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Divine Action through activation of Psychic Being
“His commonest doings welled from an inner Light.”
“Her eternal Lover is her action’s cause;”
“They felt a godhead and obeyed a call,
Answered to her lead and did her work in the world;”
“Drawn by her charm and mastered by her will,
Possessed by her, her striving to possess,”
“ A worshipped empress all once vied to serve,
She (Savitri) made herself the diligent serf of all,
Nor spared the labour of broom and jar and well,
Or close gentle tending or to heap the fire
Of altar and kitchen, no slight task allowed
To others that her woman’s strength might do.
In all her acts a strange divinity shone:
Into a simplest movement she could bring
A oneness with earth’s glowing robe of light,
A lifting up of common acts by love.”
“ All of his (Satyavan) speeding days that he could spare
From labour in the forest hewing wood
And hunting food in the wild sylvan glades
And service to his father’s sightless life
He gave to her (Savitri) and helped to increase the hours
By the nearness of his presence and his clasp,
And lavish softness of heart-seeking words
And the close beating felt of heart on heart.”
“This bright perfection of her (Savitri) inner state
Poured overflowing into her outward scene,
Made beautiful dull common natural things
And action wonderful and time divine.
Even the smallest and meanest work became
A sweet or glad and glorious sacrament,
An offering to the self of the great world
Or a service to the One in each and all.”
“Her acts became gestures of sacrifice.”
Divine Action through activation of Spiritual Being
“To the lone immortal’s unshared work she rose.”
“Each action left the footprints of a god,”
“A solitary mind, a world-wide heart,
And leaves its huge white stamp upon our lives.”
“Its powers (Overmental Spiritual energy) can undo all Nature's work:..
It (Overmind) can immortalise a moment's work:”
“A work is done in the deep silences;”
“Sweet common things turned into miracles”
“It acted not but bore all thoughts and deeds,
The witness Lord of Nature’s myriad acts
Consenting to the movements of her Force.
His mind reflected this vast quietism.”
“From hidden silences the act is born”
“She (Divine Mother) reigns, inspirer of its multiple works
And thinker of the symbol of its scene.”
“Something thou (King Aswapati) 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.”
“The moment’s thought inspired the passing act.”
“Now all her acts sprang from a godhead’s calm.”
“The Immobile stands behind each daily act, (dynamic Spiritual action)
A background of the movement and the scene,
Upholding creation on its might and calm
And change on the Immutable’s deathless poise.”
“Illumine common acts with the Spirit’s ray”
Divine Action through activation of Supramental Being
“The Craftsman of the magic stuff of self
Who labours at his high and difficult plan
In the wide workshop of the wonderful world,
Modelled in inward Time his rhythmic parts.”
“His spirit's stillness helped the toiling world.
Inspired by silence and the closed eyes' sight (Supramental action of King)
His (Supramental) force could work with a new luminous art
On the crude material from which all is made
And the refusal of Inertia's mass
And the grey front of the world's Ignorance
And nescient Matter and the huge error of life.”
“A deep surrender is their (Supramental Beings) source of might,
A still identity their way to know, Motionless is their action like a sleep.”
“It (Supramental energy) moves events by its bare silent will,
Acts at a distance without hands or feet.”
“Its inexhaustible acts in a timeless Time,”
“In that high realm where no untruth can come,
Where all are different and all is one,
In the Impersonal’s ocean without shore
The Person in the World-Spirit anchored rode;
It thrilled with the mighty marchings of World-Force,
Its acts were the comrades of God’s infinite peace.”
“His finite parts approached their absolutes,
His actions framed the movements of the Gods, 
His will took up the reins of cosmic Force.”
“Nothing could satisfy but its delight:
Its (Supreme Self’s) absence left the greatest actions dull,
Its presence made the smallest (action) seem divine.”
“A Power that lives upon the heights must act,
Bring into life’s closed room the Immortal’s air
And fill the finite with the Infinite.”
“(In Supramental) The will obeyed the thought, the act the will.”
“Untired of sameness and untired of change,
Endlessly she unrolled her moving act,”
“Once more that Will put on an earthly shape.”
Silence swallowing life’s acts into the deeps,
Of thought’s transcendent climb and heavenward leap,
A brooding world of reverie and trance,
Filled with the mightiest works of God and man,”
“A (Supramental) Will that without sense or motive acts,
An (Supramental) Intelligence needing not to think or plan,”
“Because he (Supermind) is there the Inconscient does its work,”

Study Circle

            “(Spiritual action) The passive way is to be inwardly immobile, without effort, wish, expectation or any turn to action, niscesta, anıha, nirapeksa, nivrtta; the active way is to be thus immobile and impersonal in the mind, but to allow the supreme Will in its spiritual purity to act through the purified instruments. Then, if the soul abides on the level of the spiritualised mentality, it becomes an instrument only, but is itself without initiative or action, niskriya, sarvarambha parityagi. (Supramental action) But if it rises to the gnosis, it is at once an instrument and a participant in the bliss of the divine action and the bliss of the divine Ananda; it unifies in itself the prakriti and the purusha. (Or it unifies Para-prakriti with Purushottama.)

Sri Aurobindo
CWSA/24/The Synthesis of Yoga-676,


              This Study Circle is offered at the Lotus Feet of The Mother and Sri Aurobindo for the purpose of extension of Their Karma Yoga.
              The Gita insists that writing or oration or guidance or action of a Spiritual man should not generate offence, udbega,39 anxiety, chinta,14 and controversy or division of understanding, buddhi veda,38 among ordinary earth-bound man and sets himself as an example before them by doing all work with knowledge and Divine union. It further insists that his writings/oration should be truthful, satya,39 pleasant, priya, and beneficial, hita, ‘and a careful avoidance of words that may cause fear, sorrow and trouble’44 to the collective mass. The Synthesis of Yoga further hints that if a writing related with Spiritual truth has to inspire a wider dimension for long period, it must descend from very high impersonal and universal plane and must be received by intellect without least distortion.

              The Gita issues injunction on the man of Knowledge to utilise Karma Yoga as a means of gathering together the devotees, lokasamgraham, and not to disturb their thought basis, life basis and work basis which are guided by divisible consciousness of three gunas. They should not be persuaded to become a liberated Divine worker or live a life of higher Consciousness through rigorous self-control; ‘for impelled by his example but unable to comprehend the principle of his action, they would lose their own system of values without arriving at a higher foundation.’91 He should not create a division of their understanding on attachment to action and he should encourage them to do all action, doing them himself with knowledge, detachment and Yoga. Their minds are restless, uncontrollable and wander away from Yoga. The Gita has identified them as child Souls, bala, and further segregated them as women, striyah, those who have not renounced sense enjoyments, Shudra, those who subjected their life to lower nature, Vaisya, those who have subjected their life to wealth attachment. There are still inferior Souls identified as man of evil conduct, out-castes, born from the womb of sin and deluded souls. The Gita has accepted them all and proposes them many fold moderate paths of devotion without self-control, in order to attain the Divine. They are:     
1: “Others, those who are unfit to pursue Karma, Jnana, Sankhya and Dhyana Yoga, may hear the Truth from realised Souls and mould the mind and heart into the sense of That to which they listen with faith and concentration and these devotees also go beyond death to immortality.” The Gita-13-26,
2: “If thou art unable even to seek by practice of Yoga, then be it thy supreme aim to do My work; doing all actions for My sake, thou shalt attain perfection.” The Gita-12.10, “Work without sacrifice leads this world of men to bondage; for sacrifice practise works, O son of Kunti, becoming free from all attachments.” The Gita-3.9
3: “If a man of very evil conduct turns to Me with a sole and entire love then swiftly he becomes a Soul of righteousness and obtains eternal peace. This is My word of promise.” The Gita-9.30/9.31,
4: “Those who take refuge in Me, O Partha, be they out-castes, born from the womb of sin, women, Vaisysas, even Shudras, they also attain to the highest Goal.” The Gita-9.32,
5: “To those devotees who worship Me making Me alone the whole object of their thought, to those constantly in Yoga with Me, I spontaneously bring every good and all their inner and outer getting and having.” The Gita-9.22,

              The Gita considers that the devotees who have failed to succeed in Yoga in the past births, yogabhrasta, are born again in the house of pure, glorious and in the family of wise Yogin.  In this birth they show interest in the written truth, Shastra, from early part of their formative life and they again endeavour assiduously in order to succeed in Yoga or after material birth from the mother’s womb, their Soul prepare to experience again new birth of Soul, known as dvija. Spiritual life is decreed for a dvija.

              What are the Divine action and its coexistence of Divine silence and passivity that a Divine Worker must know and through this knowledge based action he can be released from all error, defects and ills. One has to understand the Divine action initiated from higher planes of Consciousness, undivine action initiated from rajasic desire will and inertia of inaction initiated from tamasic indolence. He who in Divine activity can see the Divine passivity and this subjective action of Divine descent continues after the objective action ceases, he is a true Karma Yogi. So, he is in Yoga and a many sided universal Divine worker involved in doing well of all creature. The inception and continuation of Divine action is free from the will of desire and all the defects of work are burned up by the fire of self-knowledge. He has abandoned all attachment to the fruits of work, ever satisfied without any kind of dependence, he does nothing but a Divine Will does action through him. He has no personal hope, personal possession; his heart, sense, mind and intellect are under perfect self-control, performs action by the movement of the body alone, he does not commit any sin. The liberated Divine Worker is satisfied with whatever comes to him, lives beyond any duality, is jealous of none, and is equal in failure and success. He is free from attachment, mind, sense and heart are firmly founded in self-knowledge and defect of all his work is dissolved.46 The Lord projected this Karma Yoga superior55 to Jnana Yoga as one does not have to reject life and action in order to attain the Divine. Karma Yoga gives the message of transformation of lower Nature of three gunas into higher Divine Nature, because through this transformation alone ‘a perfected Yogi lives and acts always in the Divine.’58

                The Gita118 confirms that those who will do Divine work must understand three things. They are (1) right action, (2) wrong action and (3) inaction.

  1. Right action: If one will do all action with Soul united with static Divine then that is identified as Divine action.
  2. Wrong action: If action is done out of personal will, attachment, desire and motive to get result, then that work is identified as undivine action. It can be corrected by not initiating any work, sarbarambha parityagi, and by consecrating the ordinary action.
  3. Inaction: If one experiences Divine descent of Shakti, when objective work is withdrawn, then that is identified as the period of subjective Divine action or inaction. One who realises inaction or passive Divine during action and subjective action or active Divine union during inaction, he is a true Yogi and universal Divine worker.

              In integral Yoga, the Divine action hinted in the Gita is further developed into four gradations.
1: Divine action by Soul’s union with the static Divine:

“This bright perfection of her inner state
Poured overflowing into her outward scene,
Made beautiful dull common natural things
And action wonderful and time divine.
Even the smallest meanest work became
A sweet or glad and glorious sacrament,
An offering to the self of the great world
Or a service to the One in each and all.”
Savitri-532, (Psychic action)
“The Immobile stands behind each daily act, (Spiritual action)
A background of the movement and the scene,
Upholding creation on its might and calm
And change on the Immutable’s deathless poise.”
“A work is done in the deep silences;”
Savitri-170 (Spiritual action)

2: Universal Divine action by Soul’s union with dynamic Divine Shakti:

“Yes, my (Savitri’s) humanity is a mask of God:
He dwells in me, the mover of my acts,
Turning the great wheel of his cosmic work.
I am the living body of his light,
I am the thinking instrument of his power,
I incarnate Wisdom in an earthly breast,
I am his conquering and unslayable will.”

3: Supramental Divine action by Static Divine’s union with dynamic Divine Shakti in the heart centre:

“The incarnate dual Power shall open God’s door,
Eternal Supermind touch earthly Time.”

4: Cellular transformation action by large scale invasion of dynamic Divine Shakti to static Matter:  

“A fiery stillness wakes the slumbering cells,
A passion of the flesh becoming spirit,
And marvellously is fulfilled at last
The miracle for which our life was made.”
“The grand Illuminate seized her gleaming limbs
And filled them with the passion of his ray
Till all her body was its transparent house
And all her soul a counterpart of his soul.”
             This study circle promises three limited action to transform tamasic and rajasic mind to sattwic mind, unaryan Shudra and Vaisya way of life to Aryan Kshatriya (symbol of courage and new adventure) and Brahmin (symbol of Truth and Wisdom) way of life and to transform narrow carping, jealousy and intolerance into wide faith and compassion. These are identified as preliminary steps to transform undivine life to Divine Life.

             The greatest utility of Study circle is not to limit it to Teachings alone but to utilise it as means of movement of ascent of Soul to travel ‘beyond the world’88 and descent of Divine Shakti to ‘save the world.’88

39: The Gita-17.15,
14: The Gita-16.11,
38: “He should not create a division of their understanding in the ignorant who are attached to their works; he should set them to all actions, doing them himself with knowledge and who are attached to their works; he should set them to all actions, doing them himself with knowledge and Yoga.”The Gita-3.26,
44: CWSA/19/Essays on the Gita-489, 
91: “This, no doubt, is the root of the injunction imposed in the Gita (The Gita-3.29) on the man who has the knowledge not to disturb the life basis and thought basis of the ignorant; for impelled by his example but unable to comprehend the principle of his action, they would lose their own system of values without arriving at a higher foundation.” Sri Aurobindo/CWSA/21/The Life Divine-58,
46: The Gita-4.16, 17, 18, 19, 20, 21, 22, 23
55: “The sacrifice of knowledge, O Parantapa, is greater than any material sacrifice. Knowledge is that in which all actions culminate (not any lower knowledge, but the highest self-knowledge and God-knowledge), O Partha!”  The Gita-4.33, “Works are far inferior to Yoga of the intelligence, O Dhananjaya; desire rather refuge in the intelligence...” The Gita-2.49, “The Blessed Lord said: Yoga of Knowledge and Yoga of Works both bring about the Soul’s salvation, but of the two Yoga of Works is distinguished above Yoga of Knowledge.” The Gita-5.2,
58: The Gita-6.31,
118: “One has to understand about action as well as to understand about wrong action and about inaction one has to understand; thick and tangled is the way of works. He who in action can see inaction and can see action still continuing in cessation from works, is the man of true reason and discernment among men; he is in Yoga and many sided universal worker.” The Gita-4.17-18,
88:“He (King Aswapati) stood fulfilled on the world’s highest line
Awaiting the ascent (of Soul) beyond the world,
Awaiting the descent (of Shakti) the world to save.” (Vedantic sacrifice of the King.) Savitri-319
1. Study Circle-04.04.2021
2. Study Circle-24.04.2021
3. Study Circle-25.04.2021
4. Study Circle-09.05.2021
5. Study Circle-16.05.2021
6. Study Circle-23.05.2021
7. Study Circle-30.05.2021
8. Study Circle-06.06.2021
9. Study Circle-27.06.2021
10. Study Circle-04.07.2021
11. Study Circle-11.07.2021
12. Study Circle-18.07.2021
13. Study Circle-25.07.2021
14. Study Circle-01.08.2021
15. Special Study Circle-04.08.2021
16. Study Circle-08.08.2021
17. Study Circle-15.08.2021
18. Study Circle-22.08.2021
19. Odia Study Circle-22.08.2021
20. Study Circle-29.08.2021
21. Study Circle-05.09.2021
22. Study Circle-12.09.2021
23. Study Circle-19.09.2021
24. Study Circle-26.09.2021
25. Study Circle-03.10.2021
26. Study Circle-17.10.2021
27. Study Circle-24.10.2021

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