Appendices Passages from the writings of Sri Aurobindo on Kalidasa "Valmiki, Vyasa and Kalidasa are the essence of the history of ancient India; if all else were lost, they would still be its sole and sufficient cultural history. Their poems are types and exponents of three periods in the development of the human soul, types and exponents also of the three great powers which dispute and clash in the imperfect and half-formed temperament and harmonise in the formed and perfect. At the same time their works are pictures at once minute and grandiose of three moods of our Aryan civilisation, of which the first was predominatingly moral, the second predominatingly intel

Nala and Damayanti Introduction "Whoever listens to that ancient and excellent story will get everything that his heart desires, there is no doubt about it." (Mahahharata, Vanaparva, 79-16)* A Lesson on Life The story of Nala and Damayanti, as told in the Mahabharata, seems to begin and end like a fairy tale. Yet what happens in between is anything but a fairy tale — if we give to this word the meaning of something remote from real life. On the contrary, this is a universal story containing some of the deepest truths about life. The story is about two human beings having immense qualities, placed in ideal circumstances:

The Naisadhacharita and the Kangra paintings a) The Naishadhacharita It is perhaps proper to add here a few words about one of the most famous poems on Nala's story after the Nalopakhyana of Mahabharata, upon the early part of which it is clearly based: the great kavya of the XIIth century, the Naishadhacharita by Sriharsa. Sriharsa was a poet at the court of the King of Kanyakubja. Innumerable stories and legends testify to his great panditya, or scholarship. His father is said to have been defeated in a scholarly duel, shastrartha, by another poet, following which he charged his son with the task of avenging him. Sriharsa

Illumination, Heroism and Harmony Preface The task of preparing teaching-learning material for value oriented education is enormous. There is, first, the idea that value-oriented education should be exploratory rather than prescriptive, and that the teaching learning material should provide to the learners a growing experience of exploration. Secondly, it is rightly contended that the proper inspiration to turn to value-orientation is provided by biographies, autobiographical accounts, personal anecdotes, epistles, short poems, stories of humour, stories of human interest, brief passages filled with pregnant meanings, reflective short essays written in well-c

Nala and Damayanti Acknowledgements This monograph is part of a series on Value-oriented Education centered on three values: Illumination, Heroism and Harmony. The research, preparation and publication of the monographs that form part of this series are the result of the cooperation of the following members of the research team of the Sri Aurobindo International Institute of Educational Research, Auroville: Abha, Alain, Anne, Ashatit, Auralee, Bhavana, Christine, Claude, Deepti, Don, Frederick, Ganga, Jay Singh, Jean-Yves, Jossi, Jyoti Madhok, Kireet Joshi, Krishna, Lala, Lola, Mala, Martin, Mirajybti, Namrita, Olivier, Pala, Pierre, Serge,

Notes Vyasa "Of the Munis I am Vyasa" (Bhagavad Gita 10.37) First among the Munis: such was the place given to the Rishi Vyasa by ancient India. The name of Vyasa is common to many old authors and compiers, but it is especially applied to Veda-Vyasa or Krishna Dvaipayana.He was the son of Rishi Parashara and Satyavati. From his complex- ion (dark) he received the name Krishna, and from his birthplace (an island, dvip, in the Yamuna), the name Dvaipayana. He was a Rishi himself and is traditionally cited as the author of the Mahabharata and many other works, but he is best known as the compiler of the Vedas (Veda-Vyasa means "the one who arranged the Vedas").

Nala and Damayanti Once upon a time there was a king named Nala, who ruled over a people known as the Nishadas. Now this Nala was the. first of kings. In person he was strong and handsome, full of kingly honour, and gracious in his bearing. He loved archery and hunting, and all the sports of monarchs. And one special gift was his, in an extraordinary degree, the knowledge, namely, of the management of horses. Thus in beauty, in character, in fortune, and in power, there was scarcely in the whole world another king like Nala. If there were one, it could only be Bhima, King of the Vidarbhas, a sovereign of heroic nature and great courage, deeply loved by all

The adventures of Damayanti We insert here a few original extracts from the adventures of Damayanti, starting from the moment when she finds herself alone in the jungle till the time when she goes back to her parents' home. The reader will find side by side the original Sanskrit and a translation.::" chap 63 Brihadashva said OKing Yudhishthira! Nala had gone. Refreshed, the slender waisted Damayanti wakened, shuddering at the wood's silence. When she did not see her husband, afraid and anguished she cried aloud and called the King: "Maharaj! "Ha, lord! Ha, Maharaj! Ha, my prince! Why hast thou abandoned me?

6 'This was that, the work that Sri Aurobindo had given to me' And we come now to the decisive point which Mother has explained in her conversation with Satprem on l4th March 1970. 14.3.1970 .... And the action of this Consciousness... (how to say?) it is almost merciless in showing to what extent the whole mental construction is false—everything, even the reactions which look spontaneous, all that is the result of an extremely complex mental construction. But it is merciless. One is born into it and it seems so natural to feel according to it, to react according to it, to organise eve

Preface The more one studies Sri Aurobindo and The Mother, the more is one wonderstruck by the breathtaking sweep of their experimentation and their victorious achievements. It is impossible to present even a distant idea of the crucial significance of their realisations to the expanding horizons of knowledge and to the possibilities of evolution and mutation of the human species. What has been attempted in this book is to present only a few glimpses. It would be useful to explain some of the important terms that Sri Aurobindo and the Mother have used in describing their experiences and realisations. In doing so, it would be necessary to present a brief account of what