classes ::: Gods, the Gods,
children :::
branches ::: Bharati

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object:Bharati
class:Gods
class:the Gods

see also :::

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now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
SEE ALSO


AUTH

BOOKS
Writings_In_Bengali_and_Sanskrit

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.01_-_I_-_Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities-_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0_1961-02-18
0_1964-06-04
0_1964-08-19
0_1965-11-20
0_1968-11-06
0_1968-11-09
0_1969-02-19
0_1969-10-11
0_1970-02-07
0_1970-04-29
02.13_-_Rabindranath_and_Sri_Aurobindo
10.04_-_Transfiguration
1.02_-_The_Doctrine_of_the_Mystics
1.03_-_Hymns_of_Gritsamada
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Gods_of_the_Veda
1.09_-_Saraswati_and_Her_Consorts
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
2.01_-_On_Books
2.02_-_On_Letters
2.02_-_THE_DURGA_PUJA_FESTIVAL
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_THE_MASTERS_REMINISCENCES
2.25_-_List_of_Topics_in_Each_Talk
2_-_Other_Hymns_to_Agni
33.03_-_Muraripukur_-_I
33.11_-_Pondicherry_II
9.99_-_Glossary
r1912_07_04
r1912_11_30
r1912_12_31
r1913_01_09
r1913_07_06
r1913_07_08
r1914_03_19
r1914_03_29
r1916_02_24
r1916_03_13
r1916_03_20
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2

PRIMARY CLASS

Gods
the_Gods
SIMILAR TITLES
Bharati

DEFINITIONS


TERMS STARTING WITH

Bharati ::: see Mahi.


TERMS ANYWHERE

Bharati ::: see Mahi.

Bhavani Bharati (Bhawani Bharati) ::: [Bhavani as the sakti of India].

Mahi ::: the Large, Great or Vast; she of the vastness of knowledge, who represents the Largeness (brhat) of the superconscient in us containing in itself the Truth (rtam); [also called Bharati]. [Ved.]



QUOTES [7 / 7 - 70 / 70]


KEYS (10k)

   3 Sri Aurobindo
   1 Swami Veda Bharati
   1 Nolini Kanta Gupta
   1 Chandrashekhara Bharati III
   1 Sri Aurobindo

NEW FULL DB (2.4M)

   48 Bharati Mukherjee
   14 Dharamvir Bharati
   4 Swami Veda Bharati

1:if it is granted to me. ~ Swami Veda Bharati,
2: Agni is the energy of consciousness, Varuna is the vastness of consciousness, Mitra is the harmony. Ila is the revelation, Saraswati inspiration, Bharati is the Goddess of the Divine Word. ~ Nolini Kanta Gupta, 04, 10.04 - Transfiguration,
3:It is far better to be an animal than to be a man making no effort to attain knowledge, for … the animals have no sin and have no need to expiate them." ~ Chandrashekhara Bharati III, (1892-1954 ) a significant spiritual figure in Hinduism during the 20th century, Wikipedia,
4: 11. O Divine Fire, thou art Aditi, the indivisible Mother to the giver of the sacrifice; thou art Bharati, voice of the offering, and thou growest by the word. Thou art Ila of the hundred winters wise to discern; O Master of the Treasure, thou art Saraswati who slays the python adversary. ~ Sri Aurobindo, Hymns to the Mystic Fire, 1.03 - Hymns_of_Gritsamada,
5:As Saraswati represents the truth-audition, sruti, which gives the inspired word, so Ila represents dr.s.t.i, the truthvision. If so, since dr.s.t.i and sruti are the two powers of the Rishi, the Kavi, the Seer of the Truth, we can understand the close connection of Ila and Saraswati. Bharati or Mahi is the largeness of the Truth-consciousness which, dawning on man's limited mind, brings with it the two sister Puissances. We can also understand how these fine and living distinctions came afterwards to be neglected as the Vedic knowledge declined and Bharati, Saraswati, Ila melted into one. ~ Sri Aurobindo, The Secret Of The Veda, 1.09 - Saraswati and Her Consorts,
6:   There are also female energies; for the Deva is both Male and Female and the gods also are either activising souls or passively executive and methodising energies. Aditi, infinite Mother of the Gods, comes first; and there are besides five powers of the Truthconsciousness, - Mahi or Bharati, the vast Word that brings us all things out of the divine source; Ila, the strong primal word of the Truth who gives us its active vision; Saraswati, its streaming current and the word of its inspiration; Sarama, the Intuition, hound of heaven who descends into the cavern of the subconscient and finds there the concealed illuminations; Dakshina, whose function is to discern rightly, dispose the action and the offering and distri bute in the sacrifice to each godhead its portion. Each god, too, has his female energy. ~ Sri Aurobindo, Hymns to the Mystic Fire, 1.02 - The Doctrine of the Mystics,
7:To what gods shall the sacrifice be offered? Who shall be invoked to manifest and protect in the human being this increasing godhead?

Agni first, for without him the sacrificial flame cannot burn on the altar of the soul. That flame of Agni is the seven-tongued power of the Will, a Force of God instinct with Knowledge. This conscious and forceful will is the immortal guest in our mortality, a pure priest and a divine worker, the mediator between earth and heaven. It carries what we offer to the higher Powers and brings back in return their force and light and joy into our humanity.

Indra, the Puissant next, who is the power of pure Existence self-manifested as the Divine Mind. As Agni is one pole of Force instinct with knowledge that sends its current upward from earth to heaven, so Indra is the other pole of Light instinct with force which descends from heaven to earth. He comes down into our world as the Hero with the shining horses and slays darkness and division with his lightnings, pours down the life-giving heavenly waters, finds in the trace of the hound, Intuition, the lost or hidden illuminations, makes the Sun of Truth mount high in the heaven of our mentality.

Surya, the Sun, is the master of that supreme Truth, - truth of being, truth of knowledge, truth of process and act and movement and functioning. He is therefore the creator or rather the manifester of all things - for creation is out-bringing, expression by the Truth and Will - and the father, fosterer, enlightener of our souls. The illuminations we seek are the herds of this Sun who comes to us in the track of the divine Dawn and releases and reveals in us night-hidden world after world up to the highest Beatitude.

Of that beatitude Soma is the representative deity. The wine of his ecstasy is concealed in the growths of earth, in the waters of existence; even here in our physical being are his immortalising juices and they have to be pressed out and offered to all the gods; for in that strength these shall increase and conquer.

Each of these primary deities has others associated with him who fulfil functions that arise from his own. For if the truth of Surya is to be established firmly in our mortal nature, there are previous conditions that are indispensable; a vast purity and clear wideness destructive of all sin and crooked falsehood, - and this is Varuna; a luminous power of love and comprehension leading and forming into harmony all our thoughts, acts and impulses, - this is Mitra; an immortal puissance of clear-discerning aspiration and endeavour, - this is Aryaman; a happy spontaneity of the right enjoyment of all things dispelling the evil dream of sin and error and suffering, - this is Bhaga. These four are powers of the Truth of Surya. For the whole bliss of Soma to be established perfectly in our nature a happy and enlightened and unmaimed condition of mind, vitality and body are necessary. This condition is given to us by the twin Ashwins; wedded to the daughter of Light, drinkers of honey, bringers of perfect satisfactions, healers of maim and malady they occupy our parts of knowledge and parts of action and prepare our mental, vital and physical being for an easy and victorious ascension.

Indra, the Divine Mind, as the shaper of mental forms has for his assistants, his artisans, the Ribhus, human powers who by the work of sacrifice and their brilliant ascension to the high dwelling-place of the Sun have attained to immortality and help mankind to repeat their achievement. They shape by the mind Indra's horses, the chariot of the Ashwins, the weapons of the Gods, all the means of the journey and the battle. But as giver of the Light of Truth and as Vritra-slayer Indra is aided by the Maruts, who are powers of will and nervous or vital Force that have attained to the light of thought and the voice of self-expression. They are behind all thought and speech as its impellers and they battle towards the Light, Truth and Bliss of the supreme Consciousness.

There are also female energies; for the Deva is both Male and Female and the gods also are either activising souls or passively executive and methodising energies. Aditi, infinite Mother of the Gods, comes first; and there are besides five powers of the Truthconsciousness, - Mahi or Bharati, the vast Word that brings us all things out of the divine source; Ila, the strong primal word of the Truth who gives us its active vision; Saraswati, its streaming current and the word of its inspiration; Sarama, the Intuition, hound of heaven who descends into the cavern of the subconscient and finds there the concealed illuminations; Dakshina, whose function is to discern rightly, dispose the action and the offering and distribute in the sacrifice to each godhead its portion. Each god, too, has his female energy.

All this action and struggle and ascension is supported by Heaven our Father and Earth our Mother Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement. Vayu, master of life, links them together by the mid-air, the region of vital force. And there are other deities, - Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.

The development of all these godheads is necessary to our perfection. And that perfection must be attained on all our levels, - in the wideness of earth, our physical being and consciousness; in the full force of vital speed and action and enjoyment and nervous vibration, typified as the Horse which must be brought forward to upbear our endeavour; in the perfect gladness of the heart of emotion and a brilliant heat and clarity of the mind throughout our intellectual and psychical being; in the coming of the supramental Light, the Dawn and the Sun and the shining Mother of the herds, to transform all our existence; for so comes to us the possession of the Truth, by the Truth the admirable surge of the Bliss, in the Bliss infinite Consciousness of absolute being. ~ Sri Aurobindo, Hymns to the Mystic Fire, The Doctrine of the Mystics,

*** WISDOM TROVE ***

*** NEWFULLDB 2.4M ***

1:Dullness is a kind of luxury. ~ Bharati Mukherjee,
2:Kyonki Sapna Hai Abhi Bhi
~ Dharamvir Bharati,
3:Watch me re-position the stars. ~ Bharati Mukherjee,
4:Kanupriyaa Itihas: Setu - Main
~ Dharamvir Bharati,
5:Kanupriyaa (Itihas: Ek Prashna)
~ Dharamvir Bharati,
6:Kanupriyaa (Itihas - Bipralbdha)
~ Dharamvir Bharati,
7:Humor's the hardest thing to translate. ~ Bharati Mukherjee,
8:Kanupriyaa (Purbaraag - Dusra Geet)
~ Dharamvir Bharati,
9:Kanupriyaa (Purbaraag - Pahla Geet)
~ Dharamvir Bharati,
10:Kanupriyaa (Itihas: Amangal Chaayaa)
~ Dharamvir Bharati,
11:Kanupriyaa (Itihas: Usi Am Ke Niche)
~ Dharamvir Bharati,
12:Kanupriyaa (Itihas: Sabda - Arthahin)
~ Dharamvir Bharati,
13:Kanupriyaa (Itihas: Samudra - Swapna)
~ Dharamvir Bharati,
14:But only men destroy and give back nothing. ~ Bharati Mukherjee,
15:Kanupriyaa (Sristi - Sankalpa - Keliskhi)
~ Dharamvir Bharati,
16:Kanupriyaa (Sristi - Sankalpa - Aadim Bhay
~ Dharamvir Bharati,
17:What was the duty of the teacher if not to inspire? ~ Bharati Mukherjee,
18:Kanupriyaa (Manjari Parinay - Tum Mere Koun Ho?)
~ Dharamvir Bharati,
19:Kanupriyaa (Sristi - Sankalpa - Srijan - Sanginee)
~ Dharamvir Bharati,
20:The world is divided between those who stay and those who leave. ~ Bharati Mukherjee,
21:[On her writing agenda:] Make the familiar exotic; the exotic familiar. ~ Bharati Mukherjee,
22:The traveler feels at home everywhere, because she is never at home anywhere. ~ Bharati Mukherjee,
23:A farmer is dependent on too many things outside his control; it makes for modesty. ~ Bharati Mukherjee,
24:Ancestral habits of mind can be constricting; they also confer one's individuality. ~ Bharati Mukherjee,
25:Love on the decline is hard to tell from love on the rise.” [From 'The Lady from Lucknow'] ~ Bharati Mukherjee,
26:What was the function of poetry if not to improve the petty, cautious minds of evasive children? ~ Bharati Mukherjee,
27:Rebellion sounded like a lot of fun, but in Calcutta there was nothing to rebel against. Where would it get you? ~ Bharati Mukherjee,
28:Self-pity, unaccountability and hypocrisy were recast as virtues and renamed forgiveness, solidarity and tolerance. ~ Bharati Mukherjee,
29:Through my fiction, I make mainstream readers see the new Americans as complex human beings, not as just The Other. ~ Bharati Mukherjee,
30:In India, there are real consequences to inattention; drivers who jeopardize pedestrians can be lynched on the spot. ~ Bharati Mukherjee,
31:Do you wake up in the morning and first thing, centre yourself by looking at your palms together? Thereby have a nice day. ~ Swami Veda Bharati,
32:It's making life important, making a single life important, rather than having a prescription for the global ills which afflict us. ~ Bharati Mukherjee,
33:Amidst all your cries and laughter let your mind take a moment off, and go still. Look at this moment, this moment alone, and go still. ~ Swami Veda Bharati,
34:Two things are easiest to do. One, to carry water in a sieve. Two, to still the mind. Freeze water. Breathe calm. Only two secrets to learn. ~ Swami Veda Bharati,
35:The divorced Indian lady combines every fantasy about the liberated, wicked Western woman with the safety net of basic submissive familiarity. ~ Bharati Mukherjee,
36:I feel empowered to be a different kind of writer. The longer I stay here, the more light filters into my work. I feel very American. I belong. ~ Bharati Mukherjee,
37:I am a naturalized U.S. citizen, which means that, unlike native-born citizens, I had to prove to the U.S. government that I merited citizenship. ~ Bharati Mukherjee,
38:My life has gotten a little more complicated than my ability to describe it. That used to be the definition of madness, now it's just continuous overload. ~ Bharati Mukherjee,
39:I am aware of myself as a four-hundred-year-old woman, born in the captivity of a colonial, pre-industrial oral culture and living now as a contemporary New Yorker. ~ Bharati Mukherjee,
40:We do things when it is our time to do them. They do not occur to us until it is time; they cannot be resisted, once their time has come. It's a question of time, not motive. ~ Bharati Mukherjee,
41:Growing up in an old-fashioned Bengali Hindu family and going to a convent school run by stern Irish nuns, I was brought up to revere rules. Without rules, there was only anarchy. ~ Bharati Mukherjee,
42:In other words, my literary agenda begins by acknowledging that America has transformed me. It does not end until I show how I (and the hundreds of thousands like me) have transformed America. ~ Bharati Mukherjee,
43:I am an American, not an Asian-American. My rejection of hyphenation has been called race treachery, but it is really a demand that America deliver the promises of its dream to all its citizens equally. ~ Bharati Mukherjee,
44:My first novel, 'The Tiger's Daughter,' embodies the loneliness I felt but could not acknowledge, even to myself, as I negotiated the no man's land between the country of my past and the continent of my present. ~ Bharati Mukherjee,
45:There was no audience for my books. The Indians didn't regard me as an Indian and North Americans couldn't conceive of me of a North American writer, not being white and brought up on wheat germ. My fiction got lost. ~ Bharati Mukherjee,
46:I have to put down roots where I decide to stay. It wasn't enough for me to be an expatriate Indian in Canada. If I can't feel that I can make social, political and emotional commitments to a place, I have to find another place. ~ Bharati Mukherjee,
47:Where, in Heaven's name, could anyone even be alone in Calcutta? What hanky-panky business, in my mother's words, could go on? Everyone knew the rules and the rules stated caste and community narrowed the range of intimate contact. ~ Bharati Mukherjee,
48:But, Christ, there's a difference between exotic and foreign, isn't there? Exotic means you know how to use your foreignness, or you make yourself a little foreign in order to appear exotic. Real foreign is a little scary, believe me. ~ Bharati Mukherjee,
49:I'm very moved by chaos theory, and that sense of energy. That quantum physics. We don't really, in Hindu tradition, have a father figure of a God. It's about cosmic energy, a little spark of which is inside every individual as the soul. ~ Bharati Mukherjee,
50:You see for me, America is an idea. It is a stage for transformation. I felt when I came to Iowa City from Calcutta that suddenly I could be a new person . . . What America offers me is romanticism and hope . . . Suddenly, I found myself in a country where ~ Bharati Mukherjee,
51:I had a 2-week courtship with a fellow student in the fiction workshop in Iowa and a 5-minute wedding in a lawyer's office above the coffee shop where we'd been having lunch that day. And so I sent a cable to my father saying, 'By the time you get this, Daddy, I'll already be Mrs. Blaise!' ~ Bharati Mukherjee,
52:Bengalis love to celebrate their language, their culture, their politics, their fierce attachment to a city that has been famously dying for more than a century. They resent with equal ferocity the reflex stereotyping that labels any civic dysfunction anywhere in the world 'another Calcutta.' ~ Bharati Mukherjee,
53:In Hindu societies, especially overprotected patriarchal families like mine, daughters are not at all desirable. They are trouble. And a mother who, as mine did, has three daughters, no sons, is supposed to go and hang herself, kill herself, because it is such an unlucky kind of motherhood to have. ~ Bharati Mukherjee,
54:For girls of our class, only a convent-school education would do. This meant that until we reached the age of marital consent, we could be certified (of course) as virgins, but also as never having occupied unchaperoned confined space of any kind with a boy of our own age who was not a close relative. ~ Bharati Mukherjee,
55:How could we have allowed the instinct bred within us over the centuries to draw lines and never cross them, an infinity of lines, ever-smaller lines, ever-sharper distinctions? I grieved for Didi's generation of "girls of good family," who put caste, duty and family reputation before self-indulgence. ~ Bharati Mukherjee,
56:Time will become as famous as place. There will be time-tourists sitting around saying, “Yeah, but have you ever been to April fourth? Man!”
My life has gotten just a little more complicated than my ability to describe it. That used to be the definition of madness, now it’s just discontinuous overload. ~ Bharati Mukherjee,
57:The picture of Mother Teresa that I remember from my childhood is of a short, sari-wearing woman scurrying down a red gravel path between manicured lawns. She would have in tow one or two slower-footed, sari-clad young Indian nuns. We thought her a freak. Probably wed picked up on unvoiced opinions of our Loreto nuns. ~ Bharati Mukherjee,
58:Mother Teresas detractors have accused her of overemphasizing Calcuttans destitution and of coercing conversion from the defenseless. In the context of lost causes, Mother Teresa took on battles she knew she could win. Taken together, it seems to me, the criticisms of her work do not undermine or topple her overall achievement. ~ Bharati Mukherjee,
59:I had never walked on the street alone when I was growing up in Calcutta, up to age 20. I had never handled money. You know, there was always a couple of bodyguards behind me, who took care if I wanted... I needed pencils for school, I needed a notebook, they were the ones who were taking out the money. I was constantly guarded. ~ Bharati Mukherjee,
60:I flew into a small airport surrounded by cornfields and pastures, ready to carry out the two commands my father had written out for me the night before I left Calcutta: Spend two years studying creative writing at the Iowa Writers Workshop, then come back home and marry the bridegroom he selected for me from our caste and class. ~ Bharati Mukherjee,
61:Whose victory? What led to battle?
But Mr. Abraham forecloses on questions. “These people used to build them all the time only.”
These people?
Meaning Muslims and Hindus. Meaning heathens. Mr. Abraham, Christian child of a different intrusion, draws me with a new alacrity toward the cemetery crammed with sunken tombstones. ~ Bharati Mukherjee,
62:In traditional Hindu families like ours, men provided and women were provided for. My father was a patriarch and I a pliant daughter. The neighborhood I'd grown up in was homogeneously Hindu, Bengali-speaking, and middle-class. I didn't expect myself to ever disobey or disappoint my father by setting my own goals and taking charge of my future. ~ Bharati Mukherjee,
63:One of the early tip-offs to me about the enormous changes that were going on with being in a Bangalore house, home, where the young woman from a nearby village, who had been hired to baby sit newborn twins, suddenly said after two weeks of work: 'I'm sorry, this is too much work, I'm going to try applying for call center jobs. The pay is better.' ~ Bharati Mukherjee,
64:One time you mentioned the loneliness inside of marriage and I did not understand what you were saying. Two people are together; they have come from the same place; they share the same values, the same language. Practically speaking, they are the two halves of one consciousness. They eat the same food; they have a child; they sleep in the same bed, how can they be lonely. ~ Bharati Mukherjee,
65:I have no ambition. I just have a very loving duty given to me in my spiritual heritage of the Himalayan Masters who have passed down this duty from generation to generation, perhaps for thousands of generations: The world has misery, the world has suffering. Do what you can to reduce the pain. Do what you can to soothe people's minds. Don't just counsel, Mr. Therapist ... console. ~ Swami Veda Bharati,
66:The night before, Bharati had been sitting at the entrance of her hut studying for the exam with a small kerosene lamp for light. Her mother was asleep on the ground outside. They were so poor they couldn’t afford a lamp with a glass cover over the flame. Bharati dozed off. The lamp fell over. Kerosene spilled. The hut caught fire. Thirteen-year-old Bharati, the daughter of the martyr Noble, was consumed in the blaze. ~ Sujatha Gidla,
67:The world of books continued to send him messages. Bharati Mukherjee and Clark Blaise wrote from America to tell him that people were making I AM SALMAN RUSHDIE button badges and proudly wearing them as a sign of their solidarity. He wanted one of those badges. Maybe Joseph Anton could wear a badge in solidarity with the person he both was and was not. Gita Mehta told him by telephone, a little waspishly, that “The Satanic Verses is not your Lear. Shame is your Lear. ~ Salman Rushdie,
68:His interest in India was too acquisitive; he felt he owned it by dint of his own efforts and suffering, and that partial ownership conferred upon him a benevolent proprietorship. Like certain missionaries who combined selflessness and spiritual arrogance, Hedges found himself dissatisfied with both sides, neither of which manifested the pure essence of their cultural selves. The Indians, especially the “Zentoos,” meaning Hindus, were already losing their integrity. ~ Bharati Mukherjee,
69:Mandana Misra was a great scholar and authority on the Vedas and Mimasa. He led a householder’s life (grihastha), with his scholar-philosopher wife, Ubhaya Bharati, in the town of Mahishi, in what is present-day northern Bihar. Husband and wife would have great debates on the veracity of the Vedas, the Upanishads, the Gita and other philosophical works. Scholars from all over Bharatavarsha came to debate and understand the Shastras with them. It is said that even the parrots in Mandana’s home debated the divinity, or its lack, in the Vedas and Upanishads. Mandana was a staunch believer in rituals. One day, while he was performing Pitru Karma (rituals for deceased ancestors), Adi Shankaracharya arrived at his home and demanded a debate on Advaita. Mandana was angry at the rude intrusion and asked the Acharya whether he was not aware, as a Brahmin, that it was inauspicious to come to another Brahmin’s home uninvited when Pitru Karma was being done? In reply, Adi Shankara asked Mandana whether he was sure of the value of such rituals. This enraged Mandana and the other Brahmins present. Thus began one of the most celebrated debates in Hindu thought. It raged for weeks between the two great scholars. As the only other person of equal intellect to Shankara and Mandana was Mandana’s wife, Ubhaya Bharati, she was appointed the adjudicator. Among other things, Shankara convinced Mandana that the rituals for the dead had little value to the dead. Mandana became Adi Shankara’s disciple (and later the first Shankaracharya of the Sringeri Math in Karnataka). When the priest related this story to me, I was shocked. He was not giving me the answer I had expected. Annoyed, I asked him what he meant by the story if Adi Shankara himself said such rituals were of no use to the dead. The priest replied, “Son, the story has not ended.” And he continued... A few years later, Adi Shankara was compiling the rituals for the dead, to standardize them for people across Bharatavarsha. Mandana, upset with his Guru’s action, asked Adi Shankara why he was involved with such a useless thing. After all, the Guru had convinced him of the uselessness of such rituals (Lord Krishna also mentions the inferiority of Vedic sacrifice to other paths, in the Gita. Pitru karma has no vedic base either). Why then was the Jagad Guru taking such a retrograde step? Adi Shankaracharya smiled at his disciple and answered, “The rituals are not for the dead but for the loved ones left behind. ~ Anand Neelakantan,
70:To what gods shall the sacrifice be offered? Who shall be invoked to manifest and protect in the human being this increasing godhead?

Agni first, for without him the sacrificial flame cannot burn on the altar of the soul. That flame of Agni is the seven-tongued power of the Will, a Force of God instinct with Knowledge. This conscious and forceful will is the immortal guest in our mortality, a pure priest and a divine worker, the mediator between earth and heaven. It carries what we offer to the higher Powers and brings back in return their force and light and joy into our humanity.

Indra, the Puissant next, who is the power of pure Existence self-manifested as the Divine Mind. As Agni is one pole of Force instinct with knowledge that sends its current upward from earth to heaven, so Indra is the other pole of Light instinct with force which descends from heaven to earth. He comes down into our world as the Hero with the shining horses and slays darkness and division with his lightnings, pours down the life-giving heavenly waters, finds in the trace of the hound, Intuition, the lost or hidden illuminations, makes the Sun of Truth mount high in the heaven of our mentality.

Surya, the Sun, is the master of that supreme Truth, - truth of being, truth of knowledge, truth of process and act and movement and functioning. He is therefore the creator or rather the manifester of all things - for creation is out-bringing, expression by the Truth and Will - and the father, fosterer, enlightener of our souls. The illuminations we seek are the herds of this Sun who comes to us in the track of the divine Dawn and releases and reveals in us night-hidden world after world up to the highest Beatitude.

Of that beatitude Soma is the representative deity. The wine of his ecstasy is concealed in the growths of earth, in the waters of existence; even here in our physical being are his immortalising juices and they have to be pressed out and offered to all the gods; for in that strength these shall increase and conquer.

Each of these primary deities has others associated with him who fulfil functions that arise from his own. For if the truth of Surya is to be established firmly in our mortal nature, there are previous conditions that are indispensable; a vast purity and clear wideness destructive of all sin and crooked falsehood, - and this is Varuna; a luminous power of love and comprehension leading and forming into harmony all our thoughts, acts and impulses, - this is Mitra; an immortal puissance of clear-discerning aspiration and endeavour, - this is Aryaman; a happy spontaneity of the right enjoyment of all things dispelling the evil dream of sin and error and suffering, - this is Bhaga. These four are powers of the Truth of Surya. For the whole bliss of Soma to be established perfectly in our nature a happy and enlightened and unmaimed condition of mind, vitality and body are necessary. This condition is given to us by the twin Ashwins; wedded to the daughter of Light, drinkers of honey, bringers of perfect satisfactions, healers of maim and malady they occupy our parts of knowledge and parts of action and prepare our mental, vital and physical being for an easy and victorious ascension.

Indra, the Divine Mind, as the shaper of mental forms has for his assistants, his artisans, the Ribhus, human powers who by the work of sacrifice and their brilliant ascension to the high dwelling-place of the Sun have attained to immortality and help mankind to repeat their achievement. They shape by the mind Indra's horses, the chariot of the Ashwins, the weapons of the Gods, all the means of the journey and the battle. But as giver of the Light of Truth and as Vritra-slayer Indra is aided by the Maruts, who are powers of will and nervous or vital Force that have attained to the light of thought and the voice of self-expression. They are behind all thought and speech as its impellers and they battle towards the Light, Truth and Bliss of the supreme Consciousness.

There are also female energies; for the Deva is both Male and Female and the gods also are either activising souls or passively executive and methodising energies. Aditi, infinite Mother of the Gods, comes first; and there are besides five powers of the Truthconsciousness, - Mahi or Bharati, the vast Word that brings us all things out of the divine source; Ila, the strong primal word of the Truth who gives us its active vision; Saraswati, its streaming current and the word of its inspiration; Sarama, the Intuition, hound of heaven who descends into the cavern of the subconscient and finds there the concealed illuminations; Dakshina, whose function is to discern rightly, dispose the action and the offering and distribute in the sacrifice to each godhead its portion. Each god, too, has his female energy.

All this action and struggle and ascension is supported by Heaven our Father and Earth our Mother Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement. Vayu, master of life, links them together by the mid-air, the region of vital force. And there are other deities, - Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.

The development of all these godheads is necessary to our perfection. And that perfection must be attained on all our levels, - in the wideness of earth, our physical being and consciousness; in the full force of vital speed and action and enjoyment and nervous vibration, typified as the Horse which must be brought forward to upbear our endeavour; in the perfect gladness of the heart of emotion and a brilliant heat and clarity of the mind throughout our intellectual and psychical being; in the coming of the supramental Light, the Dawn and the Sun and the shining Mother of the herds, to transform all our existence; for so comes to us the possession of the Truth, by the Truth the admirable surge of the Bliss, in the Bliss infinite Consciousness of absolute being. ~ Sri Aurobindo, Hymns to the Mystic Fire, The Doctrine of the Mystics,

IN CHAPTERS [33/33]



   21 Integral Yoga
   7 Yoga


   10 The Mother
   10 Sri Aurobindo
   10 Satprem
   6 Sri Ramakrishna
   4 A B Purani
   3 Nolini Kanta Gupta


   6 The Gospel of Sri Ramakrishna
   4 Evening Talks With Sri Aurobindo
   3 Record of Yoga
   3 Hymns to the Mystic Fire
   2 Agenda Vol 11
   2 Agenda Vol 10
   2 Agenda Vol 09
   2 Agenda Vol 05


0.01 - I - Sri Aurobindos personality, his outer retirement - outside contacts after 1910 - spiritual personalities- Vibhutis and Avatars - transformtion of human personality, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Over and above Sadhana, writing work and rendering spiritual help to the world during his apparent retirement there were plenty of other activities of which the outside world has no knowledge. Many prominent as well as less known persons sought and obtained interviews with him during these years. Thus, among well-known persons may be mentioned C.R. Das, Lala Lajpat Rai, Sarala Devi, Dr. Munje, Khasirao Jadhav, Tagore, Sylvain Levy. The great national poet of Tamil Nadu, S. Subramanya Bharati, was in contact with Sri Aurobindo for some years during his stay at Pondicherry; so was V.V.S. Aiyar. The famous V. Ramaswamy Aiyangar Va Ra of Tamil literature[3] stayed with Sri Aurobindo for nearly three years and was influenced by him. Some of these facts have been already mentioned in The Life of Sri Aurobindo.
   Jung has admitted that there is an element of mystery, something that baffles the reason, in human personality. One finds that the greater the personality the greater is the complexity. And this is especially so with regard to spiritual personalities whom the Gita calls Vibhutis and Avatars.

0 1961-02-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   Have you seen Bharatidi?5
   No, you know how I am, I dont go out.

0 1964-06-04, #Agenda Vol 05, #The Mother, #Integral Yoga
   I have received a letter from Bharatidi,1 who is reading your book with enthusiasm and a fine understanding.
   You do not tell me anything about your health. I assume it is good thanks to the air of Brittany and that you will come back with a brand-new system.

0 1964-08-19, #Agenda Vol 05, #The Mother, #Integral Yoga
   As Bharatidi puts it, they love the sound of their own voices.
   But thats exactly the point, she is perfectly right.

0 1965-11-20, #Agenda Vol 06, #The Mother, #Integral Yoga
   She kept me almost an hour! She told me, The next time, I wont chatter. So this time it was only half an hour! But she has a very pleasant way of saying things. And there is a strange phenomenon, which took place some two or three years ago, I dont remember now. It was after the consciousness had entirely spread all over the world (all over the earth, in reality), but as if progressively, in the sense that its more intense close at hand and less intense farther away. But then, with Bharatidi, its not just a physical closeness: its a sort of closeness of vibration in a certain domain; and in her, the closeness lay in a certain ironically benevolent observation. And while talking with someone, I dont know how many times I have caught myself having Bharatidis voice and using her words! And in my ingenuousness, I told her, Do you know, we have such an intimate relationship that at timesvery oftenwhen I speak I have your intonation and use your words. Ah, mon petit, since then But she isnt a bore! You can spend an hour with her without getting bored, which is remarkable.
   ***

0 1968-11-06, #Agenda Vol 09, #The Mother, #Integral Yoga
   (Regarding a visit paid by Satprem to Bharatidi, an old French disciple, at the Vellore hospital where she is to be operated on. Bharatidi, a member of France's Far East College, is well known for her sparkling wit and liveliness and her biting irony.)
   So did you go and see Bharatidi?
   Yes, Mother. She is fine, this Bharatidi, what force she has! And what sense of humorshe is really a queen.
   Yes.
  --
   There was a strange relationship between my mind and hers. When I used to observe things and talk about them, I would have Bharatidis voice and manner of speaking and seeing! I always wondered why, until I looked: there was a life when we were together, in a single body. That was very long ago.
   Strange. It was very interesting. All of a sudden, I would speak with her voice: the sound, the words, everything was quite like her.2
  --
   Oh, excuse me! Youre speaking of Bharatidi!
   Never mind, what did you say about Kali?
  --
   But my reflection was regarding Bharatidi. That is to say, she mustnt die, because thats a very bad place to die.
   Yes. When I was hospitalized there, I had a dreadful impression.
  --
   (A letter from Mother to Bharatidi written about 1963, at a time when Mother was not receiving any disciple, except sometimes people about to marry. Bharatidi, then seventy-three, had written to Mother to ask her if she should marry to be entitled to see her.)
   O Bharatidi, our dearest friend!
   Do not marry, that would be such a great pity for all for you would have to leave the Ashram, at least during the honeymoon.
  --
   Suzanne Karpels, or Bharatidi, was born on March 17, 1890, in Paris.
   See in Addendum a letter from Mother to Bharatidi, showing well enough the sort of relationship that existed between Mother and Bharatidi.
   Bharatidi was a specialist of Pali (used by the southern schools of Buddhism) and Sanskrit.
   The painter who did a portrait of Sri Aurobindo in profile, standing.

0 1968-11-09, #Agenda Vol 09, #The Mother, #Integral Yoga
   Shes gone, Bharatidi.
   Yes, weve been very sad.
  --
   Yes, but thats it. Its the whole problem coming like this: what happens when one leaves ones body? And I kept looking and looking and looking (I spent hours looking)no Bharatidi. No form: a thought.
   For me, its very strange, I may say that never has a beings disappearance struck me like this one. Why? I dont know.
   I may say that Ive never been so occupied with someones departure as I have been with hersnever. And constantly, But what happens after death? As if Theres only thought and no form: I dont see her at allnot at all. I remember how she was physically, but I dont see her. And constantly the problem: what happens? Then I remember all my experiences, all the people Ive seen die, all my very concrete experiences. And why does it come like this: What happens after death? As if there were a sort of preoccupation: No one will ever know (I might translate it like this), no one will ever know what happened to Bharatidi after her death. And its SHE, its HER thought. I cant say she, but her thought. Her thought as if she were telling me (you know how she was!), No one will ever know what happened to Bharatidi after her death. Like that, with her irony.
   She didnt want to come back to Pondicherry.1
  --
   She was an indomitable being, Bharatidi.
   (Mother laughs) Yes, extremely mental. Extremely mental. The vital she had dominated; the physical It was all mental, mental, mental. And with a sort of concentration in her mental being.
   She must have had a bad night, it must have been difficultbecause here it was very, very difficult, and I didnt know it had to do with her. As soon as I knew, I went and saw there (I knew it in the morning), because it wasnt a good place (but she didnt care, now shes gone out of it). But then her mind, constantly, constantly: What really happens after death? And for hours! I would do something else, be busy: for hours it kept coming back. In the end (it lasted the whole day yesterday, and this morning it was still there), this morning I told her, Listen, Bharatidi, be quiet, and if you are quiet, you will know. Since then, nothing anymore.
   A mind so strong, and yes, essentially rebellious.
   When she came to see me, it was very interesting. She would come, she was attracted; and she knew it, once she told me, Yes, I am attracted. She would sit down, take my hand, then I would see her go like this (gesture of stiffening), something was going on, going on [in Bharatidi], and then all of a sudden she would get up and go.
   She told me one or two words like that, but she didnt wantdidnt want to get out of her conception. So then, something strange must have happened to her: What happens after death? And it kept coming back like that: No one will ever know what happened to Bharatidi after her death.
   Its curious. But I finally gave her peace. I think shes better now.
  --
   But deep down in Bharatidi, I feel something very painful. A being who suffered a lot, who was very lonely, who would have liked to love but couldnt.
   She couldnt.
   I feel I know Bharatidi very well.
   Ah?
  --
   In fact, to give an accurate translation of the vibrations I received (it lasted the whole day), it was, You think you know (I am translating), you think you know what happens after death? Then will you tell me what happened after Bharatidis death! Like that.
   Now I understand everything!
  --
   Thats it, I felt the pressure [of Bharatidis mind], I told her, Very well, Ill give you refuge, but not to your preferences.
   Very well.
  --
   But never before in the (how many?) ninety years of my life have I been so occupied with someones death as with hers, precisely for that reason, because she wanted to give me proof of dispersion: No one will ever know what happened to Bharatidi.
   I didnt tell her, That is childishness! because, as she no longer had a body, I treated her gently. But the moment, the transition was difficult painful. There was a painful moment when she felt very lonely. Mentally very lonely, of course. Physically, she had her little Krishna [her servant] there. It wasnt physical, it was mentalbecause of her conception.
  --
   According to her wish, Bharatidi was cremated at Vellore itself. She wanted no one from the Ashram to be present at the time of her death or her funeral.
   ***

0 1969-02-19, #Agenda Vol 10, #The Mother, #Integral Yoga
   On January 31, 1969. Amrita was the person in charge of the Ashram's finances. Bharatidi's departure (on November 7, 1968) appears to have acted as a trigger, for it was followed by Amrita's, then Pavitra's (on May 16), then Satyakarma's (Mother's cashier).... This calls to mind Satprem's vision of Sri Aurobindo, several of whose toes had been cut off, that is to say, several people. See Agenda VIII of July 5, 1967.
   There will be more and more. Three months later, on May 10, Mother will say, "A considerable number of desires that it should die. Everywhere, they are everywhere!"

0 1969-10-11, #Agenda Vol 10, #The Mother, #Integral Yoga
   Its what Bharatidi always said; she always used to say: The Divine is the greatest culprit, Hes the one who allows all those horrors! (Mother laughs)
   She said that once when we were preparing a play to be staged here7 (I dont know if you were there). There was the chief of the mountains and the chief of the valley, and then an incarnation of the Divine. The two chiefs were quarreling; the incarnation of the Divine came, and when he tried to stop the fight, they killed him. When they killed him, all of a sudden they woke up to the awareness of the horror of what they had done, owing to the fact of the killing. You see, night fell when they began fighting, and the Incarnation came between them to stop them, but they didnt see him and killed him. The story was like that, we staged it. We gave out the roles and so onwe had got the play through Bharatidi. So she was there, and she told me, But the Divine is the greatest culprit! Its quite natural that he should suffer, since Hes the one who allowed humans to be like that! (Mother laughs)
   Ah!

0 1970-02-07, #Agenda Vol 11, #The Mother, #Integral Yoga
   I remember that poor Bharatidi (she was a rebel), once, long ago, we prepared together a play to be staged, and one day she told me (we were with all those who were going to play), To think that God sees all this and tolerates it! (Mother laughs) I told her, Maybe he doesnt see it as we do!
   I found it amusing because she was a very intelligent woman. But that (Mother laughs).

0 1970-04-29, #Agenda Vol 11, #The Mother, #Integral Yoga
   An old and very faithful disciple whose body was found on the beach. This is the continuation of the series that began with Bharatidi, then Amrita, Pavitra.... Rishabhch and was the author of Sri AurobindoHis Life Unique.
   Astha is nine year old.

02.13 - Rabindranath and Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   So it was natural and almost inevitablewritten among the stars that both should meet once more on this physical earth. Sri Aurobindo had been in complete retirement seeing none except, of course, his attendants. He was coming out only four times in the year to give silent darshan to his devotees and a few others who sought for it. It was in the year 1928. Tagore was then on a tour to the South. He expressed to Sri Aurobindo by letter his desire for a personal meeting. Sri Aurobindo naturally agreed to receive him. Tagore reached Pondicherry by steamer, and I had the privilege to see him on board the ship and escort him to the Ashram. The Mother welcomed him at the door of Sri Aurobindo's apartments and led him to Sri Aurobindo. Tagore already knew the Mother, for both were together in Japan and stayed in the same house and she attended some of his lectures in that country. It may be interesting to mention here that Tagore requested the Mother to take charge of the Visva Bharati, for evidently he felt that the future of his dear institution would be in sure hands. But the Mother could not but decline since it was her destiny to be at another place and another work.
   What transpired between them is not for me to say, the meeting being a private one. But I may quote here what Tagore himself wrote about it subsequently:

10.04 - Transfiguration, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Agni is the energy of consciousness, Varuna is the vastness of consciousness, Mitra is the harmony. Ila is the revelation, Saraswati inspiration, Bharati is the Goddess of the Divine Word.
   In the mental world we meet abstractions, lifeless ideas, forms without a soul. In reality, however, all movements in man, all forces in nature are more than mere movements and forces, they are personalities, embodiments of conscious beings. Indeed the Puranic tradition has elaborated this conception almost to its extreme limit. Those people crowded the world with an infinite number of Gods and Goddesses. They speak of 33 crores of Gods. The earth is the playfield of all godlings.

1.02 - The Doctrine of the Mystics, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  There are also female energies; for the Deva is both Male and Female and the gods also are either activising souls or passively executive and methodising energies. Aditi, infinite Mother of the Gods, comes first; and there are besides five powers of the Truthconsciousness, - Mahi or Bharati, the vast Word that brings us all things out of the divine source; Ila, the strong primal word of the Truth who gives us its active vision; Saraswati, its streaming current and the word of its inspiration; Sarama, the Intuition, hound of heaven who descends into the cavern of the subconscient and finds there the concealed illuminations; Dakshina, whose function is to discern rightly, dispose the action and the offering and distribute in the sacrifice to each godhead its portion. Each god, too, has his female energy.
  All this action and struggle and ascension is supported by Heaven our Father and Earth our Mother Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement. Vayu, master of life, links them together by the mid-air, the region of vital force. And there are other deities, - Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.

1.03 - Hymns of Gritsamada, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
    11. O Divine Fire, thou art Aditi, the indivisible Mother to the giver of the sacrifice; thou art Bharati, voice of the offering, and thou growest by the word. Thou art Ila of the hundred winters wise to discern; O Master of the Treasure, thou art Saraswati who slays the python adversary.
    12. O Fire, when thou art well borne by us thou becomest the supreme growth and expansion of our being, all glory and beauty are in thy desirable hue and thy perfect vision. O Vastness, thou art the plenitude that carries us to the end of our way; thou art a multitude of riches spread out on every side.
  --
    8. May Saraswati effecting our thought and goddess Ila and Bharati who carries all to their goal, the three goddesses, sit on our altar-seat and guard by the self-law of things our gapless house of refuge.
    9. Soon there is born a Hero of golden-red form, an aspirant to the Godheads, a mighty bringer of riches and founder of our growth to wideness. Let the Maker of forms loosen the knot of the navel in us, let him set free the issue of our works; then let him walk on the way of the Gods.9

1.04 - The Gods of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  Saraswati is not even here the goddess of speech whose sole function is to inspire & guide the singer in his hymn. In other passages she may be merely Bharati,theMuse. But here there are greater depths of thought & soul-experience. She has to do things which mere speech cannot do. And even if we were to take her here as the divine Muse, still the functions asked of her are too great, there is too little need of all these high intellectual motions, for a mere invitation to Rain&Star Gods to share in a pouring of the Soma-wine. She could do that without all this high intellectual & spiritual labour. Even, therefore, if it be a material sacrifice whichMadhuchchhanda is offering, its material aspects can be no more than symbolical. Unless indeed the rest of the hymn contradicts the intellectual & spiritual purport which we have discovered in these closing verses, fullon the face of them & accepting the plainest & most ordinary meaning for each single word in themof deep psychological knowledge, moral & spiritual aspiration & a supreme poetical art.
  I do not propose to study the earlier verses of the hymn with the same care as we have expended on the closing dedication to Saraswati,that would lead me beyond my immediate purpose. A rapid glance through them to see whether they confirm or contradict our first results will be sufficient. There are three passages, also of three verses each, consecrated successively to the Aswins, Indra & the Visve Devah. I shall give briefly my own view of these three passages and the gods they invoke.

1.09 - Saraswati and Her Consorts, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  Saraswati is not only connected with other rivers but with other goddesses who are plainly psychological symbols and especially with Bharati and Ila. In the later Puranic forms of worship Saraswati is the goddess of speech, of learning and of poetry and Bharati is one of her names, but in the Veda Bharati and Saraswati are different deities. Bharati is also called Mahi, the Large, Great or Vast. The three, Ila, Mahi or Bharati and
  Saraswati are associated together in a constant formula in those hymns of invocation in which the gods are called by Agni to the
  --
  "May Bharati come speeding to our sacrifice and Ila hither awakening our consciousness (or, knowledge or perceptions) in human wise, and Saraswati, - three goddesses sit on this blissful seat, doing well the Work."
  It is clear and will become yet clearer that these three goddesses have closely connected functions akin to the inspirational power of Saraswati. Saraswati is the Word, the inspiration, as
  --
   Bharati and Ila must also be different forms of the same Word or knowledge. In the eighth hymn of Madhuchchhandas we have a Rik in which Bharati is mentioned under the name of Mahi.
  Eva hyasya sunr.ta, viraps gomat mah; pakva sakha na dasus.e.
  --
  Rishi, the Kavi, the Seer of the Truth, we can understand the close connection of Ila and Saraswati. Bharati or Mahi is the largeness of the Truth-consciousness which, dawning on man's limited mind, brings with it the two sister Puissances. We can also understand how these fine and living distinctions came afterwards to be neglected as the Vedic knowledge declined and
   Bharati, Saraswati, Ila melted into one.

1.14 - INSTRUCTION TO VAISHNAVS AND BRHMOS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Oh, what a vision I have beheld in Keshab Bharati's hut!
  Gora, in all his matchless grace,

1.16 - WITH THE DEVOTEES AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Oh, what a vision I have beheld in Keshab Bharati's hut!
  Gora, in all his matchless grace,

2.01 - On Books, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Charu Chandra Dutt's review of The Life Divine in the Vishva Bharati was read out to Sri Aurobindo.
   Sri Aurobindo: He may continue it, it may be for some people an introduction to The Life Divine.
  --
   Bharati Sarabhai's poetical work The Peoples Well was received.
   Sri Aurobindo: The English is good and the diction poetic but the poetry is mostly lacking.

2.02 - On Letters, #Evening Talks With Sri Aurobindo, #unset, #Zen
   There was reading of a letter of condolence from one Bharati from Pudukotah on Manmohan's death. The last sentence was: "Let him enjoy a long life in heaven at least."
   Sri Aurobindo: He seems to be very much afraid that he might be short-lived even there! (Laughter)

2.02 - THE DURGA PUJA FESTIVAL, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "Is a mother to be trifled .with? Before becoming a sannyasi Chaitanyadeva worked hard to persuade his mother to let him renounce home. Mother Sachi said that she would kill Keshab Bharati. Chaitanyadeva did his utmost to persuade her. He said: 'Mother, I shall not renounce home if you won't let me. But if you compel me to lead a householder's life, I shall die. And, mother, even if I go away as a sannyasi, you will be able to see me whenever you desire. I shall stay near you. I shall see you every now and then.' Only when Chaitanya explained it to her thus did she give her permission. Nrada could not go to the forest to practise austerity as long as his mother was alive. He had to take care of her. After her death he went away to realize God.
  "When I went to Vrindvan I felt no desire to return to Calcutta. It was arranged that I should live with Gangama. Everything was settled. My bed was to be on one side and Gangama's on the other. I resolved not to go back to Calcutta. I said to myself, 'How long must I eat a kaivarta's food?' 'No,' said Hriday to me, 'let us go to Calcutta.' He pulled me by one hand and Gangama pulled me by the other. I felt an intense desire to live at Vrindvan. But just then I remembered my mother. That completely changed everything. She was old. I said to myself: 'My devotion to God will take to its wings if I have to worry about my mother. I would rather live with her. Then I shall have peace of mind and be able to meditate on God.'

2.11 - WITH THE DEVOTEES IN CALCUTTA, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  The kirtan began to the accompaniment of drums and cymbals. The singer was a professional. He sang about Sri Gaurnga's initiation as a monk by Keshab Bharati: Oh, what a vision I have beheld in Keshab Bharati's hut!
  Gora, in all his matchless grace,

2.12 - THE MASTERS REMINISCENCES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Oh, what a vision I have beheld in Keshab Bharati's hut!
  Gora, in all his matchless grace

2.25 - List of Topics in Each Talk, #Evening Talks With Sri Aurobindo, #unset, #Zen
   | 11-05-43 | Bharati Sarabhai's People's Well |
   | 20-08-43 | Malkani's "Mayavada", The Life Divine, Europe |

2 - Other Hymns to Agni, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  8. In unison may Bharati with her Muses of invocation, Ila with gods and men, and Fire, Saraswati with her powers of inspiration come down to us, the three goddesses sit upon this seat of sacrifice.
    19 Or, may they so shine with their lights that Mitra may take pleasure in us and Varuna
  --
  8. In unison may Bharati with her Muses of invocation, Ila with gods and men, and Fire, Saraswati with her powers of inspiration come down to us, the three goddesses sit upon this seat of sacrifice.
    6 Or, be with us for our happy journey.
  --
  8. May Bharati come swiftly to our sacrifice, Ila awakening to knowledge here like a human thinker, and Saraswati, the three goddesses, - may they sit, perfect in their works, on this sacred seat of happy ease.
  9. He who fashioned in their forms this earth and heaven, the Parents, and fashioned all the worlds, him today and here, O missioned priest of the call, do thou worship, strong for sacrifice, having the knowledge, even the divine maker of forms.

33.11 - Pondicherry II, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   At one time, one of our main subjects of study was the Veda. This went on for several months, for about an hour every evening, at the Guest House. Sri Aurobindo came and took his seat at the table and we sat around. Subramanya Bharati the Tamil poet and myself were the two who showed the keenest interest. Sri Aurobindo would take up a hymn from the Rigveda, read it aloud once, explain the meaning of every line and phrase and finally give a full translation. I used to take notes. There are many words in the Rigveda whose derivation is doubtful and open to differences of opinion. In such cases, Sri Aurobindo used to say that the particular meaning he gave was only provisional and that the matter could be finally decided only after considering it in all the contexts in which the word occurred. His own method of interpreting the Rigveda was this: on reading the text he found its true meaning by direct intuitive vision through an inner concentration in the first instance, and then he would give it an external verification in the light of reason, making the necessary changes accordingly.
   Sri Aurobindo has taught me a number of languages. Here again his method has often evoked surprise. I should therefore like to say something on this point. He never asked me to begin the study of a new language with primary readers or children's books. He started at once with one of the classics, that is, a standard work in the language. He used to say that the education of children must begin with books written for children, but for adults, for those, that is, who had already had some education, the reading material must be adapted to their age and mental development. That is why, when I took up Greek, I began straightway with Euripides' Medea, and my second book was Sophocles' Antigone. I began a translation of Antigone into Bengali and Sri Aurobindo offered to write a preface if I completed the translation, a preface where, he said, he would take up the question of the individual versus the state. Whether I did complete the translation I cannot now recollect. I began my Latin with Virgil's Aeneid, and Italian with Dante. I have already told you about my French, there I started with Molire.

9.99 - Glossary, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
    Keshab Bharati: The monastic teacher of Sri Chaitanya.
    Keshab (Chandra Sen): The celebrated Brahmo leader (A.D. 1838-1884).

r1913 01 09, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The siddhi of the visrishti & freedom from satiety long combated and diminished has momentarily collapsed. Kamananda, although its activity has not disappeared, has at present no hold on the body. The physical siddhi persists in its retrograde motion. The external tapas is now falling away again from the system and is giving place to tapas under control of the dasyabuddhi .. The samadhi has suddenly & without farther difficulty acquired siddhi in the vijnana & saviveka samadhi, corresponding to the savichara and savitarka of the intellectual classification. The thought, whether as perception or vangmaya, maintains itself on the vijnanamay level, the intellect in a state of perfect passivity, only receiving it, even in the deepest swapnasamadhi which amounts to a practical sushupti of the manas & its silence in the mahat. It was because the system was accustomed to fall into sushupti whenever the manas-buddhi became inert, that this siddhi could not formerly be accomplished. Now the mind becomes inert, sushupta, but activity proceeds on the vijnanamaya level on which the Purusha is now jagrat in the body, and that activity is received by the inert intellect. Nevertheless owing to the great inertia of the intellect at the time, the thought is sometimes caught with difficulty, hardly remembered on waking, or, if remembered, then soon afterwards lost to the recollection. The intellect catches it, but does not get a good grasp upon it. The vijnanamay memory must become active, if the thought & vision of samadhi are to be remembered. This higher memory is developing, not swe dame, but on the intellectual plane; things are now remembered permanently without committing them to heart, which formerly would not have been remembered even for a day if they had been even carefully learned by heart eg the first verse of Bharatis poem, in Tamil, not a line of which was understood without a laborious consultation of the dictionary. Yet although an unknown tongue, although no particular attention was paid to the words or their order everything remains in the mind even after several days. Formerly even a verse of Latin, English, Sanscrit carefully studied & committed to memory, would be lost even in a shorter time. The siddhi of the vijnana samadhi shows that the Purusha is now rising into the vijnana or preparing to rise; the manomaya is becoming passive, the vijnanamaya Purusha, so long secret & veiled by the hiranmaya patra of the buddhi, is beginning to reveal himself, no longer indirectly, but face to face with the lower man.An initial siddhi is also preparing in script communication.As was predicted earlier in the day, the sahitya-siddhi has extended itself to poetry this evening & the long obstruction of the poetic faculty is passing away. The epic style has been recovered and only the dramatic remains. Fluency in all will come back during the month, spontaneous & immediate perfection hereafter within these two months .. The lipi is now being freely & naturally utilised for knowledge; there is no farther need of any attention to its development or to the farther development of the vani or script. Only the trikaldrishti & the Power still need attention (apramattata), and the rupadrishti & samadhi still need the help of the Will for their wider development or their more perfect perfection.
   The siddhi of the vijna[na]maya level for the Thought in samadhi does not extend to the vision; for this reason the dreams are still intellectual records or attempts to record rather than the actual vision of things and events, except when the dream is replaced by vision. Even then it is often savikalpa rather than sadarsha samadhi. The dreams last night (those remembered) were again of consecutive & well connected records; this time the present ego sense was carefully excluded and only once a present association interfered with the accuracy of the record. A rapid movement in trikaldrishti is promised and one in rupa indicated.

r1913 07 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Aishwarya increases considerably & rapidly in force & effectiveness, no longer in the old field of exercise mainly (movements of birds, beasts, insects, people around) but in the wider range of life. Certain remarkable instances occurred during the course of the day, eg the easy surmounting of the housing problem and the change in the temper of the intermediary. In the outside world events in the Balkans show a considerable increase in the particular effectiveness, but this is not entirely recent as it dates from the closing period of the war. Therapeutic power is on the increase, eg. Bharatis hysteric patient not cured by him in spite of strong effort & personal contact and suggestion, cured after a distant & moderate application of Will by myself in two days; Lebian pere given up as hopeless by the doctor, rid in less than two days of his worst symptoms (difficulty of breathing at once, difficulty of urination in a day), young Dutambey, regarded as a complicated case, cured of all but a slight residuary symptom after one brief relapse brought on by his own imprudence etc. The most desperate cases still offer a stronger resistance. The control of the will over my own bodily states has also increased.
   Sleep 11.45 to 5.50.

r1914 03 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   1) Following on explanation of oneness & vyapti & aishwarya for Brahmadrishti, B. [Bijoy] got vision of Sat & Chit samudras with all beings as kendras & the body no longer a barrier to the vision.2) Aishwarya on Bharati to get lipi. Result, saw for first time lipi with open eyes, Being. We. & a green sun. (Brahman, the Purushas & nishkama karma).
   Strong & violent tivra from hetu of pain; strong kama & tivra from touch of vishaya on parts of the body not directly connected with kamachakra, (left arm near shoulder).

Talks With Sri Aurobindo 1, #unset, #Arthur C Clarke, #Fiction
  to be as great a poet as Bharati. His prose is rather rhetorical.
  NIRODBARAN: Toru Dutt is said to have had great genius. They say that if she
  --
  [1] A Chinese professor at Viswa Bharati. His real name is Tan-un-Sang.
  316
  --
  Viswa Bharati to publish his book.
  418
  --
  come out in Viswa Bharati. About Nandalal's painting of Arjuna represented
  as Purusha Sinha (Man-lion), Sri Aurobindo said, "All I can say is that it is

Talks With Sri Aurobindo 2, #Talks With Sri Aurobindo, #unset, #Zen
  described as drinking and shouting in the streets. Subramaniam Bharati told
  me that in old Jain books he had found instances of Brahmins killing each

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