Meditation on life

Niranjan Guha Roy

Meditation on life

Whatever happens, we must keep an unwavering faith in the Divine. There is no final solution on the level of the human consciousness. Only when we find the Divine, the eternal mysterious Player who in infinite forms is constantly playing out his drama, when we sense and recognise Him behind the mask of names and forms, when we are surrounded with his oceanic Presence surpassing all existence, then we are truly liberated. For we enter into his immortality.
Only the waves rise and fall on the bosom of the ocean; the icebergs rise, drift, clash and melt, adding grandeur to the seascape. We are nothing. Is our life more precious than the life of a bee in the measureless time? Maybe we are no better than the bees. There may be beings of infinite consciousness; compared to them we may be just ants, yet God has given us a wonderful opportunity to love and live, to feel joy and sorrow, to sense the unfathomable mystery all around us. We are part of a vast, unfolding, unending drama. We are caught in an ever expanding net of love. We love, fight, and risk our lives for a total stranger. A thousand times fascinating, strange and wonderful is this drama of life. Like a film show, our life unrolls every moment the end of an old episode and the beginning of a new opera. New faces bring back to memory, even from a distant past, faces we have loved and hated. As the time recedes, the unbearable becomes almost pleasant. When we look at the old times and their cruelty and horrors, we wonder how one could have lived through all that. Perhaps the generations who would come after us would consider us barbarians with our armies, prisons, slaughterhouses, discos and nightclubs. Who are all these actors, players and stars. How so much passion and love, symphonies and burning aspiration could remain locked in the heart of matter?
Our life has a microscopic, accidental beginning with a million hazards. Yet as we grow from our first state of utter helplessness, we begin to feel a power to conquer the world. By what magic is it possible to feel that way? Living on a pinhead in an infinite universe with myriads of galaxies, we find fault of the Creator. We try to correct his various errors. What stupendous audacity and arrogance. With a flickering candlelight, we defy the Sun and seek explanation for his behavior!
The All Powerful, the absolute reveals himself in a point. Where is He absent? We are made with his consciousness, his substance. What we can see, hear, feel, imagine and all that is beyond, here and elsewhere, in all dimensions is that supreme Being and reality. We are always inevitably moving towards Him, his infinity of light and love and joy. So whatever horse we choose, we will eventually come out winners.

The music can become a prayer of the soul

Niranjan Guha Roy- Sri aurobindo Ashram -1980
The music can become a prayer of the soul
My music is my soul’s prayer and a vast anthem.
The violin is the soul’s voice, the most intense form of personal aspiration, a soul, singing out to the Divine on behalf of all. The Piano is the trempling of a thousand wooves in a joyous tumult playing and racing unbridled and sometime a turning in circles in a riot of unrestrained joy. The organ stretches out the soul to the Infinity and it becomes the voice of all living creatures of all humanity where the past and the future and the present merge, where arm in arm we all sing and march together to the glory of the Mother Divine and the Lord. When playing the organ, I do not exist. The organ becomes the soaring, mighty, stupendous, oceanic voice of the earth herself with her pangs, her anguish, her struggle, her flaming aspiration, her peace and serenity in face of Infinity in the presence of the Eternal. With the organ there comes a sense of fulfilment, everyone is included, everyone has a voice in that mighty prayer. The violin is the intense personal expression, the piano is the vast, open, unregulated, joyous,turbulent field of life, the organ is the cosmic aspiration and the vast, gorgeous pathways for the secret transforming divinities who are: invited to descent into the dark anguished, narrow and uncertain life of humanity. The organ calls the Heavens down. Music when tuned to the Eternity can magically transform and make blossom the soul yet asleep in an instant. It can break the seal of the unknown and uncertain future and reveal to us our noble and inevitable divine destiny.
I hear a choire, a celestial choire of enchanting, powerful voices. My music now is a pale reflexion of what I perceive and hear with an inward ear.The great Masters were great souls, incarnations of the Godhead of beauty and harmony.
Music at its highest is the mystic body of the supreme Godhead of beauty, harmony, love and joy. Trough music we can feel His marvellous Presence, become aware of its fathomless mystery of love and harmony in a few moments, which through the process of yogic discipline might take years and years to realise.
Listening to the highest music is a meditation.
Paintings Niranjan Guha Roy
The Descent of the Mother
The Organist
The Mother and Sri Aurobindo coming to fetch the soul of the violonist ( last painting 2005)

The true humility

The Mother – the true humility

Niranjan Guha Roy- Sri Aurobindo Ashram 1970


Humility in spiritual life is the synonym of receptivity. It is a state when one is open and willing to receive and retain. When we do not know, when we do not have the pride and arrogance of knowing, then only, knowledge can come. Pride, arrogance, feeling of self-suffciency, obstinacy, refusal to admit a superior truth, a greater power, a blind resistance, an obstinate limiting self-confdence are, what can be called the opposites of humility. On the other hand, mere politeness, modesty, tepid acquiescence or acceptance of falsehood through fear or in order to avoid diffculty, agreement without understanding are far from true humility. True humility is a spiritual state: When we are thoroughly convinced of our ignorance, then only the knowledge comes in. When we are utterly aware of our impotence, then only, the power comes in. When we are truly empty, then only, we have the possibility of becoming full. At its highest, humility reveals to us that we are nothing; we can do absolutely nothing. When we are face to face with God, the Eternal, the mysterious One, when we will be able to say in absolute sincerity, in all humility, like the Mother in an evening class: “I am nothing, absolutely nothing, I know nothing, absolutely nothing,” then only we will realize our indivisible utter Unity with God, the Eternal, the Absolute. That is why in all religions the great leaders have said: “Only the humble shall see God.” And, we fnd that all who are truly great are very humble, and the Mother mentioned that there could be no one more humble than Sri Aurobindo. Sri Aurobindo says in a poem something like this: “I know you are my God because You have become the vermin, the insect and the clod.” True humility prepares the being for a state of constant self-surrender to the Divine. Humbly, we admit also our ignorance and also the help and the protection of the Divine in all our past and present ignorant thoughts, emotions, actions, without trying to justify them. This is the hardest diffculty to face and to admit even to ourselves that we were wrong, that we are wrong. But if we can do this in a true spirit of humility, then a huge load is taken off our consciousness and we can enter into a state of self-surrender far more easily. Truly, there cannot be any justifcation for our ignorant actions as long as we are in the ignorance, and humility helps us to emerge from the ignorance into light. True humility widens the seeker, increases our capacity of receiving and makes it possible for the Infnite to pour itself into a fnite being, into a living ardent vessel.

What is yoga

Niranjan Guha Roy – Sri Aurobindo Ashram 1977

What is yoga?

In India from the most ancient times, the view is held that one needs many, many years to be in contact with the Divine. One has to do a long and difficult sadhana to arrive even at a partial realisation. We can read the lives of great Saints in all countries, the God-lovers, and they all tell us the same thing: there is no easy road to Heaven. The greatest and the most arduous effort with limitless patience and endurance is promised to those who would undertake the discovery of the Divine. We want something that would radically change the human life into the life of Gods. Our life is extremely serious and the Divine demand on us is without compromise. The call on us is a rare privilege granted to daring and dedicated souls. How can we rest in peace as long as there is ignorance, darkness, violence, struggle, hatred, passion, maladies, absence of love, intolerance, cruelty, all these million dragons, demons and diabolic forces which practically hold the entire humanity as slaves, prisoners and hostages. The most auspicious, liberating power and light are there with extended hand to help and raise us. With all the hope and ardour and love we have to look up at the golden sun and open ourselves, all our centers, all the cells of our body to its transforming, divine rays. This is the true liberation, true regeneration. The plant is a visible symbol of the spiritual aspiration. How it reaches out to the sunlight, how it depends on the light for its existence, how it struggles to catch a glimpse of light of the sun. For the sadhak of the integral yoga, there is no repose, no rose-bed, no cosy inn or tavern where he can rest too long. We have a million battles to wage, a thousand wars to face. So let us steer our determination, march forward unburdened by the load of desires and attachments, fired by the inextinguishable flame of divine conquest. This is the role that has been assigned for the disciples of the Mother and Sri Aurobindo.
Too often, there are some persistently wrong ideas about yoga. Return to nature has nothing to do with the yoga. The concentration on food has very little to do with the yoga. This community-forming or living in groups just for the sake of being together has nothing to do with the yoga. The yoga in India means union with the Divine or the Absolute and the discipline followed in order to arrive at the Realisation. The aim of personal happiness, to be happy, to love and distribute love all in a human, inferior way belong at best to ethics and has nothing to do with the yoga. The Gita is the synthesis of all forms of yoga practiced in India. Sri Aurobindo’s yoga begins where the Gita ends. To be aware of the Divine, the spiritual reality, to be aware that all is divine, to be aware that the earth and the evolution are a conscious self-manifestation of the Divine, to become aware of the One Divine and his will in the world, to be moved by Him, to live in Him, to be possessed by Him, to be progressively transformed by the divine consciousness into a divine being, these are the steps in ascension towards the divine life. This is a vast and complex subject. More than any intellectual knowledge contained in a thousand books, a single true and profound experience, the touch of grace is far more convincing to the seeker of truth. One should constantly cultivate humility, self-offering to the Divine. Submission and a glad surrender to the divine guidance, once He is seen and recognised, is the most secure way for the seeker. Only the fortunate soul which has been prepared through a thousand births can readily take this path of dependence on the Divine and surrender to his will, love and knowledge. But we can all prepare ourselves, make ourselves fit for the state of grace which the surrender brings, the presence of the Eternal, his possession of our being, our life and action.

What is Spiritual Life.

Niranjan Guha Roy – Sri Aurobindo Ashram- 1977

What is Spiritual Life.
In the ordinary life, in the final analysis, we are an individual, we do not know how we are born nor do we know who we are nor what we have to do in life. We come from somewhere or simply we are born in a family, in a country, in a religion or in a system, we grow up and follow more or less a similar pattern of life like all others – we hope, struggle, we fail, suffer, succeed and enjoy, have friends, families or adventures, dangers, and one day we simply die, get killed or simply fade out from this earthly existence. Our eyes are fixed on this material world, its happenings, circumstances, movements, progress, change and revolution. Our concern at best is with the material well being, our love in its most sublime moments is also a sublimated material fulfillment. Like every other creature on the earth, we are born, enjoy, suffer and grow and then we die. If we at all look forward we imagine a world of utmost comfort where everything is available at an instant wish. Those who have everything on the material plane are not necessarily the happiest nor those who haven’t are the most miserable creature. We do not seem to learn from our million experiences constantly repeated. The mental man is all the time dreaming about the welfare state. As long as the soul is undeveloped, not sufficiently evolved, this will be his lot — an earth bound life of material existence full of incidence, accidents over which he has no control, toiling, suffering and at times enjoying a circumscribed material life, a blind and a meaningless fortuitous game of chance and fate. Even his idea of God does not bring him any true liberation, an abiding peace and freedom from the obscurity, violence and suffering,.
The spiritual life begins with the concrete absolute, undeniable experience and perception of the Supreme Being, the spiritual Reality, the One, who is all and beyond all, with the perception that this creation and the infinite known and unknown worlds are manifestations in various dimensions of time and space of the same Spirit, with the perception that there is a single plan of movement and manifestation, a single will and a delight of existence. This experience may come in glimpses much veiled in the beginning, weak in intensity but always with the most impressive, authentic, undeniable accent on the Reality. Gradually, with the repetition of the experience there is a progressive transformation of the consciousness. The entire outlook undergoes a radical incredible change. This state of consciousness cannot be imagined by any effort of the mind and even if we erect some image of it in our mind, it has no validity or transforming effect on our life, mind and existence. This experience even if it is felt once in its true light will have a shattering effect on the consciousness of the individual, his whole life would change for better or worse. In case he is weak in character and will or his physical being is poor, his brain undeveloped, this experience might prove destructive and disastrous, he may lose his balance in any part of his being. That is why the yoga is often called extremely dangerous, but if one is sincere then nothing of this sort can ever happen. The experience will repeat itself becoming more and more intense, wider, deeper and more and more durable. And there is an extraordinary sign to see for oneself if this experience is true, one realises more and more on one side that each and every object and being, the smallest manifestations, the greatest incarnations are all equally, in the absolute sense of the word, the same invariable Reality. On the other side the individual realises more and more that he is zero, his capacity is zero, his knowledge is zero, he is non-existent, only That Eternal Infinite is true and apart from That, there is nothing or no one else. The psychological result is a progressive surrender to the Supreme Being and His Will till one lives in Him, by Him, for Him, fully aware that – All this and beyond this is verily He or That alone. There are other extremely important results of this revolutionary change in the consciousness. There are no longer any conflicts, confusions, divisions, battles and wars in oneself or with the world. In the centre of our consciousness there is total harmony, peace and concord. There is the vision of the supreme Being manifesting Himself in a myriad bodies and forms and enjoying His self-existence. Nothing or no one ever dies. Waves change their forms, rise and fall on the ocean surface, but the eternal remains unchanged, unfathomable, mysterious, inexhaustible. The mysterious play has no beginning and no end. When we shall live in that consciousness, we shall rise out of this life of strife and struggle, darkness, hatred, despair and battle. This life which is the perpetual nightmare and which seems to be an eternal curse on our souls, shall be transformed with God’s magic wand into a life immortal, infinite, a symphonic unending melody and dance of endless divine manifestation.
This fundamental change in our consciousness can only come by the full opening of the heart centre or the centre between the eyebrows and most radically by the opening of the centre at the crown of the head. The whole consciousness rises or dives or widens into the infinity of God and as a result the super-consciousness begins to descend in the physical being as lightnings, streams of light and force and felicity or as powerful currents of peace and consciousness flooding the whole being, every cell of the body. These descents become more and more frequent and later on it is a continuous process though varying in intensity. The Divine Mother pours herself more and more into the instrument and undertakes the transformation of the vessel to make it a perfect instrument for Her manifestation and work in the world. All we do before we arrive at this stage is a call and a preparation for Her direct action. The yoga of Sri Aurobindo begins when the Divine Shakti openly flows down from above from the Mystery of the superconscient into the dedicated, consecrated, pure surrendered instrument long prepared by Her secret pressure. Aspiration for the Divine is the veridic sign of the active presence of the Mother Divine.

Behind the veil

Niranjan Guha Roy – Sri Aurobindo Ashram – 1977

Behind the veil

As we become silent, peaceful, vast and impersonal to the point of being non-existent; when we can truly say that we do not exist, then an unbelievable, unsuspected veil is lifted, permitting us to see the Divine, the Eternal, the Infinite who unfolds Himself eternally for His delight of existence in various dimensions of time and space. All is verily He, She, the marvellous, mystic, eternal, infinite Personality and Being. He is fully, absolutely in the tiny spect of pollen grain, as He is in the most brilliant sun. For His delight of existence, He is hidden here, a little manifested there or more fully revealed elsewhere. But, behind everything, comprehending everything and beyond everything, He is the ever-unattainable, ineffable absolute. Between the helpless garden snail and the fully developed human genius, there is such a stupendous difference of consciousness; so too, between the man and the higher manifested Grandeur, there is an abyss; so too, between the highest divinities and the Transcendent. Forever He runs vastly in front of any manifestation however high and magnificent; yet, He is fully present in His absolute perfection in the heart of each little blossom in creation. He is the supreme Good and Benediction. In each thing and being in existence, He is the Supreme Love enveloping, unfolding each thing and being with His might, wonderful and tender transforming Love. We must become profoundly silent, we must enter a state of complete self oblivion, we must become truly zero. When we shall become totally nothing, then will be revealed to us that unalterable massive, concrete, the supremely conscious Divine Reality. Each heart and soul is His abode, each body and form is His living image and a sovereign means of His own infinite manifestation. Each name and face is a self-creation. In this material universe the utmost transcendence is packed in the heart of man. The Divine is the supreme craftsman and the sculptor of His own body and form. To each form, to each human being, He pays the utmost attention full of love, care, tenderness. At each moment, He is working and preparing for the highest good, for the highest divine revelation in each being. In His own time, in His own inimitable way, through life and death, through millenniums, through ages. That is why when our eyes are unsealed by His Grace, spontaneous prayer comes from our soul.
“You are forever eternally’ the Supreme Good, the most auspicious Benediction, the boundless Love. May we never lose sight of you, may we give ourselves entirely with love and confidence into your hands. May we be fully plastic and docile to your transforming influence and action; for through every act, through every event and circumstance, through every feeling and thoughts, we are coming nearer and nearer to You.
O my marvellous Friend, may I desire nothing but Your Presence that is the supreme Benediction, that all pacifying, all healing and most deeply satisfying love. O Mother marvellous, do Your mystic liberating work in us. May we fully collaborate with You. May we call You in constantly until You stand eternally unveiled before us. O supreme most auspicious Benediction, Benediction, Benediction..”
Painting Niranjan Guha Roy

The passage of the Mother and Sri Aurobindo

Poem by Niranjan Guha Roy
Two gigantic stars have touched the earth
During a century, irradiated all in existence,
Raised hurricanes, waves high as mountains,
Swept continents, calmed the madness of men,
Widened narrow spirits, freed the soul of the earth
Sowed golden seeds in striving hearts.
The endless painful night of falsehood ends.
A new sun appears in the sky of the soul
The earth is covered with a golden, radiant dust.
The Mother is always present
Smiling in front of the awakened soul.


The Basic Attitude for yoga

Written by Niranjan Guha Roy – Sri Aurobindo Ashram 1977

The Basic Attitude for yoga

There is often confusion or wrong conceptions in our first approach to the yoga, our search for the Divine, then our path could be very uncertain, very mixed, dangerous and even frustrating. Why do we want to do the yoga? Is it from some vital, physical or mental motive? Is it for the realisation of some personal dream, some, ambition, even some sublime altruistic aim? Is it for my material well-being, protection and happiness for me and for my family and my country or the world? Why do I want the Divine, what is my aim? Is it the acquisition of power over elemental forces, people, the world? None of these aims qualify one to do the yoga. The noblest and truest aim of the yoga is the irresistible attraction that one feels somewhere deep in oneself, an attraction for the Mystery, for the Origin, the Source of our existence, God, the Eternal, the Mother who calls us from beyond, a call so irresistible that no price is too high to pay, no attachment too great to break, no undertaking too heavy to undertake. We are ready to do anything and everything, whatever is required from us, however long the journey might be, however difficult and dangerous the path might be. We feel the irresistible urge to leave behind everything, to follow blindly, joyously the supreme Piper of Hameline. Then, we are sure to reach Him. Unless we have heard his call, the strains of his flute playing his music; unless we have felt his intoxication, that mysterious call which goes out to the explorers for the adventures, for the fathomless Infinities; unless we have had a glimpse of his ravishingly beautiful face and limbs molded from the substance of delight; unless we have heard his voice which takes away all smug peace , his command, which is a persecution and a frightful torment unless executed; unless the Eternal has touched us with his magic wand, we cannot be awakened, we cannot pursue the path. So, for this yoga, one has to be absolutely sure that one has been called, that one is predestined, that one has eventually no other work, no other commitment, no other duty except to follow the yoga, to serve the Divine, to become a simple and pure instrument. This must be the goal, whether achieved in a short time, or even in a few lifetimes. Unless one can take this attitude, or more correctly one has this attitude, one cannot be called fit for this yoga. But if one has even in the smallest degree the aspiration to belong to the Divine, to obey and serve the Divine, to surrender to Him his life and works, his past, present and future, a willingness to be broken and gradually remolded by his vision and power, a yearning to be close to Him, to live in his Presence, to serve and love Him, to possess nothing, to be nothing, then also is justified the undertaking of the yoga – for the little submerged aspiration will grow with the true attitude, a glowing fire of self-sacrifice. The path of yoga is extremely difficult and dangerous because all the established world forces in this world or in invisible worlds are against the divine realisation, for it means the end of their domination and sovereignty; but if one has the true call and the right attitude, then the absolute Divine protection is with us, his love and guidance and above all his joy (not that the battles, the encounters or prolonged wars would be completely eliminated, but they will be more as adventures as the odyssey of the soul in company with the Creator, the Divine, the Mother). This right attitude is so important in this yoga that we have to constantly re-establish it in various parts of our being until finally our whole being would be in a state of glad surrender and total submission to the Divine. We must have patience for it is a long and difficult work
The Success is for the one who can endure says the Mother