Tusar Nath Mohapatra

Archive for July 2015

Lab of Evolution

During my early years in Auroville, my outer work was teaching in the school as it existed then.
But my inner work was going on most earnestly as well, my involvement with the Integral Yoga of Sri Aurobindo and the Mother having started already in 1971, that is, even before I came to Auroville.
Being the too serious and worrying type, whatever my actual inner efforts might be I always felt it wasn’t enough and I wasn’t progressing fast enough, and it was all my fault, etc, etc.
So I was making my own life a hell of guilt and remorse for every stray thought or action or activity that wasn’t entirely enough focused on practicing the Yoga.
Until one day in school…

It was some years after the end of 1973, the Mother wasn’t there anymore physically to do this usual bit of work, so for those special occasions…

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Ourselves – Collected Works of Sri Aurobindo


Ourselves. THE “Standard Bearer” comes into the field today entrusted with a special mission and as the bearer of an ideal and a message. The standard it  …

Our call is to young India. It is the young who must be the builders of the new world, — not those who accept the competitive individualism, the capitalism or the materialistic communism of the West as India’s future ideal, nor those who are enslaved to old religious formulas and cannot believe in the acceptance and transformation of life by the spirit, but all who are free in mind and heart to accept a completer truth and labour for a greater ideal. They must be men who will dedicate themselves not to the past or the present but to the future. They will need to consecrate their lives to an exceeding of their lower self, to the realisation of God in themselves and in all human beings and to a whole-minded and indefatigable labour for the nation and for humanity. This ideal can be as yet only a little seed and the life that embodies it a small nucleus, but it is our fixed hope that the seed will grow into a great tree and the nucleus be the heart of an ever-extending formation. It is with a confident trust in the spirit that inspires us that we take our place among the standard – bearers of the new humanity that is struggling to be born amidst the chaos of a world in dissolution, and of the future India, the greater India of the rebirth that is to rejuvenate the mighty out- worn body of the ancient Mother. Page-331

-08-Karmayogin – Collected Works of Sri Aurobindo Mother Sri …


08-Karmayogin – Collected Works of Sri Aurobindo Mother Sri Aurobindo. … The Ideal of the Karmayogin · 
Page – 27
We say to the individual and especially to the young who are now arising to do India’s work, the world’s work, God’s work, “You cannot cherish these ideals, still less can you fulfil them if you subject your minds to European ideas or look at life from the material standpoint. Materially you are nothing, spiritually you are everything. It is only the Indian who can believe everything, dare everything, sacrifice everything. First therefore become Indians. Recover the patrimony of your forefathers. Recover the Aryan thought, the Aryan discipline, the Aryan character, the Aryan life. Recover the Vedanta, the Gita, the Yoga. Recover them not only in intellect or sentiment but in your lives. Live them and you will be great and strong, mighty, invincible and fearless. Neither life nor death will have any terrors for you. Difficulty and impossibility will vanish from your vocabularies. For it is in the spirit that strength is eternal and you must win back the kingdom of yourselves, the inner Swaraj, before you can win back your outer empire. There the Mother dwells and She waits for worship that She may give strength. Believe in Her, serve Her, lose your wills in Hers, your egoism in the greater ego of the country, your separate selfishness in the service of humanity. Recover the source of all strength in yourselves and all else will be added to you, social soundness, intellectual preeminence, political freedom, the mastery of human thought, the hegemony of the world.” Page-28

What is Nationalism?—by Sri Aurobindo – Mirror of Tomorrow


A lecture delivered under the auspices of the Bombay National Union by Sri Aurobindo to a large gathering at Mahajan Wadi, Bombay , on  …
You call yourselves Nationalists. What is Nationalism? Nationalism is not a mere political programme; Nationalism is a religion that has come from God; Nationalism is a creed which you shall have to live. Let no man dare to call himself a Nationalist if he does so merely with a sort of intellectual pride, thinking that he is more patriotic, thinking that he is something higher than those who do not call themselves by that name. If you are going to be a Nationalist, if you are going to assent to this religion of Nationalism, you must do it in the religious spirit. You must remember that you are the instruments of God. What is this that has happened in Bengal? You call yourselves Nationalists, but when this happens to you, what will you do? This thing is happening daily in Bengal, because, in Bengal, Nationalism has come to the people as a religion, and it has been accepted as a religion. But certain forces which are against that religion are trying to crush its rising strength. It always happens when a new religion is preached, when God is going to be born in the people, that such forces rise with all their weapons in their hands to crush the religion. In Bengal too a new religion, a religion divine and sattwic has been preached and this religion they are trying with all the weapons at their command to crush. By what strength are we in Bengal able to survive? Nationalism has not been crushed. Nationalism is not going to be crushed. Nationalism survives in the strength of God and it is not possible to crush it, whatever weapons are brought against it. Nationalism is immortal; Nationalism can- not die; because it is no human thing, it is God who is working in Bengal. God cannot be killed, God cannot be sent to jail. …
Have you the other strength in you? Have you realised what Nationalism is? Have you realised that it is a religion that you are embracing? If you have, then call yourselves Nationalists; and when you have called yourselves Nationalists, then try to live your Nationalism. Try to realise the strength within you, try to bring it forward, so that everything you do may be not your own doing, but the doing of that Truth within you. Try so that every hour that you live shall be enlightened by that presence, that every thought of yours shall be inspired from that one fountain of inspiration, that every faculty and quality in you may be placed at the service of that immortal Power within you. Then you will not say, as I have heard so many of you say, that people are so slow to take up this idea, that people are so slow to work, that you have no fit leaders and that all your great men tell you a different thing and that none of them is ready to come forward to guide you in the path that is pointed out. You will have no complaints to make against others, because then you will not need any leader. The leader is within yourselves. If you can only find him and listen to his voice, then you will not find that people will not listen to you, because there will be a voice within the people which will make itself heard. That voice and that strength is within you. If you feel it within yourselves, if you live in its presence, if it has become yourselves, then you will find that one word from you will awake an answering voice in others, that the creed which you preach will spread and will be received by all and that it will not be very long—in Bengal it has not been very long, it has not taken a century or fifty years, it has only taken three years to change the whole nation, to give it a new spirit and heart and to put it in front of all the Indian races.. From Bengal has come the example of Nationalism. Bengal which was the least respected and the most looked-down on of all the Indian races for its weakness has within these three years changed so much simply because the men there who were called to receive God within themselves were able to receive him, were able to bear, to suffer and live in that Power, and by living in that Power they were able to give it out. And so in three years the whole race of Bengal has been changed, and you are obliged, to ask in wonder, “What is going on in Bengal?” You see a movement which no obstacle can stop, you see a great development which no power can resist, you see the birth of the Avatar in the Nation, and if you have received God within you, if you have received that power within you, you will see that God will change the rest of India in even a much shorter time, because the Power has already gone forth, and is declaring itself” and when once declared, it will continue its work with ever greater and greater rapidity. It will continue its work with the matured force of Divinity until the whole world sees and until the whole world understands him, until Sri Krishna, who has now hid himself in Gokul, who is now among the poor and despised of the earth, who is now among the cowherds of Brindaban, will declare the Godhead, and the whole nation will rise, the whole people of this great country will rise, ‘filled with divine power, filled with the inspiration of the Almighty, and no power on earth shall resist it, and no danger or difficulty shall stop it in its onward course. Because God is there, and it is his Mission, and he has something for us to do. He has a work for this great and ancient nation. Therefore he has been born again to do it, therefore he is revealing himself in you not that you may be like other nations, not that you may rise merely by human strength to trample underfoot the weaker peoples, but because something must come out from you which is to save the whole world. That something is what the ancient Rishis knew and revealed, and that is to be known and revealed again today, it has to be revealed to the whole world and in order that he may reveal himself, you must first realise him in yourselves, you must shape your lives, you must shape the life of this great nation so that it may be fit to reveal him and then your task will be done, and you will realise that what you are doing today is no mere political uprising, no mere political change, but that you have been called upon to do God’s work.

Sri Aurobindo Studies

The three Gunas, or modes of Nature that are operative in the lower nature, are actually deformations of the three qualities they inadequately represent existing in the higher or divine nature. The transition from the bondage to the Gunas in the lower nature to taking on the nature and action of the Divine nature involves the transformation from the deformed to the pure and original quality.

Sri Aurobindo describes the higher modes thus: “Tamas is replaced by a divine peace and tranquil eternal repose out of which is released as from a supreme matrix of calm concentration the play of action and knowledge….Rajas is replaced by a self-possessed power and illimitable act of force, that even in its most violent intensities does not shake the immovable poise of the soul or stain the vast and profound heavens and luminous abysses of its peace….Sattwa is replaced by an illumination and a…

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Sri Aurobindo Studies

As long as the human soul is bound by the ego-personality, he is subject to the operation of the three Gunas of Nature and there can be no permanent or complete peace, harmony or knowledge. The instability of the action of the Gunas ensures that the human being is forced to endure the fluctuations that are so distressing to the ego. The fixation of the ego-personality means that suffering is intense. The solution to this situation requires the elimination of the ego-personality as the center of reference. The individual must give up the ego in order to transfer the standpoint to the Divine standpoint and see, understand and act from there. At that point, there is no longer any personal craving or suffering because the ego-viewpoint has been removed.

Sri Aurobindo explains the necessity: “The individual ego must cease to strive, the mind fall silent, the desire-will learn not to…

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Sri Aurobindo Studies

When the seeker decides to apply the leverage of the bifurcation of the Witness from the action of Nature, there is a process that takes place to systematically disentangle oneself from attachment to and involvement with the changes in the three Gunas and their corresponding reactions. The change also does not take place overnight, and appears to progress in stages, as the habit of non-attachment takes hold on ever-deeper levels.

Sri Aurobindo describes this first step: “The soul is inwardly separated and free from the lower Prakriti, not involved in its coils, indifferent and glad above it. Nature continues to act in the triple round of her ancient habits,–desire, grief and joy attack the heart, the instruments fall into inaction and obscurity and weariness, light and peace come back into the heart and mind and body; but the soul stands unchanged and untouched by these changes. Observing and unmoved by…

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Sri Aurobindo Studies

Psychologically, as long as we remain locked within a specific frame of reference, we are unable to see the larger picture within which that frame operates, with any amount of objectivity. The subtle assumptions and axiomatic ideas lock us into a way of seeing and reacting that is consistent with that frame. The Sankhya tradition recognized this psychological truth and developed the powerful tool of the separation of Purusha and Prakriti as a means to gain a degree of independence from the reactions and impulsions 0f Nature; thereby eventually permitting the individual applying this standpoint to achieve sufficient independence to be able to view and understand the actions of the external nature, and eventually escape from their hold.

Sri Aurobindo describes the power of this stage of the yogic process: “The initial advantae of this process of detachment is that one begins to understand one’s nature and all Nature. The…

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Sri Aurobindo Studies

Because the three Gunas are always in flux, it cannot be said that any individual maintains at all times and in all ways, a completely sattwic, rajasic or tamasic character. There may be a predominant balance that allows us to recognize a primary mode of action and existence of a specific individual, but this balance is subject to change both with changes in circumstance and the internal state of the being. We hear of all kinds of examples where someone has lived long years in a monastery or in solitary meditation in a cave, but when brought at some point into a dynamic city, all kinds of impulses arise, whether acquisitive, sexual or angry! Similarly, there are anecdotes about men who are considered to be ruthless and violent, but who show consideration and care for someone or something that seems “out of character”. Similarly, those who are generally fearful or…

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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
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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