દરિદ્રતા ફક્ત ચેતનાની પેદાશ
સમૃદ્ધિની ઉણપનો સતત તણાવ
વૃદ્ધિની તક તણી ન દ્રષ્ટિ ન ભાવ
નિરાશાને તાણી જતી આશઅભાવ
હાર પલટાવતી ગતિનો અસ્વીકાર
નુકસાનની યાદને મમળાવતો સ્વાદ
ઠોકરથી ડરાવતો પરાજય વાદ
ફરી ઉઠી જીવવામાં દેખાડતો થાક
બાંધછોડ ને સમાધાનમાં સંતુષ્ટજ્ઞાત
પરિપાટીને નિશ્ચિત ગણતો વ્યવહાર
ઉત્ક્રાંતકતા નગણ્ય ને એ ભાવિને નકાર
નિષ્ક્રિયતા જીવાડતો તામસિક તાપ
પારબ્ધની માયાજાળનો કેદી હતાશ
માન્યતાઓથી પીડિત પ્રભાવીત પુણ્યપાપ
કંઇક અસંખ્ય વલણો કારણો પ્રકાર
આધારભૂત સમીકરણો રચે પર્યાપ્ત
સ્થિતિ ને સંગતિ જેમાં રાચે એ ચેતનાપ્રકાર.
પ્રભુ રક્ષક કલ્યાણ...
માર્ચ, ૨૦૧૯
But our attitude is that humanity cannot grow out of its limitations by the ordinary means adopted by the human mind, politics, social reform, philanthropy, etc., — these can only be temporary or local palliatives. The only true escape is a change of consciousness, a change into a greater, wider and purer way of being, and a life and action based upon that change. It is therefore to that that the energies must be turned, once the spiritual orientation is complete. This implies no contempt, but the preference of the only effective means over those which have been found ineffective.
The greatest service to humanity, the surest foundation for its true progress, happiness and perfection is to prepare or find the way by which the individual and the collective man can transcend the ego and live in its true self, no longer bound to ignorance, incapacity, disharmony and sorrow. It is by the pursuit of the eternal and not by living bound in the slow collective evolution of Nature that we can best assure even that evolutionary, collective, altruistic aim our modern thought and idealism have set before us. But it is in itself a secondary aim; to find, know and possess the Divine existence, consciousness and nature and to live in it for the Divine is our true aim and the one perfection to which we must aspire.
As for the poor, Sri Aurobindo says that to come to their help is good, provided that it is not a vain ostentation of charity, but that it is far nobler to seek a remedy for poverty so that there may be no poor left on earth.
CWSA Vol 29 Pg 43
The greatest service to humanity, the surest foundation for its true progress, happiness and perfection is to prepare or find the way by which the individual and the collective man can transcend the ego and live in its true self, no longer bound to ignorance, incapacity, disharmony and sorrow. It is by the pursuit of the eternal and not by living bound in the slow collective evolution of Nature that we can best assure even that evolutionary, collective, altruistic aim our modern thought and idealism have set before us. But it is in itself a secondary aim; to find, know and possess the Divine existence, consciousness and nature and to live in it for the Divine is our true aim and the one perfection to which we must aspire.
CWSA Vol 23 24 Pg 359
As for the poor, Sri Aurobindo says that to come to their help is good, provided that it is not a vain ostentation of charity, but that it is far nobler to seek a remedy for poverty so that there may be no poor left on earth.
31 Oct 1969,
CWM Vol 10 Pg 266
If there were no misery to soothe, the philanthropist would no longer have any reason for his existence — he is so satisfied with himself, he has so strong an impression that he is not selfish! I knew such people who would be very unhappy if there were no more misery upon earth! What would they do if there were no longer any misery to relieve, what would be their activity and what their glorification? How would they be able to show people “I am not selfish!”, and that they are generous, full of kindness?
03 Feb 1951
CWM Vol 4 Pg 66
Humanity is a sick child always wanting what is bad for him. Philanthropy is like a mother who, in order to satisfy her child’s demands, would give him the very thing that will make him worse.
It is a mistake to consider service to humanity as the highest expression of service to the Divine. To do so is to remain far too confined within the limits of an exclusive human consciousness.
It is a mistake to consider service to humanity as the highest expression of service to the Divine. To do so is to remain far too confined within the limits of an exclusive human consciousness.
CWM Vol 14 Pg 276
Most spiritual disciplines insist on a complete self-control, detachment and renunciation of all bondage to wealth and of all personal and egoistic desire for its possession. Some even put a - ban on money and riches and proclaim poverty and bareness of life as the only spiritual condition. But this is an error; it leaves the power in the hands of the hostile forces. To reconquer it for the Divine to whom it belongs and use it divinely for the divine life is the supramental way for the Sadhaka. . . . The ideal Sadhaka in this kind is one who if required to live poorly can so live and no sense of want will affect him or interfere with the full inner play of the divine consciousness, and if he is required to live richly, can so live and never for a moment fall into desire or attachment to his wealth or to the things that he uses or servitude to self-indulgence or a weak bondage to the habits that the possession of riches creates. The divine Will is all for him and the divine Ananda. SA
Flower Name:Nymphaea
Water lily
Significance: WealthWater lily
True wealth is the wealth that one offers to the Divine.
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