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The Power of Words

It seems unnecessary to draw your attention to the quantity of useless words that are uttered each day; this evil is well known to all, although very few people think of remedying it.

But... in the course of the day, we often have the opportunity of expressing a helpful wish by pronouncing one word or another, provided that we know how to put the appropriate thought behind the words.

... we can, when pronouncing a word, force ourselves to reflect upon its exact meaning, its true import, in order to make it fully effective.

In this regard, we can say that the active power of words comes from three different causes.

The first two lie in the word itself, which has become a battery of forces. The third lies in the fact of living integrally the deep thought expressed by the word when we pronounce it.

Naturally, if these three causes of effectiveness are combined, the power of the word is considerably enhanced.

1) There are certain words whose resonance in the physical world is the perfect vibratory materialisation of the more subtle vibration produced by the thought in its own domain.

If we examine closely this similarity between the vibrations of thought and sound, we can discover the limited number of root syllables which express the most general ideas, and which are to be found in most spoken languages with an almost identical meaning. (This origin of language should not be confused with the origin of

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written languages, which are of an altogether different nature and correspond to different needs.)

2)There are other words which have been repeated in certain circumstances for hundreds of years and which are instinct with the mental forces of all those who have pronounced them. They are true batteries of energy.

3)Finally, there are words which assume an immediate value when they are pronounced, as a result of the living thought of the one who pronounces them.

To illustrate what I have just said with an example, here is a very powerful word, for it can combine the qualities of all three categories: it is the Sanskrit word "AUM".

It is used in India to express the divine Immanence. There, it is associated with every meditation, every contemplation, every yogic practice.

More than any other sound, this sound "AUM" gives rise to a feeling of peace, of serenity, of eternity.

Moreover, this word is instinct with the mental forces which for centuries all those who have used it have accumulated around the idea that it expresses; and, for Hindus especially, it has the true power of bringing one into contact with the divine Essence it evokes.

And as orientals have a religious mind and the habit of concentration, few pronounce this word without putting into it the conviction that is needed to make it fully effective.

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A Conversation with the Mother

Mother: Is it January?

Yes, Mother - it is January. Read what is written here.

(Every month I used to take to Mother a large calendar on which flowers were painted and on which She used to write a prayer)

"In this year of Sri Aurobindo's centenary, let us strive to be worthy of Him..." And then?

"...by following His teaching faithfully in order to prepare the advent of the superman. Happy New Year." What flower is this? (pointing to the painted flower) ' 'Superhumanity".

Eh?

This is "superhumanity". The name of this flower is ' 'superhumanity". Which flower is it? This flower - it is the dahlia. Dahlia! Yes, yes.

(Mother writes the following prayer for the month of February and draws "OM" underneath)

"Nature rediscovers the Divine in a blissful surrender."

With the help of OM one can realise the Divine. OM has a transforming power. OM represents the Divine.

Yes, it represents the Divine. It represents the Divine.

OM, but OM is the sound? The sound - They say that all the aspirations of the world when going towards the Divine make O—M, like that. (Mother chants the word)

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Yes, Mother.

And then, that is why they say "OM".

Mother, please say it once again. Please say it again.

Eh?

OM, it is fine, Mother, it was very beautiful (Mother laughs) Mother, once more, please. O—M.

And now?

It is like this everywhere. O—M. O—M.

Yes, Mother.

Look here, I was in France some, I think, 60 years ago. There was a Frenchman who came back from the Himalayas, who had stayed there some time and he gave a lecture, and I listened to the lecture and in the lecture he said that when he was deep in the Himalayas, there was a Sannyasin whom he didn't know, came to see him and told him only this O—M and that he was completely changed. And then, when he said O—M, I felt the same change in me, ... as if the Divine was coming in. O—M. There you are. Good, good. Keep the secret. Yes, Mother.

You will recall this: O—M. O—M. That's all. O—M. It must be manifested. If anything goes wrong, repeat OM, all will go well.

(Conversation of Mona Sarkar with the Mother in Jan. 1972,

recorded by him from memory.)

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OM - The Sound-symbol of the Brahman Consciousness

OM is the mantra, the expressive sound-symbol of the Brahman Consciousness in its four domains from the Turiya to the external or material plane. The function of a mantra is to create vibrations in the inner consciousness that will prepare it for the realisation of what the mantra symbolises and is supposed indeed to carry within itself. The mantra OM should therefore lead towards the opening of the consciousness to the sight and feeling of the One Consciousness in all material things, in the inner being and in the supraphysical worlds, in the causal plane above now superconscient to us and, finally, the supreme liberated transcendence above all cosmic existence. The last is usually the main preoccupation with those who use the mantra.

*

OM is the symbol of the triple Brahman, the outward-looking, the inward or subtle and the superconscient causal Purusha. Each letter A,U,M indicates one of these three in ascending order and the syllable as a whole brings out the fourth state, Turiya, which rises to the Absolute. OM is the initiating syllable pronounced at the outset as a benedictory prelude and sanction to all act of sacrifice, all act of giving and all act of askesis; it is a reminder that our work should be made an expression of the triple Divine in our inner being and turned towards him in the idea and motive.

Sri Aurobindo

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OM - The Eternal Seed of all Sound and Speech

The Rik, the Yajur, the Sama, the word of illumination which lights up the mind with the rays of knowledge, the word of power for the right ordaining of action, the word of calm and harmonious attainment for the bringing of the divine desire of the spirit, are themselves the Brahman, the Godhead. The Mantra of the divine Consciousness brings its light of revelation, the Mantra of the divine Power its will of effectuation, the Mantra of the divine Ananda its equal fulfilment of the spiritual delight of existence. All word and thought are an outflowering of the great OM, - OM, the Word, the Eternal. Manifest in the forms of sensible objects, manifest in that conscious play of creative self-conception of which forms and objects are the figures, manifest behind in the self-gathered superconscient power of the Infinite, OM is the sovereign source, seed, womb of thing and idea, form and name, - it is itself, integrally, the supreme Intangible, the original Unity, the timeless Mystery self-existent above all manifestation in supernal being.

[In the Gita Sri Krishna says in chapter VII, slokas 8-11:]

" I am the light of sun and moon, the manhood in man, the intelligence of the intelligent, the energy of the energetic, the strength of the strong, the ascetic force of those who do askesis, tapasyā' "I am life in all existences/' In each case it is the energy of the essential quality on which each of these becomings depends for

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what it has become, that is given as the characteristic sign indicating the presence of the divine Power in their nature. Again, "I am Pranava in all the Vedas," that is to say, the basic syllable OM, which is the foundation of all the potent creative sounds of the revealed word; OM is the one universal formulation of the energy of sound and speech, that which contains and sums up, synthe-tises and releases, all the spiritual power and all the potentiality of Vak and Shabda and of which the other sounds, out of whose stuff words of speech are woven, are supposed to be the developed evolutions. ... It is not the phenomenal developments of the senses or of life or of light, intelligence, energy, strength, manhood, ascetic force that are proper to the supreme Prakriti. It is the essential quality in its spiritual power that constitutes the Swabhava. It is the force of spirit so manifesting, it is the light of its consciousness and the power of its energy in things revealed in a pure original sign that is the self-nature. That force, light, power is the eternal seed from which all other things are the developments and derivations and variabilities and plastic circumstances. Therefore the Gita throws in as the most general statement in the series, "Know Me to be the eternal seed of all existences, O son of Pritha." This eternal seed is the power of spiritual being, the conscious will in the being, the seed which, as is said elsewhere, the Divine casts into the great Brahman, into the supramental vastness, and from that all are born into phenomenal existence. It is that seed of spirit which manifests itself as the essential quality in all becomings and constitutes their Swabhava.

Sri Aurobindo

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OM - The Original Creative Word

We know that vibration of sound has the power to create - and to destroy - forms; this is a commonplace of modem Science.

... in fact, speech is creative. It creates forms of emotion, mental images and impulses of action. The ancient Vedic theory and practice extended this creative action of speech by the use of the Mantra. The theory of the Mantra is that it is a word of power born out of the secret depths of our being where it has been brooded upon by a deeper consciousness than the mental, framed in the heart and not constructed by the intellect, held in the mind, again concentrated on by the waking mental consciousness and then thrown out silently or vocally -the silent word is perhaps held to be more potent than the spoken - precisely for the work of creation. The Mantra can not only create new subjective states in ourselves, alter our psychical being, reveal knowledge and faculties we did not before possess, can not only produce similar results in other minds than that of the user, but can produce vibrations in the mental and vital atmosphere which result in effects, in actions and even in the production of material forms on the physical plane.

... the supreme Word, Speech of our speech ... is vibration of pure Existence, instinct with the perceptive and originative power of infinite and omnipotent consciousness, shaped by the Mind behind mind into the inevitable word of the Truth of things; out of whatever substance on whatever plane, the form or physical expression emerges by its creative agency. The Supermind using the Word is the creative Logos.

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The Word has its seed-sounds - suggesting the eternal syllable of the Veda, AUM, and the seed-sounds of the Tantriks - which carry in them the principles of things; it has its forms which stand behind the revelatory and inspired speech that comes to man's supreme faculties, and these compel the forms of things in the universe; it has its rhythms, - for it is no disordered vibration, but moves out into great cosmic measures, -and according to the rhythm is the law, arrangement, harmony, processes of the world it builds. Life itself is a rhythm of God.

But what is it that is expressed or raised up before the consciousness by the Word in the world? Not Brahman, but forms and phenomena of Brahman. Brahman is not, cannot be expressed by the Word; he does not use the word to express himself, but is known to his own self-awareness and even the truths of himself that stand behind the forms of cosmic things are always self-expressed to his eternal vision. Speech creates, expresses, but is itself only a creation and expression. Brahman is not expressed by speech, but speech is itself expressed by Brahman.

Therefore it is not the happenings and phenomena of the world that we have to accept finally as our object of pursuit, but That which brings out from itself the Word by which they were thrown into form for our observation by the consciousness and for our pursuit by the will. In other words, the supreme Existence that has originated all.

Sri Aurobindo

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OM in the Epic Savitri

Escape brings not the victory and the crown!

Something thou cam'st to do from the Unknown,

But nothing is finished and the world goes on

Because only half God's cosmic work is done.

Only the everlasting No has neared

And stared into thy eyes and killed thy heart:

But where is the Lover's everlasting Yes,

And immortality in the secret heart,

The voice that chants to the creator Fire,

The symbolled OM, the great assenting Word,

The bridge between the rapture and the calm,

The passion and the beauty of the Bride,

The chamber where the glorious enemies kiss,

The smile that saves, the golden peak of things?

This too is Truth at the mystic fount of Life.

Sri Aurobindo

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Chhandogya Upanishad - The First Sentence

"OM is the syllable (the Imperishable One); one should follow after it as the upward song (movement); for with OM one sings (goes) upwards; of which this is the analytical explanation."

So literally translated in its double meaning, both its exoteric, physical and symbolic sense and its esoteric symbolised reality, runs the initial sentence of the Upanishad. These opening lines or passages of the Vedanta are always of great importance; they are always so designed as to suggest or even sum up, if not all that comes afterwards, yet the essential and pervading idea of the Upanishad. The Isa vasyam type. The Chhandogya, we see from its first and introductory sentences, is to be a work on the right and perfect way of devoting oneself to the Brahman; the spirit, the methods, the formulae are to be given to us. Its subject is the Brahman, but the Brahman as symbolised in the OM, the sacred syllable of the Veda; not, therefore, the pure state of the universal existence only, but that existence in all its parts, the waking world and the dream self and the sleeping, the manifest, half-manifest and hidden, Bhurloka, Bhuvar and Swar, - the right means to win all of them, enjoy all of them, transcend all of them, is the subject of the Chhandogya. OM is the symbol and the thing symbolised. It is this symbol, aksaram.

Sri Aurobindo

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AUM in Prashna Upanishad and Katha Upanishad

The imagery of the Upanishads is in large part developed from the type of imagery of the Veda and though very ordinarily it prefers an unveiled clarity of directly illuminative image, not unoften also it uses the same symbols in a way that is closely akin to the spirit and to the less technical part of the method of the older symbolism. It is to a great extent this element no longer seizable by our way of thinking that has baffled certain western scholars and made them cry out that these scriptures are a mixture of the sublimest philosophical speculations with the first awkward stammerings of the child mind of humanity. The Upanishads are not a revolutionary departure from the Vedic mind and its temperament and fundamental ideas, but a continuation and development and to a certain extent an enlarging transformation in the sense of bringing out into open expression all that was held covered in the symbolic Vedic speech as a mystery and a secret. It begins by taking up the imagery and the ritual symbols of the Veda and the Brahmanas and turning them in such a way as to bring out an inner and a mystic sense which will serve as a sort of psychical starting-point for its own more highly evolved and more purely spiritual philosophy. There are a number of passages especially in the prose Upanishads which are entirely of this kind...

This Vedic and Vedantic imagery is foreign to our present mentality which does not believe in the living truth of the symbol, because the revealing imagination intimidated by the intellect has no longer the courage to

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accept, identify itself with and boldly embody a psychic and spiritual vision; but it is certainly very far from being a childish or a primitive and barbarous mysticism; this vivid, living, luminously poetic intuitive language is rather the natural expression of a highly evolved spiritual culture.

The intuitive thought of the Upanishads starts from this concrete imagery and these symbols, first to the Vedic Rishis secret seer words wholly expressive to the mind of the seer but veils of their deepest sense to the ordinary intelligence, link them to a less covertly expressive language and pass beyond them to another magnificently open and sublime imagery and diction which at once reveals the spiritual truth in all its splendour. The prose Upanishads show us this process of the early mind of India at its work using the symbol and then passing beyond it to the overt expression of the spiritual significance, A passage of the Prashna Upanishad on the power and significance of the mystic syllable AUM illustrates the earlier stage of the process:

"This syllable OM, O Satyakama, it is the supreme and it is the lower Brahman. Therefore the man of knowledge passes by this house of the Brahman to the one or the other. And if one meditates on the single letter, he gets by it knowledge and soon he attains on the earth. And him the Riks lead to the world of men and there perfected in Tapas and Brahmacharya and faith he experiences the greatness of the spirit. Now if by the double letter he is accomplished in the mind, then is he led up by the Yajus to the middle world, to the moon-world of Soma. He in the world of Soma experiences the majesty of the spirit and returns again. And he who by

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the triple letter again, even this syllable OM, shall meditate on the highest Purusha, is perfected in the light that is the Sun. As a snake puts off its skin, even so is he released from sin and evil and is led by the Samans to the world of Brahman. He from this dense of living souls sees the higher than the highest Purusha who lies in this mansion. The three letters are afflicted by death, but now they are used undivided and united to each other, then are the inner and the outer and the middle action of the spirit made whole in their perfect using and the spirit knows and is not shaken. This world by the Riks, the middle world by the Yajus and by the Samans that which the seers make known to us. The man of knowledge passes to Him by OM, his house, even to the supreme Spirit that is calm and ageless and fearless and immortal"

The symbols here are still obscure to our intelligence, but indications are given which show beyond doubt that they are representations of a psychical experience leading to different states of spiritual realisation and we can see that these are three outward, mental and supra-mental, and as the result of the last supreme perfection, a complete and integral action of the whole being in the tranquil eternity of the immortal Spirit. And later in the Mandukya Upanishad the other symbols are cast aside and we are admitted to the unveiled significance. Then there emerges a knowledge to which modern thought is returning through its own very different intellectual, rational and scientific method, the knowledge that behind the operations of our outward physical consciousness are working the operations of another, subliminal, - another and yet the same, - of which our waking

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mind is a surface action, and above - perhaps, we still say - is a spiritual superconscience in which can be found, it may well be, the highest state and the whole secret of our being. We shall see, when we look closely at the passage of the Prashna Upanishad, that this knowledge is already there, and I think we can very rationally conclude that these and similar utterances of the ancient sages, however perplexing their form to the rational mind, cannot be dismissed as a childish mysticism, but are the imaged expression, natural to the mentality of the time, of what the reason itself by its own processes is now showing us to be true and a very profound truth and real reality of knowledge.

The metrical Upanishads continue this highly charged symbolism but carry it more lightly and in the bulk of their verses pass beyond this kind of image to the overt expression. The Self, the Spirit, the Godhead in man and creatures and Nature and all this world and in other worlds and beyond all cosmos, the Immortal, the One, the Infinite is hymned without veils in the splendour of his eternal transcendence and his manifold self-revelation. A few passages from the teachings of Yama, lord of the Law and of Death, to Nachiketas, will be enough to illustrate something of their character:

"Om, is this syllable. This syllable is the Brahman, this syllable is the Supreme. He who knows the imperishable Om, whatso he wills, it is his. This support is the best, this support is the highest; and when a man knows it, he is greatened in the world of Brahman. The omniscient is not born, nor dies, nor has he come into being from anywhere, nor is he anyone. He is unborn, he is constant and eternal, he is the Ancient of Days who is

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not slain in the slaying of the body....

"He is seated and journeys far, and lying still he goes to every side. Who other than I should know this ecstatic Godhead? The wise man comes to know the great Lord and Self established and bodiless in these bodies that pass and has grief no longer. This Self is not to be won by teaching nor by brain-power nor by much learning: he whom the Spirit chooses, by him alone it can be won, and to him this Spirit discloses its own very body. One who has not ceased from ill-doing, one who is not concentrated and calm, one whose mind is not tranquil, shall not get him by the brain's wisdom. He of whom warriors and sages are the food and death is the spice of his banquet, who knows where is He?...

"The Self-born has cloven his doors outward, therefore man sees outward and not in the inner self: only a wise man here and there turns his eyes inward, desiring immortality, and looks on the Self face to face. The child-minds follow after surface desires and fall into the net of death which is spread wide for us; but the wise know of immortality and ask not from things inconstant that which is constant. One knows by this Self form and taste and odour and touch and its pleasures and what then is here left over? The wise man comes to know the great Lord and Self by whom one sees all that is in the soul that wakes and all that is in the soul that dreams and has grief no longer. He who knows the Self, the eater of sweetness close to the living being, the lord of what was and what will be, shrinks thereafter from nothing that is. He knows him who is that which was born of old from Tapas and who was born of old from the waters and has entered in and stands in the secret cavern of being with

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all these creatures. He knows her who is born by the life force, the infinite Mother with all the gods in her, her who has entered in and stands in the secret cavern of being with all these creatures. This is the Fire that has the knowledge and it is hidden in the two tinders as the embryo is borne in pregnant women; this is the Fire that must be adored by men watching sleeplessly and bringing to him the offering. He is that from which the Sun rises and that in which it sets: and in him all the gods are founded and none can pass beyond him. What is here, even that is in other worlds, and what is there, even according to that is all that is here. He goes from death to death who sees here only difference. A Purusha no bigger than a thumb stands in man's central self and is the lord of what was and what shall be, and knowing him thenceforth one shrinks from nothing that is. A Purusha no bigger than a man's thumb and he is like a light without smoke; he is the Lord of what was and what shall be; it is he that is today and it is he that shall be tomorrow."

Sri Aurobindo

AUM, - A the spirit of the gross and external, Virat, U the spirit of the subtle and internal, Taijasa, M the spirit of the secret superconscient omnipotence, Prajna, OM the Absolute, Turiya. - Mandukya Upanishad.

Sri Aurobindo

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Mandukya Upanishad

1.OM is this imperishable Word, OM is the Universe, and this is the exposition of OM. The past, the present and the future, all that was, all that is, all that will be, is OM. Likewise all else that may exist beyond the bounds of Time, that too is OM.

2.All this Universe is the Eternal Brahman, this Self is the Eternal, and the Self is fourfold.

3.He whose place is the wakefulness, who is wise of the outward, who has seven limbs, to whom there are nineteen doors, who feels and enjoys gross objects, Vaishwanara, the Universal Male, He is the first.

4.He whose place is the dream, who is wise of the inward, who has seven limbs, to whom there are nineteen doors, who feels and enjoys subtle objects, Taijasa, the Inhabitant in Luminous Mind, He is the second.

5.When one sleeps and yearns not with any desire, nor sees any dream, that is the perfect slumber. He whose place is the perfect slumber, who is become Oneness, who is wisdom gathered into itself, who is made of mere delight, who enjoys delight unrelated, to whom conscious mind is the door, Prajna, the Lord of Wisdom, He is the third.

6.This is the Almighty, this is the Omniscient, this is the Inner Soul, this is the Womb of the Universe, this is the Birth and Destruction of creatures.

7.He who is neither inward-wise, nor outward-wise, nor both inward- and outward-wise, nor wisdom self-gathered, nor possessed of wisdom, nor unpossessed of wisdom, He Who is unseen, incommunicable,

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unseizable, featureless, unthinkable, and unname-able, Whose essentiality is awareness of the Self in its_s single existence, in Whom all phenomena dissolve Who is Calm, Who is Good, Who is the One than Whom there is no other, Him they deem the fourth-He is the Self, He is the object of Knowledge.

8.Now this the Self, as to the imperishable Word, is OM: and as to the letters, His parts are the letters and the letters are His parts, namely, AUM.

9.The Waker, Vaishwanara, the Universal Male, He is A, the first letter, because of Initiality and Pervasiveness: he that knows Him for such pervades and attains all his desires: he becomes the source and first.

10.The Dreamer, Taijasa, the Inhabitant in Luminous Mind, He is U, the second letter, because of Advance and Centrality: he that knows Him for such, advances the bounds of his knowlege and rises above difference: nor of his seed is any born that knows not the Eternal.

11.The Sleeper, Prajna, the Lord of Wisdom, He is M, the third letter, because of Measure and Finality: he that knows Him for such measures with himself the Universe and becomes the departure into the Eternal.

12. Letterless is the fourth, the Incommunicable, the end of phenomena, the Good, the One than Whom there is no other: thus is OM. He that knows is the Self and enters by his self into the Self, he that knows, he that knows.

Sri Aurobindo

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OM Namo Bhagavate

Really, it is a difficult time. I think that we ought to be very quiet, very quiet, very quiet. I am going to tell you my old mantra; it keeps the outer being very quiet:

OM NAMO BHAGAVATE.

These three words. For me they meant:

OM - I implore the Supreme Lord.

NAMO - Obeisance to Him.

BHAGAVATE - Make me divine. This is a translation of it, I mean... For me that has the power to calm everything.

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Conditions for the Success of Japa

The japa is usually successful only on one of two conditions - if it is repeated with a sense of its significance, a dwelling of something in the mind on the nature, power, beauty, attraction of the Godhead it signifies and is to bring into the consciousness, - that is the mental way; or if it comes up from the heart or rings in it with a certain sense or feeling of bhakti making it alive, - that is the emotional way. Either the mind or the vital has to give it support or sustenance. But if it makes the mind dry and the vital restless, it must be missing that support and sustenance. There is, of course, a third way, the reliance on the power of the mantra or name in itself; but then one has to go on till that power has sufficiently impressed its vibration on the inner being to make it at a given moment suddenly open to the Presence or the Touch. But if there is a struggling or insistence for the result, then this effect which needs a quiet receptivity in the mind is impeded. That is why I insisted so much on mental quietude and not on too much straining or effort, to give time to allow the psychic and the mind to develop the necessary condition of receptivity - a receptivity as natural as when one receives an inspiration for poetry and music...

To spend all the energy in japa or meditation is a strain which even those who are accustomed to successful meditation find it difficult to maintain - unless in periods when there is an uninterrupted flow of experiences from above.

Sri Aurobindo

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Integral Yoga and Mantras

In all Yoga there are indeed many preparatory objects of thought-concentration, forms, verbal formulas of thought, significant names, all of which are supports* to the mind in this movement, all of which have to be used and transcended; the highest support according to the Upanishads is the mystic syllable AUM...

In this yoga there is no fixed mantra, no stress is laid on mantras, although sadhaks can use one if they find it helpful or so long as they find it helpful. The stress is rather on an aspiration in the consciousness and a concentration of the mind, heart, will, all the being. If a mantra is found helpful for that, one uses it. OM if rightly used (not mechanically) might very well help the opening upwards and outwards (cosmic consciousness) as well as the descent.

*

As a rule the only mantra used in this sadhana is that of the Mother or of my name and the Mother's. The concentration in the heart and the concentration in the head can both be used - each has its own result. The first opens up the psychic being and brings bhakti, love and union with the Mother, her presence within the heart and the action of her Force in the nature. The other opens the mind to self-realisation, to the consciousness of what is above mind, to the ascent of the consciousness out of the body and the descent of the higher consciousness into the body.

Sri Aurobindo

* avalambana

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Some Mantras

The Supreme Mother

OM anandamayi chaitanyamayi satyamayi parame

OM Tat Sat Jyotir Aravinda

OM Satyam Jnānam Jyotir Aravinda

OM Sri Aurobindo Mira

Open my mind, my heart, my life to your Light, your Love, your Power. In all things may I see the Divine.¹

1. This was given by Sri Aurobindo to a Sadhak who had asked him for a brief prayer with Sri Aurobindo's and the Mother's names to use as a mantra.

" I have written for you a brief prayer with the names in the form of a

On receiving the mantra

"Have i

Sri Aurobindo replied: "Yes." (18-7-1938)

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