{"id":58,"date":"2013-07-13T01:25:36","date_gmt":"2013-07-13T01:25:36","guid":{"rendered":"http:\/\/localhost\/?p=58"},"modified":"2013-07-13T01:25:36","modified_gmt":"2013-07-13T01:25:36","slug":"64-things-seen-in-symbols-vol-03-the-harmony-of-virtue-volume-03","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/03-the-harmony-of-virtue-volume-03\/64-things-seen-in-symbols-vol-03-the-harmony-of-virtue-volume-03","title":{"rendered":"-64_Things Seen in Symbols.htm"},"content":{"rendered":"\n\n
\n

\n
\nONE<\/b><\/font><\/span><\/p>\n

\n
\nThings Seen in Symbols<\/font><\/b><\/p>\n

\n <\/p>\n

\nW<\/font>HAT <\/font><\/p>\n

<\/b>is dhyāna<\/i>? Ordinarily, when a man
\nis absorbed in thought and dead to all that is going on around
\nhim, he is supposed to be in dhyāna<\/i>. <\/b> Or concentration of the
\nwhole thought on a single object to the exclusion of every other,
\nis called dhyāna<\/i>. But neither of these ideas corresponds exactly
\nwith the whole truth; they represent only particular stages of the
\nprocess of meditation. Dhyāna<\/i> is a wide term covering a number
\nof processes which rise from ordinary attention to nirvikalpa
\nsamādhi<\/i>.<\/font><\/p>\n

\nThe distinguishing feature of dhyāna <\/i>is that it puts out a
\nsteady force of knowledge on the object of knowledge. When
\nthis process is successful, when there is a steady demand on the
\nobject to give up its secret, it is called by Patanjali samyama<\/i>.
\n<\/i>Even when it is only partially successful, it is called dhyāna<\/i>.<\/font><\/p>\n

\nOrdinary thought is not dhyāna<\/i>. Ordinary thought is simply
\nthe restlessness of the mind playing with associations, speculations, trains of reasoning. In order to have
\ndhyāna<\/i>, the restlessness of the mind must be utterly settled, the intellect must become
\nlike a calm and waveless sea, not a ripple on its surface.<\/font><\/p>\n

\nThe principle is that all knowledge is in oneself, in the
\nknower. The knower <\/b> is in myself; <\/b> he is also in the object of
\nknowledge, e.g., a stone or a tree. By dhyāna<\/i> the veil of ignorance,
\nthe chaos of misunderstandings which interfere between the
\nknower in me and the knower in the tree or the stone is removed;<\/font><\/p>\n

we enter into relation with each other; we are in Yoga. All
\nknowledge about the stone is in the stone itself; in dhyāna <\/i>it <\/i>comes into my mind. When it comes into my mind, the knower
\nin me says: "It is true, the knowledge is in me also and I see it
\nthere." Or, if there is a mistake, he says, "There is a mistake, the
\nmind is interfering; the knowledge is in me and I see it otherwise."<\/font><\/p>\n

\n <\/p>\n

\nPage <\/font>
\n\u2013 450<\/font><\/p>\n

\n

\nThe whole world is one. The knower in the stone and the
\nknower in myself are one; I am He. It is God in me. God in the
\nstone. The knowledge in me and the knowledge in the stone are
\none; I am that. It is God in me. God in the stone. The stone is
\nan object of knowledge, I am also an object of knowledge. These
\ntwo also are one. God as myself. God as the stone. God is the
\nonly object of knowledge, there is no other. God is the only
\nknower, there is no other. God is the knowledge also. J\u00f1āta<\/i>, j\u00f1ānam<\/i>, j\u00f1eyam<\/i>, they are one.<\/font><\/p>\n

\nThe mind creates difference. When there is disturbance on
\nthe waters, there are many waves, and each wave cries, "I am I,
\nI am I; you are you; we are different." When the sea sinks to
\nrest, the waves as they go inward, no longer cry, "I am I", but
\n"I am He". The still and waveless sea, that is a delightful and
\nbeautiful condition. The stormy, myriad-crested ocean, that also
\nis a very beautiful and delightful condition. Only let the waves
\nhave the knowledge, let them say, "I am I for the sake of delight;<\/font><\/p>\n

you are you for the sake of delight. But also you are <\/b> I, I am you.
\nAnd both you and I are <\/b> He." That is j\u00f1ānam<\/i>, that is Yoga.<\/font><\/p>\n

\nThe still sea is a condition, and the thousand waves are a
\ncondition. He who is the sea, is more than disturbance, more
\nthan stillness. He contains All. He is All. Even the infinite sea
\nis only one of His manifestations.<\/font><\/p>\n

\n <\/p>\n

\nPage <\/font>
\n\u2013 451<\/font><\/p>\n

\n

\nTWO<\/span><\/b><\/font><\/p>\n

\nThings Seen in Symbols<\/font><\/b><\/p>\n

 <\/p>\n

\nT<\/font>HERE <\/font><\/p>\n

<\/b>are four who are Beyond and they
\nrule the mighty game of evolution. It is they who build the
\nuniverse with their thoughts and imaginations. Vishnu or Virat
\nputs them in front each in turn and they govern each a cycle. All
\nthe sons of immortality come forth from them and return to
\nthem, all the children of Earth are their portions. One stands in
\nfront, the others incarnate to help him. They are God Himself in
\nHis fourfold manifestation. Once in each caturyuga<\/i> they come
\ndown together \u2014 the caturvyūha<\/i>, Srikrishna, Balarama, Pradyumna, Aniruddha.<\/font><\/p>\n

 <\/p>\n

                                                                                                                
\n*<\/p>\n

 <\/p>\n

\nSrikrishna contains all the others and puts them out from
\nHis being. He is Ishwara, Shiva, Brahma, Vishnu. Lordship is
\nHis manifestation, Might and Wisdom are His guṇas<\/i>. Balarama
\nis the second Power. Force is His manifestation; strength and
\nwrath are His attributes. Pradyumna is the third Power. Love
\nis His manifestation; sweetness and delight are His attributes.
\nAniruddha is the fourth Power. Desire is His manifestation;<\/font>
\nbodily enjoyment and worldly reason are His attributes.<\/font><\/p>\n

 <\/p>\n

                                                                                                                
\n*<\/p>\n

 <\/p>\n

\nSrikrishna is the Brahmin served by the Kshatriya. He has
\nthe divine Knowledge and uses His might under the guidance
\nof the Knowledge. Balarama is the Kshatriya. He allows Srikrishna in Him to guide His strength and wrath, but He does not
\nguide them Himself, He enjoys them. He is Rudra. Pradyumna
\nis the Vaishya. He is for dāna<\/i>, prema<\/i>, karuṇā<\/i>. He gives Himself to men and buys their love in exchange. He is the uni-<\/font><\/p>\n

\n <\/p>\n

\nPage <\/font>
\n\u2013 452<\/font><\/p>\n

\n

\nversal philanthropist. He is the sweet and throbbing heart in
\nthings. Aniruddha is the Sudra. He is the kāmin<\/i>, the bhogin<\/i>,
\n<\/i>the scientist, the user of material means, the democrat, the
\nleveller.<\/font><\/p>\n

 <\/p>\n

                                                                                                               
\n*<\/p>\n

 <\/p>\n

\nThe Satya is full of Srikrishna; it is the Golden Age when
\nmen are full of might and wisdom. The Treta is full of Balarama;<\/font><\/p>\n

the Chakravarti Raja is the incarnation of the Treta; it is full of
\ngreat wars and mighty sacrifices. The Dwapara is full of Pradyumna. He prepares in the Dwapara the love which supports
\nmen through the Kali. Aniruddha, the Sudra reigns in the Kali.
\nHe breaks the ancient moulds. He shatters to pieces the ācāra<\/i>,
\n<\/i>He questions everything, destroys everything, levels everything,
\nrebuilds everything. He is a Sudra and has the passion for work
\nand service; He puts off lordship in order to become the divine
\nSlave of humanity.<\/font><\/p>\n

 
\n <\/p>\n

                                                                                                              
\n*<\/p>\n

 <\/p>\n

\nFor each of Them is not simple in Himself, but contains
\nthe other three and their attributes; only His own are usually
\nforemost. Each is not a part but God Himself in His fullness.
\nThey are not different, but the same, Four who are One, One
\nwho is Four. That One is Srikrishna.<\/font><\/p>\n

\n <\/p>\n

\nPage <\/font>
\n\u2013 453<\/font><\/p>\n

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

ONE Things Seen in Symbols   WHAT is dhyāna? Ordinarily, when a man is absorbed in thought and dead to all that is going on…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[],"class_list":["post-58","post","type-post","status-publish","format-standard","hentry","category-03-the-harmony-of-virtue-volume-03","wpcat-4-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/58","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=58"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/58\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=58"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=58"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=58"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}