Sri Aurobindo did not write poetry to pass time on a Sunday afternoon.
His works are the creations of a master poet who expects his readers to know
the background of what he is saying. This again becomes a common stumbling
block. Even if a person had the inclination to read a sonnet or a long
narrative poem, he would still find it hard to understand not only the
vocabulary but also the allusions and references to Greek or Indian mythology,
which often form a backdrop to Sri Aurobindo’s poems. These literary and
cultural references were once common knowledge to the educated person but do
not generally form part of the intellectual development of modern man.
In other words, one needs a certain amount of preparation about the
context before one can take pleasure in reading some of the poems. And that
preparation must also include a familiarity with his yoga in order to grasp the
meaning of many of his later poems, including most of the sonnets. The most
fascinating thing about these poems is that they were written not only in
different places but also during the various phases of a life that changed
dramatically through the decades… Perhaps our knowledge of Sri Aurobindo the
philosopher may remain incomplete without our knowledge of Sri Aurobindo the
poet. ‘Love
& Death’, 4:42 PM, 11:08 AM Friday, July 11, 2008
Sri
Aurobindo’s writings abound in allusions, and Savitri is no exception. Indeed
Sri Aurobindo has made lavish use of this poetic tool to enrich the
suggestiveness of his word-music and images. We find echoes of the Vedas,
Upanishads, Gita and Puranas – but also of Greek and roman mythology, of the
Bible, and of lines or phrases from English literature, and from Virgil, Dante,
Homer and other great poets. 5:36 PM Wednesday, July 30, 2008
It's exactly like pulling open a curtain: everything is waiting there
behind. It's difficult for me to speak during these experiences because French
comes to me more spontaneously, and the experiences all happen in
English—Sri Aurobindo's power is so much with them... .
The phrase “original Gods” must be
understood in the context of the embodied Nothingness, one with whom Savitri is
going to have a life-and-death settling debate. She must grapple the problem;
she must meet head-on this being who has sprung up from the Absolute’s
mysterious Void, a paradoxical Void packed with every opposite of his. The
formless Cause, that has given rise to that mighty embodied Nothingness, must
be discovered and that Nothingness transformed into the Being of luminous
creative Delight.
Savitri’s path for immortality upon
earth passes through such a strange puzzling and inexplicable Void, a path
which can open out only with the death of Satyavan. Who in this creation has
reached the Supreme passing through the all-negating Void? None; therefore
Death has remained unconquered. Savitri is now set to do it. If this is her
way, and it seems that is the only way, to do God’s work in the field of the
utter Nothing, then the imperative of Satyavan’s death becomes perfectly
understandable, rational, necessary, inevitable.
Even the Supramental or
Transcendental Gods are only the truth-ful and luminous Functionaries,
high-stationed and majestic, imperial, each holding some specific office, all
in harmony with each other, working in the Truth and Light and Consciousness
and Joy of the great creative Urge. When the spiritual gifts of the divine
Dawn, appearing repeatedly, pile up there is a possibility of the birth and
growth of all the Gods in us. Among them the four great shining Kings are
Varuna, Mitra, Bhaga, Aryaman … cast the glory and protection of their divine
gaze.
Nehru Memorial Museum & Library cordially invites you
to a Conference at 9:00 a.m. on Friday-Saturday 11-12 January in the Seminar
Room, First Floor, Library
Building
‘Swami Vivekananda and the Making of Modern India
Swami Vivekananda was one of the earliest to emphasize the point that
our material lives became more meaningful only when spiritualized. Above all,
he inspired his countrymen, and by extension, all oppressed people in the world,
to relocate faith and vitality in themselves. He exhorted men and women to more
fully realize their potentialities as individual human beings; at the same time
though, he encouraged them to be more compassionate and socially responsible.
Even though Swami Vivekananda rejected political praxis and West
inspired reform, his message constitutes an integral part of Indian
self-awakening. The overarching mission in his life was empowerment of the
people: through education, collective thought and action and realizing the
underlying unity of all human existence. ‘Man-making’ was Vivekananda’s vital
agenda.
Programme Schedule Friday, 11 January 2013 9:15 a.m. - 9:30 a.m.
Inaugural Speech by Dr. Karan Singh
Session I Chair Prof. Mahesh Rangarajan, Director, NMML
Speaker: Mr. Richard Hartz, Independent Scholar, 9:30 a.m.-10:45 a.m. Pondicherry
‘An unmanageable encounter: The meeting of religions and cultures in Chicago
12:15 p.m.-1:30p.m. Prof. Makarand Paranjape, Jawaharlal
University , New Delhi
‘Swami Vivekanada and the shaping of Indian modernity’
Session II Chair Mr. Peter Heehs, Independent Scholar, Pondicherry
Saturday, 12 January 2013
10:15 a.m.-11:30a.m. Mr. Peter Heehs, Independent Scholar, Pondicherry
‘Roots, trunk, branches, and seeds: Similarities and differences in
Swami Vivekananda’s and Sri Aurobindo’s approaches to Vedanta and Yoga’
Prof. Pralay Kanungo, Centre for Political Studies, Jawaharlal Nehru
University , New Delhi
‘Hindutva and Swami Vivekananda’
Purpose
2012 — The Annual Youth Camp, Hanamkonda Dec 6–9, 2012 Champak
Hills, Jangaon, Hanamkonda, Andhra Pradesh
AURO YUVA, the youth wing of Sri Aurobindo
Society, Hanamkonda, organized the annual youth camp—PURPOSE 2012—at Champak
Hills, Jangaon, from 6th to 9th December 2012. The camp was supported by
Matridarshan Trust, Champak Hills, Jangaon. This year, 44 boys from Warangal in the age group
of 18–25 participated in the camp, while Sri Raghav Rao, Managing Trustee,
Matridarshan Trust, Sri C. A. V. Ravi, Sri Shanthi Swaroop, Sri Venkataramana,
Sri Ramu Sowmithri and a team of 11 volunteers coordinated the entire camp.
Swamy Dayananda and Arya Samaj krishnarjun108
Arya samaj was the first socio-cultural hindu organisation that took
up the task of addressing the challenges before hindu society with a well
organized modern approach. Samaj was involved in social reform, education,
service activities and reconversion to vedic religion.
The inspiration for samaj was to reform hindu religion and follow
vedic way of life, apart from that samaj did commendable work in spreading
education among masses…
Arya Samaj had a vibrant intellectual culture of debate, though at
times it had caused ideological divisions. It’s important to discuss and differ
than to stagnate, new vital currents of thought and action could emerge from
such debates.
Arya samaj had enriched the spiritual, social, intellectual, cultural,
and political life of hindu society, from its spring of inspiration emerged
many personalities who made their mark on Indian society including its struggle
for national independence.
The
integral Advaitism of Sri Aurobindo -
Page 342 Ram Shankar Misra - 1957 - It is true that Sri Aurobindo's integral view of
Reality cannot be said to be perfectly original. The transcendence and immanence of the Absolute or
Brahman has been advocated in the Upanisads and the different systems of the
Vedanta.
Political
Thinkers of Modern India: Sri Aurobindo Ghose
- Volume 11 - Page 336 - Verinder
Grover - 1993 - Preview
Unlike Christianity, Hinduism did not find it difficult to assimilate Darwinian
ideas, because from the beginning Vedanta viewed God as both transcendent and immanent in nature. Aurobindo could easily
spiritualise the concept of evolution and ...
Sri Aurobindo: a garland of tributes -
Page 243 Arabinda Basu - 1973 - Transcendent of the universe, it is
also immanent in it.
Secondly, one of the forms in which it is immanent in the universe is what Sri Aurobindo calls the spiritual
soul or the psychic being. (It should be noted that the psychic being is not
the mind...
Dancing
with Siva: Hinduism's Contemporary Catechism - Page 171 - Satguru
Sivaya Subramuniyaswami - 2003 - Full
view - More
editions To most monists God is immanent, temporal, becoming. He is creation itself, material
cause ... History's
pantheists include Sankara, Vivekananda, Aurobindo, Plotinus, the Stoics, Spinoza and Asvaghosha. The Vedas
proclaim, “As a ...
Integral
Advaitism Of Sri Aurobindo -
Page 394 - Rāmacandra Miśra - 1998 - Preview
Sri Aurobindo rightly
argues that in order to have an integral view of Reality, we are not to take
into account only the relationless or transcendent aspect of the Absolute but
we have to include its immanent aspect,
its universal and individual ...
Aurobindo's Philosophy of Brahman -
Page 128 - Stephen
H. Phillips - 1986 - Preview - More
editions that Brahman is not responsible for the nature of our world.18 In
this way Aurobindo is led
to blur his distinction between an essential Sachchidananda and inessential finite
presentations. He repeatedly insists on Brahman's immanence, and ...
Gems
from Sri Aurobindo, 3rd
Series - Page 64 - Sri
Aurobindo, Sri M P Pandit - 1995 - Preview - More
editions Sri Aurobindo Sri
M P Pandit. The material world and the physical life exist for us only ... INNER DIVINE The Divine is
already there immanent within
us, ourselves are that in our inmost reality. INNER DOORS As the darkness
disappears, the ...
Evolutionary,
Spiritual Conceptions of Life - Sri Aurobindo, ... - Page 22 - Michael
Leicht - 2008 - Preview
and 'How do we get from atoms to Shakespear?' (If I remember right, Aurobindo makes somewhere an analogous
simile about how mud can become a lotus?). Like Aurobindo he thinks that this can only be explained by
positing immanent ...
Political
Philosophy Of Sri Aurobindo -
Page 294 - V.
P. Varma - 1990 - Preview - More
editions To Aurobindo on
the other hand, the social institutions have an intrinsic immanent importance and do not depend
for their significance on the political order. But in one sense Hegel,
Bosanquet and Aurobindo are
similar because all of them ...
Sri Aurobindo and the Mother:
Glimpses of Their Experiments, ... - Page 28 - Kireet
Joshi - 1989 - Preview - More
editions 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 ... 42-3. But, in spite of her
intimate contact with the leading 28 Sri Aurobindo and The Mother.
Sri
Aurobindo, Anil
Baran Roy - 1996 - Preview
Through the practice of the Yoga of the Gita, Sri Aurobindo attained the state of Cosmic Consciousness and the
perception of the immanence of
God in all beings — sentient and insentient. This book provides the original
Sanskrit text, ...
Sri Aurobindo and Vedānta philosophy
- Page 130 - Sheojee
Pandey - 1987 - But when scriptures go to describe the Reality as
Nirguna then on that point Sri Aurobindo also
agrees with Satikara, ... In
spite of all the facts the transcendent and immanent aspects of Brahman have been advocated in Upanishads
and in other...
Ph Quarles van Ufford, Anta
Kumar Giri - 2003 - Preview - More
editions For Sri Aurobindo,
there is such a creative ongoing dialogue between transcendence and immanence. But despite this dialogue,
transcendence for Sri Aurobindo seems
to work at a much higher level and has its predominant reading as a ...
An
introduction to Sri Aurobindo's
philosophy - Page 36 - Joan
Price Ockham - 1977 - Since Brahman is not only transcendent, but
also immanent, the cosmic
and the individual activity as manifestations of "That" are equally
real. Herein lies the ... "In
the beginning," says Sri Aurobindo,
"all this was the Non-Being. It was thence ...
Sri Aurobindo, thinker and the yogi of the
future - Page 66 - M.
G. Umar - 2001 - Sri Aurobindo's concept
of God, Soul and Nature is many- sided and complex. ... cdtmdnam na tato vijugupsate
According to Sri Aurobindo,
God has three aspects: the Transcendent Divine, the Universal Divine, the immanent Divine within us.
Teilhard
and Aurobindo: a study in
religious complementarity - Page 53 - David
M. Brookman - 1988 - From the perspective of the supra- mental may be
glimpsed Aurobindo's majestic
vision of Reality as transcendent, unmanifest and self-absorbed on the one
hand; immanent, manifest and
creative on the other. Aurobindo conceives
of three ...
Sri Aurobindo and Iqbal: a
comparative study of their philosophy - Page 77 - M.
Rafique - 1974 - Snippet view - More
editions His God is both the transcendent and immanent. In one of hjs English verses, he says : , "Thou who
pervadest all the worlds below, " ' Yet sits above, Master of all who work
and rule and know, Servant of Love." Sri Aurobindo's conception of ...
Indian
Religions: The Spiritual Traditions of South Asia : an ... - Page 455 - Peter
Heehs - 2002 - Preview - More
editions A few months later, while in jail awaiting trial for
conspiracy, Aurobindo had the wider experience of the Divine as simultaneously
transcendent of and immanent in the universe. This came to him as a
vision of Krishna in all things and beings.
Revisioning
Environmental Ethics - Page 119 - Daniel
A. Kealey - 1990 - Preview - More
editions Aurobindo wants to maintain Brahman's absolute
transcendence on the one hand while on the other wants that the knowledge by
identity with the absolute transcendental infinity be within the grasp
of immanent, finite consciousness. 12:35 pm
