A

Project report on
MAHARISHI AUROBINDO GHOSH
Submi ed in par al fulfilment of
BACHELOR OF JOURNALISM AND MASS
COMMUNICATION

SESSION: 2022-23
Submitted to: Submitted By:
Dr. Prashant sir Dipanshu
BJMC VIth Sem.

TILAK SCHOOL OF JOURNALISM

AND MASS COMMUNICATION
CH. CHARAN SINGH UNIVERSITY
CAMPUS, MEERUT

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 DECLARATION
Dipanshu that the research work presented in the project en tled
shri maharishi aurobindo ghosh for the par al fulfilment for the
award of bachelor degree in journalism and mass communica on is
based on my research work .
The project report embodies the original report carried out by myself
and project does not form the basis for award of any degree to e or
anyone else.
Dipanshu
BJMC- VIth Sem.

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 Acknowledgment

I would like to express my special thanks of gra tude to my Head of

Department Dr. Prashant sir who gave me the golden opportunity to
do this wonderful project on the topic of "Maharishi aurobindo
ghosh" which also help me doing a lot of research and I came to
know about so many new things I'm really thankful to them.
Secondly I would also like to thank my parents and friends who
helped me a lot in finalising this project within the limited me
frame.
I am overwhelmed in all humbleness and gratefulness to
acknowledge my depth to all those who have helped me to put this
Ideas, well above the level of simplicity and into something concrete.
Any a empt at any level can't be sa sfactory completed without the
support and guidance of my parents and friends.
I would like to thank my parents who helped to me a lot in gathering
different informa on collec ng data and guiding me from me to
me in making this the project, despite of their busy schedules they
gave me different ideas in making the this project unique.

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 MAHARISHI AUROBINDO GHOSH
AND THEIR LIFE

If the greatness of a race and a civiliza on is measured by its

military aggressiveness, by the yards ck of its foreign
conquests, its success in wars with other na ons and the
triumph of its organized greed and predatory ins ncts, its
irrepressible impulse for expansion and exploita on, If you
want to know, then you have to accept that India will
probably find the lowest place in the list of great na ons of
the world.
Maharishi Arvind

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 MAN WITH THEIR SPIRITUALITY
By giving the knowledge of spirituality to the world, poli cal
consciousness to the na on and the culture of coordina on
to the society, the name of the personality who embellished
our cultural history and poli cal ideology the most.

Before Gandhiji, Shri Aurobindo had compelled the intellectual class

of India to think about independence by infusing it with the spirit of
na onalism. Arvind was a sharp minded and studious young man. On
the strength of his talent and ability, he became I.C.S. Also passed the
highest examina on of I.C.S. Even the a rac on of A.P. could not
en ce a though ul young man like Arvind. In fact, that vast na on
was wai ng for his leadership. Arvind worshiped India like a mother.

He fought con nuously for the independence of Mother India and he

got the inspira on for the struggle from God himself. Through India's
independence, he wanted to serve the world-humanity. He did not
broadcast his thoughts as a preacher, but as a Karmayogi, he vibrated
poli cs. Arvind wanted to fill the life of the society with pure na onal
thinking.

He accepted freedom of expression, freedom of organiza on and

freedom of holding public mee ngs as a power. These rights of
freedom are human values for them as well as lo y expressions. He
fought for these rights throughout his life on both poli cal and
spiritual pla orms. In the context of Indian independence, he had
said- Freedom is the first requirement for the health and vibrancy of
any na on. foreign domina on of unnatural status is indica ve .

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He considered na onalism as a boon for the na on and the ci zens.
His na onalism was inspired by history. He accepted it as a religion,
experienced it as a form of crea ve expression.

Na onalism is a religion that you have to base your life on. He is the
symbol of divine power. The na on is immortal, it cannot die,
because it is not a material thing, but a divine gi , the need of the
age. He was of the opinion that without Swaraj the na on is like a
faint. Indian na onalism was born with the aspira on of
independence. No na on can make its progress without self-rule. He
had par cipated in poli cal works only from the point of view of
human welfare.

In fact, the accomplishment of his works is seen in spirituality. He

supported na onalism, but his na onalism was not in any way the
nurturer of narrow thoughts, but inspired to serve the world-
humanity. Arvind was basically a spiritual man. He was a man of great
erudi on and deep insight Were. To give divine, pure and sweet life
to the world through spiritual prac ce, he started Yoga. accepted and
tried to find the truth through Karma, Jnana and Bhak .

They do not consider science as the solu on to human problems.

Science can only increase physical pleasures, the achievement of
inner happiness is not with science. Science has given man the cover
of physical pleasures, but has completely taken away his real peace.
That is why Aurobindo urged to listen to religion before science.
He had prac ced yoga not for personal salva on but with the hope of
public welfare so that there could be a comprehensive change in the
conduct, thinking and outlook of the group. This compila on is
presented with the resolu on to introduce such revolu onary
thinker, great yogi, upli er of world-humanity, spiritual man
Maharishi Arvind Ghosh's thoughts.

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 AUROBINDO LIFE

Sri Aurobindo was born on August 15, 1872 in Calcu a. He was the
third child of Dr. Krishnadhan Ghosh and Mrs. Swarnalata Devi. His
father was the first Indian civil surgeon and had come to England
a er receiving higher training in medicine. A er returning from
England, he rejected the demand of the orthodox people of his
village that he should do penance for crossing the sea. Instead of
making such an atonement, Dr. Ghosh thought it appropriate to leave
that village forever.

Sri Aurobindo's father Dr. Ghosh had returned to India highly

influenced by the English way of life. He had come to be so English in
nature, thoughts and ideals that the child Arvind spoke only English
and Hindustani. Arvind could learn his mother tongue only a er
returning from England. Dr. Ghosh was determined that his children
should be brought up exactly like the Bri sh. That's why Arvind was
admi ed to a convent in Darjeeling for early educa on. At the young
age of seven, Arvind was sent to England for educa on, where he
was le under the protec on of a priest named Drivet.

The English clergyman and his wife were instructed that their
children should not be acquainted with any Indian and that no Indian
influence should be exerted on them. These orders were followed
literally. In the Drive family, Arvind not only studied the texts of
Chris anity deeply, but also got acquainted with the great li erateurs
of English literature. His acquaintance with Shakespeare, Shelley and
Keats turned into a roman c love. Arvind also studied Bri sh thought
through English literature. While living in England, he acquired a
good knowledge of Greek and La n languages.

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In 1885 the Drivet family had to go to Australia. Sri Aurobindo was
then sent to St. Paul's School in London. Till 1889, Arvind stayed in St.
Paul's. A er comple ng his educa on here, he got admission in
King's College, Cambridge. Seeing his special interest and ability, his
head teacher was very impressed with him. His father's business
income was substan al, but the money from his father was very
irregular. Due to his generous and charitable nature, he could not
send enough money to his son. As a result, Arvind succeeded in
understanding the curse of poverty at a very young age.
At one place Arvind writes: 'For a year our food was limited to one or
two sandwiches, bread, bu er and a cup of tea in the morning. Up to
a penny's sebloy in the evening. , Sri Aurobindo was a contempla ve
and studious young man. His father wished that he should beau fy
some high government post. In 1890, following the orders of his
father, he joined I.C.S. Appeared in the examina on. On the basis of
his special talent and ability, he passed the wri en examina on with
dis nc on. He was tenth in the order of merit. But due to not passing
in horse riding, he was not considered eligible for the job.
The view of some persons may be true that he himself did not show
special interest in this direc on. Mr. T.V. According to Parvate-
"Arvind passed the Indian Civil Services examina on with dis nc on.
But he did not pay special a en on to horse riding, as a result he
failed in the first test. Generally, on the basis of merit and proficiency
in other subjects, the candidate was given a second chance to pass it.
If Arvind had paid even a li le a en on to this subject, he would
have definitely got another chance for it.
When the result came, he was playing cards with his brother.
Together with Vinay, they let the failure go up in smoke. His third
brother, Manmohan, harassed him for this failure, but he did not
care. On this basis, it is concluded that he passed the horse riding
test deliberately. Not interested in doing. In this context, Dr. Karan
Singh has analyzed the poli cal influences which were having an
impact on the enlightened consciousness of this brilliant young man
and which drama cally changed the course of Arvind's life. Dr. Karan

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Singh has wri en His father kept Sri Aurobindo away from all Indian
influences. Although he strictly followed his desire to keep it, it is
clear that when he worked as a doctor in India, he lost all a achment
to the Bri sh; In fact, he started sending his sons clippings from a
newspaper called 'The Bengali', in which he also marked such news
items, which contained the details of the abuse and humilia on of
Indians by the Bri sh.
In his le ers, he used to condemn the Bri sh government as a
heartless government and it seems that these le ers turned Sri
Aurobindo's a en on and interest towards Indian poli cs for the first
me. This interest went ahead and created in him the idea of striving
for the independence of his country, although he was virtually
ignorant about his country.
On reaching Cambridge, he came in contact with an organiza on
called 'Indian Majlis', which was established in 1891 AD. He took an
ac ve part in the programs of the Majlis and became its minister.
Along with many other hot-blooded youths, he also par cipated in its
debates and it seems that he also gave many revolu onary speeches
against Bri sh imperialism. Some of the more spirited Indian youths
of Cambridge had formed a secret society, which was named 'The
Lotus and Dagger'. Sri Aurobindo joined this organiza on along with
his brothers. Every member made a common pledge to work for the
independence of India.
' ICS A though ul young man like Arvind could not even be a racted
to him. ICS to yourself A er being disqualified, Sri Aurobindo began
to think seriously about returning to his motherland, India. He soon
got the opportunity to return to India. Maharaja Sayaji Rao Gaekwad
of Baroda had gone to England in those days. He was an enlightened
and talented king. He was also famous for choosing his employees
with discre on and care. He heard from Mr. James Co on, son of Sir
Henry Co on, that an able and enthusias c young man was looking
for a job.

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He called Sri Aurobindo for an interview and appointed him to serve
the Baroda State. Sri Aurobindo returned to India in 1893 a er living
abroad for fourteen years. He served the state of Baroda
con nuously for thirteen years ll 1907 and worked on important
posts of government with the Maharaja. On coming to the service of
Baroda State, he was first placed in the Se lement Department.

Therea er he remained in the Stamp and Revenue Department. He

was then employed in the Secretariat to dra diploma c le ers and
other similar documents. A er this he also got the opportunity to
teach. He gave a few hours a week to Baroda College to teach French
language. Other works of the college con nued to be entrusted to
him. In the end, the principal requested Maharaj to make him a
permanent professor of English. Maharaj accepted this proposal.

Later, he was appointed as the Vice-Principal and Principal of this

college there. Staying here, he wrote several ar cles tled 'New
Lamp for Old' in 'Induprakash'. His poli cal ideology was slowly
becoming vocal in these ar cles. A er due study of his ar cles
published in 'Induprakash', three forms of poli cal thoughts are clear
- the form of cri c of Congress, the form of cri c of Bri sh and his
own crea ve poli cal program. Referring to his construc ve poli cal
programme, Aurobindo made it clear that the goal of India should be
complete libera on from Bri sh domina on.

For this salva on, India should not depend on the mercy and
kindness of foreign rulers. Rather, one should take shelter of the
infinite store of his inner power and strength. Expressing his inten on
in an ar cle in 'Induprakash', he wrote- 'Our real enemy is not any
power from outside. It is our own stupidity, cowardice, selfishness,
hypocrisy and blind sen mentality.

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To be honest, I do not understand why we get so irritated with Anglo-
Indians and why we use abusive words full of contempt for them. If
they are not prepared to violate the law which suits their interest, it
would be foolish of us to fight them. If we are not swayed by the false
and ar ficial gloss of the Bri sh, we must at once admit that these
people are not really the object of our wrath, and if it is fu le to be
angry with them, then let their opinion of us be straws.
Giving an equivalent price is also pointless. We, our noble and self-
respec ng na on, should not worry about the opinion of the Anglo-
Indians about us, nor should we expect anything from the jus ce and
discre on of the Bri sh. We have to awaken our own virility and
create a true feeling of companionship towards the silent and
suffering people of India. I am sure that in the end our noble form
will be victorious, but only when we give up the concern of vested
interests and gains, adopt true and great patrio sm, whenWe will
stop longing for the pieces thrown away by the Bri sh, only then will
that strong rise of that spirit of virility and true companionship take
place in us. In the year 1905, such an incident took place, which
made the en re na on mad.
A wave of public protest against the Bri sh had arisen. Lord Curzon,
the headstrong and arrogant Viceroy of India, decided to par on
Bengal in spite of strong opposi on from the Bengalis. On September
29, 1905, the par on of Bengal became a legal fact. The whole
province boiled with anger.
In early 1906, on March 26, Sri Aurobindo's dynamic younger brother
Varindra Ghosh started an English weekly magazine named 'Yugantar'
from Calcu a. Sri Aurobindo o en started sending ar cles in it,
although his name was not published due to being in the service of
Baroda.
On 14 April he a ended the poli cal conven on of Barisal. The
conference was disbanded due to lathicharge by the police. In the
middle of 1903, he reached Calcu a a er taking a year's leave
without pay from Baroda College, and there he ac vely engaged in
the work of organizing the na onal movement in Bengal. In Calcu a,
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Sri Aurobindo accepted the post of Principal of the Na onal College
at a very low salary.
A few days later he became assistant editor in the famous weekly
paper 'Vande Mataram'. 'Vande-Mataram' was the harbinger of
Indian independence. Its publica on and edi ng was being done by
Mr. Vipinchandra Pal, a famous na onal leader of that me. In no
me, Sri Aurobindo's wri ngs and ideas became popular. Soon he
became the universal leader of the country's youth and youth. Earlier
a few hundred students used to listen to Sri Aurobindo's speech, but
now crores of people of the country started listening and obeying
him. With his thoughts, he shook the founda on of Bri sh rule in
India.
He got immense love from the public, immense devo on. Sri
Aurobindo's ac ve poli cal life was hardly four to five years old, but
in such a short span of me he did so many great things that no
other leader could complete them even in 40-50 years. His poli cal
career started as a great leader and he con nued to be great. In
1906, on the occasion of the Surat Congress, when the people of the
Garam Dal separated, Sri Aurobindo was made the President of their
Na onalist Party. A er returning from Surat, Sri Aurobindo gave
powerful speeches at various places. He got a grand welcome in
Baroda. There, in place of horses, his chariot was pulled by the
patrio c youths themselves in the procession.
In the middle of his poli cal life, Sri Aurobindo edited and published
le ers like 'Vande-Mataram', 'Karmayogi', 'Dharma', 'Yugantar' etc.
Instead of 'begging' from the Bri sh, he raised the slogan of struggle
for freedom. Sri Aurobindo was of the opinion that the use of force in
the war of na onal independence is jus fied.

He said - 'Freedom is the life and soul of the na on and when the life
itself is under a ack, when an a empt is being made to suffocate,
then all the measures of self-defense are jus fied and appropriate.
Resistance is also propor onal to pressure.

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Where freedom is denied by coercion by legal murder and coercion,
as in Russia, or where oppression is carried out by demonic force, as
in (earlier) Ireland, it is just and necessary to respond with violence. ,
Meanwhile, the famous Alipore bomb case of Calcu a came to the
fore.
The young revolu onaries who first planned to overthrow the Bri sh
government by arms were caught. They were tried for poli cal
conspiracy and many young patriots were hanged on the gallows. Sri
Aurobindo was famous as the leader of the revolu onaries.
In connec on with the ideas published in 'Vande-Mataram' and the
Alipore bomb case, he was arrested early in the morning on May 5,
1908 while sleeping. The news of arrest of Arvind Ghosh proved to be
explosive. Surprise, anger and sorrow were expressed everywhere on
this. The Bri sh rule was bi erly cri cized by the incident in which they
were taken away ed in ropes.
He was sent as a prisoner to the Alipore Jail, hence the name of this
case was Alipore Case or Manik Kotla Bomb Case. It became
memorable as an important poli cal scandal in the history of India. All
the proceedings of this case took place in the jail itself. Arvind Ghosh
of religious inclina on was not at all interested in his proceedings.

His case was before the judge who was I.C.S. was behind him in the
order of merit in the examina on. Mr. Beechcra very pa ently
listened to Mr. Chi aranjan, the trial lawyer, and on April 13, 1909,
acqui ed him of the crime. Sri Aurobindo remained in jail for almost a
year. Even a er being released from jail, his ac vi es were not limited
to giving passionate speeches only. He launched the most influen al
journalis c campaign of the decade. He started the publica on of two
weekly papers 'Karmayogin' in English and 'Dharma' in Bengali.

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 KARMAYOGIN - Maharishi Arvind
The first issue of 'Karmayogin' was published on June 16, 1909, a few
weeks a er his release from prison. 'Karmayogin' was published for
about eight months under the editorship of Sri Aurobindo. The last
issue he edited was dated February 5, 1910. In this short period, he
presented a wonderful example of inspira onal journalism.

A er being released from jail, Sri Aurobindo started living in his

spiritual prac ce. The basic principle of his sadhana was complete
surrender to a dominant force and its dominant ra onal will. He felt
that all his works were being planned by him only. In September,
1909, he went to the Poli cal Conference of Hooghly with many of
his comrades to get the na onal resolu ons passed. But each me he
tried to find solitude. He had started to feel internally that now
someone else has to lead the poli cal movement of India.

In July 1909, Sri Aurobindo received an important message from

Sister Nivedita. In this he was told that the government wanted to
detain him again and this me he would be punished with
deporta on. His a en on turned to the important work that God
had sent him to do.

He understood that the bureaucracy in India would not give him the
opportunity to think freely. Sri Aurobindo quietly made up his mind
and le Calcu a for Chandranagar and later reached Pondicherry on
April 4, 1910. Sri Aurobindo has wri en on this subject- 'I was
listening to my friends' enthusias c comments about the upcoming
events when I received a command from above in my familiar voice,
in just three words - 'Go to Chandranagar.' Just, within ten minutes I
was boarding a boat bound for Chandranagar.

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A er that, according to the same order, I le Chandranagar and
reached Pondicherry on 4th April, 1910. Pondicherry is a picturesque
place situated on the sea coast, 112 miles from Madras. Staying here,
Sri Aurobindo dedicated the remaining forty years of his life to yoga
prac ce. Aurobindo's ashram in Pondicherry became the center of
a rac on for philosophers from all over the world.

From here he con nued to spread the light of knowledge in the

world with his thoughts and experiences. Today, the number of fans
of his life-philosophy and literature in the world is in lakhs. Sri
Aurobindo in 1947 at the age of 75, right on his birthday.
the dream of India's independence coming true. He considered it a
ma er of great fortune and called it God's grace, 'August 15 is also
my birthday and it is a ma er of pleasure for me that it has become
so important.
I do not consider this coincidence to be an accidental event, but a
guide to my ac ons, the approval and seal of approval of the
Supreme Divine Power. I started my life under his direc on and 15th
August is the day of the beginning of the complete success of that
work. To-day I can see that the world-movements whose prac cal
success seemed a dream then, but which I hoped to fulfill in my own
life me, will now be fulfilled or are moving towards fulfillment.
Independent India will have an important contribu on in these
movements and perhaps it will become the leader. , Even in his
message on August 15, 1947,
Aurobindo emphasized five things:
(1) making India's future great through unity.
(2) contribu ng to human civiliza on through the progress and
freedom of the peoples of Asia.
(3) human- Crea ng a be er life for the caste.
(4) Welfare of the world with the spiritual knowledge of India.

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 (5) Making the individual perfect and working for the crea on of a
perfect society.
On December 5, 1950, three years a er independence, Sri Aurobindo
le his body at the Pondicherry Ashram at the age of 78. Maharishi
Aurobindo's thinking was governed by the spirit of higher ideal of
world-humanity.
He accepted the psychological unity in the various contexts of
na onalism. He felt the capitalist and imperialist system to be
contrary to the ideals of the world. He developed a pacifist outlook
full of spirituality. He accepted yoga for upli ment. By discussing the
rights, he expressed faith in the complete development of the
individual. He gave a new consciousness to the en re na on by
indica ng Swarajya, Swadesh and na onalism.

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 WORDS OF ARVIND
English Educa on
English educa on-ini a on and English influence had made the
whole of India full of Englishness and uncultured in aesthe c
concepts.
Inspira on
There are different types of knowledge. One of them is inspira on.
For example, something which, coming in a flash from the fields of
knowledge, reveals the mind to the truth at once, is inspira on. It
naturally takes the form of words when a poet or orator, as people
say, writes or speaks under inspira on.
Inspira on is always a very uncertain thing. She comes when she
wants, stops abruptly before comple ng her work, refuses to get off
when called. Perhaps of all ar sts, but certainly of poets, this is a
well-known sen ment.
There must be some inner mo va on for man's earthly endeavour;
there must be a purpose for growth, an inspira on, a force and a will-
power to sustain life.
Conscience
If your soul always aspires for transforma on, then you just have to
follow it. Seeking God or rather seeking some form of God - because
if one is not transformed one cannot a ain God in its en rety - may
be enough for some people, but not for others Sakta, whose soul
aspires to be an instrument of complete divine transforma on.
Interna onalism
Interna onalism is an a empt to supersede the na onal idea and
form of human mind and human life and to destroy it in the interest
of greater coordina on of mankind.

17
Sense of integrity
he day when we will see the motherland in its unbroken form, be
mesmerized by its beauty and beauty and become fran c to dedicate
our lives to its work, that day that obstacle will disappear. India's
unity, independence and progress will be easily achievable, then
there will be no hindrance due to language difference, everyone will
remove that hindrance by adop ng Hindi as a common language
while protec ng their mother tongue.
Restless mind
A s ll mind does not mean that there will be no thoughts or mental
movements at all, but it means that all these will be only on the
surface and you will feel your true being in you as separate from this
whole, which sees them all. So it is, but it does not flow in their flow.
The one who has the ability to observe all these and renounce all the
things that have to be renounced and whatever is true consciousness
and true feeling, accepts and imbibes them all.
Restlessness
If the mind is fickle then it is not possible to lay the founda on of
yoga. First of all it is necessary that the mind should be calm. And
even the harmonizing of the individual consciousness is not the first
object of this yoga, but the first object is the opening of the
individual consciousness to a higher spiritual consciousness and for
this also the first thing that is needed is s llness of the mind.
Restlessness is said to be that condi on, when the mind or vital force
is disturbed, disturbed and not emanated or perfected by thoughts
and feelings. Especially when both (mind and prana) are una ached
and see it all as a superficial ac on. So we say that the mind or soul is
restless.
Good and Bad
Out of evil comes good and good o en turns into evil. - Reincarna on
and Karma-development.

18
It's great to hear about le ng go of the bad and embracing the good
But this bad and this good cannot be separated in this way. This
There is such a mixed development of power that they cannot be
separated from each other. These are not separate pieces of a child's
house toy, placed side by side. and can be easily separated.
Ignorance
Ignorance means ignorance, the separate soul consciousness and the
egois c mind and life flowing from it, and all that is natural to the
separate soul consciousness and the egois c mind and life. This
Ignorance is the result of the ac on by which the Universal
Intelligence-Force has separated itself from the Light of the
Supermind (the Divine Science) and the Truth—the Truth of Being,
the Divine Consciousness.
All ignorance and all disorder is just a perversion of the truth and
truth of things, not the play of someone's unmixed falsehood.
Superhuman
It is a mistake to wish to be a superhuman. This desire only expands
the ego. We may aspire to the Divine to accomplish the supramental
transforma on, but even that should not be done un l our being is
made psychic and spiritual by the descent of the Mother's peace,
power, light and purity.
Superhumanity does not mean being a man who has reached the
height of his nature; He is not even a higher degree of human
importance, knowledge, strength, intelligence, will, character, genius,
ac ve force, saintliness, love, purity, or perfec on. The supermind is
something beyond the mental man and his limita ons; It is a
consciousness greater than even the highest consciousness of human
nature.
Past
The present does not always prove to be good when compared with
the past.

19
Even when it is more advanced as a whole, it may degrade in any
direc on necessary for our inner or outer well-being.
The realiza on of the importance of our past should not become so
a rac ve and hypno c for us that it drags us towards indolence and
takes us to the face of death; Rather it should act as an inspira on for
a new and greater a ainment.
legacy of the past
We must clearly determine all that was great, original, progressive,
forceful, illumina ng, joyous and unfailing in our past. And then
whatever of that was close to the permanent essence of our cultural
being and its invariable cons tu on, we have to separate it from the
temporary things that make up the temporary external forms of our
culture.
Past culture
The thing which we have always known inside the soul, let it be fully
implemented in life. In that lies the secret, and in nothing else, of the
necessary harmony between the basic intent of our past culture and
the environmental needs of our future.
Exaggera on
It is always bad to aimlessly exaggerate about anything.
Monism
True monism is that which accepts all things as one Brahman and
does not divide into Brahman and non-Brahman, atman and non-
atman, a true Atman and a false, yet eternal Maya.
Study
One should read only that which is helpful in yoga or useful for ac on
or which develops capaci es for divine purpose. Should not be read
for the sake of worthless material or for mere pas me such amateur
intellectual curiosity, which is like mental sipping and drinking. When

20
one is established in the Supreme Consciousness If it happens, it can
read everything or nothing, it doesn't ma er. But it is s ll a long way
off.
Feeling
The experience must be given sufficient me to develop or absorb its
full effect. When there is no compulsion or in fact if the experience is
not good then there should be no hindrance in it.
The mind should remain calm while experiencing. It should become
ac ve only a er the sensa on is over. If it remains ac ve in the
presence of feeling, then feeling can stop completely.
When the feeling is happening, it is wrong to think about it or
ques on it; This pauses or turns it off.
Discipline
It means, not according to a standard of truth or according to a rule
or law of ac on (Dharma) or in obedience to a higher authority or
according to one's caprices, vital impulses and desires, but invented
by reason and intellectual will. To act in accordance with the highest
principles. In yoga, obedience to the Guru or God and following the
law of truth declared by the Guru is the basis of discipline.
About you
Even though we have faith (and who has ever done a great thing in
the world without faith in his goal or in the Supreme Truth that acts
behind it, yet our basis is not only faith, but our greater basis is
that knowledge is Which we have been developing and tes ng
throughout our life. In my opinion, I can say that for many years I
have been tes ng my knowledge day and night with more precision
than any scien st tests his theory or his method on the physical level.

21
Aspira on
The meaning of aspira on is to call upon the powers. When the
energies respond, a natural state of calm-steady recep vity,
concentrated but spontaneous recep vity to touch, arises.
Whatever man asks sincerely and con nuously from the Lord, the
Lord gives him. Then if you seek happiness and keep seeking it, you
will surely get it in the end. The only ques on is what should be the
chief force of your search, some vital demand or some psychic
aspira on, which may manifest from within the heart and let the
mental vital and physical consciousness conduct itself. The psychic
aspira on is the greatest force, and makes the shortest path—and,
moreover, we must come to that path sooner or later.
Man must be sa sfied with what he gets, yet quietly, without
struggle, aspire for more. Un l everything comes No desire, no
struggle. There should be only aspira on, faith-opening and God's
grace.
Subconscious
The subconscient is a region full of darkness and ignorance, so it is
natural that the power of the dark tendencies of nature should
prevail there. This is the case with all the lower parts of nature from
the lower prana to the lower. but it's good Must also send things
upwards. Although very few. This too has to be made enlightened by
the process of spiritual prac ce and instead of making it the basis of
natural lower businesses in gross nature, it has to be made a shelter
of higher consciousness.
Avatar
Avatar is a specific manifesta on, while the rest of the me the Lord
is ac ng as a personality under ordinary human limita ons.
Avatar or Vibhu has necessary knowledge for his work, it is not
necessary to have more than that. There is absolutely no reason why
the Buddha should have known what was happening in Rome. The

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Avatar also does not reveal the complete omniscience and
omnipotence of the Lord, He would not have come for such an
unnecessary demonstra on; All that is behind him, but not in the
foreground of his consciousness. Where then there is talk of Vibhu ,
he does not even need to know that he is the power of God. Some
personali es, for example, Julius Caesar etc. have been atheists. The
Buddha himself did not believe in a personal God, he believed only in
an impersonal and indescribable 'eternal' en ty.
Depression
No ma er where or how depression comes from, there is only one
way to deal with it and that is to throw it out.
Failure
The reason for failure is not lack of ability, but lack of persistence;
There is a kind of fickleness and a kind of intense haste of the vital,
which does not care for the details and the right effort.
Ego
The ego arises because that is its nature; He wants to take possession
of power, which he considers his property and his field of experience.
The form of ego has to be dissolved, no bigger ego or other type of
ego has to be placed in its place. In its place has to be brought the
real being, or self, which, though individual, feels one with all and
with the Divine.
It is not possible to get rid of the ac ons of the ego in one go. They
have to be driven out of nature by constant alertness and
renuncia on. Habitual ac ons s ck around long a er the central ego
is gone.
The ego-centred man perceives and perceives things as they affect
him. He sees that this thing gives me pleasure. or unhappiness, gives
pleasure or pain; Increases or frustrates my pride, vanity, ambi on,
sa sfies or frustrates my desires etc.

23
It is not so easy to drive the ego out of human nature. If one is free
from ego, he does nothing in rela on to himself or for himself but
only for the Lord and all his thoughts and feelings are for the Lord. So
he is Jivanmukt and Siddha Yogi.
Ge ng rid of ego is not that easy. It persists not only in spite of
Karma, but also in spite of Jnana or Bhak . The dissolu on of the ego
means complete libera on. The enjoyer who feels that his separate
existence is in the universal consciousness or in some way Has
merged in the transcendental consciousness. Even when it comes to
external ac on and reac on, it finds that the external ego is s ll
there. That is why the sannyasin is very afraid of ac on and he says
that ac on cannot be done without ac on.
That which is to be driven out, that is the knowledge of the ego, must
remain limited un l a more perfect vastness comes from above. Man
is by nature egois c and ego-centred. whatever he does, thinks
experiences, all that is stamped with the ego and un l then The state
cannot come un l it is not the ego but the Divine that is in its
essence. does not learn to become the center of God and to think,
act and Doesn't seem to experience. , Human nature in all its
substance is entwined with the thread of the ego; He is present even
when A tries to move away from him or may exist like a shadow
behind S's thoughts and ac ons.
In fact all ego knowledge is ego. Ego intelligence of human is in
scien fic nature and its three types of trees develop due to the
ac on of three gunas under nature – sa vic ego, rajasic ego and
tamasic ego. - Bangla composi ons.
Arrogance
The ego has a dual ins nct for self-support, which can be transferred.
One is self-affirma on against other egos and the other is self-
affirma on through egos.

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True altruism also hides egoism within itself, and to see to what
extent it is hidden even in our acts of extreme kindness and self-
sacrifice is a difficult test of our true self-examina on.
Sacrifice
Self-sacrifice can be only a step towards self-perfec on.
Self-Confidence
he Indian mind believed and s ll believes that soul-force is a greater
thing than will-power ac ng more outwardly and materially, that it
acts from a stronger center of will and that its results are also greater.
Self Conquest
Every victory over oneself means the a ainment of new strength for
s ll more victories.
Self-confidence
Confidence is something that originates inside; It doesn't depend on
knowledge and experience." Who says that? I never heard that
Napoleon lost at Waterloo because of lack of self-confidence. I read
that he lost because he was quick, confident and mental in his
decision-making. so pliable in understanding Wasn't staying.
self-expansion
Now even saving life has become impossible without self-expansion.

If we are to survive, we shall have to take up again the great effort of

India which has stood s ll, in the individual and in society, in spiritual
and worldly life, in philosophy and religion, in art and literature, in
thought, In poli cal, economic and social legisla on, we must boldly
adopt the full and reprehensible intent of India's highest spirit and
wisdom and at the same me implement it in its en rety.

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Surrender
surrender To become like a child and to give oneself completely is
impossible unless the psychic is dominant and more powerful than
the vital.
One surrenders to the Divine in order to be freed from the illusion of
separateness. The act of surrender itself is to signify that everything
belongs to the Divine.
Faith, dependence on the Divine, surrender to the Divine Power and
self-giving - all these are necessary and indispensable. But laziness
and weakness should not be allowed as an excuse to depend on the
Divine and those things which stand in the way of the Divine Truth
should be constantly renounced. An excuse, a cover, or an
opportunity to surrender to the Lord, to one's own passions and
lower tendencies, or to one's ego or to some power of ignorance and
darkness that comes in the guise of the Lord Shouldn't be made.
Self Respect
Self-esteem is not necessarily a mark of ego in the same way that its
absence is a mark of freedom from ego. self-esteem
means behavioral.
Adhering to a par cular standard, which is compa ble with the level
of humanity that a person is. For example, I cannot make a false
statement from the point of view of self-esteem, even if it is
beneficial to do so and most people can do so under the
circumstances.
Soul
The soul is never affected by any kind of pain. The psychic accepts it
peacefully and offers it to the Lord for the necessary ac on.

The soul neither takes birth in the body, nor does it live in it. On the
contrary, the body itself takes birth in the soul and lives in it.

26
The soul living in God is more complete than the soul living only in
the external mind or living only for the demands and pleasures of the
mental and vital body.
Man must ascend to the Self, even if he does not go all the way in
this ascent, otherwise he will lose the upward trend of the Force.
If it is true that the soul alone exists, then it must also be true that
everything is the soul.
The body is a facility, the personality a con nuous crea on, for the
development of which ac on and experience are instruments; But
the soul, by whose will and for whose enjoyment all this is, is
different from this body, different from ac on and
experience, and that develop are different than that. to disobey it
The whole secret is to disobey.
Ideal
Ideal Where faith in oneself and loyalty to the spirit of one's culture
is the first necessary condi on for a las ng and powerful life, the
knowledge of greater possibili es is no less essen al than these. We
cannot remain healthy and victorious if we do not turn our past ideal
into an inspiring emo on and make it into a mud snail.
The importance of the ideals of the past assures that the ideals of the
future will be even greater.
Pure applica on of ideals on poli cs is s ll such a revolu onary
methodology Which can be expected to be used only in mes of
special crisis. That day it will become the law of life, that day man-
nature and life itself will become one The new object will become an
immaterial and divine object.
Modern Man
modern man Modern man, even the modern well-educated man, is
or seeks to be, to an altogether unprecedented degree, a 'Poli kan
Jun', that is, a poli cal, economic and social being who values above
all else the efficiency of outer life and the mind. and gives

27
importance to the things of the soul, if not exclusively, then primarily
because of their being instrumental in the vital and mechanical
progress of mankind.
Spirituality
When we begin to know and reside in or be under the influence of a
consciousness other than the ego, it is spirituality. That vast, infinite,
self-existent, consciousness without ego etc. is called Paramatma
(Purusha, Brahman, Bhagavan), so this is definitely the meaning of
spirituality. This and all things that come with the experience and the
greater consciousness are called visions.
The highest spirituality moves in a free and wide atmosphere far
above that lower state of inquiry, which is governed by religious
conduct and principle.
Economic Interest
Economic interests in human life are those interests which are
ordinarily very difficult to be safe from being violated, because they
are intertwined with life, and their con nued viola on is sure to
provoke the most intense rebellion, if not destroy the vic mized
community. and ul mately results in a merciless retribu on of
nature.
Right to cri cize
Only those who are connoisseurs of a culture can judge the intrinsic
value of its crea ons, for only they can penetrate fully into its soul.
We can also take refuge in a foreign cri c, but only to get help in
establishing a compara ve opinion and it is essen ally necessary to
make such an opinion. But if we have for any reason to depend on
foreign opinion to form a definite opinion about these things, it is
evident that in every field we must appeal to those who have some
right to say about it.

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Desire
Don't be in your own will. Don't let your work be driven by ego, don't
be greedy for personal possession, don't be a ached to personal
preference.
God
When we feel the presence of God and feel in His hand all our being
and consciousness and all our thought, will and ac on and the
manifesta on of the divine in all things and through every par cle of
our soul and nature, immaterial and immaterial. Will give permission
to the sovereign willpower, then it will be the acceptance of our
power, that is, the culmina on of faith.
God-Worship
Seeking God just for what we can get from Him is obviously not a
proper a tude, but if seeking Him for these things was absolutely
forbidden, most people in the world would not turn to Him at all. I
think that's why it's allowed, so that they can start, they can get what
they want if they have faith and understand that it's good to
con nue. Then one day a thought may suddenly occur to them that
a er all this is not the only cause, there is a be er way and a be er
a tude with which we can approach God.
Looking for god
Thirst for God is one thing, depression quite another. It is not
necessary that there should be depression if the thirst is not fulfilled.
Unsa sfied thirst can awaken an even deeper thirst, and lead to
determina on and unrelen ng effort.
Envy
If there is no reason for envy it should not be there, because then it is
an absurd and pointless thing, but according to their normal
standards even when there is a reason, it should not be there,

29
because it is such an a tude , which lacks importance and which is
absolutely non-compound.
Chris anity
Chris anity has been successful only where it has been able to realize
two aspects of its dis nc ve excellence. One aspect was his
willingness to bend down to upli the downtrodden and the
downtrodden, while Hindus would neither touch nor help them
because of caste barriers and second, to render help where it was
needed. to be ready at all mes; In one word, we can call it the
tendency of ac ve kindness and help, which it got from its origin in
Buddhism.
Excitement
It is wrong to discourage a person, but it is not right to give false
enthusiasm or encourage for something inappropriate. Rigidity
some mes has to be used. (Though it should not be overused) while
without it the stubborn insistence on inappropriate things cannot be
improved.
Upanishads
The word 'Upanishad' means to enter into the esoteric realm. The
sages did not acquire the Upanishad-containing knowledge of the
source of inspira on by spreading knowledge on the power of logic,
but by becoming an authority through Yoga, they entered the same
chamber of the mind, where the key to right knowledge is hanging.
He obtained the key and became the king of the vast kingdom of
infallible knowledge. the Upanishads without ge ng hold of the key.
Artha Prakrit meaning does not open. The meaning of the
Upanishads only on the force of reason: and the observa on of the
tops of the Tung tree by candlelight in the forest: are the same thing.
Sakshat darshan is that Suryalok, by which the whole forest is
illuminated and is visible to the inves gator. Vision can be a ained
only through yoga.

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The Upanishads are the masterpiece of the Indian mind, and this
thing is very important, it is evidence of a unique a tude and an
extraordinary tendency of the soul. The highest self-expression of
India's genius, its lo iest poetry, its greatest crea on of thought and
word, is not a simple literary or poe c masterpiece, but a vast flow of
such direct and profound spiritual vision. The Upanishads are serious
religious texts because they are records of the deepest spiritual
experiences. Akshaya Jyo , endowed with power and vastness, is the
epigraphic descrip on of true revela on and intui ve philosophy, as
well as, whether wri en in verse or rhythmic prose, spiritual poems
of complete and unrelen ng inspira on, the syllables of which are
very natural. And the rhythm and expression are amazing.
The Upanishads are crea ons of Satyaprakash and the intui ve mind
and its enlightened experience, and all their essence, their structure,
their phraseology, form and movement are determined and
influenced by this original form. These visions of the supreme and all-
inclusive Truth, of the Oneness, of the Self and of the Universal
Divine Being, are cast into such concise and concrete words as to
bring them immediately before the eye of the soul and make them
real and indispensable to its aspira on or realiza on. Fi h note of
musical scale 2 sage Rishi refers to a person who was endowed with
higher spiritual experience and knowledge and who, irrespec ve of
the class of birth, dominated all people by the strength of his spiritual
personality. The king also respected him, used to consult him.
Some mes he was also the preceptor of the king And in the then
fluid state of social development, only he was capable of developing
new fundamental ideas and taking a significant part in bringing about
direct and immediate changes in the social, religious beliefs and
prac ces of the people.

31
Unity
If diversity is necessary for the power and abundance of life, then
unity is also necessary for its orderliness, orderliness and stability. We
have to create unity, but it is not so necessary to create uniformity.
Harmony or unity may come in its own me, but it must be such a
fundamental unity that there is full freedom for diverse
development. It should not be one eaten by the other or an
inconsistent and disharmonious mixture. And that unity cannot come
un l the world is ready for these greater things
Uniformity
Uniformity is the law of life. Life is based on diversity; It insists that
each group or individual being is one with the rest in its universality
and yet is dis nguished by some principle or orderly subtle law of
diversity
I have said empha cally that unity is not real but inanimate unity.
Uniformity destroys life, whereas true unity, if properly laid as its
founda on, becomes vigorous and frui ul through the abundant
power of diversity.
Concentra on
Concentra on means gathering the consciousness together and
whether one point o concentrate on or to turn towards a single
object, such as God. At that me, not at one point, but the whole
being can be realized in a gathered state.
The way to get rid of difficul es and troubles can never be that the
mind keeps worrying about them and thus tries to get out of them.
This habit of mind, instead of resolving them, only causes them to
recur again and again, and perpetuates that persistent confusion
through worry and anxiety. Problems must be solved by something
above and beyond them.

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