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1.01_-_The_Four_Aids

2.01_-_The_Yoga_and_Its_Objects

r1912_07_13

Talks_With_Sri_Aurobindo_2

PRIMARY CLASS

SIMILAR TITLES

utsaha

TERMS STARTING WITH

utsaha ::: effort. utsaha

utsaha ::: zeal; patient and persistent action; the force of one's personal effort.

Utsaha: Cheerfulness; enthusiasm.

UTSaHA. ::: The force of personal effort. Perseverance, cons« tnnt alertoess — a quality of the vital will.


TERMS ANYWHERE

utsaha ::: effort. utsaha

utsaha ::: zeal; patient and persistent action; the force of one's personal effort.

Utsaha: Cheerfulness; enthusiasm.

UTSaHA. ::: The force of personal effort. Perseverance, cons« tnnt alertoess — a quality of the vital will.

KEYS (10k)

   2 Sri Aurobindo

NEW FULL DB (2.4M)

   2 Sri Aurobindo

1:[the four aids ::: YOGA-SIDDHI, the perfection that comes from the practice of Yoga, can be best attained by the combined working of four great instruments. There is, first, the knowledge of the truths, principles, powers and processes that govern the realisation - sastra. Next comes a patient and persistent action on the lines laid down by this knowledge, the force of our personal effort - utsaha. There intervenes, third, uplifting our knowledge and effort into the domain of spiritual experience, the direct suggestion, example and influence of the Teacher - guru. Last comes the instrumentality of Time - kala; for in all things there is a cycle of their action and a period of the divine movement.    ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Four Aids, 53 [T0],

2:the second aid, the need for effort and aspiration, utsaha :::    The development of the experience in its rapidity, its amplitude, the intensity and power of its results, depends primarily, in the beginning of the path and long after, on the aspiration and personal effort of the sadhaka. The process of Yoga is a turning of the human soul from the egoistic state of consciousness absorbed in the outward appearances and attractions of things to a higher state in which the Transcendent and Universal can pour itself into the individiual mould and transform it. The first determining element in the siddhi is, therefore, the intensity of the turning, the force which directs the soul inward. The power of aspiration of the heart, the force of the will, the concentration of the mind, the perseverance and determination of the applied energy are the measure of that intensity. The ideal sadhaka should be able to say in the Biblical phrase, 'My zeal for the Lord has eaten me up.' It is this zeal for the Lord, -utsaha, the zeal of the whole nature for its divine results, vyakulata, the heart's eagerness for the attainment of the Divine, - that devours the ego and breaks up the petty limitations ...    So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujya, the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga.    ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,

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1:[the four aids ::: YOGA-SIDDHI, the perfection that comes from the practice of Yoga, can be best attained by the combined working of four great instruments. There is, first, the knowledge of the truths, principles, powers and processes that govern the realisation - sastra. Next comes a patient and persistent action on the lines laid down by this knowledge, the force of our personal effort - utsaha. There intervenes, third, uplifting our knowledge and effort into the domain of spiritual experience, the direct suggestion, example and influence of the Teacher - guru. Last comes the instrumentality of Time - kala; for in all things there is a cycle of their action and a period of the divine movement.    ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Four Aids, 53 [T0],

2:the second aid, the need for effort and aspiration, utsaha :::    The development of the experience in its rapidity, its amplitude, the intensity and power of its results, depends primarily, in the beginning of the path and long after, on the aspiration and personal effort of the sadhaka. The process of Yoga is a turning of the human soul from the egoistic state of consciousness absorbed in the outward appearances and attractions of things to a higher state in which the Transcendent and Universal can pour itself into the individiual mould and transform it. The first determining element in the siddhi is, therefore, the intensity of the turning, the force which directs the soul inward. The power of aspiration of the heart, the force of the will, the concentration of the mind, the perseverance and determination of the applied energy are the measure of that intensity. The ideal sadhaka should be able to say in the Biblical phrase, 'My zeal for the Lord has eaten me up.' It is this zeal for the Lord, -utsaha, the zeal of the whole nature for its divine results, vyakulata, the heart's eagerness for the attainment of the Divine, - that devours the ego and breaks up the petty limitations ...    So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujya, the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga.    ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,

   2 Integral Yoga


   5 Sri Aurobindo

1.01 - The Four Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga   1:Yoga-siddhi, the perfection that comes from the practice of Yoga, can be best attained by the combined working of four great instruments. There is, first, the knowledge of the truths, principles, powers and processes that govern the realisation -- sastra. Next comes a patient and persistent action on the lines laid down by the knowledge, the force of our personal effort -- utsaha. There intervenes, third, uplifting our knowledge and effort into the domain of spiritual experience, the direct suggestion, example and influence of the Teacher -- guru. Last comes the instrumentality of Time -- kala; for in all things there is a cycle of their action and a period of the divine movement.    SHASTRA   --   13:The development of the experience in its rapidity, its amplitude, the intensity and power of its results, depends primarily, in the beginning of the path and long after, on the aspiration and personal effort of the Sadhaka. The process of Yoga is a turning of the human soul from the egoistic state of consciousness absorbed in the outward appearances and attractions of things to a higher state in which the Transcendent and Universal can pour itself into the individual mould and transform it. The first determining element of the siddhi is, therefore, the intensity of the turning, the force which directs the soul inward. The power of aspiration of the heart, the force of the will, the concentration of the mind, the perseverance and determination of the applied energy are the measure of that intensity. The ideal Sadhaka should be able to say in the Biblical phrase, "My zeal for the Lord has eaten me up." It is this zeal for the Lord, utsaha, the zeal of the whole nature for its divine results, vyakulata, the heart's eagerness for the attainment of the Divine, -- that devours the ego and breaks up the limitations of its petty and narrow mould for the full and wide reception of that which it seeks, that which, being universal, exceeds and, being transcendent, surpasses even the largest and highest individual self and nature.   14:But this is only one side of the force that works for perfection. The process of the integral Yoga has three stages, not indeed sharply distinguished or separate, but in a certain measure successive. There must be, first, the effort towards at least an initial and enabling self-transcendence and contact with the Divine; next, the reception of that which transcends, that with which we have gained communion, into ourselves for the transformation of our whole conscious being; last, the utilisation of our transformed humanity as a divine centre in the world. So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujga, the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the Sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga. In the end his own will and force become one with the higher Power; he merges them in the divine Will and its transcendent and universal Force. He finds it thenceforward presiding over the necessary transformation of his mental, vital and physical being with an impartial wisdom and provident effectivity of which the eager and interested ego is not capable. It is when this identification and this self-merging are complete that the divine centre in the world is ready. Purified, liberated, plastic, illumined, it can begin to serve as a means for the direct action of a supreme Power in the larger Yoga of humanity or superhumanity, of the earth's spiritual progression or its transformation.

2.01 - The Yoga and Its Objects, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga   Nature. All that is indispensable on your part is the anumati and smr.ti. Anumati is consent, you must give a temporary consent to the movements of the yoga, to all that happens inside or outside you as part of the circumstances of the sadhana, not exulting at the good, not fretting at the evil, not struggling in your heart to keep the one or get rid of the other, but always keeping in mind and giving a permanent assent to that which has to be finally effected. The temporary consent is passive submission to the methods and not positive acceptance of the results. The permanent consent is an anticipatory acceptance of the results, a sort of effortless and desireless exercise of will. It is the constant exercise of this desireless will, an intent aspiration and constant remembrance of the path and its goal which are the dhr.ti and utsaha needed, the necessary steadfastness and zeal of the sadhak; vyakulata or excited, passionate eagerness is more intense, but less widely powerful, and it is disturbing and exhausting, giving intense pleasure and pain in the pursuit but not so vast a bliss in the acquisition. The followers of this path must be like the men of the early yugas, dhrah., the great word of praise in the Upanishads. In the remembrance, the smr.ti or smaran.a, you must be apramatta, free from negligence. It is by the loss of the smr.ti owing to the rush and onset of the gun.as that the yogin becomes bhras.t.a, falls from his firm seat, wanders from his path. But you need not be distressed when the pramada comes and the state of fall or clouded condition seems to persist, for there is no fear for you of a permanent fall since God himself has taken entire charge of you and if you stumble, it is because it is best for you to stumble, as a child by frequent stumbling and falling learns to walk. The necessity of apramattata disappears when you can replace the memory of the yoga and its objects by   The Yoga and Its Objects   --   It is said in the "Sanatsujatiya" that four things are necessary for siddhi - sastra, utsaha, guru and kala - the teaching of the path, zeal in following it, the Guru and time. Your path is that which I am pointing out, the utsaha needed is this anumati and this nitya smaran.a, the Guru is God himself and for the rest only time is needed. That God himself is the Guru, you will find when knowledge comes to you; you will see how every little circumstance within you and without you has been subtly planned and brought about by infinite wisdom to carry out the natural process of the yoga, how the internal and external movements are arranged and brought together to work on each other, so as to work out the imperfection and work in the perfection.   An almighty love and wisdom are at work for your uplifting.   Therefore never be troubled by the time that is being taken, even if it seems very long, but when imperfections and obstructions arise, be apramatta, dhra, have the utsaha, and leave God to do the rest. Time is necessary. It is a tremendous work that is being done in you, the alteration of your whole human nature into a divine nature, the crowding of centuries of evolution into a few years. You ought not to grudge the time. There are other paths that offer more immediate results or at any rate, by offering you some definite kriya you can work at yourself, give your ahankara the satisfaction of feeling that you are doing something, so many more pran.ayamas today, so much longer a time for the asana, so many more repetitions of the japa, so much done, so much definite progress marked. But once you have chosen this path, you must cleave to it. Those are human methods, not the way that the infinite Shakti works, which moves silently, sometimes imperceptibly to its goal, advances here, seems to pause there, then mightily and triumphantly reveals the grandiose thing that it has done. Artificial paths are like canals hewn by the intelligence of man; you travel easily, safely, surely, but from one given place to another. This path is the broad and trackless ocean by   88

r1912 07 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga    Experience of perfect unity of shamas, prakasha & tapas first in trikaldrishti, then in action. It was found that the sole error (of final result) in a particular drishti was owing to haste of mental tapas taking the main tendency or intention as the thing that was bound to happen. The right details were given by vyapti-prakamya of the immediate future, but were not accepted by the mind till they were fulfilled. The tapas is not yet chanda. A great & supreme passivity remains in which traigunyamaya utsaha and nirveda try to subsist discouraging as yet the tapas and prakasha. Only shamas is, as yet, entirely victorious. There is no longer any attempt by the manasa buddhi to forecast action; it recognises the impotence of speculation.    Ananda Mimansa begun last night; the first adhyaya completed this morning.

Talks With Sri Aurobindo 2, #Talks With Sri Aurobindo, #unset, #Zen   SRI AUROBINDO: By utsaha and Kala.2 (Laughter)   DR. MANILAL: If my state is due to the Inconscient, how do other people

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