DAILY MESSAGES

Series X

151) ö|¸UP® ö|g_US›¯x.

152) ]è¯ß S¸øÁ ªg_Áx S¸Âß öÁØÔ.

ªg]¯¤ß ]è¯Ûß AhUP® AÝUQµí®.

]è¯ß ªg]¯øu HØS® S¸ AP¢øu¯ØÓ S¸.

ußøÚ ]è¯ß ªg_Áøu Â¸®¦® S¸ ©Ûu S¸°Àø».

S¸÷Á ]è¯ß.

]è¯÷Ú S¸.

153) Harmony is abolition of discord, conversion of the enemy’s hatred into love, realising inner rancour as outer pleasantness.

_•P® _ÁºUPzvß `m_©®.

154) Realising that old is gold is superstition. Recognising the folly of our parents now is not wisdom, but to discover their then folly in us now.

ö£Ø÷Óõ›ß AÔ¯õø©ø¯ AÔÁx ‰h|®¤UøP.

155) Organising a part, especially an isolated part, into perfection is either to attempt an insular superhuman aim or to prepare the general atmosphere slowly.

øu›¯ »ôªø¯ ©mk® uÛ÷¯ øÁzv¸UP ¬•i¯õx.

øu›¯ »m_ª, Aèh »ôª.

156) Technology is to make matter express an idea. Organisation is to render a practical idea express in the subtle plane.

Organisation is subtle technology.

ìuõ£Ú® `m_© \õìvµ®.

157) Sri Aurobindo wrote in English, not his own mother tongue, in a way that no Englishman has ever written. This is so especially in Savitri and The Life Divine. The Force makes not only the impossible possible but the unusual come to pass.

There is no greater miracle than the writing of Savitri and The Life Divine.

A¢{¯® ö\õ¢u©õÁx AØ¦u®.

158) The process from the possibilities to actualities is occult to the mind. Organisation makes the implicit explicit, the occult reveal itself.

bõÚ® AÔÁõÀ uzxÁ©õQÓx.

Intuition becomes rational by intellectuality.

ìuõ£Ú® \zv¯ ãÂ¯zøu ©Ú©õUS®.

159) Harmony for selfishness means elimination of opposition and difference and a united overall submission to itself.

Gv›PÎÀ»õu HP÷£õP µõä¯® _¯|»zvß _•P®.

160) Abundance, strength, richness, fullness, etc. belong to the depth, not the surface, especially the depth of the substance.

Avºèh•®, A£›ªu•®, BÇzvØS›¯øÁ.

161) Culture can be defined as the patient capacity of understanding the value of harmony which keeps behind the scene or surface any unpleasant disharmony from breaking out.

¤nUøP CÛø©¯õP Â»USÁx £s¦.

162) The Indian atmosphere differs essentially in some respects or at least one respect from the various Indian religions – Buddhist, Mayavada, Hindu, Vedanta, etc. Does it make a haphazard mixture of an amorphous atmosphere or does it compel the specialisations to lose their focus and go in for a wider perspective?

C¢x ©u®÷£õÀ C¢v¯ |õk® CßÔ¯ø©¯õuÁØøÓ Á¼²ÖzxQßÓx.

163) The power is in the atom, infinite abundance in the substance.

AÍøÁ «Ó BÇzvØS¨ ÷£õP ÷Ásk®.

164) The person is not the Purusha. What then is the person? The organised focus of energy on the surface, which is reversely organised as the Purusha, is the person and its personality. It is a product of nature. Being on the surface, he needs to be inversely organised, demanding a reversal of consciousness.

©Ûuß ¦¸åÛß Ch®, Á»® ©õÔ¯ ¤®£®.

165) The subliminal is depth to the surface. Being is depth to Force. The depth of the surface is still the surface to the Being.

¦¸å÷Ú ¤µ®©®. Ai ©Ú•® BÇ•® BÇªÀø».

166) Selfishness changes into selflessness forgetting itself as it is dissolved. “I am determined to be selfless” is the insistence of selfishness not on the opposite, but on itself in a subtle sense.

_¯|»zøu wÂµ©õP AÈUP ¬•¯ÀÁx _¯|»÷©¯õS®.

167) As the Absolute desired to taste Ignorance, it cannot be detestable to us.

¤µ®©÷© ußøÚz ÷uiÁ¢u ö£¸ø©ø¯²øh¯x ©hø©.

168) Boredom is not the dull repetition of the dead vibration. No vibration is dead or dull, as no moment is a repetition of the previous one. The inability to see the infinitesimal variation appears as repetition of the old.

E»QÀ \¼¨¤Àø».

£õºøÁ ©[S®ö£õÊx \¼¨¦ GÊ®.

169) The One and the Many are different in existence but one in essence. The phenomenon of unity dividing into parts and again opening back to unity is the cosmic secret (p.358, The Life Divine).

ãÁõz©õÂß £µ©õz©õ Gß£x ÿ AµÂ¢u `m_© CµPì¯®.

170) Mind insists on either rights or duties. But, Supermind sees the duties as rights and the rights as duties. This is the secret relationship of One and the Many.

E ›ø© Phø©°¼¸¢x Á¸QÓx Gß£x \zv¯ ãÂ¯®.

E ›ø© E ›ø©÷¯, Phø© Phø©÷¯ Gß£x ©Ú®.

171) What we understand by thought gives clarity, not the power for action. Sense that comes from emotion below or silence above gives the power that can act.

· ¦›Áx, öuÎÄ.

· EnºÁx vÓø©.

· EnºÂß vÓø© AÔÂß öuÎÄUQÀø».

· EnºÂß vÓø© ö©ÍÚzvØSsk.

172) A mean character puts a mean construction on what others do while he who is not mean or generous does not put a generous construction on it, but lets it pass unnoticed. Putting a construction on something means the act assumes undue importance for the observer.

P¯ø© PÁÛUS®, PØ¤US®.

173) The woman needs the physical security of the earning man; the man craves for the psychological support of the woman who completes his being.

v¸©n® ©Úzøu¨ §ºzv ö\´QÓx.

©nÁõÌÄ ©ÚÁõÌÄ.

©n® ÁõÌÁx ©ÚzvÀ .

174) E ›ø©²ÒÍÁÝUS ÷PmPõ©À öPõkUP ÷Ásk®.

E ›ø©°À»õuÁÝUS ÷Pmhõ¾® öPõkUPU Thõx.

£»¬•øÓU öPg]U ÷Pm£uõÀ CÀ»õu E›ø© C¸US® u¯ÁõP ©õÖ®.

÷PmPõ©À öPõk¨£uõÀ Á¸® uÁÖ £»•øÓ ÷Pmh¤ß öPõkzuõÀ Áµõx.

ö£ÖÁuØS®, öPõk¨£uØS® \mh® Jß÷Ó.

175) Any skill like education is acquired sooner as days pass by. What was received by a long training, is, in later years acquired by some of its vocabulary or attitude or even its atmosphere in a shorter period.

Põ»® Ph¢uõÀ PØ£uß Põ»® _¸[S®

176) Generosity can also be described as the capacity to receive with expansive pleasantness what one detests or from someone despicable. On the other side, there is a generosity to oneself or to any act. It is not to receive what one most likes, as the receiving will hurt the object or the giver.

ö£¸¢ußø© ö\¯¾US®, ö£õ¸ÐUS®, Põ»zvØS®, ChzvØS® Esk.

177) The view of finding one’s explanation inefficacious when the listener lacks comprehension may not be pure generosity but a strategy to sharpen one's ability for explanation.

÷Pm£ÁÝUS¨ ¦›¯õux ö\õÀ£ÁÛß SøÓ.

178) Sometimes a superior type of generosity is called for to refuse a superior help.

öPõk¨£x®, öPõkUP ©Ö¨£x®, ö£Ó ©Ö¨£x® ö£¸¢ußø©US

E›¯Ú.

179) One can start earning at any age, with any level of skill. But one who acquires knowledge to any extent or capacity of any degree will make no money unless he employs himself. Yogic experience can have this parallel.

ÁÍºÁx®, ö£ÖÁx® ÷ÁÖ.

180) We generally understand that karma can be wiped out. This is a partial statement. His position is the surface being governed by the Force is subjected to karma whereas the whole being is worked by a Self-determining Force, i.e., no karma is ever generated.

· Pº©® Pøµ²® Gß£x ]Ô¯ Esø©.

· Pº©® CÀø» Gß£x ö£ ›¯ Esø©.

181) Bhakti as the tradition knows, is one of the doors that open on moksha. Aspiration that He speaks of is not that £Uv, not for that purpose, but it is the link between the surface and the depth.

£Uv ÷©õm\® u¸®.

£PÁõß TÖ® £Uv BºÁ® ÷©À©Úzøu Ai©ÚzuõÀ §ºzva ö\´²®.

Aspiration makes the surface being a complete Being.

182) Space is the objective extension of consciousness while Time is a subjective extension. But Space too is as subjective as Time, as it is an extension.

Põ»zvß ¦Ó©õÚ Ch•® APzvØS ›¯÷u.

183) When a certain useful knowledge is known to a part of the society, we see the phenomenon of others not believing in it and not wanting to use it. They are those devoid of consciousness that can create faculties for comprehending those uses.

|À»øu ©Ö¨£Áß S¸hÛÀø», PsoÀ»õuÁß.

184) The manners of physical people or people whose prosperity is not five or ten generations old are skin deep or raw.

Eh¾øÇ¨£õÀ ö\ÀÁ® Á¸®, £s¦ Áµõx. £i¨¦ CÀ»õ©À Á¸® £s¦ £USÁ©õÚx BPõx.

185) Compare affluent aristocrats with equally affluent people of the same tradition with a spiritual inclination or background. One will be a pictorial representation of a mountain and the other the real mountain.

£USÁ®, £µ®£øµUS.

£USÁ® ©nzxhß ÷\µõx.

JßÖ µõá £µ®£øµ, Akzux |õhPzvÀ µõá÷Áh®.

186) Imperfection in a skill can be made perfect with perseverance. It can oscillate between the two ends. Imperfection in a value renders it valueless. A value is a value by virtue of perfection or not.

Â›\À Âmh £s¦ ußøÚ CÇUS®.

187) For man, one thing matters. It is the sense of superiority, felt as prestige. It emerges in all possible fashions which are pardonable. Its ‘best’ form is the assumed sense of humility where he neglects himself.

AhUPzv¾® ö£¸ø©ø¯ ©Ú® |õk®.

188) “The one thing I cannot stand is pain” is the response of the ego centred in the mind of nerves, as this is the inverted self-attention one gives oneself to club himself with the socially rich or great.

ö£›¯ ©ÛuÚõÁuØPõP Á¼ø¯²® EØ£zv ö\´Áx sk.

189) “It is true the Princess loves me, it is more than true that the barmaid is more fulfilling.”

Mother comes to us, envelops us, continues to follow us even when we have forgotten Her for years, but is it not the greatest truth of life that family is more enticing and enthralling as described by Francis Thompson?

^øuø¯ Âh Sµ[S ÷©À!

190) Everything is a landmark in life. What cannot be given up is more so. The

spouse acquires that truth.

Your wife is your index of YOGA.

191) No one seeks advice because no one likes it. There are people who go around seeking it persistently for a long time. They are all people who want others to do what they alone can do to themselves.

PkøPz ÷uiU Psk¤iUP ¬•i¯õx.

192) A man deserts all those who love him, reluctantly relates to them infrequently, and complains of loneliness. His aim in life is not to complain, and to live among these whom he loves. Thus, he pays the greatest attention to himself, rather his idea of not complaining and not being lonely.

193) Man who knows the origin of ruin, who sees it blatantly, loves it dearly. What does he mean? He loves to be ruined by those whom he loves.

194) öu›¯õuvÀø», öu›¢x öPõÒÍ¨ ¤›¯¨£hõuxsk.

B¨ø£U Psh¤ß ¤k[Põu Sµ[QÀø».

196) When great GOOD things happen to us unexpectedly, a similar aspect would have surfaced.

|À»x |h¢uõÀ C¸¨£øu AÔ¯ ÷Ásk®.

197) • Facts, on examination, reveal laws of Life Response.

· Our probing into facts should not stop until we see the laws.

· Laws are infinite in number as well as having infinite ways of explanation.

· Law is a relationship between events.

· The laws have behind them principles or Truths.

· Truth is not final as it is outside.

· What is seen inside is the Truth. It is the essence.

· The essence of Truth is existence

· When Life is understood as the essence of existence inside, it is Reality for our purposes. We can stop there. Then Life Response will explain itself.

Any event you report can be analysed like this. Analysis needs fresh facts, fresh views of facts. This can only be done by several persons reflecting on one event. One must invite the opinions of many on each event.

Scholars are satisfied when their energies run out.

Interchange with others energises.

No inquiry should stop in the middle. Carry it on until you are fully resolved in mind.

198) · We do not understand Life Response until we see Life is a field of all Responses.

· Life is no life if it is not all Responses to Life.

199) · Often we explain an event as Life Response.

· When the connected events are precise, the explanation is entirely satisfactory.

· The scholar dies when he is satisfied.

· From connected people fresh light is thrown from new facts.

· Others give fresh explanations to old facts.

· As life is infinite, there are infinite explanations.

· When the facts reveal the LAW behind, no further explanations are needed. But the laws are infinite.

200) · We take good positive results as Life Response

· Sometimes we concede that status to the opposite

· Every act or any event can fit that description. For one who observes and wants to learn, no move or event is too trivial to study.

· The more trivial the act, the greater is the revelation. Only when we are able to SEE the laws of Life Response in every act, do we understand it.

· Life Response, like every other study, has so many other facets which emerge from listening to hundreds of points of view.

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