Monday, June 12, 2017

Malargalin Tamil Peyyar and gunam vilakkam - Flowers names and meanings in Tamil as described by Mother

Malargalin Tamil Peyyar
Malargalin gunam pattri Sri Annaiyin Vilakkam
Chembaruthi poo  (Vellai)
Vettri kuriya shakthi tharum, padippil sirakka, kudumbathil magizhchi undaaga, padhavi uyarvu pera, ida maarudhal pera
December poo
Vizhipunarvai tharum
Gladyolas poo
Iraiyanbai erkkum thrianai tharum
Kozhikondai poo
Thunivai tharum
Kodirose poo
Sumugathai tharum
Erukkam poo
Dhairiyathai kodukkum
Ninaitha kaariyathai niraivetri tharum
Sanjalam neengum, thittangal niraiverum
Alamandaa poo
Vetriyai kodukkum
Alli poo (Vellai)
Dharalamana selva valam tharum
Alli poo (Sivappu)
Mahalakshmiyin anugraham kidaikkum
Nagalinga poo
Kadan neengi valamai tharum
Poovarasam poo
Udal nalam pera udhavum
Vadamalli poo
Marana bayathil irundhu meetka udhavum
Poosani poo
Abarimidha munnetrathai kodukkum
Samandhi poo
Shakthi,thembai tharum,virumbiya velai kidaikkum
Nithyakalyani poo
Poorana munnetrathai tharum
Thavarana ennangalai thurathidum
Kaagidha poo
Iraivanin poorana padhugappai tharum
Vaepam poo
Aanmiga choozhalai tharum
Maghizham poo
Porumaiyai tharum
Thennam poo
Ella thevaigalaiyum niraivetri tharum. (ithudan December poo, Samandhi poo serthu vaithu vazhipattal kuzhandhai peru nichayyam)
Sivappu Arali poo
Thavarai nerpaduthum
Sambangi poo
Pudhiya thiramaigalai alikkum
Malligai poo
Mana thuimaiyai alikkum
Bhakthiyai valarkkum
Nattu roja
Sharanagadhi adaiya udhavum
Maramalli poo
Manam maara udhavum
Murungai poo
Soozhnilai thuimaiyagum
Marukozhundhu poo
Pudhu piravi alikkum
Venthamarai poo
Iraiyunarvu perugidum(SriAnnaikku ugandhadhu)
Senthamarai poo
Avadhara arul shakthiyai pera udhavum (SriAravindharukku ugandhadhu)
Iravanin meedhu anbu perugum
Kalli poo
Selva sezhippai tharum
Vellai arali
Manam amaidhi pera udhavum
Ottrai raja
Velai vaippai pettru tharum
Dheiva gnanathai tharum
Patchai thratchai pazham
Dheiviga anandhathai tharum
Goyya pazham
Thalaradha urudhiyai tharum

Friday, June 2, 2017

The Mother: A Brief Biography

The Mother: A Brief Biography

Sri Aurobindo’s spiritual collaborator, the Mother was born in Paris on February 21, 1878. Mirra, as the child was called, was spiritually conscious from her early childhood. She spontaneously followed an inner discipline which was accompanied by numerous psychic and spiritual experiences. She took interest in literature and philosophy and practiced painting, music and had remarkable capacities in the field of occultism. In 1906 and 1907 the Mother voyaged to Tlemcen, Algeria, where she studied occultism for two years. Returning to Paris, she founded a group of spiritual seekers. Between 1911 and 1913 she gave many talks to various groups in Paris.
She first met Sri Aurobindo in 1914, and at once recognized in him the figure of the great guide of whom she had repeated visions. She remained in Pondicherry for eleven months helping Sri Aurobindo in the publication of the “Arya”. Because of the war, she had to return to France. After a stay of four years in Japan, she returned to Pondicherry on April 24, 1920, to resume her collaboration with Sri Aurobindo in his spiritual work and never left Pondicherry again. With her arrival the number of disciples around Sri Aurobindo gradually increased. This informal grouping eventually took shape as the Sri Aurobindo Ashram.
From 1926, when Sri Aurobindo withdrew into silence, she was in charge of the Sri Aurobindo Ashram in Pondicherry and all its concerns, giving great attention to the physical and spiritual development of each ashramite as well as to the development of each collective service, each commercial unit and an international school.
She launched the project of Auroville in 1968.
The Mother later withdrew from the day to day activities of the Ashram and devoted more time to the “Yoga of the Cells”.

Sri Aurobindo: A Life Sketch

Sri Aurobindo: A Life Sketch


Sri Aurobindo was born in Calcutta on August 15, 1872. In 1879, at the age of seven, he was taken with his two elder brothers to England for education and lived there for fourteen years. Brought up at first in an English family at Manchester, he joined St. Paul's School in London in [1884] [MS 1885. See Table 1, page 565.—Ed.] and in 1890 went from it with a senior classical scholarship to King's College, Cambridge, where he studied for two years. In 1890 he passed also the open competition for the Indian Civil Service, but at the end of two years of probation failed to present himself at the riding examination and was disqualified for the Service. At this time the Gaekwar of Baroda was in London. Aurobindo saw him, obtained an appointment in the Baroda Service and left England in [January], 1893.
Sri Aurobindo passed thirteen years, from 1893 to 1906, in the Baroda Service, first in the Revenue Department and in secretariat work for the Maharaja, afterwards as Professor of English and, finally, Vice-Principal in the Baroda College. These were years of self-culture, of literary activity—for much of the poetry afterwards published from Pondicherry was written at this time—and of preparation for his future work. In England he had received, according to his father's express instructions, an entirely occidental education without any contact with the culture of India and the East. [It may be observed that Sri Aurobindo's education in England gave him a wide introduction to the culture of ancient, of mediaeval and of modern Europe. He was a brilliant scholar in Greek and Latin. He had learned French from his childhood in Manchester and studied for himself German and Italian sufficiently to read Goethe and Dante in the original tongues. [He passed the Tripos in Cambridge in the first division and obtained record marks in Greek and Latin in the examination for the Indian Civil Service.]] [Sri Aurobindo's note.]
At Baroda he made up the deficiency, learned Sanskrit and several modern Indian languages, assimilated the spirit of Indian civilisation and its forms past and present. A great part of the last years of this period was spent on leave in silent political activity, for he was debarred from public action by his position at Baroda. The outbreak of the agitation against the partition of Bengal in 1905 gave him the opportunity to give up the Baroda Service and join openly in the political movement. He left Baroda in 1906 and went to Calcutta as Principal of the newly-founded Bengal National College.
The political action of Sri Aurobindo covered eight years, from 1902 to 1910. During the first half of this period he worked behind the scenes, preparing with other co-workers the beginnings of the Swadeshi (Indian Sinn Fein) movement, till the agitation in Bengal furnished an opening for the public initiation of a more forward and direct political action than the moderate reformism which had till then been the creed of the Indian National Congress. In 1906 Sri Aurobindo came to Bengal with this purpose and joined the New Party, an advanced section small in numbers and not yet strong in influence, which had been recently formed in the Congress...
The new-born Nationalist party put forward Swaraj (independence) as its goal as against the far-off Moderate hope of colonial self-government to be realised at a distant date of a century or two by a slow progress of reform; it proposed as its means of execution a programme which resembled in spirit, though not in its details, the policy of Sinn Fein developed some years later and carried to a successful issue in Ireland…Sri Aurobindo hoped to capture the Congress and make it the directing centre of an organised national action, an informal State within the State, which would carry on the struggle for freedom till it was won. He persuaded the party to take up and finance as its recognised organ the newly-founded daily paper, Bande Mataram, of which he was at the time acting editor. The Bande Mataram, whose policy from the beginning of 1907 till its abrupt winding up in 1908 when Aurobindo was in prison was wholly directed by him, circulated almost immediately all over India. During its brief but momentous existence it changed the political thought of India which has ever since preserved fundamentally, even amidst its later developments, the stamp then imparted to it. But the struggle initiated on these lines, though vehement and eventful and full of importance for the future, did not last long at the time; for the country was still unripe for so bold a programme.
Sri Aurobindo was prosecuted for sedition in 1907 and acquitted. Up till now an organiser and writer, he was obliged by this event and by the imprisonment or disappearance of other leaders to come forward as the acknowledged head of the party in Bengal and to appear on the platform for the first time as a speaker. He presided over the Nationalist Conference at Surat in 1907 where in the forceful clash of two equal parties the Congress was broken to pieces. In May, 1908, he was arrested in the Alipur Conspiracy Case as implicated in the doings of the revolutionary group led by his brother Barindra; but no evidence of any value could be established against him and in this case too he was acquitted. After a detention of one year as undertrial prisoner in the Alipur Jail, he came out in May, 1909, to find the party organisation broken, its leaders scattered by imprisonment, deportation or self-imposed exile and the party itself still existent but dumb and dispirited and incapable of any strenuous action. For almost a year he strove single-handed as the sole remaining leader of the Nationalists in India to revive the movement. He published at this time to aid his effort a weekly English paper, the Karmayogin, and a Bengali weekly, the Dharma. But at last he was compelled to recognise that the nation was not yet sufficiently trained to carry out his policy and programme. For a time he thought that the necessary training must first be given through a less advanced Home Rule movement or an agitation of passive resistance of the kind created by Mahatma Gandhi in South Africa. But he saw that the hour of these movements had not come and that he himself was not their destined leader. Moreover, since his twelve months' detention in the Alipur Jail, which had been spent entirely in the practice of Yoga, his inner spiritual life was pressing upon him for an exclusive concentration. He resolved therefore to withdraw from the political field, at least for a time.
In February, 1910, he withdrew to a secret retirement at Chandernagore and in the beginning of April sailed for Pondicherry in French India… During all his stay at Pondicherry from 1910 to the present moment [This "Life Sketch" was written in 1930 and published in 1937. Sri Aurobindo's retirement lasted until his passing in December 1950.—Ed.] he has remained more and more exclusively devoted to his spiritual work and his sadhana. In 1914 after four years of silent Yoga he began the publication of a philosophical monthly, the Arya. Most of his more important works, those published since in book form, the Isha Upanishad, the Essays on the Gita, and others not yet published, the Life Divine, the Synthesis of Yoga, [These two works, and many others, have since been published in book form.—Ed.] appeared serially in the Arya. These works embodied much of the inner knowledge that had come to him in his practice of Yoga. Others were concerned with the spirit and significance of Indian civilisation and culture, the true meaning of the Vedas, the progress of human society, the nature and evolution of poetry, the possibility of the unification of the human race. At this time also he began to publish his poems, both those written in England and at Baroda and those, fewer in number, added during his period of political activity and in the first years of his residence at Pondicherry. The Arya ceased publication in 1921 after six years and a half of uninterrupted appearance.
Sri Aurobindo lived at first in retirement at Pondicherry with four or five disciples. Afterwards more and yet more began to come to him to follow his spiritual path and the number became so large that a community of sadhaks had to be formed for the maintenance and collective guidance of those who had left everything behind for the sake of a higher life. This was the foundation of the Sri Aurobindo Asram which has less been created than grown around him as its centre. Sri Aurobindo began his practice of Yoga in 1905. At first gathering into it the essential elements of spiritual experience that are gained by the paths of divine communion and spiritual realisation followed till now in India, he passed on in search of a more complete experience uniting and harmonising the two ends of existence, Spirit and Matter. Most ways of Yoga are paths to the Beyond leading to the Spirit and, in the end, away from life; Sri Aurobindo's rises to the Spirit to redescend with its gains bringing the light and power and bliss of the Spirit into life to transform it. Man's present existence in the material world is in this view or vision of things a life in the Ignorance with the Inconscient at its base, but even in its darkness and nescience there are involved the presence and possibilities of the Divine. The created world is not a mistake or a vanity and illusion to be cast aside by the soul returning to heaven or Nirvana, but the scene of a spiritual evolution by which out of this material Inconscience is to be manifested progressively the Divine Consciousness in things. Mind is the highest term yet reached in the evolution, but it is not the highest of which it is capable. There is above it a Supermind or eternal Truth-consciousness which is in its nature the self-aware and self-determining light and power of a Divine Knowledge. Mind is an ignorance seeking after Truth, but this is a self-existent Knowledge harmoniously manifesting the play of its forms and forces. It is only by the descent of this supermind that the perfection dreamed of by all that is highest in humanity can come. It is possible by opening to a greater divine consciousness to rise to this power of light and bliss, discover one's true self, remain in constant union with the Divine and bring down the supramental Force for the transformation of mind and life and body. To realise this possibility has been the dynamic aim of Sri Aurobindo's Yoga.


Thursday, June 1, 2017



The Mother left her body on November 17, 1973. On November 20, Her body was laid in the Samadhi. The Mother's room will be open for darshan for devotees on November 17,
On Her life’s aim, here is what the Mother once wrote:
“I am French by birth and early education, I am Indian by choice and predilection. In my consciousness there is no antagonism between the two, on the contrary, they combine very well and complete one another. I know also that I can be of service to both equally, for my only aim in life is to give a concrete form to Sri Aurobindo’s great teaching and in his teaching he reveals that all the nations are essentially one and meant to express the Divine Unity upon earth through an organised and harmonious diversity.”
When pressed about the details of her physical life, this was Her brief reply:
“Do not ask questions about the details of the material existence of this body; they are in themselves of no interest and must not attract attention.
Throughout all this life, knowingly or unknowingly, I have been what the Lord wanted me to be, I have done what the Lord wanted me to do. That alone matters.”

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DECEMBER 5 - SRI AUROBINDO'S MAHASAMADHI DAY Sri Aurobindo leaves his body on December 5, 1950.

// ॐ आनंदमयि चैतन्यमयि सत्यमयि परमे //
Sri Aurobindo leaves his body on December 5, 1950.
...we have to turn to the Mother for a glimpse into what happened at that climactic moment. "He had accumulated in his body much supramental Force, and as soon as he left... You see, he was lying on his bed, I stood by his side, and in a way althogether concrete - concrete with such a strong sensation as to make one think that it could be seen - all this supramental Force which was in him passed from his body into mine. And I felt the friction of the passage. It was extraordinary. It was an extraordinary experience."
..."As soon as Sri Aurobindo withdrew from his body, what he has called the Mind of Light got realized in me," the Mother said to K.D. Sethna.
- The Mother - The Story of Her Life
Sri Aurobindo went into mahasamadhi in 1950 and left the world "not the way of all flesh", i.e. like human beings before him and still do, but in the words of the Mother, "he was not forced to leave his body; he has chosen to do so."
- Beyond Man: The Life and Work of Sri Aurobindo and the Mother

On 5th December 1950 at 1:26 a.m. he left his body and by morning the entire body was seen to be suffused with a golden-crimson hue, so fresh and so magnificent, lifting us from the pall of gloom to a mute wonder. This Supramental Light remained for five days at a stretch and many people witnessed the magnificent and unique phenomenon. A mortal body generally shows signs of decomposition within twenty-four hours, but for five days Sri Aurobindo's body remained intact with no signs of discoloration or decomposition.
Gradually, on 9th December, the light began to fade, and in the evening the body was put in a rosewood box and laid to rest in the Ashram courtyard under the cool shade of the Service Tree.

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(Written by Rajiv Roy in 'Meghalaya Times'. Posted in Writers Column)

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Is there a common cord between two of India’s greatest sons—Sri Aurobindo and Rabindranath Tagore? The philosopher, spiritualist, poet, yogi Maharishi (Sri) Aurobindo and on the other hand and equally versatile Nobel Laureate Tagore was aware of each other in many fronts. (Sri) Aurobindo remains one of the greatest architects of India’s freedom struggle and giver of the most authentic statement on Indian philosophy after Shankar besides being a Mahayogi and a great poet of the spirit. Tagore was fully aware of this as was (Sri) Aurobindo of Tagore. “Today when we look at them against the perspective of time, we can see (Sri) Aurobindo the poet and prophet of the Eternal Day for the human race and Tagore, a soulful poet of the dawn jealously guarding the nobility of purpose with purity of means and they together symbolizing the Incredible India or India eternal,” said Dr BB Dutta, former Shillong parliamentarian and a follower of (Sri) Aurobindo’s philosophy and Tagore’s literary works.

(Sri) Aurobindo was 11 years younger than Tagore (b. 1861). After his arrival at Calcutta from Baroda, he met Tagore in 1906 at his Jorasanko House. He went there in response to an invitation sent by Tagore for dinner. Some say it was their first meeting. But it may not be so as (Sri) Aurobindo was occasionally visiting Calcutta from Baroda in connection with organizing a revolutionary movement for freedom of India. “His writings in Induprakash (since 1893) ‘New Lamp for the Old’ airing radical ideas and in opposition to the current thinking of the Congress stalwarts had already created a tremendous impact among the intelligentsia of those days. This invitation to dinner where Sir Jagadish Chandra Bose, a Japanese artist and some other prominent people were present is an indication that Tagore had started holding him in high regards,” said Dutta. Tagore frequently visited the ‘Sanjivani’ Office and there also he and (Sri) Aurobindo occasionally met. When (Sri) Aurobindo joined ‘Bande Mataram’ as its Editor, Tagore became an avid reader of it the main attraction being what was flowing from the pen of (Sri) Aurobindo. 'Bande Mataram' reached such a height that it became the focus of the entire Indian nation and Tagore wrote to his son, Rathindranath who was studying in USA that henceforth instead of sending ‘The Statesman’ he would send him the ‘Bande Mataram’. (Sri) Aurobindo became the Principal of the National College founded by the National Council of Education and Professor of History and Tagore became the Professor of Bengali. “Obviously a close association developed between the two,” asserts Dutta.

On September 23rd, 1907, Apurba Bose was sentenced to three months in prison as the printer of ‘Bande Mataram’ for printing seditious articles. But (Sri) Aurobindo was acquitted for lack of proof that he was the author. But as he was acquitted, Tagore came to congratulate him and said in Bengali with a smile, “What! You have deceived us!” (by not going to jail). Aurobindo replied in English, “Not for long, will you have to wait”. Nalini Kanta Gupta, a close associate and disciple of (Sri) Aurobindo has dwelt on the natural affinity between these two geniuses. He says, “Both were poets, nay, seer poets. Tagore, the poet of the dawn and (Sri) Aurobindo, the poet and prophet of the Eternal Day, a new Dawn and Day for the human race.” Firmly rooted to the great heritage, both Tagore and (Sri) Aurobindo had the vision of a great future for their motherland and to realize that both considered her freedom as the basic necessity to recover her greatness. The writings and utterances of both of them created a psychological revolution—a revolution that began almost overnight during the Swadeshi days and the first decade of the 20th century. “Both of them joined the movement, led it in their own way and distanced themselves from active struggle to carry out their separate missions, they felt they have been entrusted with. These two master-souls were at one in the central purpose of their life,” said the former parliamentarian.

As Santiniketan grew with Tagore, a prolific creative writer, a poet and a social activist, so grew Pondicherry Ashram with (Sri) Aurobindo, poet, philosopher and a Mahayogi with Mother, his spiritual collaborator playing the role of a social activist. Tagore was so touched by the soul-stirring writings of (Sri) Aurobindo leading with a rare courage and conviction that he himself called on (Sri) Aurobindo and read out to him his heart’s homage, of which the majestic opening lines are “Rabindranath, O Aurobindo, bows to thee!/O friend, my country’s friend, O voice incarnate, free,/Of India’s soul!” On Tagore’s literary genius, (Sri) Aurobindo says, “... His work is a constant music of the over passing of the borders, a chant–filled realm in which the subtle sounds and lights of the truth of the spirit give new meanings to the finer subtleties of life”. Singling out a particular poem of Tagore, (Sri) Aurobindo once wrote, “But the poignant sweetness, passion and spiritual depth and mystery of a poem like this, the haunting cadences subtle with a subtlety which is not of technique but of the soul and the honey-laden felicity of the expression, there are the essential Rabindranath and cannot be imitated because they are things of the spirit and one must have the same sweetness and depth of soul before one can hope to catch any of these desirable qualities.”

Furthermore: “One of the most remarkable peculiarities of Rabindra Babu’s genius is the happiness and originality with which he has absorbed the whole spirit of Vaishnava poetry and turned it into something essentially the same and yet new and modern. He has given the old sweet spirit of emotional and passionate religion an expression of more delicate and complex richness voice-full of subtler and more penetratingly spiritual shades of feeling than the deep-hearted but simple early age of Bengal could know.”

Dutta concludes by saying that certain coincidences and correspondences in the lives of these two master-souls must not be missed as they came together in the tumultuous days of 1905 partition of Bengal and were on the crest wave of India’s first nationalist resurgence. “Tagore has described World War I as “Yuga-Sandhi, the dying of the old age of night to the dawning of a new with its blood red sunrise emerging through the treble of death, sorrow and pain.” To Sri Aurobindo, this World War was a cataclysm intended by nature to affect a fast break in the old order to usher in the new,” he said.

(*Article sourced from