Saturday, January 4, 2020

The Psychic being in Savitri

Sri Aurobindo so said
" Nobody can transform himself by his own unaided efforts; it is only the Divine Force that can transform him. If you keep yourself open, all the rest will be done for you."
CWSA-31


The psychic being in Savitri
The first line of this verse describes the psychic being as being “no bigger than the thumb of man”. This is an allusion to verse 2.1.12 of the Katha Upanishad which says “The Purusha, of the size of a thumb, dwells in the body. (Realizing Him as) the Lord of the past and the future, one does not (henceforward) want to protect oneself. This verily is that (thou seekest).“
She puts forth a small portion of herself,
A being no bigger than the thumb of man
Into a hidden region of the heart
To face the pang and to forget the bliss,
To share the suffering and endure earth’s wounds
And labour mid the labour of the stars.
This in us laughs and weeps, suffers the stroke,
Exults in victory, struggles for the crown;
Identified with the mind and body and life,
It takes on itself their anguish and defeat,
Bleeds with Fate’s whips and hangs upon the cross,
Yet is the unwounded and immortal self
Supporting the actor in the human scene.
Through this she sends us her glory and her powers,
Pushes to wisdom’s heights, through misery’s gulfs;
She gives us strength to do our daily task
And sympathy that partakes of others’ grief
And the little strength we have to help our race,
We who must fill the role of the universe
Acting itself out in a slight human shape
And on our shoulders carry the struggling world.
This is in us the godhead small and marred;
In this human portion of divinity
She seats the greatness of the Soul in Time
To uplift from light to light, from power to power,
Till on a heavenly peak it stands, a king.

(Sri Aurobindo, Savitri, Book VII, Canto V)






Thursday, January 2, 2020

Om Namo bhagavathey Om Sri Aurobindo devaya Namaha!

Year 2020 had a great beginning by visiting the beautiful Flowers decoration and group meditation and prayer songs to Sri Aurobindo and Mother at my friend Kumaran's best friend Jaya's house.  

Small things make a great beginning and this one hour of group satsang brought in great positive vibes and absolute inner energy to start the year with great enthusiasm and blessing of the Divine Mother.   Thank you Kumaran for this auspicious beginning.  










Monday, June 12, 2017

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


SNO
Malargalin Tamil Peyyar
Malargalin gunam pattri Sri Annaiyin Vilakkam
1
Chembaruthi poo  (Vellai)
Vettri kuriya shakthi tharum, padippil sirakka, kudumbathil magizhchi undaaga, padhavi uyarvu pera, ida maarudhal pera
2
December poo
Vizhipunarvai tharum
3
Gladyolas poo
Iraiyanbai erkkum thrianai tharum
4
Kozhikondai poo
Thunivai tharum
5
Kodirose poo
Sumugathai tharum
6
Erukkam poo
Dhairiyathai kodukkum
7
Kanagambarampoo(manjal)
Ninaitha kaariyathai niraivetri tharum
8
Kanagambarampoo(sivappu)
Sanjalam neengum, thittangal niraiverum
9
Alamandaa poo
Vetriyai kodukkum
10
Alli poo (Vellai)
Dharalamana selva valam tharum
11
Alli poo (Sivappu)
Mahalakshmiyin anugraham kidaikkum
12
Nagalinga poo
Kadan neengi valamai tharum
13
Poovarasam poo
Udal nalam pera udhavum
14
Vadamalli poo
Marana bayathil irundhu meetka udhavum
15
Poosani poo
Abarimidha munnetrathai kodukkum
16
Samandhi poo
Shakthi,thembai tharum,virumbiya velai kidaikkum
17
Nithyakalyani poo
Poorana munnetrathai tharum
18
Crotons
Thavarana ennangalai thurathidum
19
Kaagidha poo
Iraivanin poorana padhugappai tharum
20
Vaepam poo
Aanmiga choozhalai tharum
21
Maghizham poo
Porumaiyai tharum
22
Thennam poo
Ella thevaigalaiyum niraivetri tharum. (ithudan December poo, Samandhi poo serthu vaithu vazhipattal kuzhandhai peru nichayyam)
23
Sivappu Arali poo
Thavarai nerpaduthum
24
Sambangi poo
Pudhiya thiramaigalai alikkum
25
Malligai poo
Mana thuimaiyai alikkum
26
Thulasi
Bhakthiyai valarkkum
27
Nattu roja
Sharanagadhi adaiya udhavum
28
Maramalli poo
Manam maara udhavum
29
Murungai poo
Soozhnilai thuimaiyagum
30
Marukozhundhu poo
Pudhu piravi alikkum
31
Venthamarai poo
Iraiyunarvu perugidum(SriAnnaikku ugandhadhu)
32
Senthamarai poo
Avadhara arul shakthiyai pera udhavum (SriAravindharukku ugandhadhu)
33
Roja
Iravanin meedhu anbu perugum
34
Kalli poo
Selva sezhippai tharum
35
Vellai arali
Manam amaidhi pera udhavum
36
Ottrai raja
Velai vaippai pettru tharum
37
Mampazham
Dheiva gnanathai tharum
38
Patchai thratchai pazham
Dheiviga anandhathai tharum
39
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”.

http://www.sacar.in/the-mother-brief-life-sketch.php

Sri Aurobindo: A Life Sketch

Sri Aurobindo: A Life Sketch

SRI AUROBINDO, IN HIS OWN WORDS

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.

Source:  http://www.sacar.in/sri-aurobindo-life-sketch.php