On
24 April 1939, Nishtha had her first darshan of Sri Aurobindo with the
Mother sitting on his right. Fulfilled was her heart’s desire, fulfilled
was her soul’s craving! She wrote to her friend Lois: “Since seeing Sri
Aurobindo and the Mother together, I have been surer than ever that
their way is my way—that my soul brought me here where it belongs.” She
spent her days in the Ashram in prayer and meditation. She was assigned
work in the flower garden of the Ashram and she also helped in typing
Sri Aurobindo’s writings on her Corona typewriter. Another privilege
that she enjoyed was washing Sri Aurobindo’s dishes.
SAVITRI—A Legend and a Symbol
“The Earth-Goddess toils across the sands of Time.”
BOOK I: The Book of Beginnings, CANTO IV: The Secret Knowledge, p. 50
The writing of ‘SAVITRI’ extended over much of the later part of Sri Aurobindo’s life. The earliest known manuscript is dated 1916. The original narrative poem was recast several times in the first phase of composition. By around 1930, Sri Aurobindo had begun to turn it into an epic with a larger scope and deeper significance. Transformed into ‘A Legend and a Symbol’, SAVITRI became his major literary work which he continued to expand and perfect until his last days. — with Situ Soumya, Soumya Situ Soumya Situ, Ankit Soumya and Soumya Somprakash.
SAVITRI—A Legend and a Symbol
“The Earth-Goddess toils across the sands of Time.”
BOOK I: The Book of Beginnings, CANTO IV: The Secret Knowledge, p. 50
The writing of ‘SAVITRI’ extended over much of the later part of Sri Aurobindo’s life. The earliest known manuscript is dated 1916. The original narrative poem was recast several times in the first phase of composition. By around 1930, Sri Aurobindo had begun to turn it into an epic with a larger scope and deeper significance. Transformed into ‘A Legend and a Symbol’, SAVITRI became his major literary work which he continued to expand and perfect until his last days. — with Situ Soumya, Soumya Situ Soumya Situ, Ankit Soumya and Soumya Somprakash.
LIGHT DIVINE
Sadhak: What is the relation of human love to Divine love? Is the human an obstacle to the Divine love?
THE MOTHER: Love is one of the great universal forces; it exists by itself and its movement is free and independent of the objects in which and through which it manifests. It manifests wherever it finds a possibility for manifestation, wherever there is receptivity, wherever there is some opening for it. What you call love and think of as a personal or individual thing is only your capacity to receive and manifest this universal force. But because it is universal, it is not therefore an unconscious force; it is a supremely conscious Power. Consciously it seeks for its manifestation and realisation upon earth; consciously it chooses its instruments, awakens to its vibrations those who are capable of an answer, endeavours to realise in them that which is its eternal aim, and when the instrument is not fit, drops it and turns to look for others. Men think that they have suddenly fallen in love; they see their love come and grow and then it fades—or, it may be, endures a little longer in some who are more specially fitted for its more lasting movement. But their sense in this of a personal experience all their own was an illusion. It was a wave from the everlasting sea of universal love.
…Love, the eternal force, has no clinging, no desire, no hunger for possession, no self-regarding attachment; it is, in its pure movement, the seeking for union of the self with the Divine, a seeking absolute and regardless of all other things. Love divine gives itself and asks for nothing. What human beings have made of it, we do not need to say; they have turned it into an ugly and repulsive thing. And yet even in human beings the first contact of love does bring down something of its purer substance; they become capable for a moment of forgetting themselves, for a moment its divine touch awakens and magnifies all that is fine and beautiful. But afterwards there comes to the surface the human nature, full of its impure demands, asking for something in exchange, bartering what it gives, clamouring for its own inferior satisfactions, distorting and soiling what was divine.
To manifest the Divine love you must be capable of receiving the Divine love. For only those can manifest it who are by their nature open to its native movement. The wider and clearer the opening in them, the more they manifest love divine in its original purity; the more it is mixed with the lower human feelings, the greater is the deformation. One who is not open to love in its essence and in its truth cannot approach the Divine. Even the seekers through knowledge come to a point beyond which if they want to go farther, they are bound to find themselves entering at the same time into love and to feel the two as one, knowledge the light of the divine union, love the very heart of knowledge. There is a place in the soul’s progress where they meet and you cannot distinguish one from the other. The division, the distinction between the two that you make in the beginning are a creation of the mind: once you rise to a higher level, they disappear.
Sadhak: What is the relation of human love to Divine love? Is the human an obstacle to the Divine love?
THE MOTHER: Love is one of the great universal forces; it exists by itself and its movement is free and independent of the objects in which and through which it manifests. It manifests wherever it finds a possibility for manifestation, wherever there is receptivity, wherever there is some opening for it. What you call love and think of as a personal or individual thing is only your capacity to receive and manifest this universal force. But because it is universal, it is not therefore an unconscious force; it is a supremely conscious Power. Consciously it seeks for its manifestation and realisation upon earth; consciously it chooses its instruments, awakens to its vibrations those who are capable of an answer, endeavours to realise in them that which is its eternal aim, and when the instrument is not fit, drops it and turns to look for others. Men think that they have suddenly fallen in love; they see their love come and grow and then it fades—or, it may be, endures a little longer in some who are more specially fitted for its more lasting movement. But their sense in this of a personal experience all their own was an illusion. It was a wave from the everlasting sea of universal love.
…Love, the eternal force, has no clinging, no desire, no hunger for possession, no self-regarding attachment; it is, in its pure movement, the seeking for union of the self with the Divine, a seeking absolute and regardless of all other things. Love divine gives itself and asks for nothing. What human beings have made of it, we do not need to say; they have turned it into an ugly and repulsive thing. And yet even in human beings the first contact of love does bring down something of its purer substance; they become capable for a moment of forgetting themselves, for a moment its divine touch awakens and magnifies all that is fine and beautiful. But afterwards there comes to the surface the human nature, full of its impure demands, asking for something in exchange, bartering what it gives, clamouring for its own inferior satisfactions, distorting and soiling what was divine.
To manifest the Divine love you must be capable of receiving the Divine love. For only those can manifest it who are by their nature open to its native movement. The wider and clearer the opening in them, the more they manifest love divine in its original purity; the more it is mixed with the lower human feelings, the greater is the deformation. One who is not open to love in its essence and in its truth cannot approach the Divine. Even the seekers through knowledge come to a point beyond which if they want to go farther, they are bound to find themselves entering at the same time into love and to feel the two as one, knowledge the light of the divine union, love the very heart of knowledge. There is a place in the soul’s progress where they meet and you cannot distinguish one from the other. The division, the distinction between the two that you make in the beginning are a creation of the mind: once you rise to a higher level, they disappear.
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