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(Sri Aurobindo, Sapta Chatusthaya:) “Nati is the submission of the soul to the will of God; its acceptance of all touches as His touches, of all experience as His play with the soul of man. Nati may be with titiksha, feeling the sorrow but accepting it as God’s will, or with udasinatá, rising superior to it and regarding joy and sorrow equally as God’s working in these lower instruments, or with ananda, receiving everything as the play of Krishna and therefore in itself delightful. The last is the state of the complete Yogin, for by this continual joyous or anandamaya namaskara to God constantly practised we arrive eventually at the entire elimination of grief, pain etc, the entire freedom from the dwandwas, and find the Brahmananda in every smallest, most trivial, most apparently discordant detail of life & experience in this human body. We get rid entirely of fear and suffering; “Anandam Brahmano vidván na bibheti kutaschana”. We may have to begin with titiksha and udasinata but it is in this ananda that we must consummate the siddhi of samata. The Yogin receives victory and defeat, success and ill-success, pleasure and pain, honour and disgrace with an equal, a sama ananda, first by buddhi-yoga, separating himself from his habitual mental & nervous reactions & insisting by vichara on the true nature of the experience itself and of his own soul which is secretly anandamaya, full of the sama ananda in all things. He comes to change all the ordinary values of experience; amangala reveals itself to him as mangala, defeat & ill-success as the fulfilment of God’s immediate purpose and a step towards ultimate victory, grief and pain as concealed and perverse forms of pleasure. A stage arrives even, when physical pain itself, the hardest thing for material man to bear, changes its nature in experience and becomes physical ananda; but this is only at the end when this human being, imprisoned in matter, subjected to mind, emerges from his subjection, conquers his mind and delivers himself utterly in his body, realising his true anandamaya self in every part of the adhára.”[1]

(Nirodbaran:) “Many years ago when I had just entered yogic life, an interesting incident took place, which set my feet firmly on the path. It happened, as far as I can remember, after an interview with the Mother. She asked me how my aspiration was formulated. I could not understand what She meant. The language was too yogic or philosophic for my medical brain to understand. She, therefore, put it in a simpler form. When I replied that what I wanted most was Ananda, She smiled and said that Ananda was very difficult to bring down. However, there was no harm in asking for it. That very afternoon when I had gone for my walk and was looking at the blue sky overhead, a sudden downpour of Ananda came like a cascade upon me and made me feel like dancing – so overpowering it was! Not knowing how to contain it I sat down to write some poetry and no soon had I started than the whole experience stopped.”[2]

(Champaben:) “Respected Father and the Mother,
My Pranam at thy lotus feet.
I wanted to do the sadhana. Please show me the way how to open my psychic. I don't know, what to do, but sometimes I felt Peace and Ananda. Is it a true feeling?”

(Sri Aurobindo:) “If Peace and Ananda are felt, they cannot be false. Visions and suggestions and ideas may be true or untrue, but Peace and Ananda can always be accepted as fact.”[3]

  1. Record of Yoga, p.4, “Sapta Chautusthaya”
  2. Remembering the Mother with Gratitude, p.1, “The Shakti of Sri Aurobindo”
  3. Champaklal's Treasures, p.135

See also