Tusar Nath Mohapatra

Archive for June 2014

Sri Aurobindo Studies

The faith which an individual experiences inwardly, which guides him to forsake both the impulsion of desire and the established framework of the social order within which he lives, is an expression of the “will to become” and is a creative force that helps humanity go beyond its existing framework and limitations.

This inner faith is an expression of the evolutionary potential that takes us beyond the working of mechanical law and instinct, as well as the limited framework created by the developed mental capacity. As with everything else, it takes on the hue of the Gunas and depending on whether it is tamasic, rajasic or sattwic, there will be a different end result.

Sri Aurobindo explores this question as defined by the Gita: “…this Purusha, this soul in man, is, as it were, made of sraddha, a faith, a will to be, a belief in itself and existence…

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Sri Aurobindo Studies

The Gita proposes that life lived according to the normal impulsion of desire and personal gratification has no opportunity to break out of the fixed results of the bondage to the action of the Gunas, primarily, in this case Rajas and Tamas. It is a virtually universal experience of humanity that those who become aware of some larger meaning or purpose to life tend to develop and follow a series of precepts or guidelines that have, as one of the basic tenets, the submergence of the ego and its desires to a larger, higher or wider aim. To this end, we have seen a large array of religions, philosophies, creeds and beliefs, all of which set forth some definition or set of ethical concepts to be followed to allow the individual to free himself from the enslavement to the life of desire. These paths all share, not only this common…

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Sri Aurobindo Studies

The type of the asuric nature shows power of action, intelligence and drive, but these, instead of being devoted to increasing harmony, light and well-being for all, in a universal good will and compassion, are focused rather on the fulfilment of desire and the raising up and aggrandizement of the ego. The Asura does not care for balance, but rather seeks to dominate, control, and master everyone and everything in his path. Blinded by ambition, greed and power-lust, and drunken with the fruits of acquisition, the Asura lets nothing stop him in his path of domination. Such individuals become blinded to any kind of harmonious balance and are willing to sacrifice other lives, and cause enormous pain, and destroy the harmony of the world if they believe it furthers their ambition.

Sri Aurobindo comments on the nature of the Asura: “They see naturally in the world nothing but a huge…

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Sri Aurobindo Studies

It is a limitation of the human mental awareness that we tend to look at things primarily from a static sense and thus, tend to treat them as “fixed” and “unchanging” even though everything is in fact dynamic and subject to change. The same thing occurs with respect to our view of the various teachings, Shastras, laws of life, that we tend to adopt. As humanity evolves and matures, the teachings by which we orient our lives also tend to grow, evolve and modify. Since this does not occur all at once, simultaneously, we then see a number of different “competing” principles holding their ground in a dynamic evolutionary process.

As a result of the maturation process, we find that eventually a teaching or law of life loses the support and focus it heretofore had. Individuals begin to challenge the tenets, or they simply find that their current concerns and…

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Sri Aurobindo Studies

Sri Aurobindo raises the big unresolved question that the Gita must still answer, and describes the difficulties that still remain until this question can be fully and satisfactorily addressed by the Gita. The Gita consistently teaches the need to continue to do works, but has not yet given us a key as to how to have that action be anything other than the working of the lower Nature under bondage to the action of the Gunas. The Gita makes it clear that through a shifting of the consciousness, the seeker can become free from the bondage to the Gunas. But unless the work itself can be raised up, we simply have a dichotomy between a free inner awareness and a bound outer action. As Sri Aurobindo points out, if this is as far as it goes, the case for continuing works after liberation has not been made. In that event…

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Sri Aurobindo Studies

Having recognized the Gita’s intent to move our action from the bondage of the three Gunas of Nature to a free divine working superior to and independent of the Gunas, Sri Aurobindo now takes up the question of the origination of the Gunas and the power that has put them into action and which will replace them when their working is superseded. He begins with the principle of motion, kinesis, embodied in the lower nature in Rajas.

If in fact, the truth of the lower nature is the entire truth, then we are bound by the working of the Gunas and there is no chance of any other kind of action. The solution of abandonment in favor of a pure, quiet, and focused spiritual awareness internally would then be the only realistic option for the spiritual seeker. The Gita says otherwise. The Gita contemplates the ability of the seeker, having…

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Sri Aurobindo Studies

As long as we act from the standpoint of the egoistic human being, referring all action to our own separate will, and suffering the consequences, for good or ill, as the result of our acts, we have not achieved the liberation the Gita speaks about. Treating all action as a sacrifice to the Lord of creation is only the first step. The next step is to eliminate the egoistic central focus and to truly take on the action purely as the instrumental nexus of the Divine Will, thereby doing “the work to be done” in a way that is disinterested in the personal gain or loss.

Sri Aurobindo explains: “The free perfect working comes first by referring and finally surrendering altogether the action and its origination to the divine Master of our existence…”

“The action is chosen and shaped according to the nature, but entirely by the divine Will in…

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Tusar N. Mohapatra

Director, Savitri Era Learning Forum
SRA-102-C, Shipra Riviera, Indirapuram, Ghaziabad - 201014 (UP) India + 91 96500-65636
tusarnmohapatra@gmail.com
Aadhaar No. 3628 2075 7337
SELF posits a model of counselling and communicative action as an instrument in order to stimulate the public sphere. The model aims at supplementing the individual’s struggle for a successful social adjustment with more aspirational inputs so as to help one take an informed and balanced attitude towards life as well as society.
Savitri Era of those who adore,
Om Sri Aurobindo & The Mother.

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