonal, beyond the Transcendent. Well, I saw this Secret – I saw that the Supreme only becomes perfect in terrestrial matter, on earth. ‘Becomes’ is just a way of speaking, of course, for everything already is, and the Supreme is what He is. But we live in time, in a successive unfoldment, and it would be absurd to say that at present Matter is the expression of a perfect Divine. I saw this Secret (which is getting more and more perceptible as the Supramental becomes clear), I saw it in the everyday, outer life, precisely in this very physical life which all spirituality rejects ... a kind of accuracy or exactitude right down to the atom. I am not saying that the ‘Divine’ becomes perfect in Matter – the Divine is already there – but that THE SUPREME becomes perfect in Matter." The Mother The Mother's Agenda-06.05.1960 "ବେଳେବେଳେ ମୁଁ ଅନୁଭବ କରେ ଯେ ଆବିଷ୍କାର କରିବା ପାଇଁ ଏକ ଅସାଧାରଣ ରହସ୍ୟ ଅଛି, କେବଳ ମୋ ଆଙ୍ଗୁଠି ଟିପରେ ଅଛି; ମୁଁ ଅନୁଭବ କରେ ଯେ ମୁଁ ସେହି ବସ୍ତୁକୁ ଧରିବାକୁ ଯାଉଛି, ଜାଣିବା ପାଇଁ ... ବେଳେବେଳେ ଗୋଟିଏ ସେକେଣ୍ଡ ପାଇଁ ମୁଁ ଏ ରହସ୍ୟ ଦେଖେ; ସେଠାରେ ଏକ ଦ୍ବାର ଖୋଲିଯାଏ, ଏବଂ ପୁଣି ଏହା ବନ୍ଦ ହୋଇଯାଏ । ତା'ପରେ ପୁଣି ଥରେ ଏହାକୁ ଗୋଟିଏ ସେକେଣ୍ଡ ପାଇଁ ଉନ୍ମୋଚନ କରାଯାଏ ଏବଂ ମୁଁ ଆଉ ଟିକିଏ ଅଧିକ ଏ ବିଷୟରେ ଜାଣିବାକୁ ପାଇଲି| ଗତକାଲି ଏ ରହସ୍ୟ ସମ୍ପୂର୍ଣ୍ଣ ସ୍ପଷ୍ଟ ଓ ବ୍ୟାପକ ଭାବରେ ଅନୁଭୂତ ହେଲା। କିନ୍ତୁ ଏହା ଏପରି କିଛି ନୁହେଁ ଯାହାକୁ ଶବ୍ଦଦ୍ବାରା ବର୍ଣ୍ଣନା କରାଯାଇପାରେ: ଶବ୍ଦଗୁଡିକ ମୂର୍ଖତାପୂର୍ଣ୍ଣ, ଏହାକୁ ନିଶ୍ଚିତ ଭାବରେ ଅନୁଭବ କରିବା ଆବଶ୍ୟକ| ଶ୍ରୀ ଅରବିନ୍ଦ ଏହି ରହସ୍ୟ ବିଷୟରେ ପ୍ରାୟ ସବୁଠି, ବିଶେଷ କରି 'ଗୀତା ନିବନ୍ଧମାଳ' ଗ୍ରନ୍ଥରେ ଉଲ୍ଲେଖ କରିଛନ୍ତି । (ଏକ ପରମ ସ୍ପର୍ଶ ତାଙ୍କ ଚଂଚଳ ହୃଦୟକୁ ଆଶ୍ଚର୍ଯ୍ୟ ଚକିତ କରିଥିଲା, (ସାବିତ୍ରୀ-୨୩୭)) ସେ ଆମକୁ କୁହନ୍ତି ଯେ ଗୀତାରେ ହିଁ ଏହି ଜିନିଷର ଝଲକ ଦେଖିବାକୁ ମିଳେ ଯାହା ନୈବ୍ୟକ୍ତିକ ଠାରୁ ଉର୍ଧରେ, ଏପରିକି ନୈବ୍ୟକ୍ତ ପଛରେ ଥିବା ବ୍ୟକ୍ତ ଠାରୁ ମଧ୍ୟ, ବିଶ୍ବାତୀତ ଠାରୁ ଉର୍ଧରେ। ଠିକ୍ ଅଛି, ମୁଁ ଏହି ରହସ୍ୟ ଦେଖିଲି - ମୁଁ ଦେଖିଲି ଯେ ପରମାତ୍ମା କେବଳ ଜଡ ଜଗତରେ ପରିପୂର୍ଣ୍ଣ ହୁଅନ୍ତି, ପୃଥିବୀରେ ସଂପୂର୍ଣ୍ଣ ହୋଇଯାଆନ୍ତି । 'ହେବା' କେବଳ କହିବାର ଏକ ଉପାୟ, ଅବଶ୍ୟ, କାରଣ ସବୁକିଛି ପୂର୍ବରୁ ଅଛି, ଏବଂ ପରମ ହେଉଛନ୍ତି ସେ ଯାହା ଅଟନ୍ତି । କିନ୍ତୁ ଆମେ ସମୟ କ୍ରମେ ବଞ୍ଚିଥାଉ, କ୍ରମାଗତ ପ୍ରସ୍ଫୁଟନ ମାଧ୍ୟମରେ, ଏବଂ ଏହା କହିବା ଅଯଥା ହେବ ଯେ ବର୍ତ୍ତମାନର ଜଡ ପଦାର୍ଥ ହେଉଛି ଏକ ପରିପୂର୍ଣ୍ଣ ଈଶ୍ୱରଙ୍କ ଅଭିବ୍ୟକ୍ତି। ମୁଁ ଏହି ରହସ୍ୟ ଦେଖିଲି (ଯାହା ଅତିମାନସ କାର୍ଯ୍ୟ ସ୍ପଷ୍ଟ ହେବା ସହିତ ଅଧିକରୁ ଅଧିକ ଅନୁଭବ ହେଉଛି), ମୁଁ ଏହାକୁ ଦୈନନ୍ଦିନ, ବାହ୍ୟ ଜୀବନରେ, ଏହି ଅତ୍ୟନ୍ତ ଶାରୀରିକ ଜୀବନରେ ଦେଖିଲି ଯାହାକୁ ସମସ୍ତ ଆଧ୍ୟାତ୍ମିକତା ପ୍ରତ୍ୟାଖ୍ୟାନ କରନ୍ତି ... ଏକ ପ୍ରକାର ସଠିକତା ବା ଏହି ସଠିକତା ପରମାଣୁ ପର୍ଯ୍ୟନ୍ତ ବ୍ୟାପ୍ତ। ମୁଁ କହୁନାହିଁ ଯେ 'ଦିବ୍ୟ' ଜଡମଧ୍ୟରେ ପରିପୂର୍ଣ୍ଣ ହୋଇଯାଏ - ଈଶ୍ୱର ପୂର୍ବରୁ ସେଠାରେ ଅଛନ୍ତି - ବରଂ ପରମାତ୍ମା ଜଡ ପଦାର୍ଥରେ ପରିପୂର୍ଣ୍ଣ ହୋଇଯାଆନ୍ତି।" ଶ୍ରୀ ମା' ଶ୍ରୀ ମା'ଙ୍କ ଏଜେଣ୍ଡା-୦୬.୦୫.୧୯୬୦

Photo Gallery "It is not a question of preparing students to read these or some other works. It is a question of drawing all those who are capable of it out of the usual human routine of thought, feelings, action; of giving those who are here every opportunity to reject the slavery of the human way of thinking and acting ; of teaching all those who want to listen that there is another, truer way of living, and that Sri Aurobindo taught us to become and to live the true being and that the purpose of education here is to prepare the children for this life and to make them capable of it." The Mother The Mother's Agenda, 10.08.1960 Offering of the Physical A Tribute to Pranab Da Power to Progress Ashram Foundation Day 2025 Successful Future under the Supramental Influence Ashram Foundation Day 2023 Opening of the Vital to the Divine Love Ashram Foundation Day 2021 Body consciousness undergoing the Supramental transformation Ashram Foundation Day 2019 Nobility Ashram Foundation Day 2017 Realisation of the new Creation Ashram Foundation Day 2015 Aspiration for Spiritual Intensity Ashram Foundation Day 2013 Supramentalised Psychic Activity Ashram Foundation Day 2011 Wisdom in the Physical Mind World Hindu Summit 2013 Supramental Influence Seeker's Questions Supramental Influence Seeker's Questions Supramental Immortality Sri K Anurakta Supramental Manifestation Ashram Foundation Day 2024 Progress of the New Creation Ashram Foundation Day 2022 Descent of the Light Ashram Foundation Day 2020 Peace Ashram Foundation Day 2018 Flame of Aspiration Ashram Foundation Day 2016 Supramental Consciousness Ashram Foundation Day 2014 Sincerity in the Vital Ashram Foundation Day 2012 Supramentalised Plasticity Gurusangam 2012 Aspiration in the Physical for The Supramental Light The World Hindu Wisdom Meet 2014 Supramental Influence Seeker's Questions "Ramakrishna is supposed to have said to Vivekananda , “You can see the Lord just as you see me and hear His voice just as you hear mine.” Some people understood this as an announcement that the Lord was on earth in flesh and blood. I said (laughing): “No, it is not that! What he meant is that if you enter the true consciousness, you can hear Him — I say, hear much more clearly than you hear physically and see much more clearly than you see physically." The Mother TMCW-10/On Thoughts and Aphorisms/p-205) This photo gallery is proposed to be designed for small children in such a manner that they will understand the All-inclusive Integral Education spontaneously in a very simple manner. These pictures can assist them to open their Soul or through ‘a soul-understanding, that chose the pictures.’ The Mother observed, “What I see is almost a children's book, for a whole generation aged ten to eighteen, thousands of children. With lovely pictures.” (Refer The Mother’s Agenda-29.05.1962) "The Yogins who strive, see the Lord in themselves, pasyanti; but though they strive to do so, the ignorant perceive Him not, as they are not formed in the Spiritual mould... Some see the Divine, pasyanti, through meditation; some realise the Divine as 'of the Self, by the Self and in the Self,' atmani atmanam atmana; others see the Divine, pasyanti, through Sankhya and Karma Yoga... " (The Gita-15.11, 13.25) “When I was five years old...well I began with a consciousness. Of course I had no idea what it was. But my first experience was of the consciousness here (gesture above the head), which I felt like a Light and a Force; and I felt it there at the age of five. It was very pleasant sensation. I would sit in a little armchair made especially for me, all alone in my room, and I had a very pleasant feeling of something very strong, very luminous, and it was here (above the head) .... Then I would pull it down, for it was...it was truly my raison d’être.” The Mothe r The Mother's Agenda- July 25, 1962 "ମୁଁ ପ୍ରସଙ୍ଗ ମନେ ରଖିନାହିଁ; କିନ୍ତୁ ମୁଁ ଭାବୁଛି ସେ [ଯୌଗିକ ସାଧନର ଲେଖକ] କହିବାର ଅର୍ଥ ହେଉଛି ଯେ ଯେତେବେଳେ ଜଣେ ବ୍ୟକ୍ତିଙ୍କୁ ନିମ୍ନ ଧର୍ମରୁ ଓହରି ଯିବାକୁ ପଡ଼େ, ସେତେବେଳେ ତାଙ୍କୁ ପ୍ରାୟତଃ ତିନି ଗୁଣର ବିଧାନକୁ ଭାଙ୍ଗିବାକୁ ପଡ଼ିଥାଏ, ଯାହା ଦ୍ୱାରା ତିନି ଗୁଣର ଅତୀତ ଏକ ଆଧ୍ୟାତ୍ମିକ ଧର୍ମରେ ପହଞ୍ଚିବା ସମ୍ଭବ ହୁଏ। ଉଦାହରଣ ସ୍ଵରୁପ ସାମାଜିକ କର୍ତ୍ତବ୍ୟ, ଋଣ ପରିଶୋଧ କରିବା, ପରିବାରର ଯତ୍ନ ନେବା, ନିଜ ଦେଶ ସେବା କରିବାରେ ସାହାଯ୍ୟ କରିବା, ଇତ୍ୟାଦି ତିନି ଗୁଣର ବିଧାନ। ଯେଉଁ ବ୍ୟକ୍ତି ଆଧ୍ୟାତ୍ମିକ ଜୀବନ ଆଡ଼କୁ ମୁହାଁଇଥାଏ, ତାଙ୍କୁ ପ୍ରାୟତଃ ଏସବୁକୁ ପଛରେ ଛାଡ଼ିବାକୁ ପଡ଼ିଥାଏ ଏବଂ ତାଙ୍କର ଏହି ଅଧର୍ମ ପାଇଁ ତାଙ୍କୁ ଅନେକ ଲୋକଙ୍କ ଦ୍ୱାରା ନିନ୍ଦାର ସମ୍ମୁଖୀନ ହେବାକୁ ପଡ଼େ। କିନ୍ତୁ ଯଦି ସେ ଏହି ଅଧର୍ମ କରନ୍ତି ନାହିଁ, ତେବେ ସେ ସର୍ବଦା ନିମ୍ନ ପ୍ରକୃତିରେ ଆବଦ୍ଧ ବନ୍ଧନଗ୍ରସ୍ତ ଆତ୍ମା ହୋଇ ରୁହନ୍ତି - କାରଣ ସେଠାରେ ସର୍ବଦା କିଛି କର୍ତ୍ତବ୍ୟ କରିବାକୁ ପଡ଼ିଥାଏ - ଏବଂ ସେ କେବେବି ଏକ ଆଧ୍ୟାତ୍ମିକ ଧର୍ମ ଅବଲମ୍ବିତ ଜୀବନ ନିର୍ବାହ କରିପାରିବେ ନାହିଁ କିମ୍ବା କେବଳ ବୃଦ୍ଧ ଏବଂ ତାଙ୍କର ଦକ୍ଷତା ଦୁର୍ବଳ ହୋଇଗଲେ ଏହା କରିପାରିବେ।" ଶ୍ରୀ ଅରବିନ୍ଦ CWSA-28 / ଯୋଗ ସମ୍ବନ୍ଧିତ ପତ୍ରାବଳୀ -I / p-439