Monday, October 31, 2011


[Yusufali 2:255] Allah! There is no god but He,-the Living, the Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory).


Collected Poems

SHORT POEMS — 1895-1908


These wanderings of the suns, these stars at play

In the due measure that they chose of old,

Nor only these, but all the immense array

Of objects that long Time, far Space can hold,

Are divine moments. They are thoughts that form,

They are vision in the Self of things august

And therefore grandly real. Rule and norm

Are processes that they themselves adjust.

The Self of things is not their outward view,

A Force within decides. That Force is He;

His movement is the shape of things we knew,

Movement of Thought is Space and Time. A free

And sovereign master of His world within,

He is not bound by what He does or makes,

He is not bound by virtue or by sin,

Awake who sleeps and when He sleeps awakes.

He is not bound by waking or by sleep;

He is not bound by anything at all.

Laws are that He may conquer them. To creep

Or soar is at His will, to rise or fall.

One from of old possessed Himself above

Who was not anyone nor had a form,

Nor yet was formless. Neither hate nor love

Could limit His perfection, peace nor storm.

He is, we cannot say; for Nothing too

Is His conception of Himself unguessed.

He dawns upon us and we would pursue,

But who has found Him or what arms possessed?

He is not anything, yet all is He;

He is not all but far exceeds that scope.

Both Time and Timelessness sink in that sea:

Time is a wave and Space a wandering drop.

Within Himself He shadowed Being forth,

Which is a younger birth, a veil He chose

To half-conceal Him, Knowledge, nothing worth

Save to have glimpses of its mighty cause,

And high Delight, a spirit infinite,

That is the fountain of this glorious world,

Delight that labours in its opposite,

Faints in the rose and on the rack is curled.

Sri Aurobindo

Essays Divine and Human

Writings from Manuscripts. 1910 – 1950

Purna Yoga

III. Parabrahman and Parapurusha

God or Para Purusha is Parabrahman unmanifest and inexpressible turned towards a certain kind of manifestation or expression, of which the two eternal terms are Atman and Jagati, Self and Universe. Atman becomes in self-symbol all existences in the universe; so too, the universe when known, resolves all its symbols into Atman. God being Parabrahman is Himself Absolute, neither Atman nor Maya nor unAtman; neither Being nor Not-Being (Sat, Asat); neither Becoming nor non-Becoming (Sambhuti, Asambhuti); neither Quality nor non-Quality (Saguna, Nirguna); neither Consciousness nor non-consciousness, (Chaitanya, Jada); neither Soul nor Nature (Purusha, Prakriti); neither Bliss nor non-Bliss; neither man nor god nor animal; He is beyond all these things, He maintains and contains all these things; in Himself as world He is and becomes all these things.

The only difference between Parabrahman and Parapurusha is that we think of the first as something beyond our universe-existence, expressed here indeed, but still inexpressible, and of the second as something approaching our universe-existence, inexpressible indeed, but still here expressed. It is as if, in reading a translation of the Ramayan or Homer's Iliad, we were to look at the unapproachable something no translator can seize and say “This is not the Ramayan”, “This is not the Iliad” and yet, looking at the comparative adequacy of the expressions which do succeed in catching something of the original spirit and intention, were at the same time to say “This is Homer”, “This is Valmekie.” There is no other difference except this of standpoint. The Upanishads speak of the Absolute Parabrahman as Tat; they say Sa when they speak of the Absolute Parapurusha.

Circa 1913

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