{"id":1564,"date":"2013-07-13T01:35:43","date_gmt":"2013-07-13T01:35:43","guid":{"rendered":"http:\/\/localhost\/?p=1564"},"modified":"2013-07-13T01:35:43","modified_gmt":"2013-07-13T01:35:43","slug":"16-appendix-explanations-of-some-words-and-phrases-vol-13-essays-in-philosophy-and-yoga","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/13-essays-in-philosophy-and-yoga\/16-appendix-explanations-of-some-words-and-phrases-vol-13-essays-in-philosophy-and-yoga","title":{"rendered":"-16_APPENDIX Explanations of Some Words and Phrases.htm"},"content":{"rendered":"
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\n\t\t\t
\n\t\t\tAPPENDIX <\/font><\/b><\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tExplanations of Some Words and Phrases <\/font><\/b>
\n\t\t\t<\/span><\/p>\n

 <\/p>\n

\n\t\t\t“Matter itself, you will one day realise, is not material, it is not substance but form of consciousness,
\ngun<\/font>a<\/i>, the result of  quality of being perceived by sense-knowledge” (p 77)
\n\t\t\t<\/span> <\/p>\n

 <\/p>\n

\n\t\t\tThere is no need to put “the” before “quality”
\n\t\t\t\u2014in English that would alter the sense Matter is not regarded in this passage as a quality of being perceived by sense; I don’t think that would have any meaning It is regarded as a result of a certain power and action of consciousness which presents forms of itself to sense perception and it is this quality of sense-perceivedness, so to speak, that gives them the appearance of Matter,
\n\t\t\ti.e. of a certain kind of substantiality inherent in themselves
\n\t\t\t\u2014but in fact they are not self-existent substantial objects but forms of consciousness The point is that there is no such thing as the self-existent Matter posited by nineteenth-century Science
\n\t\t\t<\/span> <\/p>\n

 <\/p>\n

\n\t\t\t“chitta” and “chetas” <\/span> <\/p>\n

 <\/p>\n

\n\t\t\tChitta is ordinarily used for the mental consciousness in general, thought, feeling, etc taken together with a stress now on one
\n\t\t\t <\/i> side or another, sometimes on the feelings as in
\n\t\t\tcitta-pramāthi<\/i>, sometimes on the thought-mind
\n\t\t\t\u2014that is why I translated it [on p 75 (maccittah<\/i>)] “heart and mind” in its wider sense Chetas  can be used in the same way, but it has a different shade of sense, properly speaking, and can include also the movements of the soul, covering the whole consciousness even; [on p 82] I take it in its most general sense The translation is not meant
\n\t\t\t<\/span> <\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tSri Aurobindo wrote these explanations in 1938 in answer to questions asked by a Hindi<\/font><\/i> translator of <\/i>The Yoga and Its Objects  
\n\t\t\t<\/font> <\/span> <\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013<\/p>\n

\t\t\t92<\/span><\/p>\n

\n

<\/font><\/p>\n

\n\t\t\tto be literal but to render the thought in the line in its full  ness
\n\t\t\tAdhyatmācetasā <\/i>practically amounts to what in English we would describe as a spiritual consciousness
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t\t\t\t“throw our arms around” (p 78)
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tIt is a figure meaning to comprehend in our consciousness with love and Ananda
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t\t\t\t“the nature” (p 81, lines 29, 31, 33)
\n\t\t\t\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tNature here means the parts of Prakriti in the human being: as it is the condition of the Prakriti that changes with shifting of the gunas and it is this condition of the Prakriti that will become illumined by the transformation of sattva <\/i>into
\n\t\t\tjyotih<\/i>   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\t
\n\t\t\tlokasangraharthaya <\/i>(p 85) \u2014Does this mean present order?
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tNo It is in a more general sense the maintenance of the world order which may be a developing, not necessarily a stationary one, an order spiritual, moral etc and not merely a social order    
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 93<\/span><\/p>\n

<\/font><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

APPENDIX   Explanations of Some Words and Phrases   “Matter itself, you will one day realise, is not material, it is not substance but form…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[36],"tags":[],"class_list":["post-1564","post","type-post","status-publish","format-standard","hentry","category-13-essays-in-philosophy-and-yoga","wpcat-36-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1564","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=1564"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1564\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1564"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1564"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1564"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}