Res

al authentic Kriya Yoga of Babaji, Yogiraj Lahiri Baba, and Shriyukteshwarji was
brought to the West in this century by Paramahamsa Hariharananda. ... his metap
horical interpretation of the Bhagavad Gita in the lightal authentic Kriya Yoga
of Babaji, Yogiraj Lahiri Baba, and Shriyukteshwarji was brought to the West in
this century by Paramahamsa Hariharananda. ... his metaphorical interpretation o
f the Bhagavad Gita in the lightal authentic Kriya Yoga of Babaji, Yogiraj Lahir
i Baba, and Shriyukteshwarji was brought to the West in this century by Paramaha
msa Hariharananda. ... his metaphorical interpretation of the Bhagavad Gita in t
he lightal authentic Kriya Yoga of Babaji, Yogiraj Lahiri Baba, and Shriyukteshw
arji was brought to the West in this century by Paramahamsa Hariharananda. ... h
is metaphorical interpretation of the Bhagavad Gita in the lightal authentic Kri
ya Yoga of Babaji, Yogiraj Lahiri Baba, and Shriyukteshwarji was brought to the
West in this century by Paramahamsa Hariharananda. ... his metaphorical interpre
tation of the Bhagavad Gita in the lightal authentic Kriya Yoga of Babaji, Yogir
aj Lahiri Baba, and Shriyukteshwarji was brought to the West in this century by
Paramahamsa Hariharananda. ... his metaphorical interpretation of the Bhagavad G
ita in the lightal authentic Kriya Yoga of Babaji, Yogiraj Lahiri Baba, and Shri
yukteshwarji was brought to the West in this century by Paramahamsa Hariharanand
a. ... his metaphorical interpretation of the Bhagavad Gita in the lightal authe
ntic Kriya Yoga of Babaji, Yogiraj Lahiri Baba, and Shriyukteshwarji was brought
to the West in this century by Paramahamsa Hariharananda. ... his metaphorical
interpretation of the Bhagavad Gita in the lightal authentic Kriya Yoga of Babaj
i, Yogiraj Lahiri Baba, and Shriyukteshwarji was brought to the West in this cen
tury by Paramahamsa Hariharananda. ... his metaphorical interpretation of the Bh
agavad Gita in the lightSri Aurobindo: Rabindranath has a curious blend of senti
ments which are partly true and partly false. There are many criminals suffering
in jail; suffering instead of purifying them or bringing them towards God, rath
er degrades them.
Disciple: Christian mystics say that suffering can be transmuted into Ananda.
Sri Aurobindo: The movement of the Divine Ananda is not in the terms of joy and
suffering, just as the movement of the divine power is not in the terms of good
and evil.
Disciple: Why did God create suffering?
Sri Aurobindo: This is the plan of the world and of evolution in it. But why He
made this plan and not any other cannot be answered. God is not like a man and H
is works cannot be judged by human standards. In the infinite there are infinite
possibilities
all possibilities will be realized. The present plan is one of th
e infinite possibilities. God brings forth inconscient existence, and by pressin
g upon it gradually evolves life, mind and different grades of consciousness out
of that inconscient existence until the consciousness reaches the highest level
.
*
Sri Aurobindo: The story of Christ s visit to India was invented by some Russians.
The very existence of Christ is questioned by some scholars. There might have b
een a man called Christ, and all the traditions regarding him may not be true of
him historically but have been eventually attributed to him, just as many conte
nd that all the teachings of Buddhism were not taught by Buddha. But it is immat
erial whether there was actually ever a Christ exactly as he is regarded by the
Christians. All the same, the idea of Christ is a living one it has assumed a fo
rce in the psychic plane and has been wielding great influence over mankind. The
character of Rama may not be historical there is no historical proof about him.
Rama and Sita symbolize the Sun and the Earth respectively in the Vedas. All th
e same they represent true ideals in life and have very real influence on mankin
d.
*
Sri Aurobindo: Suffering is due only to our weakness and imperfection. When exte
rnal forces affect us, if we have acquired sufficient strength to assimilate the
m, we derive joy from them, otherwise they produce pain.
*
Sri Aurobindo: The suffering inflicted on the body in Indian asceticism and asce
tic worship was intended to check the clamour of the senses to rise above the call
s of the flesh. In Christianity the idea is different; there suffering is a sort
of a price to be paid for the happiness that is to be obtained hereafter.
*
26 June 1926 (Evening)
Disciple: Is there a distinction between higher gods and lower gods?
Sri Aurobindo: Yes, they are separate classes. The gods represent forces of immo
rtality. As a matter of fact, the gods are in a way beings similar to the Raksha
sas and Asuras they are all tendencies in the cosmic movement. The gods work for
light, harmony, straightness in the cosmic movement, while the Rakshasas and th
e Asuras work for crookedness, for perversion. The gods, from their nature help
the upward evolution, the other retard it. Of course all are derived from the Su
preme Power.
Disciple: What exactly constitutes the personality of these non-human beings? Ha
ve they got a soul?
Sri Aurobindo: We must understand what we mean by a soul. In a sense every being
has got a soul.
Disciple: What is the distinction between men and those beings in the constituti
on of their personality?
Sri Aurobindo: They are free forces; men are confined, embodied beings. Men are
rather fields where the different forces of the universe have a play. They want
to catch hold of men and play through them as in this they get pleasure.
Disciple: When do the Rakshasas and Asuras get a chance of exploiting men?
Sri Aurobindo: When men open themselves to their influence. If we indulge oursel
ves to any great extent in ambition, lust, greed etc. they get a chance of estab
lishing their sway over us. When groups of persons begin sadhana, all these forc
es gather round them and try to find out some hole or weak points through which
they may enter and frustrate the sadhana which tends to take these men away from
the influence of these lower forces.
Disciple: How are these beings affected by the sadhana or tapasya of men?
Sri Aurobindo: They enjoy by associating with men.
Disciple: Have these beings any progress or evolution?
Sri Aurobindo: They may be changed into some other being but not by stages of ev
olution through which man has to pass. When they open themselves to the higher p
ower, make themselves servants of the higher will, they may be transformed. Some
say that they incarnate themselves as men in order to do sadhana and attain sal
vation; thus there is the view that Asuras attain salvation by dying in the hand
s of God. I cannot say why such a view is held and what truth there is in it. Bu
t these beings as they are, can be known very well, their natures and different k
inds of play can be easily discerned.
Disciple: Do the gods you speak of correspond to the Vedic or Puranic gods?
Sri Aurobindo: No, I do not refer to those conceptions about gods. What I refer
to are forces in the world who take part in the cosmic movement. (All movement i
s between soul and nature.) The Vedic gods represented different aspects of the
Supreme Power the Supreme Deity. All the different manifestations of this Power fr
om the lowest to the highest levels have been symbolically represented as gods i
n the Veda. Thus Agni represents the psychic being in man, but it is spoken of a
s being the same as the highest god also. The Puranic gods are minor deities.
*
Sri Aurobindo: Modern Europe is now in the grip of vital forces; if you look int
o society there you will find how corrupted and rotten it is. The mad rush for p
ower, wealth, possession, the huge conflicts; all these are indications of the p
lay of the vital forces.
Disciple: Does not the condition of India, degenerated as the people are, offer
a suitable field for the vital forces?
Sri Aurobindo: Degenerated?
Disciple: I mean, centuries of slavery must have brought weakness and degenerati
on.
Sri Aurobindo: But there is very little here which vital forces can enjoy
except
the Hindu-Muslim riots and such other things which they certainly do. But India
can offer these vital forces nothing on such a big scale as Europe.
*
Sri Aurobindo: The great War offered a sumptuous feast to vital forces. As I hav
e often said, when the higher truth tends to come down, there is a great pressur
e put on the vital play of this world and there arises a stern conflict between
these lower forces and the higher truth. If the lower forces succeed there is a
cataclysm, humanity goes back to barbarism and has to begin the march anew. If t
he higher forces succeed a newer and better condition of the world is evolved. G
enerally, it is the vital forces that win.
*
Disciple: What is the essential difference in outlook between Indian politics an
d European politics?
Sri Aurobindo: What do you mean by Indian politics?
Disciple: Politics as it is being carried on in India at the present time?
Sri Aurobindo: Present politics in India is not essentially different from, it i
s rather an imperfect imitation of, European politics. The modern Indian politic
ians readily adopt catchwords and intellectual ideas from Europe and without ref
erence to their own life and genius they try to introduce them into the country.
Sometimes it is Democracy, sometimes Bolshevism, sometimes Fascism. Europe does
not seem to have made any real progress with the help of these ideas. Is it wor
th while for the Indians to give up their own svadharma in pursuit of these alie
n foreign ideals? Then our politicians have adopted the whole machinery of Europ
ean politics
e.g. the press, the platform, the Congress organization; specially
they have adopted the British methods. Propaganda and public agitation has its u
se in England, where the voters determine the policy of the Government, but in I
ndia it is meaningless. The only thing Indian in the present political movement
is the demand for freedom. Instead of frittering away energy in useless imitatio
ns of foreign methods the people of the country should be organized for freedom.
Disciple: What is the essential nature of real Indian politics?
Sri Aurobindo: You ask me to epitomize my Defence of Indian Culture. European po
litics (as it is now
not medieval European) has three essential characteristics.
First, they form some intellectual ideas about the organization of government a
nd society, and they think that if everything can be made to fit to those ideas,
there will be perfection and harmony. These ideas change from time to time
it i
s aristocracy, or democracy, or monarchy, or republic, or socialism, bolshevism,
fascism and so forth. The more they fail in the application of these ideas, the
more they cling to them and try to force to fit all circumstances to those idea
s until the whole artificial arrangement crashes down giving place to some other
new idea. The second characteristic of European politics is interest. It is int
erest which gives real force to those intellectual ideas
it is the interest of s
ome particular class or group which determines all political organizations and a
ctivities. Sometimes it was the interest of the aristocrats; then it was the int
erest of the middle class (which produced the so-called democracy); now it is th
e interest of the proletariat or the mass which is seeking to rule society. The
third characteristic is machinery. The Europeans depend on mechanical organizati
on and think that all their troubles and difficulties will disappear if only the
y can perfect the machinery of government or society.
The genius of India was quite different. She depended more on life than on machi
nes. The conception of life adopted by the ancient Indian politicians was to all
ow the free growth of life in all sorts of autonomous centres. They had machiner
y, organization, but the mechanical part of it was secondary, subordinate; the p
rinciple of life, the svadharma of every group or centre was the primary thing.
Thus there were the village centres, the town centres, all with their own assemb
lies of elected members, their own laws suitable to their peculiar needs and con
ditions. There were similar other groups, the clan, the family, the caste guilds
, the religious sanghas
each developed life in its own way without trying to thr
ust its law or dharma on others. Thus the whole country pulsated with life; a me
chanical set organization or rule from above did not hamper their free growth.
Then, there was the idea of function, dharma. Every centre, every group had a fu
nction to fulfil, a dharma, and the conditions were sought to be made favourable
for the fulfilment of this dharma by all.
The most difficult thing, however, was to harmonize these various kinds of auton
omous centres so that they might not conflict with each other. This task was lef
t to the Raja, i.e. the central government. This government did not seek to thru
st its own law, its own ideas, upon the whole people; it allowed the people to g
row in their own way. It only held the power to remove the conflict and friction
between the different centres of life and evolve a harmonious whole out of thes
e numerous autonomous centres of life. This was sought to be done by boards with
a minister at the head of each, every board being responsible for a particular
department. No department of life was left out. This was a sort of bureaucratic
organization.
The first historical empire, that of Chandragupta, was organized on these princi
ples, and the main structure, though it has deteriorated in many respects, has l
asted to the present day. That must have been a very remarkable construction whi
ch lasted for two thousand years through all vicissitudes. The Guptas continued
the system which was afterwards taken up by the Moghul emperors who placed the c
entral Asiatic stamp on it. The idea of the absolute monarch was unknown in Indi
a, it was brought by the Mahomedans. Thus Buddha s father was not a king but only
an elected president.
After the Moghuls, the British took up the frame which has lasted for all these
years. It is for this reason that foreign ideas, foreign institutions are not fi
tting in with the life of the people in whose subconsciousness there remain the
essentials of ancient Indian organization.
The ancient organization failed for two reasons partly because the country was t
oo vast and the means of communication were very primitive. With modern systems
of communication, with railways and telegraphs, the Indian organization could ha
ve lasted and developed. Its fall was partly due also to the decline in the vita
lity in the people. How this decline came cannot be explained but it was a fact.
Up to the Mahomedan invasion, the Indians assimilated everything that came from
the outside i.e., they took up whatever was good in the Greeks and the Persians
and turned them into something Indian. But the Mahomedans were too hard for them
and could not be assimilated. There occurred a mental union, but the fundamenta
l assimilation was not there. If the mental union had lasted under the auspices
of emperors like Akber, the essential unity might have been achieved by this tim
e; but that union received too many shocks. The Hindus are always tolerant, they
are always ready to take the Mahomedans, but the Mahomedans are intolerant and
refuse to be assimilated. Unfortunately, this intolerance of the Mahomedans show
s no sign of decrease.
Disciple: Was not the want of national consciousness in ancient India the main c
ause of its being conquered by foreign conquerors?
Sri Aurobindo: There was certainly no national ideal in India as it is understoo
d at present. They were moved mainly by the conceptions of culture, religion and
so forth. They resisted foreign invaders, as they came with alien culture and r
eligion. But the function of defending the country was left in the hands of the
ruling class. There was no such thing as nation-in-arms. When the empire was str
ong it resisted foreign invasion. When the central government became weak, the c
ountry fell an easy prey to foreigners.
Disciple: Some say that the system of village communes acted against the functio
n of national consciousness.
Sri Aurobindo: That is cant. The central authority did not sufficiently take in
the villages. The village organizations were conductive to the growth of the peo
ple; if the central government could sufficiently organize these centres of life
, the nation could be mightily strong.
*
Sri Aurobindo: The English say that they have kept intact all the ancient instit
utions. As a matter of fact, they have been destroying everything and thrusting
their own institutions everywhere, e.g. the municipalities, district boards etc.
As it is, they are serving the purpose of clearing the rubbish, so that in prop
er time, newer forms of living organizations may flourish.
*
Sri Aurobindo: The modern nationalism has arisen in countries which are small an
d separate like England and Japan
the people there can become easily united and
solidified. In bigger countries like France, Germany, and Italy, the idea, the d
evelopment of nationalism was due to foreign invasion. Thus when the English fir
st invaded France they found many allies there; gradually the necessity of defen
ce moulded the people into a nation.
Disciple: Is it not a fact that France developed nationalism when under Napoleon
it became aggressive?
Sri Aurobindo: No, much before that nationalism began to grow in France. It was
at the time of Joan of Arc.
Disciple: Is it not necessary that nationalism should grow in every country?
Sri Aurobindo: If the nations continue to be inimical to each other, they must o
rganize the whole people with the idea of defence but that must be at the cost o
f free growth of life.
A new idea has arisen
internationalism. But it will not succeed as long as the m
entality responsible for nationalism lasts. But the mentality need not last, it
may change.
*
[1] The diary notes begin with these lines from the pen of Anilbaran Roy.
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Conversations with Sri Aurobindo recorded by Anilbaran Roy, Part 4With 9 comment
s
s
s
12 Comments
Sohag Patel said,
February 26, 2013 at 9:44 pm
Extremely energising.
Please send some more conversations with Sri Aurobindo.
Thank you
Reply
Naba Krishna Muni, Dhaka, Bangladesh, Cell: +8801711-148-569 said,
February 27, 2013 at 3:21 am
Thought provoking & internalizing, deeply rooted. Awakening intuitive mind n
eeded. Keep continue with more conversations.
Reply
Virender Ghai said,
Tthis interview truely reveals the thoughts of Sri Aurobino. Though, strictl
y speaking, I am not follower of Sri Auobindo but am greatly influenced by the w
ay he has amalgamated philosophy, pschology and science into spirituality on one
hand and sociology, religion and nationalism on the other hand particularly at
macro level in his spiritual thoughts. I feel convinced that while pursuing my s
tudies in application of Quantum Physics, Non-local Reality and Genetics I must
have further in-depth understanding of Sri Aurobindo s thoughts.
Virender Ghai, Gurgaon
Reply
Conversations with Sri Aurobindo recorded by Anilbaran Roy | Integral Yoga o
f Sri Aurobindo & The Mother said,
March 1, 2013 at 8:20 am
[ ] Conversations with Sri Aurobindo recorded by Anilbaran Roy, Part 1 [ ]
Reply
Sandeep k Das said,
March 4, 2013 at 10:33 am
Conversation reveals the depth of knowledge which one Intellectual Giant can
have for different aspects.It is very informative, thought provoking & interest
ing as well
Reply
Anurag Banerjee said,
March 9, 2013 at 8:26 am
In his undated notes circa January 1927 (now published in Record of Yoga, p.
1344), Sri Aurobindo remarks about Anilbaran: Vivekananda The Fearless .
Sri Aurobindo: Rabindranath has a curious blend of sentiments which are partly t
rue and partly false. There are many criminals suffering in jail; suffering inst
ead of purifying them or bringing them towards God, rather degrades them.
and evil.
possibilities
.
*
Christians. All the same, the idea of Christ is a living one

it has assumed a fo
d.
*
*
*
preme Power.
ve they got a soul?
has got a soul.

*
on.
except
*
*

ean politics
it i
organization.
*

*
A new idea has arisen internationalism. But it will not succeed as long as the m
may change.
*
Share this:
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s
s
s
12 Comments
Sohag Patel said,
Thank you
Reply

Reply
Virender Ghai said,
Reply
March 1, 2013 at 8:20 am
Reply
Sandeep k Das said,
March 4, 2013 at 10:33 am
ing as well
Reply
March 9, 2013 at 8:26 am
and evil.
possibilities
.
*
d.
*
*
*
preme Power.
ve they got a soul?
has got a soul.

*
on.
except
*
*

ean politics
it i
organization.
*
*
may change.
*
Share this:
Related
s
s
s
12 Comments
Sohag Patel said,
Thank you
Reply
Reply
Virender Ghai said,
Reply
March 1, 2013 at 8:20 am
Reply
Sandeep k Das said,
March 4, 2013 at 10:33 am
ing as well
Reply
March 9, 2013 at 8:26 am
and evil.
possibilities
.
*
d.
*
*
*
preme Power.
ve they got a soul?
has got a soul.
*
on.
except
*

*
ean politics
it i
organization.
*
*
may change.
*
Share this:
Related
s
s
s
12 Comments
Sohag Patel said,

Thank you
Reply
Reply
Virender Ghai said,
Reply
March 1, 2013 at 8:20 am
Reply
Sandeep k Das said,
March 4, 2013 at 10:33 am
ing as well
Reply
March 9, 2013 at 8:26 am
and evil.
possibilities
.
*
d.
*
*
*
preme Power.
ve they got a soul?
has got a soul.
*
on.
except
*
*
ean politics
it i
organization.
*
*
may change.
*
Share this:
Related
s
s
s
12 Comments
Sohag Patel said,
Thank you
Reply
Reply
Virender Ghai said,
Reply
March 1, 2013 at 8:20 am
Reply
Sandeep k Das said,
March 4, 2013 at 10:33 am
ing as well
Reply
March 9, 2013 at 8:26 am
13 at 8:20 am
Reply
Sandeep k Das said,
March 4, 2013 at 10:33 am

ing as well
Reply
March 9, 2013 at 8:26 am
Reply
kitturd said,
March 13, 2013 at 1:28 pm
[ ] https://overmanfoundation.wordpress.com/2013/02/26/conversations-with-sriaurobindo-recorded-by-anilb [ ]
Reply
Krishna (Volodymyr) said,
July 30, 2014 at 5:04 am
Please, see Complete set of Anilbaran Roy Conversations with Sri Aurobindo a
nd the Mother published as eBook on Auro e-Books. Ebook free download: pdf, epub
, Kindle. Web linlk: http://www.auro-ebooks.com/anilbaran-roy-conversations-with
-sri-aurobindo/
Reply
Nachiketas said,
July 26, 2015 at 12:45 pm
Any ideas as to who that East Bengal Sadhu was and which Tibetan Lama he ent
ered? That could give us some clues or insights.
Thanks.
Reply
Sandeep said,
July 28, 2015 at 8:14 am
The Bengali Sadhu was Srijoy Das and the Lama s name was Jamyang Gyatso
Reply
Nachiketas said,
August 10, 2015 at 10:57 am
Thanks a lot Sandeep. Could you tell me where you got that informati
on? I was unable to find out much about these two gentlemen especially the forme
r. I would be much obliged if you could provide me with the source of your infor
mation. Thanks.
Sandeep said,
August 10, 2015 at 10:32 pm
From an old Sadhak. What does it matter who the names of these peopl
e are ? They lived and died 2 centuries ago.
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ra emphatieally declares that man's consciousness in its essential nature, is At
man (Caitanyam atma) and the Atman itself is Shiva, the great Lord. Maheshvara (
atmaiva shivah). Apart from & few highly philosophical declarations made in the
Shiva-sutras as a protest against the nihilistic doctrines of certain schools of
Buddhism and against the doctrine of dualism (bheda) taught by some schools, th
ey constitute a practical treatise devoted to the unfoldment of the three ways o
f liberation (upayas), mentioned above, (upaya-pra- kashanam). They also give th
e rudiments of Kashmir Shaivism, such as malas (impurities) and pasas (fetters),

characteristics of various types of perceivers, transmigratory subjects, Pati (
free-soul) and Pasu (soul under bondage), different state of common perceivers a
nd extraordinary states (turya, the fourth state and turyotita, beyond the fourt
h state) as experienced by the Yogis, and so on.
Spanda Shastra:
The original text belonging to this Shastra (Spanda-karika) and the literature t
hat subrequently developed on it, have already beenseem to be the work of Kallat
a. The Spanda-shastra lays down the main principles, as enumerated in the Shivasutras, in a greater detail and in a more amplified form, without giving philoso
phical reasonings in their support. In fact, the Spanda system owes its origin t
o the Shiva Sutras and concerns itself with their elucidation and popularisation
. The author describes Spanda as that power of consciousness which infuses life
into the physical senses. An object when sensed has no basis apart from consciou
sness. Spanda Karikas (verses) are 51 in number in which the fundamental princip
les of Shavism, as aphoristically given in the Shiva Sutras, are epitomised. The
basic idea underlying the Spanda-Shastra is that Shiva's Spanda (energy) out of
its own nature manifests on the backgroud of its own pure self the whole univer
se comprising the thirty-six tattvas (principles or categories of objective real
ity) from the earth upto Parama Shiva. According to this doctrine, the world is
a play of energy force or vibration, which appears to be in confirmity with the
modern science. It is not an illusion, the result of error in perception (avidya
) as the Vedantins suppose. Their doctrine that 'vishva yan-na tad eva brahma' (
what is not the world, that is Brahman) is rejected by the Spanda school.
Pratyabhijna Shastra:
It is not necessary to give glimpses of Pratybhijna Shastra here, as it is separ
ately dealt with in detail in the Part II of this paper which is exclusively con
cerned with this philosophical school of Kashmir. Here it will be remarked that
metapysical reasoning (tarka) is the essence of a philosophical system. It is th
is philosophical content of the system that Utpaladeva presents in a bold relief
, and in a systematic order, relevating the religious dogmatism of the school to
a subordinate position, having devoted only a few sutras of his work (in Agamad
hikara) to the latter aspect of the school. Pratyabhijna has been admitted to be
a taraka shastra (a system of logic and philosophy).
Tantraloka - a Compendium of Trika Shastra:
Tantraloka, by Abhinavagupta, includes the contents of all the three branches of
Kashmir Shaivism (Trika-Shastra), viz. Agama, Spanda and Pratyabhijna in a summ
arised form. The Tantraloka is a most voluminous work of Abhinavagupta, composed
in verse, and forms an encyclopaedia of the Trika Shastra. The Tantra-sara, by
the same author, is just a brief summary of the Tantroloka, written in easy pros
e. It is an excellent introduction to Tantraloka. The first Ahnika (Chapter) of
Tantraloka is chiefly philosophical. It opens with an explanat:on of the first t
wo Shiva-sutras and defines the key-word 'Caitanyam'. This Caitanyam is emphatic
ally declared to be the Atman, 'the one nuclear core in every personality, the o
ne central point of reference in each and every experience, the deepest depth of
the sub- conscious in each vividly concious personal ego'. The same chapter of
the work gives also the definitions and explanations of various other terms. The
next four chapters of the work deal, in detail, with the same three upayas (met
hods or ways of realization) which constitute the three sections of the Shiva-su
tras. According to Abhinavagupta, the three means or methods described are those
of Abheda (non-dualism), Bhedabheda (dualism-cum-non-dualism) and bheda (dualis
m) respectively. The Pratyabhijna is said to be another way of realization, a wa
y of mere knowledge (awareness) and reasoning (tarka), denominated by him as 'An
upaya marga' viz., requiring no practical performance of any kind, ritualistic,
mystic or yogic, or even devotion and worship of any sort. Abhinavngupta says, t
his last method (Anupaya-marga) is the highest of all the methods, called also A
nuttara, i. e. above the first three methods (tato pi paramam jnanam upayadi-viv
arjitam..anuttaram ... ihocyate). Various philosophical topics like time, space,
the nature and division of the thirty-six 'tattvas' (principles of creation), t
he principle of 'Maya' and its five offshoots, etc., are also dealt within the d
ifferent chapters of this work. The rest of the work deals with various ritual p
ractices and forms of worship.
Philosophical nucleus of Trika-Shastra:ra emphatieally declares that man's consc
iousness in its essential nature, is Atman (Caitanyam atma) and the Atman itself
is Shiva, the great Lord. Maheshvara (atmaiva shivah). Apart from & few highly
philosophical declarations made in the Shiva-sutras as a protest against the nih
ilistic doctrines of certain schools of Buddhism and against the doctrine of dua
lism (bheda) taught by some schools, they constitute a practical treatise devote
d to the unfoldment of the three ways of liberation (upayas), mentioned above, (
upaya-pra- kashanam). They also give the rudiments of Kashmir Shaivism, such as
malas (impurities) and pasas (fetters), characteristics of various types of perc
eivers, transmigratory subjects, Pati (free-soul) and Pasu (soul under bondage),
different state of common perceivers and extraordinary states (turya, the fourt
h state and turyotita, beyond the fourth state) as experienced by the Yogis, and
so on.
Spanda Shastra:

so on.
Spanda Shastra:

so on.
Spanda Shastra:

so on.
Spanda Shastra:

so on.
Spanda Shastra:
ately13 at 8:20 am
Reply
Sandeep k Das said,
March 4, 2013 at 10:33 am
ing as well
Reply
March 9, 2013 at 8:26 am
Reply
kitturd said,
March 13, 2013 at 1:28 pm
Reply
July 30, 2014 at 5:04 am
-sri-aurobindo/
Reply
Nachiketas said,
July 26, 2015 at 12:45 pm
Thanks.
Reply
Sandeep said,
July 28, 2015 at 8:14 am
Reply
Nachiketas said,
August 10, 2015 at 10:57 am
mation. Thanks.
Sandeep said,
August 10, 2015 at 10:32 pm
Leave a Reply
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Spanda Shastra:
so on.
Spanda Shastra:

so on.
Spanda Shastra:
so on.
Spanda Shastra:
a. The Spanda-shastra lays down the main principles, as enumerated in the Shiva-
sutras, in a greater detail and in a more amplified form, without giving philoso
so on.
Spanda Shastra:
so on.
Spanda Shastra:
ately13 at 8:20 am
Reply
Sandeep k Das said,
March 4, 2013 at 10:33 am
ing as well
Reply
March 9, 2013 at 8:26 am
Reply
kitturd said,
March 13, 2013 at 1:28 pm
Reply
July 30, 2014 at 5:04 am
-sri-aurobindo/
Reply
Nachiketas said,
July 26, 2015 at 12:45 pm
Thanks.
Reply
Sandeep said,
July 28, 2015 at 8:14 am
Reply
Nachiketas said,
August 10, 2015 at 10:57 am
mation. Thanks.
Sandeep said,
August 10, 2015 at 10:32 pm
Leave a Reply
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Spanda Shastra:

so on.
Spanda Shastra:

so on.
Spanda Shastra:

so on.
Spanda Shastra:
so on.
Spanda Shastra:

so on.
Spanda Shastra:
ately13 at 8:20 am

Reply
Sandeep k Das said,
March 4, 2013 at 10:33 am
ing as well
Reply
March 9, 2013 at 8:26 am
Reply
kitturd said,
March 13, 2013 at 1:28 pm
Reply
July 30, 2014 at 5:04 am
-sri-aurobindo/
Reply
Nachiketas said,
July 26, 2015 at 12:45 pm
Thanks.
Reply
Sandeep said,
July 28, 2015 at 8:14 am
Reply
Nachiketas said,
August 10, 2015 at 10:57 am
mation. Thanks.
Sandeep said,
August 10, 2015 at 10:32 pm
Leave a Reply
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Spanda Shastra:

so on.
Spanda Shastra:
so on.
Spanda Shastra:

so on.
Spanda Shastra:
so on.
Spanda Shastra:
so on.
Spanda Shastra:
ately
The question betrays impatience
it arises from the vital being. I myself am not
sure as to the form my work should take, though I have some ideas within me. I a
m constitutionally an anarchist and a communist and try to form plans according
to my bent and this has become an obstacle to the real Truth-Force organizing it
s work. So I keep these in check. There may be forms and moulds prepared in the
minds for verification for application if proper conditions are forthcoming, but
these are never to be taken as final. I have not yet got the whole plan to be w
orked out, otherwise I would myself have given that to you. I am perfecting my i
deas within and people misunderstand me saying that I am doing nothing. I do not
mind at all what the outside world says of me I have my own work to do, and I a
m doing that. What I want from outside world is only a few lacs of rupees (laugh
ter).
In the meantime you have plenty of work in the shape of preparing yourself for t
he task that may be demanded of you.
That India will be liberated, there is absolutely no doubt about that, but for t
he mere liberation of India Yogins or Supermen are not needed. Ordinary men by o
rdinary methods can bring about the freedom of India
let them achieve that by an
y means or plans they like. I will have no objection. If the people of India are
not absolutely doomed, they will certainly make themselves free and I am sure I
ndia is not destined for destruction. But within what time India will be free or
whether India will be freed suddenly or by partial stages
these are questions w
hich cannot be definitely answered.
A worker must have plans but it is not necessary that the whole plan must be giv
en out at once. I do not believe with Gandhi that there should not be any secrec
y. Only that part of the plan which is fit for materialization is to be given ou
t, otherwise there will be endless futile discussion and the opposing forces wil
l be forewarned.
*
Sri Aurobindo: Gandhi made a confusion when he sought to gain the Mahomedans by
helping them in the Khilafat movement. There was some sort of plan constructed b
y his mind, but it has proved to be a mistake. The nature of the Mahomedans has
to be changed; their spirit is more communal than national; they feel more for I
slamic brotherhood than for Indian solidarity. The Khilafat agitation gave nouri
shment to this wrong mentality of the Mahomedans and the result has been disastr
ous. It required no super-mind, but ordinary common sense ought to have told us
not to help the Khilafat movement. But

his followers. Gandhi took no account
edans, formed in his own mind a scheme
e country without having regard to the
some mental obsession confused Gandhi and

of facts, ignored the nature of the Mahom
of Hindu-Muslim unity and thrust it on th
existing circumstances.
*
Sri Aurobindo: We must reject all formed ideas and samskaras

all forms we have r
eceived from our parents, from our past life and so forth. Thus our likes and di
slikes are only matters of habit; these habits can be overcome. What appears to
be offensive to you, you will learn to take from that even what that has to give
. I have no likes and dislikes from everything I can take the essence, the rasa.
(An old quotation on this subject from elsewhere:
Disciple: In eating a long green plantain I suffer from biliousness and cough. M
r. N. says I have got to throw out that idea from my mind that it will produce b
iliousness and cough and then go on eating it. Is it this fixed idea or samskara
in the mind which is responsible for this disorder or there is something intrin
sic in the plantain itself?
Sri Aurobindo: Both are true. There is dravyaguna, the particular nature of the
food, as well as fixed idea in our beings. But the removal of that from the mind
alone does not free you from it. You must be conscious of the same idea in your
vital being and remove it from there as well. The vital has also strong likes a
nd dislikes like that. I have removed it from down to the physico-vital and I ca
n now take any food whether hot or spiced, good or bad. I can now take the essen
tial rasa out of any and every kind of food. In my case this desire for and reco
il (antipathy) from certain food is still there in the atoms of my physical bein
g. If that can be removed then what you say may be possible, i.e., even a cup of
poison will not affect me. There is not one law for everything. We are affected
even by the idea in our environment, as for instance, there is a rigidly fixed
idea about poison and its killing properties in our environment down to the lowe
r animal kingdom. In dealing with each thing you have to see its nature, your po
wer to meet and overcome that play and so many other things before you can hope
to succeed. You may abstain from a particular kind of food for a time not with t
he idea of rejection but as a temporary measure until the whole system is recons
tituted from above and you have developed sufficient power to be able to remain
unaffected by it.)
*
Disciple: What is the vital form of the Asuras?
Sri Aurobindo: The Asuras are beings of the mental plane; they act upon men thro
ugh their mental forms and constructions and their egoism. Men form ideas in the
ir mind and accept them as truth; they form all sorts of plans and projects impe
lled by ignorance and egoism, this is where the Asuras find a scope in their pla
y with man.
The Asuras are of a higher order of being than the Rakshasas and Pishachas
these
latter are beings of the vital plane. There is some light and self-control
howe
ver imperfect and incomplete in the Asuric activities. But the Rakshasas play on
blind desires and dark passions, unbridled and unrestrained.
The beings working in the physical plane are very obscure and of

mind at all what the outside world says of me
I have my own work to do, and I a
ter).
l be forewarned.
*
not to help the Khilafat movement. But some mental obsession confused Gandhi and
his followers. Gandhi took no account of facts, ignored the nature of the Mahom
edans, formed in his own mind a scheme of Hindu-Muslim unity and thrust it on th
e country without having regard to the existing circumstances.
*
Sri Aurobindo: We must reject all formed ideas and samskaras all forms we have r
unaffected by it.)
*
y with man.
these
howe
ter).
l be forewarned.
*
*
all forms we have r
unaffected by it.)
*

y with man.
these
howe
ter).
l be forewarned.
*
*

all forms we have r
unaffected by it.)
*
y with man.
these
howe
ter).
l be forewarned.
*
*
unaffected by it.)
*
y with man.
these
howe
The beings working in the physical plane are very obscure and of activities as
a field of experiment. You do any kind of work, so as to learn to do it in the p
roper way. In ordinary life, the manner of work is blind and haphazard
there is
not the right attitude. When a Yogi works, he works with a deeper consciousness;
his hands and fingers move automatically
not as a dead automatic instrument but
with a full consciousness behind the automatic activity.
A Yogi is not to be a Jack of all trades; everyone has a role to play, and that
role is found out with the descent of the higher knowledge. In the meantime we m
ust prepare ourselves in such a manner as to be able to do any kind of work. I p
repare fish for the cats because that is an act which comes to my hand and I do
it with the right attitude and in the proper manner. I could have blackened your
shoes, but that would falsify the relations between you and me
you may misunder
stand me. The cats at least do not misunderstand.
When the Supermind comes and sets you to work, what form that work will take it
is not possible to say from beforehand. There are infinite possibilities, and th
e Truth-Force will determine the work for each according to his svadharma and ac
cording to the development of circumstances. The mind can catch glimpses of the
nature of work that will be accomplished, but these can be falsified. I have cer
tain ideas in my mind about the future work but I do not accept them as final. I
f I communicate these ideas to you, you may misunderstand and misapply them. You
may hastily try to execute them and make various mental formations and construc
tions which may be an impediment to the coming down of the higher Truth.
Some years ago, I had certain ideas in my mind about social and economic organiz
ation and I gave them to X to be worked out. But his activities have taken such
a turn as I cannot approve of now. At that time I was for communism, but now I h
ave no isms
the Truth has no isms in it. The creations of Truth are very complex, the
y cannot be stated in any cut and dried formula. Of course there will be some fo
rms, but these will be progressive forms and these forms will vary with varying
conditions. Now some say communism is the only right thing, some say democracy.
Mahatma speaks of foul-force, Rabindranath of love, the Russians of communism
bu
t Truth is not limited by any of these conceptions. Each of these men has graspe
d some part of the Truth; in their attempts to express Truth, they build up orga
nizations which are but imperfect expressions of Truth and thus collapse after a
short time, giving place to newer forms, newer organizations of expressing the
Truth-Force.
Of course Truth has infinite possibilities and the earth and mankind are not yet
ready for all kinds of manifestation. There are stages in the manifestation of
the Truth. The very gods will come down on the earth but if the attempt is made
now the physical earth and the whole structure of humanity will break down. Yet,
a beginning is going to be made, and we must keep our mind free and plastic so
that we may be the proper instruments of working that out.
We should reject the constructions of the mind. The constructions of the mind, t
he plans and forms evolved by the physical mind are an obstacle, an impediment t
o the workings of Truth. Observe the forces that are at work, study the mistakes
committed in life and find out the Truth behind them but do not form plans; lea
ve it to the higher power to organize and effectuate the work that has to be don
e. All political leaders, all workers in the active field, ought to have an open
and plastic mind not to have plans and programmes fixed for all time. Of course
the purpose must be fixed, there should be an unalterable purpose before you. B
ut as to the means and methods of achieving that purpose, you must always be rea
dy to change and modify them according as developments arise.
ter).
l be forewarned.
*
*
all forms we have r
unaffected by it.)
*
y with man.
these
howe
ver imperfect and incomplete

in the Asuric activities. But the Rakshasas play on
The beings working in the physical plane are very obscure and of lower order an
d it is difficult to bring them under a type and a name. Perhaps the Bhutas (gho
sts) belong to this sphere.
The Asuras and Rakshasas can be classified into clear types according to their n
ature, but men are mixtures of Asuric, Rakshasic and divine characteristics.
*
Disciple: What are the beings which cause disease? Are there individual beings r
epresenting individual diseases?
Sri Aurobindo: No, there are no individual personalities for diseases. The darke
r forces such as the Rakshasas may find work in the diseases of men.
*
Disciple: What is the relation between the health of a man and the observance of
the laws of nature?
Sri Aurobindo: What are the laws of nature? Have they been ascertained? Do men i
n diseases go against the law of nature?
Disciple: Suppose a man observes the laws of hygiene
alth?
will he not keep in good he
Sri Aurobindo: The laws of hygiene are more or less artificial rules and they do
not take us very far. A man apparently healthy often breaks down under unexpect
ed attacks, while a man in poor health lives through many vicissitudes. All that
can be said is that a vigorous life in fresh open air is congenial to health an
d longevity.
Disciple: What is it that really helps the man to keep good health?
Sri Aurobindo: Diseases are attacks on the vital being. For every individual the
re is a sort of balance between his vital being and the external forces; if he c
an keep this balance he keeps in good health. The body is in a way conscious of
this balance and if left to itself is likely to adjust itself to circumstances,
but generally this body-consciousness is disturbed and obscured by mental ideas
and forms. We have formed many habits and samskaras which are responsible for ma
ny of our bodily ills.
Disciple: Is this body-consciousness a sort of an instinct?
Sri Aurobindo: Yes, the instinct is much stronger in animals. In man it has been
hampered by artificial rules and habits. But one can become fully conscious of
this vital balance and then he can consciously maintain himself in good health.
Sometimes, even through blunders and mistakes man can accidentally stumble on th
e vital balance and then he has a fair chance of a long life.
Disciple: Is this instinct very strong in animals?
Sri Aurobindo: They also commit mistakes, which arise from circumstances. When a
n animal is very hungry it will eat food which it rejects in normal circumstance
s.
Disciple: We desire certain kinds of food while we dislike others. Are these des
ires safe guides?

Sri Aurobindo: The desires come from the vital being and they demand satisfactio
n irrespective of the well-being of the body. The body-consciousness referred to
by me is not desire but an awareness of the needs of the body. A man who has th
is consciousness will not take any food because he feels a hankering after it no
r will he reject a food because he dislikes it
after all likes and dislikes are
mostly matters of habit and samskara but he selects food which he perceives to b
e necessary for the maintenance of the body, sarira dharana.
Disciple: Is food absolutely necessary for the body?
Sri Aurobindo: What is necessary for life is vital force. There is an inexhausti
ble store of vital force in the universe and one can draw any amount of vital fo
rce direct from the universe.
Disciple: Is it not more difficult to take vital force directly from the univers
al energy than to take it through some kind of food?
Sri Aurobindo: For me the former is easier. I can draw as much vital force from
the universe as I require. In jail I fasted for ten days. I slept on every third
night. At the end of the tenth day I felt much stronger. I could lift weight wh
ich I could not lift before. But I lost 11 lbs. in weight. This waste of the pur
ely material substance of the body could not be prevented. Once again I fasted f
or 23 days when living at Chetty s house. I felt no weakness, I did eight hours wo
rk, walked in my room, slept normally and after my 23 days fast I began at once t
o take food normally without making small beginnings. I had not lost my balance
in the least. I drew sufficient vital force from the universal energy to keep my
strength intact, but my flesh shrivelled up and this waste of the purely physic
al substance I could not make up, hence the necessity of taking some material fo
od.
Disciple: Is it not possible to overcome this physical need?
Sri Aurobindo: Yes, possible
adhana.
but I was not able to do that at that stage of my s
Disciple: Is sleep to be reduced when one fasts?

Sri Aurobindo: I slept normally during my second fast. But during the previous f
ast in jail I had to bear a great pressure of sadhana
hence I had to do without
much sleep.
*
Sri Aurobindo evinced great interest in the story of a sadhu who is said to have
been a young man at the time of the battle of Plassey. The man is said to have
changed his body, having left his former body of an East Bengal man and entered
the body of a Tibetan Lama.
Sri Aurobindo said that in this manner one can go on living indefinitely.
He also evinced great interest in the story about the Tibetan Lama.
*
Sri Aurobindo came out with a magazine devoted to spiritual matters, issued by He r
ead a brief outline of the system how the Yogis establish a connection with the cosm
ic energy which is expected to give them perfection, physical, mental and spirit
ual. He read some advertisements of the books on Yogic practice etc. issued by t
he School. The advertisements were very ably written to attract customers, and i
n reply to a remark Sri Aurobindo said that it is the atmosphere of America from
which they have imbibed this spirit of business. This Yoga, he said, is nothing
but a system which breaks down certain barriers and makes one open to the vital
forces. The forces of the vital plane give them various sorts of success and th
ey mistake those forces for something higher. It is success which checks their fur
ther advance, and they cannot rise to higher possibilities.
A similar thing happened in the case of R and V. They were progressing spiritual
ly until success came to V that was a test for their sadhana. When vital forces c
annot turn sadhaks from the upward path, they give them success and thus win the
m over. Christ was offered success possession of the world s wealth and empires; h
e resisted but Christianity has not be able to resist the temptation of success.
We must always be on our guard. We must not allow ourselves to be impatient of
success, to fret under failure. We must absolutely turn our face against all the
advances of the lower forces.
Men get certain truths and ideas from above and they think that they have got th
e whole thing, and then their further progress ceases. Christ stopped with Love,
Buddha with Nirvana. What happens in most cases of sadhana is that some ideas,
inspirations come from above, some truth descends and it acts upon the whole bei
ng the mental, the vital, the physical. Now if these beings are not pure, they w
ill betray, they will mix the truth with their own impure elements; they may ach
ieve some apparent success but that will be neither complete nor permanent. That
is the reason why I have resolutely abstained from beginning work
the whole bei
ng in me must be purified and transformed so that nothing in me may betray the t
rue inspiration when it comes from above.
*
The supramental must be brought down to the lowest plane of our existence and th
is must be made conscious. The power of the supramental which is needed to trans
form the vital being is higher than that needed to transform the mental being; s
imilarly the power needed for the physical is higher than that needed for the vi
tal.
*
Sri Aurobindo said to this effect that he is not doing his sadhana for his indiv
idual Mukti [salvation]. He wants to bring down the Supermind into himself, as w
ell as in others. As the number of these supermen will gradually increase, the p
lay of the lower forces in the world will be checked and gradually eliminated. T
hese lower forces have all along undone the life s work of various sadhaks. Sri Au
robindo wants that his work may not be undone in that manner. Hence he is going
on perfecting himself, so that when he begins work, it may be infallible and the
results may be lasting and permanent. It is with this resolution that he has be
en resisting the call to work. He would have stopped Yoga ere long if he could.
*
Disciple: What is the difference between the psychic being and the spiritual bei
ng?
Sri Aurobindo: The spiritual being is God himself. The psychic being is the inne
r being behind the body, life and mind in man it is what is called the Soul in E
uropean philosophy.
Disciple: Is the psychic being the same as the Jiva?

Sri Aurobindo: No, the Jiva, the individual being is behind the psychic. The psy
chic being rather represents the Jiva. It is this psychic nature in man, which r
eadily responds to higher truth.
Disciple: We distinguish between a lower nature and a higher nature. Is this hig
her nature the same thing as the psychic nature?
Sri Aurobindo: No. The higher nature is the nature of the Sachchidananda. There
are the lower planes of consciousness
physical, vital, mental
and there are the
higher planes. The psychic comes in between them. It is through the psychic cons
ciousness that we rise to the higher planes.
*
Disciple: Is suffering a necessary condition of spiritual awakening?
Sri Aurobindo: No. There are certain religions such as Christianity which regard
suffering as a part of sadhana but this is not right.
Disciple: Does not suffering bring in purification?
Sri Aurobindo: Not always. Suffering is an obstacle
it may help only as an obsta
cle helps. Spiritual asceticism is quite different from moral asceticism.
Disciple: Ordinary people have always confused the two and taken moral asceticis
m and physical renunciation as the indications of a spiritual life.
Sri Aurobindo: This has not always been the case. It is due to the influence of
Christianity, Brahminism etc. that people have come to have these wrong notions
about spirituality. This has begun after the advent of the Europeans.
Disciple: Buddhism also contributed to this false notion.
Sri Aurobindo: The Buddhistic idea of morality was different from the European i
dea.
Disciple: People regard Gandhi as a greatly spiritual man.
Sri Aurobindo: That is a mistake Gandhi is moral, not spiritual. He has a strong
moral will. When it is said that Gandhi is a greater Christian than many a Euro
pean, that statement is perfectly true. Gandhi is a Christian. He has been influ
enced more by the Bible and Tolstoy than by the Bhagavadgita and he interprets t
he Gita in that light. He is really a European under an Indian skin.
Disciple: What is European in him?
Sri Aurobindo: He has everything European. His moral ideas, religious ideas
they
are all Europeans, especially of the Russian type. The cult of suffering preach
ed by Gandhi is taken directly from the Russians. This is a teaching of Christia
nity, but only the Russian masses have accepted this teaching in their life.
Disciple: Has it affected Bolshevism even?
Sri Aurobindo: Bolshevism is a revolt.
Disciple: Suffering makes one dry.
Sri Aurobindo: The Russians have a sort of intellectual passion, emotion, which
makes them less dry than Gandhi.
Disciple: If Gandhi is influenced by the European mentality, how the European sp
irit of industrialism has not affected him? How has he caught hold of the Charkh
a?
Sri Aurobindo: In Europe there are movements for simple life and handicrafts.
Disciple: Many Indian people have been influenced by the European spirit?
Sri Aurobindo: All have been influenced. See politics in India
tlook is wholly European.
the method and ou
Disciple: Were there ever politicians in India?

Sri Aurobindo: What! India had no politicians! Was not Shivaji a politician?
Sri Aurobindo: That is a big question and cannot be answered in five minutes.
*
Disciple: Do you think that the atmosphere in India is more congenial to spiritu
al life than that in any other country?
Sri Aurobindo: That is a fact.
Disciple: What is the reason?
Sri Aurobindo: The reason is the spiritual sadhana carried on in India for the l
ast four thousand years. Other countries also have a spiritual past, but they lo
st it, though they are again coming back to it. But in India the sadhana has gon
e on continuously. This does not mean that all men in India are spiritual, or th
at there are not spiritual men in other countries. What is meant is that in Indi
a one can more easily take up the spiritual life.
Disciple: Can the difficulties in the path be more easily overcome in India?
Sri Aurobindo: That is not the case. For example, the Mayavada is very difficult
to be got over in India.
*
Sri Aurobindo: The best method of getting rid of any impurity in the lower being
is to hold it up before the higher power. Then the defect is seen in its proper
light then is seen the real source of it in the supramental, which has been dis
figured and misrepresented in the lower being. The seed of everything in our lif
e is in the supramental which may be called the karana sarira (?). What seems to
be false and imperfect in the lower plane of consciousness is seen in its truth
and perfection in the supramental and this is the proper method of eliminating
imperfections and impurities.
*
Sri Aurobindo: When Yoga was first suggested to me I did not readily accept it,
as at that time my idea was that Yoga takes one away from life and work and I wa
s aspiring to bring about the liberation of my country. About two years before I
met Lele, I began Yogic practice, as I expected that Yoga gives extraordinary p
owers. Thus I came to Yoga as an artharthi, my object being the service of my co
untry and humanity. But all that has changed in the course of time.
*
Disciple: Is the psychic being referred to as Agni in the Vedas?
Sri Aurobindo: Yes, it is the inner Agni, the priest, purohita, who brings down
the real God.
*
Disciple: What is the secret of Gandhi s great influence on the people during the
non-cooperation movement?
Sri Aurobindo: By the force of his moral will he could do much. His ascetic simp
le life drew admiration. The circumstances were very favourable
India was ready
for a great movement. Gandhi has been called a new Christ there is much truth in
this statement. He is not a new Christ, but a prolongation of the old one. But
in politics, he is not fit to be a leader; he can at least be a good lieutenant
as men like K are, and carry on successfully such movements as the Kerala Satyag
raha movement.
*
Sri Aurobindo: The other day you said that suffering purifies
how?
Disciple: Suffering emphasizes the distinction between self and not self and bri
ngs detachment.
Sri Aurobindo: Suffering itself does not bring detachment. The purifying effect
of suffering depends not on itself but on something behind the power to see. Whe
n suffering awakens one to a sense of the imperfections of the lower nature and
impels him to rise above it then it purifies.
Disciple: Is not suffering a necessary element, an indispensable part of sadhana
?
Sri Aurobindo: Certainly not. It is an imperfection due to ignorance which has t
o be overcome.
Disciple: There are devotees who regard all sufferings as coming from God and th
ey accept them without a murmur.
Sri Aurobindo: Sin also comes from God then
suffering, you will never get out of it.
should you accept it? If you welcome
Disciple: Rabindranath has sung that suffering reminds him of God.

and evil.
possibilities
.
*
d.
*
*
*
preme Power.
ve they got a soul?
has got a soul.
*
on.
except
*
*
ean politics
it i
organization.
*
*
may change.
*
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12 Comments
Sohag Patel said,
Thank you
Reply
Reply
Virender Ghai said,
Reply
March 1, 2013 at 8:20 am
Reply
Sandeep k Das said,
March 4, 2013 at 10:33 am
ing as well
Reply
March 9, 2013 at 8:26 am
Reply
kitturd said,
March 13, 2013 at 1:28 pm

Reply
July 30, 2014 at 5:04 am
-sri-aurobindo/
Reply
Nachiketas said,
July 26, 2015 at 12:45 pm
Thanks.
Reply
Sandeep said,
July 28, 2015 at 8:14 am
Reply
Nachiketas said,
August 10, 2015 at 10:57 am
mation. Thanks.
Sandeep said,
August 10, 2015 at 10:32 pm
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Spanda Shastra:
so on.
Spanda Shastra:

so on.
Spanda Shastra:
so on.
Spanda Shastra:
so on.
Spanda Shastra:

so on.
Spanda Shastra:

so on.
Spanda Shastra:
so on.
Spanda Shastra:

so on.
Spanda Shastra:
so on.
Spanda Shastra:
Philosophical nucleus of Trika-Shastra:istinctive Features & Contents of Trika S
hastra (in brief)
Shaivism comprehends all those systems of thought which evolved from Shaivagamas
and Shaiva Tantras. A Shaiva system means any system based on Shaiva Tantras or
Agamas. Sixty-four systems of the Shaiva cult are mentioned in the Shaiva scrip
tures of Kashmir which include the Trika as one of them. As said above, Trika is
a triad, a group of three divisions of Kashmir Shaivism, Agama, Spanda and Prat
yabhijna. These three Shastras can broadly be divided into two systems only, a s
ystem of religion or particular faith of Shaivas, which can significantly be dis
tinguished as Shaivism, and a system of philosophical thought grown in Kashmir a
mong the followers of Shaivism or Shaiva cult, which is rightly known as Pratyab
hijna Philosophy. It was Pandit Madhusudan Koul the learned editor of KSTS, who
for the first time pointed out in his Preface to Ish. Partyabhijna Vimarshini, V
ol. I, that Pratyabhijna is the philosophy proper of the Trika system. The philo
sophical content of the Trika is first presented as Prityabhijna system by Madha
vacharya in his Sarvadarshana-samgraha (14th Century) on the basis of title of t
he main treatise of the system, Pratyabhijna Karika by Utpaladeva. Dr. S. Radhak
rishnan also includes 'the Pratyabhijna system' as one of the philosophical syst
ems in his Indian Philosophy, Vol. II, for the apparent reason.
The Kashmir Shaivism as a whole, iocluding the faith and philosophy of the schoo
l, is presented in Trika Shastra. It is so called (Trika) as, according to Parat
rimshika, it deals with the triple principle, Shiva, Shakti and Anu; or Pati, Pa
sha and Pashu; or Nara, Shakti and Shiva; or Para, Apara and Parapara. It is cal
led Trika for the reason that its chief authority is the triad consisting of thr
ee chief Agamas, Siddha, Namaka and Malini (Tantraloka I, 36), or for another re
ason that it includes all the three systems, Bheda (dualism), Abheda (non-dualis
m) and Bhedabheda (dualism-cum-non-dualism). It is also called Trika for the rea
son that it teaches the threefold method of Agamic realization, viz. Shambhavopa
ya, Shaktopaya and Anavopsya. It has also been already stated that Trika is a tr
iad consisting of Agama, Spanda and Pratyabhijna schools of Kashmir Shaivas. The
terms referred to in this para, which are derived from Agamas, cannot be explai
ned in this short article. (See, K. C. Pandey, Abhinavagupta An Historical & Phi
losophical Study, 170 ff. and J. C. Chatterji, Kashmir Shairism, 1 fn. 2 )
Agama Shastra:
Geoerally speaking, Agama-Shastra is mostly Sadhana-Shastra; i. e., it mainly de
als with ritualistic and mystic practices. Usually, every Agama consists of four
sections or Kandas (1) Vidya or Jnana Kanda (Section dealing with secret knowle
dge), (2) Yoga Kanda (Section dealing with Yoga discipline, processes of concent
ration and breathing exercises-pranayama), (3) Kriya Kanda (Section dealing with
action, viz, ritualistic performances) and (4) Carya Kanda (Section pertaining
to forms of worship). The works belonging to Agama Shastra of Kashmir, mentioned
above, include in their dogmatic contents certain philosophical speculations al
so. Some of them are mostly devotional. Some of them give the rudiments of Kashm
ir Shaivism and teach certain methods, mystical practices (upayas) for achieving
lower and higher Siddhis (occult powers) and the glories of liberated life. The
se methods prescribed in various Shaivagamas are called Shambhavapaya Shastra of
Trika generally gives an exposition of these three methods or ways (upayas) of
realization.
The Shiva-sutras are believed to be a Rahasyagama-shastra-samgraha (a compilatio
n of secret Agama Shastra) being a work of Shiva Himself. They, therefore, form
the most important part of the Agama Shastra to which is attributed divine autho
rship. According to tradition, recorded by Kshemaraja, the sutras were found, by
the sage Yasugupta inscribed on a rock at the foot of Mahadeva mountain, about
12 miles from Srinagar. It is said that Shrikantha, an incarnation of Shiva, wis
hing to do a favour to suffering humanity by the revelation of the traditional s
acred lore which unfolds the three means of emancipation, appeared once before V
asugupta in a dream and told him about these sutras engraved under a big stone a
nd also the way to reveal them. The sutras were thus revealed to Vasugupta who c
opied them to teach to his disciples. The sutras are divided in three sections,
dealing with the three means of liberation, Shambhava, Shakta and Anava. Guru Va
sugupta taught them to Kallata and others. Kallata taught them to Kshemaraja who
added a commentary, called Vimarshini, to the sutras.
The very first sut
Trika Shastra, comprising the said three divisions of Kashmir Shaivism, represen
ts, in its philosophical context, a concept of positivism in a theistic outlook
in contradistinction to the absolute monism of Vedanta. According to the school,
Shiva, the Ultimate Reality, is the prolific cause and 'essence and identity' (
Self) of every thing. He abounds in bliss and consciousness (nirvrta-cit) and is
endowed with sovereignty of will, omniscience and omnipotence (aniruddha-icchapra- sarah prasarad-drkkriya sivah). He is everything and yet beyond everything,
or He is both immanent (Vishvamayah) and transcendent (Vishvottirna). Time, for
m and space do not limit him, for He is above all mutution and change. 'Pashu' (
a living being) being the fragment of the inter-related whole is no other than S
hiva Himself, but is in a state of limitation and self-forgetfulness. Recognitio
n of the state of Shivahood (divinity) restores the original state of absolute p
erfection to an individual (Pashu). This is his state of Moksha (liberation). Th
e Pasu has taken on three impurities (Malas) which are responsible for obscuring
the divine within him. When these three impurities get dissolved, he realizes t
he divine within him in its crystalline purity.
PART II
Pratyabhijna School and its Teachers:
In fact, the religio-philosophical school of Kashmir Shaivism is very old. Thoug
h its inception or introduction in Kashmir is shrouded in mystery, it was preval
ent there long before the time of Ashoka (273-232 B. C. ). Eighth and ninth cent
uries of tha Christian era seem to have witnessed a religious upheavel in Kashmi
r. This followed a phiolosophic renaissance in the valley. Kashmir was then a me
eting ground of the various philosophical currents. It is from the conconrse of
the then prevailing thought-currents flowing from various schools of Buddhists,
Vaidikas, the Shaivas and Shaktas, the Vaiyakaranas (Grammarians) the Samkhyas,
the Naiyayikas, the Vedantins and the expounders of the Yoga system, that a moni
stic school of philosophy, distinctly known as Pratyabhijna Shastra emerged in t
he valley among the followers of Shaiva cult. The Kashmir Shaivas, the originato
rs of the Pratyabhijna system, have incorporated in it most of the ideas from th
e said systems and have propounded their various doctrines in a technique of the
ir own derived from the Shaivagamas, which distinguish the system from the other
systems.
Somananda was indeed the founder of the Pratyabhijna School which takes its name
from the 'Pratyabhijna karika' by Utpaladeva, the disciple of the former. The c
redit of being the founder of the school goes to Somananda, for the reason that
it is he who, for the first .....
a treatise (prakarana) on Shaiva philosophy. Utpaladeva was in fact the systemat
iser of Somananda's thought. Like Shankaracharya, a commentator of Badarayana's
School of Vedanta, Abhinavagupta (another luminary among the celebrities of Kash
luir Shaivism) gets the credit of being the expounder of Pratyabhijna system. We
are in possession of his two commentaries? one short namely 'Vimarshini' and th
e other long (Vivrti-vimarshini ), on the 'Pratyabhijana Karika' of Utpaladeva.
Somananda flourshed in the later part of the ninth century A. D., Utpaladeva in
the first part of the tenth century and Abhinavagupta in the last part of tho te
nth and the first part of the eleventh century.
Inception of Pratyabhijna Philosophy:
Notwithstanding his devotion to the secret doctrine of monistic Shaivagamas hand
ed down to him traditionally from his ancestors, Somananda revolted against the
prevailing schools of thought, including certain sections of Shaivas themselves.
He summarily criticised the various schools of Buddhism, the Jainism, the Samkh
ya, the Nyaya and Vaisheshika, the Vaivakarana nnd the monistic Vedanta. It appe
ars that Somananda was against the traditional ideas ahout the divinity, the mea
ning and purpose of life, the human activities and behaviours on earth, the real
significance of 'moksha' (salvation or liberation) and the like. Somananda seem
s to have conceived of re-interpreting religio-philosophic thought in vogue in h
is day and laid the foundation of a new school in its pristine purity, eclectic
in its essence and containing the noble truths and glorious spiritual and humani
stic values of ancient Vedantic thought. This new school came later to be known
as 'Pratyabhijna School' (the doctrine of Recognition) after the title of the ma
in treatise on the system, composed by Somananda's disciple Utpaladeva. The doct
rine propounded in this school is indeed a reform and revaluation or reappraisal
of Indian religio-philosophical thought .
Brief Idea of Pratyabhijna Doctrine:
The strict sense of the term 'Pratyabhijna' is recognition, but in the system, i
t comprehends the sense of awareness, consciousness, realization, 'knowledge in
practice' or practical use of knowledge. Pratyabhijna school thinks that man is
ignorant (unaware) of the very nature of one's own Self (Shiva-Atman), viz. his
inner being, the profounder faculty within him, and its power of 'Iccha' (Will),
'Jnana' (knowledge, Thougt) and 'Kriya' (Action), viz., man's abilities with wh
ich he is endowed by Providence. The school believes that the powers (saktis) or
abilities with which man is born in this world, comprise his supreme (divine) i
nheritence. It is only then, when he becomes aware of his divine inheritence, th
at he can make the best use of it in making his life successful and felicitous.
Pratyabhijna is, in its essence, a deep and systematic study of man as microcosm
and the world he lives in as macrocosm. In it, there is a perfectly scientific
analysis of all the human faculities, man's entire physical, mental and spiritua
l organisms and that of the One Objective Reality (Parama Shiva) into thirty six
primary realitives indispensable for the constitution of the universe and proce
sses of creation, etc. The system being broad-based, tackles all the problems of
human interest and lays great stress on the spiritual values of life. It is thu
s a school of 'Spiritual Pragmatism'.
Utpala, the second teacher of the system, tells us that the Pratyabhijna philoso
phy is ravealed to him by the grace of the Lord (katham cit asadhya maheshvarasy
a dasyam), and it is for the good of humanity (janasya upakaram icchan) that he
expounds the doctrine. He says with emphasis that man should recognise himself,
viz., be aware of his inner being (Self) and his deeper faculties of 'knowledge'
and 'action' (drkkriyatmika Sakti), if he desires to make his life all prospero
us and blissful (samasta sampat samavapti hetum tat pratyabhijnam upapadayami).

Our profounder faculties remain hidden from us due to lack of knowlege or experi
ence and owing to innate forgetfulness (moha) on our part. The Prityabhijna is d
irected to removing the veil of ignorance from us and turning our attention towa
rds the deeper faculties within us. The teacher believes that the faculties of t
hought and action comprise the very life of man (jnanam kriya hi bhutanam jivata
m jivanam matam). In the real sense of the term, knowledge in that which is tran
sformed into action, or practical use of which is made in one's life. Pratyabhij
na says (hints) with emphasis that knowledge put into action or practice is real
ly meaningful.
Supreme Inheritence of Man:
Conception of the macrocosm in the Pratyabhijna system is based on a very deep s
tudy of the microcosm. The system believes that 'Maheshvara', the Great Lord or
Divine Father of all this creation, endowed with 'Mahesvarya' or Svatantrya-Shak
ti' (Sovereignty or Thought and Action) with which he executed the acts of creat
ion, etc. of this orderly world. This 'Svatantrya-Shakti' or creative power of t
he Lord is two-fold, comprising 'Prakasha' and 'Vimarsha', viz. power of manifes
tation and power of perception or concretisation, functioning respectively as Un
iversal Consciousness (Psychical Power) and Universal Energy (Physical Power or
Objective Reality), technically called 'Shiva' and 'Shakti'. The former, i. e. U
niversal Consciousness assumes three forms: Power of Remembrance (Smrti-shakti),
Power of Knowledge (Jnana-shakti) and Power of Differentiation (Apohana-shakti)
. The latter. i. e. Universal Energy functions as Powcr of Action (Kriya- Shakti
) of the Lord. This is governed by three universal laws of Nature - the law of D
ivision (Bhedabheda), the law of Perception (Mana-tat-phala meya), and the law o
f Causation (Karsna karya). The Transcendental Lord (Vishvottirna) thus concreti
ses or materialises Himself into this created world (becomes Vishvamaya, the cos
mos) by evolving thirty-six 'Tattvas' or primary realitics from the One Objectiv
e Reality, the primordial natural force principle or Prima Materia of all thirgs
. As the Lord is conceived to be endowed with Svatantrya-shakti, viz. Sovereignt
y of will and psychical and physical powers to make Him potent to execute all cr
eative activity which accounts for the emanation of macrocosm with ever-new crea
tions of infinite sentient and insentient beings from His Own Self or Being, so
is every individual created being ( as microcosm ) endowed with its potential po
wers (faculties) of will, cognition and action, including psychical powers of re
membrance, knowledge and differentiation (Samrti-shakti; Jnana-shakti and Apohan
a-shakti) and its physical powers (Kriya-shakti) as supreme inheritence from his
Divine Father-Maheshvara to make him potent to perform all creative activity in
his life time. It is 'recognition' or awareness and right use of one's divine f
aculties (supreme inheriterce) with which man is born in this world that make hi
s life felicitous and blissuful (evam atmanam estasya samyag jnana - kriye tatha
, janan yathepsitan pashyan janati ca karati ca). The fact is that the Self (bei
ng a spark of the divine) is the pivot of one's life and Self-recognition is the
means of achieving one's all fortunes and success in life (samasta-sampat samav
aistinctive Features & Contents of Trika Shastra (in brief)
Agama Shastra:
realization.
The very first sutra emphatieally declares that man's consciousness in its essen
tial nature, is Atman (Caitanyam atma) and the Atman itself is Shiva, the great
Lord. Maheshvara (atmaiva shivah). Apart from & few highly philosophical declara
tions made in the Shiva-sutras as a protest against the nihilistic doctrines of
certain schools of Buddhism and against the doctrine of dualism (bheda) taught b
y some schools, they constitute a practical treatise devoted to the unfoldment o
f the three ways of liberation (upayas), mentioned above, (upaya-pra- kashanam).
They also give the rudiments of Kashmir Shaivism, such as malas (impurities) an
d pasas (fetters), characteristics of various types of perceivers, transmigrator
y subjects, Pati (free-soul) and Pasu (soul under bondage), different state of c
ommon perceivers and extraordinary states (turya, the fourth state and turyotita
, beyond the fourth state) as experienced by the Yogis, and so on.
Spanda Shastra:
Philosophical nucleus of Trika-Shastra:

PART II
systems.

ly meaningful.

Agama Shastra:

realization.
Spanda Shastra:

PART II

systems.
ly meaningful.
Agama Shastra:
realization.
Spanda Shastra:
PART II
systems.

ly meaningful.

Agama Shastra:
realization.
Spanda Shastra:

PART II
systems.
ich he is endowed by Providence. The

abilities with which man is born in
nheritence. It is only then, when he
at he can make the best use of it in
school believes that the powers (saktis) or

this world, comprise his supreme (divine) i
becomes aware of his divine inheritence, th
making his life successful and felicitous.
ly meaningful.
Agama Shastra:
realization.
Spanda Shastra:
PART II
systems.

ly meaningful.
Agama Shastra:
realization.
Spanda Shastra:

PART II
systems.

ly meaningful.
Agama Shastra:

realization.
Spanda Shastra:

PART II

systems.
ly meaningful.
Agama Shastra:
realization.
Spanda Shastra:
PART II
systems.
ly meaningful.

Agama Shastra:
realization.
Spanda Shastra:

PART II

systems.
ly meaningful.
Agama Shastra:
realization.
Spanda Shastra:

PART II
systems.
ly meaningful.


Agama Shastra:
realization.
Spanda Shastra:

PART II
systems.

ly meaningful.

Agama Shastra:
realization.
Spanda Shastra:

PART II
systems.

ly meaningful.
a
activities as a field of experiment. You do any kind of work,
do it in the proper way. In ordinary life, the manner of work
there is not the right attitude. When a Yogi works, he
azard
consciousness; his hands and fingers move automatically not
instrument but with a full consciousness behind the automatic
so as to learn to
is blind and haph
works with a deeper
as a dead automatic
activity.
A Yogi is not to be a Jack of all trades; everyone has a role to play, and that
role is found out with the descent of the higher knowledge. In the meantime we m
ust prepare ourselves in such a manner as to be able to do any kind of work. I p
repare fish for the cats because that is an act which comes to my hand and I do
it with the right attitude and in the proper manner. I could have blackened your
shoes, but that would falsify the relations between you and me
you may misunder
stand me. The cats at least do not misunderstand.
When the Supermind comes and sets you to work, what form that work will take it
is not possible to say from beforehand. There are infinite possibilities, and th
e Truth-Force will determine the work for each according to his svadharma and ac
cording to the development of circumstances. The mind can catch glimpses of the
nature of work that will be accomplished, but these can be falsified. I have cer
tain ideas in my mind about the future work but I do not accept them as final. I
f I communicate these ideas to you, you may misunderstand and misapply them. You
may hastily try to execute them and make various mental formations and construc
tions which may be an impediment to the coming down of the higher Truth.
Some years ago, I had certain ideas in my mind about social and economic organiz
ation and I gave them to X to be worked out. But his activities have taken such
a turn as I cannot approve of now. At that time I was for communism, but now I h
ave no isms
the Truth has no isms in it. The creations of Truth are very complex, the
y cannot be stated in any cut and dried formula. Of course there will be some fo
rms, but these will be progressive forms and these forms will vary with varying
conditions. Now some say communism is the only right thing, some say democracy.
Mahatma speaks of foul-force, Rabindranath of love, the Russians of communism
bu
t Truth is not limited by any of these conceptions. Each of these men has graspe
d some part of the Truth; in their attempts to express Truth, they build up orga
nizations which are but imperfect expressions of Truth and thus collapse after a
short time, giving place to newer forms, newer organizations of expressing the
Truth-Force.
Of course Truth has infinite possibilities and the earth and mankind are not yet
ready for all kinds of manifestation. There are stages in the manifestation of
the Truth. The very gods will come down on the earth but if the attempt is made
now the physical earth and the whole structure of humanity will break down. Yet,
a beginning is going to be made, and we must keep our mind free and plastic so
that we may be the proper instruments of working that out.
We should reject the constructions of the mind. The constructions of the mind, t
he plans and forms evolved by the physical mind are an obstacle, an impediment t
o the workings of Truth. Observe the forces that are at work, study the mistakes
committed in life and find out the Truth behind them but do not form plans; lea
ve it to the higher power to organize and effectuate the work that has to be don
e. All political leaders, all workers in the active field, ought to have an open
and plastic mind not to have plans and programmes fixed for all time. Of course
the purpose must be fixed, there should be an unalterable purpose before you. B
ut as to the means and methods of achieving that purpose, you must always be rea
dy to change and modify them according as developments arise.
ter).
l be forewarned.
*
*
unaffected by it.)
*
y with man.
these
howe
The beings working in the physical plane are very obscure and of lower order an
d it is difficult to bring them under a type and a name. Perhaps the Bhutas (gho
sts) belong to this sphere.
The Asuras and Rakshasas can be classified into clear types according to their n
ature, but men are mixtures of Asuric, Rakshasic and divine characteristics.
*
Disciple: What are the beings which cause disease? Are there individual beings r
epresenting individual diseases?
Sri Aurobindo: No, there are no individual personalities for diseases. The darke
r forces such as the Rakshasas may find work in the diseases of men.
*
Disciple: What is the relation between the health of a man and the observance of
the laws of nature?
Sri Aurobindo: What are the laws of nature? Have they been ascertained? Do men i
n diseases go against the law of nature?
Disciple: Suppose a man observes the laws of hygiene
alth?
will he not keep in good he
Sri Aurobindo: The laws of hygiene are more or less artificial rules and they do
not take us very far. A man apparently healthy often breaks down under unexpect
ed attacks, while a man in poor health lives through many vicissitudes. All that
can be said is that a vigorous life in fresh open air is congenial to health an
d longevity.
Disciple: What is it that really helps the man to keep good health?
Sri Aurobindo: Diseases are attacks on the vital being. For every individual the
re is a sort of balance between his vital being and the external forces; if he c
an keep this balance he keeps in good health. The body is in a way conscious of
this balance and if left to itself is likely to adjust itself to circumstances,
but generally this body-consciousness is disturbed and obscured by mental ideas
and forms. We have formed many habits and samskaras which are responsible for ma
ny of our bodily ills.

Disciple: Is this body-consciousness a sort of an instinct?
Sri Aurobindo: Yes, the instinct is much stronger in animals. In man it has been
hampered by artificial rules and habits. But one can become fully conscious of
this vital balance and then he can consciously maintain himself in good health.
Sometimes, even through blunders and mistakes man can accidentally stumble on th
e vital balance and then he has a fair chance of a long life.
Disciple: Is this instinct very strong in animals?
Sri Aurobindo: They also commit mistakes, which arise from circumstances. When a
n animal is very hungry it will eat food which it rejects in normal circumstance
s.
Disciple: We desire certain kinds of food while we dislike others. Are these des
ires safe guides?
Sri Aurobindo: The desires come from the vital being and they demand satisfactio
n irrespective of the well-being of the body. The body-consciousness referred to
by me is not desire but an awareness of the needs of the body. A man who has th
is consciousness will not take any food because he feels a hankering after it no
r will he reject a food because he dislikes it
after all likes and dislikes are
mostly matters of habit and samskara but he selects food which he perceives to b
e necessary for the maintenance of the body, sarira dharana.
Disciple: Is food absolutely necessary for the body?
Sri Aurobindo: What is necessary for life is vital force. There is an inexhausti
ble store of vital force in the universe and one can draw any amount of vital fo
rce direct from the universe.
Disciple: Is it not more difficult to take vital force directly from the univers
al energy than to take it through some kind of food?
Sri Aurobindo: For me the former is easier. I can draw as much vital force from
the universe as I require. In jail I fasted for ten days. I slept on every third
night. At the end of the tenth day I felt much stronger. I could lift weight wh
ich I could not lift before. But I lost 11 lbs. in weight. This waste of the pur
ely material substance of the body could not be prevented. Once again I fasted f
or 23 days when living at Chetty s house. I felt no weakness, I did eight hours wo
rk, walked in my room, slept normally and after my 23 days fast I began at once t
o take food normally without making small beginnings. I had not lost my balance
in the least. I drew sufficient vital force from the universal energy to keep my
strength intact, but my flesh shrivelled up and this waste of the purely physic
al substance I could not make up, hence the necessity of taking some material fo
od.
Disciple: Is it not possible to overcome this physical need?
Sri Aurobindo: Yes, possible
adhana.
but I was not able to do that at that stage of my s
Disciple: Is sleep to be reduced when one fasts?

Sri Aurobindo: I slept normally during my second fast. But during the previous f
ast in jail I had to bear a great pressure of sadhana
hence I had to do without
much sleep.
*
Sri Aurobindo evinced great interest in the story of a sadhu who is said to have
been a young man at the time of the battle of Plassey. The man is said to have
changed his body, having left his former body of an East Bengal man and entered
the body of a Tibetan Lama.
Sri Aurobindo said that in this manner one can go on living indefinitely.
He also evinced great interest in the story about the Tibetan Lama.
*
Sri Aurobindo came out with a magazine devoted to spiritual matters, issued by He r
ead a brief outline of the system how the Yogis establish a connection with the cosm
ic energy which is expected to give them perfection, physical, mental and spirit
ual. He read some advertisements of the books on Yogic practice etc. issued by t
he School. The advertisements were very ably written to attract customers, and i
n reply to a remark Sri Aurobindo said that it is the atmosphere of America from
which they have imbibed this spirit of business. This Yoga, he said, is nothing
but a system which breaks down certain barriers and makes one open to the vital
forces. The forces of the vital plane give them various sorts of success and th
ey mistake those forces for something higher. It is success which checks their fur
ther advance, and they cannot rise to higher possibilities.
A similar thing happened in the case of R and V. They were progressing spiritual
ly until success came to V that was a test for their sadhana. When vital forces c
annot turn sadhaks from the upward path, they give them success and thus win the
m over. Christ was offered success possession of the world s wealth and empires; h
e resisted but Christianity has not be able to resist the temptation of success.
We must always be on our guard. We must not allow ourselves to be impatient of
success, to fret under failure. We must absolutely turn our face against all the
advances of the lower forces.
Men get certain truths and ideas from above and they think that they have got th
e whole thing, and then their further progress ceases. Christ stopped with Love,
Buddha with Nirvana. What happens in most cases of sadhana is that some ideas,
inspirations come from above, some truth descends and it acts upon the whole bei
ng the mental, the vital, the physical. Now if these beings are not pure, they w
ill betray, they will mix the truth with their own impure elements; they may ach
ieve some apparent success but that will be neither complete nor permanent. That
is the reason why I have resolutely abstained from beginning work
the whole bei
ng in me must be purified and transformed so that nothing in me may betray the t
rue inspiration when it comes from above.
*
The supramental must be brought down to the lowest plane of our existence and th
is must be made conscious. The power of the supramental which is needed to trans
form the vital being is higher than that needed to transform the mental being; s
imilarly the power needed for the physical is higher than that needed for the vi
tal.
*
Sri Aurobindo said to this effect that he is not doing his sadhana for his indiv
idual Mukti [salvation]. He wants to bring down the Supermind into himself, as w
ell as in others. As the number of these supermen will gradually increase, the p
lay of the lower forces in the world will be checked and gradually eliminated. T
hese lower forces have all along undone the life s work of various sadhaks. Sri Au
robindo wants that his work may not be undone in that manner. Hence he is going
on perfecting himself, so that when he begins work, it may be infallible and the
results may be lasting and permanent. It is with this resolution that he has be
en resisting the call to work. He would have stopped Yoga ere long if he could.
*
Disciple: What is the difference between the psychic being and the spiritual bei
ng?
Sri Aurobindo: The spiritual being is God himself. The psychic being is the inne
r being behind the body, life and mind in man it is what is called the Soul in E
uropean philosophy.
Disciple: Is the psychic being the same as the Jiva?
Sri Aurobindo: No, the Jiva, the individual being is behind the psychic. The psy
chic being rather represents the Jiva. It is this psychic nature in man, which r
eadily responds to higher truth.
Disciple: We distinguish between a lower nature and a higher nature. Is this hig
her nature the same thing as the psychic nature?
Sri Aurobindo: No. The higher nature is the nature of the Sachchidananda. There
are the lower planes of consciousness physical, vital, mental
and there are the
higher planes. The psychic comes in between them. It is through the psychic cons
ciousness that we rise to the higher planes.
*
Disciple: Is suffering a necessary condition of spiritual awakening?
Sri Aurobindo: No. There are certain religions such as Christianity which regard
suffering as a part of sadhana but this is not right.
Disciple: Does not suffering bring in purification?
Sri Aurobindo: Not always. Suffering is an obstacle
it may help only as an obsta
cle helps. Spiritual asceticism is quite different from moral asceticism.
Disciple: Ordinary people have always confused the two and taken moral asceticis
m and physical renunciation as the indications of a spiritual life.
Sri Aurobindo: This has not always been the case. It is due to the influence of
Christianity, Brahminism etc. that people have come to have these wrong notions
about spirituality. This has begun after the advent of the Europeans.
Disciple: Buddhism also contributed to this false notion.
Sri Aurobindo: The Buddhistic idea of morality was different from the European i
dea.
Disciple: People regard Gandhi as a greatly spiritual man.
Sri Aurobindo: That is a mistake Gandhi is moral, not spiritual. He has a strong
moral will. When it is said that Gandhi is a greater Christian than many a Euro
pean, that statement is perfectly true. Gandhi is a Christian. He has been influ
enced more by the Bible and Tolstoy than by the Bhagavadgita and he interprets t
he Gita in that light. He is really a European under an Indian skin.
Disciple: What is European in him?
Sri Aurobindo: He has everything European. His moral ideas, religious ideas
they
are all Europeans, especially of the Russian type. The cult of suffering preach
ed by Gandhi is taken directly from the Russians. This is a teaching of Christia
nity, but only the Russian masses have accepted this teaching in their life.
Disciple: Has it affected Bolshevism even?
Sri Aurobindo: Bolshevism is a revolt.
Disciple: Suffering makes one dry.
Sri Aurobindo: The Russians have a sort of intellectual passion, emotion, which
makes them less dry than Gandhi.
Disciple: If Gandhi is influenced by the European mentality, how the European sp
irit of industrialism has not affected him? How has he caught hold of the Charkh
a?
Sri Aurobindo: In Europe there are movements for simple life and handicrafts.
Disciple: Many Indian people have been influenced by the European spirit?
Sri Aurobindo: All have been influenced. See politics in India
tlook is wholly European.
the method and ou
Disciple: Were there ever politicians in India?

Sri Aurobindo: What! India had no politicians! Was not Shivaji a politician?
Sri Aurobindo: That is a big question and cannot be answered in five minutes.
*
Disciple: Do you think that the atmosphere in India is more congenial to spiritu
al life than that in any other country?
Sri Aurobindo: That is a fact.
Disciple: What is the reason?
Sri Aurobindo: The reason is the spiritual sadhana carried on in India for the l
ast four thousand years. Other countries also have a spiritual past, but they lo
st it, though they are again coming back to it. But in India the sadhana has gon
e on continuously. This does not mean that all men in India are spiritual, or th
at there are not spiritual men in other countries. What is meant is that in Indi
a one can more easily take up the spiritual life.
Disciple: Can the difficulties in the path be more easily overcome in India?
Sri Aurobindo: That is not the case. For example, the Mayavada is very difficult
to be got over in India.
*
Sri Aurobindo: The best method of getting rid of any impurity in the lower being
is to hold it up before the higher power. Then the defect is seen in its proper
light
then is seen the real source of it in the supramental, which has been dis
figured and misrepresented in the lower being. The seed of everything in our lif
e is in the supramental which may be called the karana sarira (?). What seems to
be false and imperfect in the lower plane of consciousness is seen in its truth
and perfection in the supramental and this is the proper method of eliminating
imperfections and impurities.
*
Sri Aurobindo: When Yoga was first suggested to me I did not readily accept it,
as at that time my idea was that Yoga takes one away from life and work and I wa
s aspiring to bring about the liberation of my country. About two years before I
met Lele, I began Yogic practice, as I expected that Yoga gives extraordinary p
owers. Thus I came to Yoga as an artharthi, my object being the service of my co
untry and humanity. But all that has changed in the course of time.
*
Disciple: Is the psychic being referred to as Agni in the Vedas?
Sri Aurobindo: Yes, it is the inner Agni, the priest, purohita, who brings down
the real God.
*
Disciple: What is the secret of Gandhi s great influence on the people during the
non-cooperation movement?
Sri Aurobindo: By the force of his moral will he could do much. His ascetic simp
le life drew admiration. The circumstances were very favourable
India was ready
for a great movement. Gandhi has been called a new Christ there is much truth in
this statement. He is not a new Christ, but a prolongation of the old one. But
in politics, he is not fit to be a leader; he can at least be a good lieutenant
as men like K are, and carry on successfully such movements as the Kerala Satyag
raha movement.
*
Sri Aurobindo: The other day you said that suffering purifies
how?
Disciple: Suffering emphasizes the distinction between self and not self and bri
ngs detachment.
Sri Aurobindo: Suffering itself does not bring detachment. The purifying effect
of suffering depends not on itself but on something behind the power to see. Whe
n suffering awakens one to a sense of the imperfections of the lower nature and
impels him to rise above it then it purifies.
Disciple: Is not suffering a necessary element, an indispensable part of sadhana
?
Sri Aurobindo: Certainly not. It is an imperfection due to ignorance which has t
o be overcome.
Disciple: There are devotees who regard all sufferings as coming from God and th
ey accept them without a murmur.
Sri Aurobindo: Sin also comes from God then
suffering, you will never get out of it.
should you accept it? If you welcome
Disciple: Rabindranath has sung that suffering reminds him of God.

and evil.
possibilities all possibilities will be realized. The present plan is one of th
.
*
d.
*
*
*

sas and Asuras
they are all tendencies in the cosmic movement. The gods work for
preme Power.
ve they got a soul?
has got a soul.
*
on.
except
*
*
ean politics e.g. the press, the platform, the Congress organization; specially
it i
organization.
the outside
i.e., they took up whatever was good in the Greeks and the Persians
*
*

may change.
*
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12 Comments
Sohag Patel said,
Thank you
Reply
Reply
Virender Ghai said,
Reply
March 1, 2013 at 8:20 am
Reply
Sandeep k Das said,
March 4, 2013 at 10:33 am
ing as well
Reply
March 9, 2013 at 8:26 am
Reply
kitturd said,
March 13, 2013 at 1:28 pm
Reply
July 30, 2014 at 5:04 am
-sri-aurobindo/
Reply
Nachiketas said,
July 26, 2015 at 12:45 pm
Thanks.
The question betrays impatience it arises from the vital being. I myself am not
ter).
l be forewarned.
*
*
unaffected by it.)
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ter).
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*
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all forms we have r
unaffected by it.)
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ter).
l be forewarned.
*
*
unaffected by it.)
*
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ter).
l be forewarned.
*
*
all forms we have r
unaffected by it.)
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ter).
l be forewarned.
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ter).
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unaffected by it.)
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unaffected by it.)
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l be forewarned.
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unaffected by it.)
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y with man.
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The beings working in the physical plane are very obscure and of13 at 8:20 am
Reply
Sandeep k Das said,
March 4, 2013 at 10:33 am
ing as well
Reply
March 9, 2013 at 8:26 am
Reply
kitturd said,
March 13, 2013 at 1:28 pm
Reply
July 30, 2014 at 5:04 am
-sri-aurobindo/
Reply
Nachiketas said,
July 26, 2015 at 12:45 pm
Thanks.
Reply
Sandeep said,
July 28, 2015 at 8:14 am
Reply
Nachiketas said,
August 10, 2015 at 10:57 am
mation. Thanks.
Sandeep said,
August 10, 2015 at 10:32 pm
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Spanda Shastra:
so on.
Spanda Shastra:

so on.
Spanda Shastra:
so on.
Spanda Shastra:
so on.
Spanda Shastra:
so on.
Spanda Shastra:
ately13 at 8:20 am
Reply
Sandeep k Das said,
March 4, 2013 at 10:33 am
ing as well
Reply
March 9, 2013 at 8:26 am
Reply
kitturd said,
March 13, 2013 at 1:28 pm
Reply
July 30, 2014 at 5:04 am
-sri-aurobindo/
Reply
Nachiketas said,
July 26, 2015 at 12:45 pm
Thanks.
Reply
Sandeep said,
July 28, 2015 at 8:14 am
Reply
Nachiketas said,
August 10, 2015 at 10:57 am
mation. Thanks.
Sandeep said,
August 10, 2015 at 10:32 pm
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Spanda Shastra:

so on.
Spanda Shastra:

so on.
Spanda Shastra:

so on.
Spanda Shastra:
so on.
Spanda Shastra:

so on.
Spanda Shastra:
ately13 at 8:20 am

Reply
Sandeep k Das said,
March 4, 2013 at 10:33 am
ing as well
Reply
March 9, 2013 at 8:26 am
Reply
kitturd said,
March 13, 2013 at 1:28 pm
Reply
July 30, 2014 at 5:04 am
-sri-aurobindo/
Reply
Nachiketas said,
July 26, 2015 at 12:45 pm
Thanks.
Reply
Sandeep said,
July 28, 2015 at 8:14 am
Reply
Nachiketas said,
August 10, 2015 at 10:57 am
mation. Thanks.
Sandeep said,
August 10, 2015 at 10:32 pm
Leave a Reply
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Spanda Shastra:

so on.
Spanda Shastra:
so on.
Spanda Shastra:

so on.
Spanda Shastra:
so on.
Spanda Shastra:
so on.
Spanda Shastra:
ately13 at 8:20 am
Reply
Sandeep k Das said,
March 4, 2013 at 10:33 am
ing as well
Reply
March 9, 2013 at 8:26 am
Reply
kitturd said,
March 13, 2013 at 1:28 pm
Reply
July 30, 2014 at 5:04 am
-sri-aurobindo/
Reply
Nachiketas said,
July 26, 2015 at 12:45 pm
Thanks.
Reply
Sandeep said,
July 28, 2015 at 8:14 am
Reply
Nachiketas said,
August 10, 2015 at 10:57 am
mation. Thanks.
Sandeep said,
August 10, 2015 at 10:32 pm
Leave a Reply
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Spanda Shastra:

so on.
Spanda Shastra:
so on.
Spanda Shastra:
so on.
Spanda Shastra:
so on.
Spanda Shastra:
so on.
Spanda Shastra:
ately13 at 8:20 am
Reply
Sandeep k Das said,
March 4, 2013 at 10:33 am
ing as well
Reply
March 9, 2013 at 8:26 am
Reply
kitturd said,
March 13, 2013 at 1:28 pm

Reply
July 30, 2014 at 5:04 am
-sri-aurobindo/
Reply
Nachiketas said,
July 26, 2015 at 12:45 pm
Thanks.
Reply
Sandeep said,
July 28, 2015 at 8:14 am
Reply
Nachiketas said,
August 10, 2015 at 10:57 am
mation. Thanks.
Sandeep said,
August 10, 2015 at 10:32 pm
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Spanda Shastra:
so on.
Spanda Shastra:

so on.
Spanda Shastra:
so on.
Spanda Shastra:
so on.
Spanda Shastra:

so on.
Spanda Shastra:

ately13 at 8:20 am
Reply
Sandeep k Das said,
March 4, 2013 at 10:33 am
ing as well
Reply
March 9, 2013 at 8:26 am
Reply
kitturd said,
March 13, 2013 at 1:28 pm
Reply
July 30, 2014 at 5:04 am
-sri-aurobindo/
Reply
Nachiketas said,
July 26, 2015 at 12:45 pm
Thanks.
Reply
Sandeep said,
July 28, 2015 at 8:14 am
Reply
Nachiketas said,
August 10, 2015 at 10:57 am
mation. Thanks.
Sandeep said,
August 10, 2015 at 10:32 pm

Leave a Reply
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Spanda Shastra:
so on.
Spanda Shastra:
so on.
Spanda Shastra:

so on.
Spanda Shastra:
so on.
Spanda Shastra:
so on.
Spanda Shastra:
ately13 at 8:20 am
Reply
Sandeep k Das said,
March 4, 2013 at 10:33 am
ing as well
Reply
March 9, 2013 at 8:26 am
Reply
kitturd said,
March 13, 2013 at 1:28 pm
Reply
July 30, 2014 at 5:04 am
-sri-aurobindo/
Reply
Nachiketas said,
July 26, 2015 at 12:45 pm
Thanks.
Reply
Sandeep said,
July 28, 2015 at 8:14 am
Reply
Nachiketas said,
August 10, 2015 at 10:57 am
mation. Thanks.
Sandeep said,
August 10, 2015 at 10:32 pm
Leave a Reply
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Spanda Shastra:

so on.
Spanda Shastra:
so on.
Spanda Shastra:
so on.
Spanda Shastra:
so on.
Spanda Shastra:

so on.
Spanda Shastra:
ately13 at 8:20 am
Reply
Sandeep k Das said,
March 4, 2013 at 10:33 am
ing as well
Reply
March 9, 2013 at 8:26 am
1344), Sri Aurobindo remarks about Anilbaran:

Reply
kitturd said,
Vivekananda The
Fearless .
March 13, 2013 at 1:28 pm

Reply
July 30, 2014 at 5:04 am
-sri-aurobindo/
Reply
Nachiketas said,
July 26, 2015 at 12:45 pm
Thanks.
Reply
Sandeep said,
July 28, 2015 at 8:14 am
Reply
Nachiketas said,
August 10, 2015 at 10:57 am
mation. Thanks.
Sandeep said,
August 10, 2015 at 10:32 pm
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Spanda Shastra:
so on.
Spanda Shastra:

so on.
Spanda Shastra:

so on.
Spanda Shastra:

so on.
Spanda Shastra:
so on.
Spanda Shastra:
ately13 at 8:20 am
Reply
Sandeep k Das said,
March 4, 2013 at 10:33 am
ing as well
Reply
March 9, 2013 at 8:26 am
Reply
kitturd said,
March 13, 2013 at 1:28 pm
Reply
July 30, 2014 at 5:04 am
-sri-aurobindo/
Reply
Nachiketas said,
July 26, 2015 at 12:45 pm
Thanks.
Reply
Sandeep said,
July 28, 2015 at 8:14 am
Reply
Nachiketas said,
August 10, 2015 at 10:57 am
mation. Thanks.
Sandeep said,
August 10, 2015 at 10:32 pm
Leave a Reply
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Spanda Shastra:

so on.
Spanda Shastra:

so on.
Spanda Shastra:
so on.
Spanda Shastra:

so on.
Spanda Shastra:
so on.
Spanda Shastra:
ately13 at 8:20 am
Reply
Sandeep k Das said,
March 4, 2013 at 10:33 am
ing as well
Reply
March 9, 2013 at 8:26 am
Reply
kitturd said,
March 13, 2013 at 1:28 pm
Reply
July 30, 2014 at 5:04 am
-sri-aurobindo/
Reply
Nachiketas said,
July 26, 2015 at 12:45 pm
Thanks.
Reply
Sandeep said,
July 28, 2015 at 8:14 am
Reply
Nachiketas said,
August 10, 2015 at 10:57 am
mation. Thanks.
Sandeep said,
August 10, 2015 at 10:32 pm
Leave a Reply
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Spanda Shastra:

so on.
Spanda Shastra:

so on.
Spanda Shastra:

so on.
Spanda Shastra:
so on.
Spanda Shastra:

so on.
Spanda Shastra:
ately13 at 8:20 am
Reply
Sandeep k Das said,
March 4, 2013 at 10:33 am
ing as well
Reply
March 9, 2013 at 8:26 am

Reply
kitturd said,
March 13, 2013 at 1:28 pm
Reply
July 30, 2014 at 5:04 am
-sri-aurobindo/
Reply
Nachiketas said,
July 26, 2015 at 12:45 pm
Thanks.
Reply
Sandeep said,
July 28, 2015 at 8:14 am
Reply
Nachiketas said,
August 10, 2015 at 10:57 am
mation. Thanks.
Sandeep said,
August 10, 2015 at 10:32 pm
Leave a Reply
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Spanda Shastra:
so on.
Spanda Shastra:
so on.
Spanda Shastra:
so on.
Spanda Shastra:
so on.
Spanda Shastra:

so on.
Spanda Shastra:
atelySri Aurobindo: Rabindranath has a curious blend of sentiments which are par
tly true and partly false. There are many criminals suffering in jail; suffering
instead of purifying them or bringing them towards God, rather degrades them.
and evil.
possibilities
.
*
d.
*
*
*

sas and Asuras
preme Power.
ve they got a soul?
has got a soul.
*
on.
except
*
*
it i
organization.
the outside
i.e., they took up whatever was good in the Greeks and the Persians
*
*
may change.
*
Share this:
Related
s
s
s
12 Comments
Sohag Patel said,
Thank you
Reply
Reply
Virender Ghai said,
Reply
March 1, 2013 at 8:20 am
Reply
Sandeep k Das said,
March 4, 2013 at 10:33 am

ing as well
Reply
March 9, 2013 at 8:26 am
and evil.
possibilities
.
*
d.
*
*

*
sas and Asuras
preme Power.
ve they got a soul?
has got a soul.
*
on.
except
*
*

it i
organization.
The ancient organization failed for two reasons

partly because the country was t
*
*
may change.
*
Share this:
Related
s
s
s
12 Comments
Sohag Patel said,
Thank you
Reply
Reply
Virender Ghai said,
Reply
March 1, 2013 at 8:20 am

Reply
Sandeep k Das said,
March 4, 2013 at 10:33 am
ing as well
Reply
March 9, 2013 at 8:26 am
and evil.
possibilities
.
*
d.
*
*
*
preme Power.
ve they got a soul?
has got a soul.
*
on.
except
*
*
it i
organization.
The ancient organization failed for two reasons
partly because the country was t
*
*
may change.
*
Share this:
Related
s
s
s
12 Comments
Sohag Patel said,
Thank you
Reply
Reply
Virender Ghai said,

Reply
March 1, 2013 at 8:20 am
Reply
Sandeep k Das said,
March 4, 2013 at 10:33 am
ing as well
Reply
March 9, 2013 at 8:26 am
and evil.
possibilities
.
*
d.
*
*
*
preme Power.
ve they got a soul?
has got a soul.
*
on.
except
*
*
ean politics
it i
organization.
*
*
may change.
*
Share this:
Related
s
s
s
12 Comments
Sohag Patel said,
Thank you
Reply
Reply
Virender Ghai said,
Reply
March 1, 2013 at 8:20 am
Reply
Sandeep k Das said,
March 4, 2013 at 10:33 am
ing as well
Reply
March 9, 2013 at 8:26 am
al authentic Kriya Yoga of Babaji, Yogiraj Lahiri Baba, and Shriyukteshwarji was
brought to the West in this century by Paramahamsa Hariharananda. ... his metap
horical interpretation of the Bhagavad Gita in the lightal authentic Kriya Yoga
of Babaji, Yogiraj Lahiri Baba, and Shriyukteshwarji was brought to the West in
this century by Paramahamsa Hariharananda. ... his metaphorical interpretation o
f the Bhagavad Gita in the lightal authentic Kriya Yoga of Babaji, Yogiraj Lahir
i Baba, and Shriyukteshwarji was brought to the West in this century by Paramaha
msa Hariharananda. ... his metaphorical interpretation of the Bhagavad Gita in t
he light

Res

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Format Tersedia

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Hak Cipta:

Format Tersedia

al authentic Kriya Yoga of Babaji, Yogiraj Lahiri Baba, and Shriyukteshwarji was

Christians. All the same, the idea of Christ is a living one

Disciple: Have these beings any progress or evolution?

Sri Aurobindo: Present politics in India is not essentially different from, it i

er time, newer forms of living organizations may flourish.

eeded. Keep continue with more conversations.

the influence of these lower forces.

Disciple: What is the essential difference in outlook between Indian politics an

enerally, it is the vital forces that win.

February 26, 2013 at 9:44 pm

March 4, 2013 at 10:33 am

e rudiments of Kashmir Shaivism, such as malas (impurities) and pasas (fetters),

of Abheda (non-dualism), Bhedabheda (dualism-cum-non-dualism) and bheda (dualis

e. It is an excellent introduction to Tantraloka. The first Ahnika (Chapter) of

, and in a systematic order, relevating the religious dogmatism of the school to

a play of energy force or vibration, which appears to be in confirmity with the

is philosophical content of the system that Utpaladeva presents in a bold relief

OVERMAN FOUNDATION AUDIO-VISUAL WING

se comprising the thirty-six tattvas (principles or categories of objective real

d to the unfoldment of the three ways of liberation (upayas), mentioned above, (

the nature and division of the thirty-six 'tattvas' (principles of creation), t

in verse, and forms an encyclopaedia of the Trika Shastra. The Tantra-sara, by

[ ] Conversations with Sri Aurobindo recorded by Anilbaran Roy, Part 1 [ ]

arjitam..anuttaram ... ihocyate). Various philosophical topics like time, space,

arised form. The Tantraloka is a most voluminous work of Abhinavagupta, composed

not to help the Khilafat movement. But

some mental obsession confused Gandhi and

Sri Aurobindo: We must reject all formed ideas and samskaras

m constitutionally an anarchist and a communist and try to form plans according

Disciple: What is the vital form of the Asuras?

Sri Aurobindo: We must reject all formed ideas and samskaras

ver imperfect and incomplete

will he not keep in good he

ires safe guides?

but I was not able to do that at that stage of my s

Disciple: Is sleep to be reduced when one fasts?

Disciple: Is the psychic being the same as the Jiva?

the method and ou

Disciple: Were there ever politicians in India?

should you accept it? If you welcome

Disciple: Rabindranath has sung that suffering reminds him of God.

March 13, 2013 at 1:28 pm

Order Placement Procedure

philosophical declarations made in the Shiva-sutras as a protest against the nih

Tantraloka, by Abhinavagupta, includes the contents of all the three branches of

It is not necessary to give glimpses of Pratybhijna Shastra here, as it is separ

philosophical declarations made in the Shiva-sutras as a protest against the nih

us and blissful (samasta sampat samavapti hetum tat pratyabhijnam upapadayami).

in contradistinction to the absolute monism of Vedanta. According to the school,

s to have conceived of re-interpreting religio-philosophic thought in vogue in h

f Causation (Karsna karya). The Transcendental Lord (Vishvottirna) thus concreti

above, include in their dogmatic contents certain philosophical speculations al

, and in a systematic order, relevating the religious dogmatism of the school to

r. This followed a phiolosophic renaissance in the valley. Kashmir was then a me

nth and the first part of the eleventh century.

ion, etc. of this orderly world. This 'Svatantrya-Shakti' or creative power of t

a play of energy force or vibration, which appears to be in confirmity with the

ich he is endowed by Providence. The

school believes that the powers (saktis) or

it is he who, for the first .....

or He is both immanent (Vishvamayah) and transcendent (Vishvottirna). Time, for

in treatise on the system, composed by Somananda's disciple Utpaladeva. The doct

Trika generally gives an exposition of these three methods or ways (upayas) of

Tantraloka, by Abhinavagupta, includes the contents of all the three branches of