{"id":1779,"date":"2013-07-13T01:37:20","date_gmt":"2013-07-13T01:37:20","guid":{"rendered":"http:\/\/localhost\/?p=1779"},"modified":"2013-07-13T01:37:20","modified_gmt":"2013-07-13T01:37:20","slug":"59-undated-record-and-record-related-notes-vol-10-record-of-yoga","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/10-record-of-yoga\/59-undated-record-and-record-related-notes-vol-10-record-of-yoga","title":{"rendered":"-59_UNDATED RECORD AND RECORD RELATED NOTES.htm"},"content":{"rendered":"
\n\n\n
\n

\n\t\t\tPart Four <\/font><\/p>\n

 <\/p>\n

 <\/p>\n

\nMaterials Written by Sri Aurobindo <\/font><\/p>\n

\nRelated Directly to
\nRecord of Yoga<\/i> <\/font><\/p>\n

\nc. 1910 \u00ad 1931  <\/font><\/p>\n

\n

\n

\nUNDATED RECORD AND RECORD-RELATED NOTES<\/font><\/p>\n

\nc. 1910 \u00ad 1914 <\/font><\/p>\n

 <\/p>\n

\n[1]<\/font> <\/p>\n

 <\/p>\n

[ . . . ] in
\nΣ<\/font> position<\/p>\n

VM & flash of sattwa\u2014<\/font><\/p>\n

\n\n\n
\n

1. Bidhu\n\t\t\t<\/p>\n

2. Susthir\n\t\t\t<\/td>\n

\n

 <\/td>\n

\n

\n\t\t\tpresent<\/td>\n<\/tr>\n<\/table>\n<\/div>\n

3 Bhadrakali\u2014<\/font>future <\/p>\n

4. Table in Baroda\u2014<\/font>past <\/p>\n

5. Namadrishti\u2014<\/font>letter from M. [Motilal Roy?] <\/p>\n

6. Stars in psychic sky\u2014<\/font>paralokadrishti. <\/p>\n

7. An urchin shaking flag\u2014<\/font>ihalokadrishti. <\/p>\n

 <\/p>\n

\n[2] <\/font><\/p>\n

 <\/p>\n

Bhasha.\u2014<\/font>1. The intuition continues to work, not perfectly. <\/p>\n

2. The inspiration developed on the connection of Tamil with O.S. [Old Sanskrit] pointing out lost significations, old roots, otherwise undiscoverable derivations. <\/p>\n

3. The supreme inspiration yet inoperative. <\/p>\n

Thought.  Quiet and no longer subject to obstruction, but not yet perfectly satisfying, liable to be displaced; working often with the perception only, defective in driving force, therefore imperfectly convincing. <\/p>\n

Sight. <\/p>\n

In Samadhi, the lingas of the bodies, all except jyotik and varnaghana. <\/p>\n

The jagrat mainly inoperative, except the momentary manifestation of a pranamaya purusha, angushthamatra, from the sukshma; fulfilling the prophecy for the day.  <\/p>\n

\n

\n


\n1278<\/i><\/p>\n

Prophecy\u2014<\/font> As above. The mind deals with the past by means of perception, not revelation. Necessarily no proof. <\/p>\n

Doubt\u2014<\/font> Only in anna and with regard to particulars in their details. <\/p>\n

The Body\u2014<\/font> Visrishti unusually copious in both kinds. Weak- ness in annam and rapid fatigue <\/p>\n

Asus\u2014<\/font> Working absolutely in the body, with more force than formerly in the buddhi and prana. Sattwic krodh in the chitta
\nmanifests free from the rajasic taint of an unsatisfied prana. Prema. Bhogasamarthyam increasing, but insufficient. <\/p>\n

Aishwaryam etc. The Will began to act directly from the sahasradal with swift and invariable, though not instantaneous effect. The imperative vyaptis still resisted <\/p>\n

A general deficiency of force experienced. The old humanity very strong in the annam and through the annam obstructive but not dominant in the whole system<\/p>\n

\n\u2014\u2014<\/font><\/p>\n

 <\/p>\n

\n [3] <\/font><\/p>\n

\n[<\/font>Sanskrit Formulas<\/i>\u2014<\/font>Second Chatushtaya<\/i>]<\/p>\n

\nवीर्यं – अभयं, सहासं, यशोलिप्सात्मश्र्लाघा क्षत्रियस्य, दानं
\nव्ययशिलता कौशलं भोगलिप्सा वैश्यस्य, ज्ञानलिप्सा ब्रह्मवर्चस्यं स्थैर्य
\nब्राह्मणस्य, प्रेम कामो दास्यलिप्सात्मसमर्पण शूद्रस्य, सर्वेषां तेजो बलं
\nप्रवृत्तिर्महत्तवमिति वीर्यं |<\/span><\/p>\n

\n <\/p>\n

\nशक्तिः -देहस्य महत्त्वबोधो बलश्र्लाघा  लघुत्वं 
\nधारणसामथ्रर्यञ्च, प्राणस्य पूर्णता प्रसन्नता समता भोगसामथर्यञ्च, चित्तस्य
\nन्सिग्धता तेजःश्र्लाघा कल्याणश्रद्धा, प्रेमसमथार्यञ्च, बुध्देर्विशुध्दता
\n[प्रकाशो] विचित्रबोधः सर्वज्ञानकार्यसामथर्यञ्च, सर्वेषा तु क्षिप्रता
\nस्थैर्यमदीनता चेश्र्वरभाव इति शक्तिः |<\/span><\/p>\n

\n <\/p>\n

\nचण्डीभावः- शौर्यमुग्रता युध्दलिप्साट्ठहास्यं दया [चेश्र्वर]
\nभावश्र्च सर्वसामथर्य -मिति चण्डीभावस्य सप्तकं |<\/span><\/p>\n

\n <\/p>\n

\nश्रद्धा तु नितसंशयाप्रतिहता निष्ठा भगवति च स्वशक्तयाञ्च |<\/span><\/p>\n

\n

\n


\n1279<\/i><\/p>\n

 <\/p>\n

\n[4] <\/font><\/p>\n

\n[<\/font>Sanskrit Formulas<\/i>\u2014<\/font>Devibhava<\/i>] <\/p>\n

\n <\/p>\n

\nमहालक्ष्मीभवः -सौन्दर्यदृष्टिः लालित्यं कल्याणलिप्सा प्रेमहास्यं
\nदया चेश्र्वरभावः सर्वकर्सामथ्रर्यं <\/span><\/p>\n

\n <\/p>\n

\nमहेश्र्वरिभावः -सत्यदृष्टिः ॠजुतामहिमा बृहल्लिप्सा ज्ञानहास्यं
\nदया चेश्र्वरभावः सर्वकर्मसामर्थ्यं <\/span><\/p>\n

\n <\/p>\n

\nमहासरस्वतिभावः- कर्मपाटवं विद्या उद्योगलिप्सा सुखहास्यं दया
\nचेश्र्वरभावः सर्वकर्मसामर्थ्यं     <\/span><\/p>\n

 <\/p>\n

\n[5] <\/font><\/p>\n

\n[<\/font>Sanskrit Formulas<\/i>\u2014<\/font>Dasya<\/i>]  <\/p>\n

\n <\/p>\n

\nगुरुशिष्यभावः <\/span><\/p>\n

\n <\/p>\n

\nअधमः -दासभावात्मकः <\/span><\/p>\n

\nमध्यमः – सख्यभावात्मकः <\/span><\/p>\n

\nउत्तम – मधुरभावात्मकः <\/span><\/p>\n

\n <\/p>\n

\nदस्यभावः <\/span><\/p>\n

\n <\/p>\n

\nअधमः   किड्करभावात्मकः <\/span><\/p>\n

\nमध्यमः <\/span> 
\nसख्यभावात्मकः <\/span><\/p>\n

\nउत्तमः – मधुरभावात्मकः <\/span><\/p>\n

\n <\/p>\n

\nसख्यभावः <\/span><\/p>\n

\n <\/p>\n

\nअधमः गुरुशिष्यभावात्मकः <\/span><\/p>\n

\nमध्यमः -सहचरभावात्मकः<\/span><\/p>\n

\nउत्तमः – मधुरबध्दभावात्मकः <\/span><\/p>\n

\n <\/p>\n

\nवात्सल्यभावः <\/span><\/p>\n

\n <\/p>\n

\nअधमः- पाल्यपालकभावात्मकः<\/span><\/p>\n

\nमध्यमः –   स्नेहभावात्मकः <\/span><\/p>\n

\nउत्तमः – मधुरभावात्मकः <\/span><\/p>\n

\n <\/p>\n

\nमधुरभावः<\/span><\/p>\n

\n <\/p>\n

\nअधमः   स्त्रिपुरुषभावात्मकः <\/span><\/p>\n

\nमध्यमः  स्वैरभावात्मकः <\/span><\/p>\n

\nउत्तमः   दासभावात्मकः         
\n<\/span><\/p>\n

\n

\n


\n1280<\/i><\/p>\n

 <\/p>\n

\n[6] <\/font><\/p>\n

\n[<\/font>Sanskrit Formulas Third Chatushtaya<\/i>] <\/p>\n

\n <\/p>\n

\nत्रिकालदृष्टि- प्राकाम्यं व्याप्तिःसाक्षाद्ज्ञानं प्ररेणा
\nसहजदृष्टिविवेक शकुनिदृष्टि
\nज्योर्तिषदृष्टिःसूक्ष्मदृष्टिर्विज्ञानदृष्टिर्दिव्यदृष्टिश्र्चित्रदृष्टिः
\nस्थापत्यदृष्टि रूपदृष्टि त्रिकालदर्शनस्य विविधा उपायाः | ते तु<\/span>
\n
\n
\nयथा परकालविषया इहाकालविषयाश्र्च | तस्मित्रपि<\/span>
\n
\n<\/span>
\nशब्ददृष्टिः स्पर्शदृष्टिर्देहदृष्टि
\nरसदृष्टिर्गन्धदृष्टिरिति भागाः देहक्रविषयाः चिन्तादृष्टिश्र्च भावदृष्टिः
\nबोधदृष्टिश्र्चान्तः करणसंश्र्लिष्टाः अन्या अपि सन्त्यप्रकाशिताः |<\/span><\/p>\n

\n <\/p>\n

\nसर्वज्ञानं- सर्वविषये अप्रतिहतो ज्ञानप्रकाश इति सर्वज्ञान
\nतस्मिश्र्च साक्षादृज्ञानं प्रेरणा सहजदृष्टिर्विवेकश्र्च प्रमुखाः बोधः स्मृतिः
\nविचारो वितर्कः साक्षाद्ज्ञाने बोधः सर्वविधः अप्रतिहतः ,प्रेरणायां वाक् च
\nस्मृतिश्र्च सहजदृष्टयां वितर्कोऽप्रतिहतोऽभ्रान्तश्र्च विवेके तु विश्र्लेषः
\nप्रज्ञा चेति विचारः<\/span><\/p>\n

\n <\/p>\n

\nसिध्द्यष्टकं ज्ञातमेव |<\/span><\/p>\n

\n <\/p>\n

\nसर्वत्रगतिः|  व्याप्तयां वा चिन्तायां भावे बोधे सर्वभूतानां
\nसर्वत्रगतिः शारीरिकी तु सप्तदेहेषु स्वप्ने सुषुप्तयां वा जाग्रत्यां वा |
\nअत्रमयस्त्वाकाशगत्या निःसृत्य सर्वत्र गच्छति जाग्रत्यां, प्राणमयस्तु यश्छायामयः
\nकल्पनामयः त्रिषु तद्वत् तेजोमयः सुक्ष्मश्र्च यौ<\/span>
\n
\n मनोमयौ विज्ञानमयश्र्च बुद्धिमयश्र्च यौ<\/span>
\n
\n
\nमहति प्रतिष्टितौ |  <\/span><\/p>\n

\n <\/p>\n

\n[7] <\/font><\/p>\n

 <\/p>\n

\n\n\n
\n

12
\n\t\t\ttypes<\/td>\n

\n

 <\/td>\n

\n

\n\t\t\tWisdom. Greatness. Calm <\/p>\n

Strength. Speed. Wrath\n\t\t\t<\/p>\n

 Love.
\n\t\t\tJoy. Prodigality<\/p>\n

\n\t\t\tIntellect. Desire. Service.<\/td>\n<\/tr>\n<\/table>\n<\/div>\n

7 anandas\u2014<\/font> Kama\u2014<\/font>Prema\u2014<\/font>Ahaituka\u2014<\/font>Chid. Suddha\u2014<\/font>Nirguna\u2014<\/font>Siddha. <\/p>\n

= 84 worlds. <\/p>\n

with 7 below, nine above = 100 <\/p>\n

7 below. Gandharva (beauty). Yaksha (pleasure). Kinnara (fantasy). Aghora (samata). Swadhina (freedom). Deva (love). Asura (might & glory) from lowest to highest <\/p>\n

9 above. Vaikuntha, Goloka, Brahmaloka, Meruloka, Visva- devaloka (Karmadevatas), Ganaloka, Jnanaloka from top to bottom  <\/p>\n

\n

\n


\n1281<\/i> <\/p>\n

[ . . . ] = Suryaloka. Swar\u2014<\/font>Chandraloka & Swarga. Jana, Tapah & Satya above <\/p>\n

Swar\u2014<\/font>Chandraloka\u2014<\/font>Pitriloka; Kailas above, between 7 tiers of 14 worlds, according to types\u2014<\/font>Pashu, Pisacha, Pramatha, Rakshasa, Asura, Deva, Siddha\u2014<\/font> <\/p>\n

Swarga\u2014<\/font>7\u2014<\/font>Kama, Yuddha, Prema, Manas, Jnana, Nishkama & Bhagavata<\/p>\n

Naraka\u2014<\/font>offences of or against Kama, Prema, Satya, Ishwara, [?Devata], Jnana, Atma\u2014<\/font>
\n12 hells in each<\/p>\n

 <\/p>\n

\n[8]<\/font> <\/p>\n

 <\/p>\n

Idomeneus. Coriolanus. Antony. Richelieu. C. [Caius] Gracchus St Louis. Charles V. Deiphobus. Brasidas.. T. [Tiberius] Gracchus. Clarence. Louis XII Lafayette. Pompey. <\/p>\n

T. [Titus] Manlius. Marcellus. Agis. Philip IV. <\/p>\n

Pausanias. Lysander. B. [Benedict] Arnold <\/p>\n

 <\/p>\n

\n[9]<\/font> <\/p>\n

 <\/p>\n

Pericles, Agathon, Alcibiadas, Brasidas. . . . Agesilaus, Agis, Sophocles, Pharnabazus . . Lysander, Euripides, Pausanias<\/p>\n

 <\/p>\n

\n[10] <\/font><\/p>\n

 <\/p>\n

19th<\/sup> jagrat developed\u2014<\/font>except divya. <\/p>\n

21st<\/sup> thought proved & free from error.  <\/p>\n

24th<\/sup> sarvatragati perfect<\/p>\n

27 siddhis perfect. All proved.  <\/p>\n

\n

\n


\n1282<\/i><\/p>\n

 <\/p>\n

\n[11]<\/font> <\/p>\n

 <\/p>\n

Vak <\/p>\n

\n\n\n\n\n
correct <\/td>\nilluminative <\/td>\ninevitable <\/td>\nsattwic <\/td>\n<\/tr>\n
fine <\/td>\neffective <\/td>\ninspiring <\/td>\nrajasic <\/td>\n<\/tr>\n
poor <\/td>\ntolerable <\/td>\ngood <\/td>\ntamasic <\/td>\n<\/tr>\n<\/table>\n<\/div>\n

 <\/p>\n

\n[12] <\/font><\/p>\n

 <\/p>\n

Anantaguna<\/p>\n

I Prema <\/p>\n

1. kama, prema, bhakti, kalyanam, daya, karuna, rati <\/p>\n

2. arasah, raudryam, avahela, vairyam, naishthuryam, kraur- yam, udasinata <\/p>\n

II. Jnana<\/p>\n

1. jnanam, aikyam, yatharthabodha, hasyam, rasajnanam, lokadarshanam, astikyam<\/p>\n

2. jnanoparati, anaikyam, ayatharthabodha, ahasyam, arasah, lokoparati, nastikyam<\/p>\n

III Shakti <\/p>\n

1. slagha, viryam, shakti, sthairyam, amritam, saundaryam, vyapti <\/p>\n

2. dainyam, slathyam, uparati, chapalyam, mritam, vaiparit- yam, bheda<\/p>\n

 <\/p>\n

\n[13] <\/font><\/p>\n

 <\/p>\n

Memory\u2014<\/font><\/p>\n

I.  1. Of things noticed <\/p>\n

2. Of things unnoticed <\/p>\n

II. 1. Of events <\/p>\n

2. Of objects and men <\/p>\n

3. Of words and ideas  <\/p>\n

\n

\n


\n1283<\/i><\/p>\n

Events <\/p>\n

1. The occurrence a. in mass b. in detail c. the sequence or arrangement of details <\/p>\n

2. The time\u2014<\/font>date, hour, minute <\/p>\n

3. The place\u2014<\/font>spot, surroundings, relation of different spots to the event <\/p>\n

4. The nimitta, or surrounding circumstances <\/p>\n

 <\/p>\n

Objects <\/p>\n

1. Akar, including all the five vishayas & every detail with regard to them <\/p>\n

2. Nama\u2014<\/font> <\/p>\n

3. The thing in itself <\/p>\n

a single b combined <\/p>\n

 <\/p>\n

Words and Ideas <\/p>\n

1. sound 2. symbol 3 meaning 4. bhava 5 relation <\/p>\n

 <\/p>\n

Memory\u2014<\/font>also of contrast, comparison, analogy ie memory of the things in relation to other things <\/p>\n

Means of memory <\/p>\n

1. Reception 2. Attention 3 Repetition 4. Association <\/p>\n

5. Will <\/p>\n

 <\/p>\n

\n[14]<\/font> <\/p>\n

Psychological Notes <\/p>\n

A butterfly comes flying over the garden, past a pepegach and two flowertrees which grow side by side. Ordinarily it will be at- tracted to one of these three objects of desire. It flies past without noticing them, reaches the wall in a straight flight, then contrary to all expectation turns suddenly back, turns aside while flying over the right-hand flowertree to dally for two seconds with another butterfly, then flies off through the pepegach. What dictated its return and departure? <\/p>\n

First; it did not notice the flowertree because its mind was fixed on some more distant object present to its instinctive memory, but  <\/p>\n

\n

\n


\n1284<\/i><\/p>\n

by a law of the mind it received subconsciously the impression of the scent from the flowers. By the time it reached the wall this came up to the supraliminal mind as a vague but powerful sense of something missed and attractive on the way. Working through the vital instincts & cravings by vital impulse which dominantly deter- mines the movements of the insect, this sense immediately enforced a backward flight. If the other butterfly had not intervened, it is possible that at the second contact with the scent of the flowers, the vague sense would have identified itself, consciously or subcon- sciously, with a definite supraliminal expression & the descent on the flowers would have been determined, but the diversion once made, the vagueness not only remained, but the impression was half obliterated and only the idea of return to something in the distance remained. This, however, was strong enough to divert the insect from its fellow, especially as the latter was concerned with the flowers and did not respond to the advances made. Hence the farther pursuit of the flight backward.<\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Part Four     Materials Written by Sri Aurobindo Related Directly to Record of Yoga c. 1910 \u00ad 1931   UNDATED RECORD AND RECORD-RELATED NOTES…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[40],"tags":[],"class_list":["post-1779","post","type-post","status-publish","format-standard","hentry","category-10-record-of-yoga","wpcat-40-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1779","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=1779"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1779\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1779"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1779"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1779"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}