15: 5, 7-8, 117, 270, 353, 463-64. 583, 627 17: 121-22, 211, 393 20: 316 21: 714, 717, 720 22:154, 416 23:675 26:130 27:79, 359-63, 451 1:27 11:61, 66 111:5, 7-8, 12-13, 18 V: 2, 4 VI: 158-59 XVIII: 134 XIX: 5-7   Kshetro Kshetro Mohan Singh, the first "declared" or legal proprietor of Bande Mataram according to the declaration dated 6 August 1906. [From "Record of Yoga" MSS Nov. 1913-Oct. '27]   K.U. Kena Upanishad   Kubera See Kuvera   KublaKhan poetic fragment (1816) by Coleridge, an inspired fantasy memorable for its haunting sensuous imagery and melodic lines. (Enc. Br.) D 9: 349   Kulasekhara Alwar (fl. c. 8th cent.), a king of Malabar wh

earned him the sobriquet "Member for India". (Enc. Am.; Col. Enc.)  1:343   Bradlaugh Hall a hall located in Lahore in the Punjab (now in Pakistan), with a seating capacity of about 3000. It was the venue of a convention of the Moderates held in December 1909. (A)  2:329-30 4:237   Bradley, Francis Herbert (1846-1924), influential English philosopher of the absolute Idealist school, which based its doctrines on the thought of the German philosopher Hegel and considered mind as a more fundamental feature of the universe than matter. (Enc. Br.)  22:158, 160   Brahma (Brahma), in the late Vedic period, one of the major gods of Hinduism, the first member of the Hind

Uttar Pradesh), and took the city of Kashi. Arjuna-Kartavirya was king of the Haihayas. (Dow.) a 3:189-90, 214   Haihaya Arjuna Kartavirya See Kartavirya, Haihaya Arjuna   Haile Selassie (1892-1975), emperor of Ethiopia (1930-36 and 1941-74), "Lion of JUDAH". Originally named Tafari Makonnan, he took the new name Haile Selassie, meaning "Might of the Trinity", when he was crowned emperor in 1930. He won the admiration of the free world for resisting the Italian invasion of his country in 1935 and personally leading the defending troops in the field. In May 1936 when further resistance was hopeless, he fled to British protection. Haile Selassie was deposed

John (Dacre) a character - illegitimate son of Sir Gerald Curran by his sister-in-law Matilda Dacre - in Sri Aurobindo's story "The Devil's Mastiff", 7:1049-51   John (Lancaster) a character - Richard Lancaster's brother - in Sri Aurobindo's short story "The Door at Abelard".  7:1027, 1041-42, 1044-45   Johnson, Samuel (1709-84), English poet, essayist, critic, journalist, lexicographer, and conversationalist, regarded as one of the outstanding figures of English 18th-century life and letters. (Enc. Br.) Der: Johnsonian; Johnsonianly  3: 231 9-. 317 16:265 29:744-45, 753 1:9-10 11:11, 14-17   Johnson, Lionel Lionel Pigot Johnson (1867-1902), English

SRI AUROBINDO BIRTH CENTENARY LIBRARY Volume  No.                   Title 1                             Bande Mataram 2                             Kannayogin 3                            The Harmony of Virtue 4                            Writings in Bengali 5                            Collected Poems 6                            Collected Plays 7                            Collected Plays 8                            Translations 9                            The Future Poetry   10                          The Secret of the Veda 11                  

Conrad, Count a character - a young nobleman - in Sri Aurobindo's play The Maid in the Mill.  7: 821, 825,834-36,840, 876,880   Conservative Party in Great Britain, the political party associated with the maintenance of institutions, confidence in private enterprise, and a preference for a pragmatic, rather than ideological, approach to the problems of government. The party is the heir, and in some measure the continuation, of the old Tory Party. (Enc. Br.) Der: Conservatism  I: 104-05,143,323,384,409,419.448,573 2: 56, 101, 195, 234, 267-72, 285, 299. 306-07, 379-80 4:205,212-14,221,233,248 27:4,54 XXII: 126   Constable, John (1776-1837). English painter who, with J.M.W. T

VII   THE SUPREME WORD OF THE GITA   WE HAVE now got to the inmost kernel of the Gita's Yoga, the whole living and breathing centre of its teaching. We can see now quite clearly that the ascent of the limited human soul, when it withdraws from the ego and the lower nature into the immutable Self calm, silent and stable, was only a first step, an initial change. And now too we can see why the Gita from the first insisted on the Ishwara, the Godhead in the human form, who speaks always of himself, aham, mām, as of some great secret and omnipresent Being, lord of all the worlds and master of the human soul, one who is greater even than that

XVI   THE FULLNESS OF SPIRITUAL ACTION   THE DEVELOPMENT of the idea of the Gita has reached a point at which one question alone remains for solution,—the question of our nature bound and defective and how it is to effect, not only in principle but in all its movements, its evolution from the lower to the higher being and from the law of its present action to the immortal Dharma. The difficulty is one which is implied in certain of the positions laid down in the Gita, but has to be brought out into greater prominence than it gets there and to be put into a clearer shape before our intelligence. The Gita proceeded on a psychological kno

X   THE VISION OF THE WORLD-SPIRIT   TIME THE DESTROYER   THE VISION of the universal Purusha is one of the best known and most powerfully poetic passages in the Gita, but its place in the thought is not altogether on the surface. It is evidently intended for a poetic and revelatory symbol and we must see how it is brought in and for what purpose and discover to what it points in its significant aspects before we can capture its meaning. It is invited by Arjuna in his desire to see the living image, the visible greatness of the unseen Divine, the very embodiment of the Spirit and Power that governs the universe. He has heard the hi

XXI   THE DETERMINISM OF NATURE   WHEN WE can live in the higher Self by the unity of works and self-knowledge, we become superior to the method of the lower workings of Prakriti. We are no longer enslaved to Nature and her gunas, but, one with the Ishwara, the master of our nature, we are able to use her without subjection to the chain of Karma, for the purposes of the Divine Will in us; for that is what the greater Self in us is, he is the Lord of her works and unaffected by the troubled stress of her reactions. The soul ignorant in Nature, on the contrary, is enslaved by that ignorance to her modes, because it is identified there, not feli