Tag Archives: bhagavad-gita

Bhagavad-Gita online

The Sri Aurobindo Society in collaboration with the Vande Mataram library has created a website on the Bhagavad Gita.  It features audio rendition of each verse, transliteration, grammatical analysis of each Sanskrit word, a dictionary coupled with extensive cross-referencing.  To top it all, they have also included Sri Aurobindo’s commentary on the text.

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How does the Self-realized person speak? (Gita 2:54)

While reading the works of Sri Aurobindo and the Mother, have you ever wondered from what level of consciousness they spoke?  Was their brain constantly tingling with luminous revelations as they answered questions?  Were subtle images of the past or future dancing before their eyes when they looked at people?  There are recorded conversations where Sri Aurobindo admits to not knowing certain worldly matters, implying that either omniscience is not what it is projected to be or that he didn’t care to use his occult powers to investigate mundane matters (see Notes below)

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Reconciling Family life with Yoga

Time magazine in Jan, 1950 called it the “Revolt of a doormat” (alternate link).   Nandini Mehta, wife of Bombay textile millionaire Bhagvandas Mehta and mother of three children went to court asking for legal separation.  She had become a disciple of Jiddu Krishnamurti and aspired to live a celibate life but her husband would not permit her to do so.  After an acrimonious court battle, she eventually separated from her husband but was unable to gain custody of her children (1).  She devoted the rest of her life to running an orphanage Bal Anand (i.e. “joy of children”; it still exists; see a report).

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Progress reports of Sri Aurobindo

The path of the Yogin demands dogged persistence because final perfection  depends on two qualitatively different factors: one’s own refractory psychological habits whose complete dissolution requires multiple rounds and a whimsical Divine power which intermittently showers its Grace but leaves you in the dark at other times.  These are a couple of progress reports that Sri Aurobindo had jotted down in his diary The Record of Yoga during his early years in Pondicherry.  They indicate the ceaseless struggle and the subsequent reversal of consciousness that he underwent in the quest for yogic perfection.

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The message of the Gita

The Bhagavad Gita is an inspiring scripture which people frequently turn to for guidance and also quote in support of their arguments.  Unfortunately, its aphoristic quality and the backdrop of the war through which its message has been expounded makes it amenable to divergent interpretations. Pacifists tend to be distressed by the justification of war while the warhawks delight in it.  The Gita’s enunciation of multiple spiritual paths provides leeway for commentators to selectively highlight the sections they prefer and ignore the rest of the book.  Ethicists, for instance, may assume that the Gita preaches the performance of duty above everything.  In this article, we examine Sri Aurobindo’s perspective on the Gita.

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Obsessive-compulsive spirituality by Dr Ramesh Bijlani

The spiritual path attracts all kinds of people, each  endowed with some peculiar psychological strengths and weaknesses.  The Bhagavad Gita 7:16  (see Four types of Divine seekers) speaks of four types of spiritual aspirants: those who seek refuge  from worldly troubles, those who seek intellectual satisfaction in spiritual knowledge, those who wish to use the Divine strength to fulfill worldly ambitions and above all, those who synthesize devotion and knowledge and seek union with the Divine without expecting anything in return.  In this context, Dr Ramesh Bijlani, who is currently affiliated with the Sri Aurobindo Ashram in Delhi, has written a perspicacious article detailing some pitfalls that can be observed in young, over-eager spiritual aspirants.  This rest of this article is excerpted from his blog.

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Developing one’s own spiritual atmosphere (Gita 3:17)

We desire security in life and the manner in which we satisfy this desire alters considerably as we evolve in consciousness.   At the lowest level stands the social individual, who prudently nurtures an extensive network of family and friends to whom he/she can turn to in times of desperation.  In the middle stands the neophyte on the spiritual path, who seeks shelter in a place of meditation – a room where the vibrations have been made serene through devotional music and incense – where he or she can withdraw to contemplate and gain strength during trials and tribulations.

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