At the head she stands of birth and toil and fate, In their slow round the cycles turn to her call; Alone her hands can change Times dragon base. Hers is the mystery the Night conceals; The spirits alchemist energy is MangeshNadkarni hers;Sheisthegoldenbridge,thewonderful fire. The luminous heart of the Unknown is she,ApowerofsilenceinthedepthsofGod; She is the Force, the inevitable Word, The magnet of our difficult ascent, The Sun from which we kindle all our suns, The Light that OriginallyPublishedintheNextFuture (JournalofSriAurobindoSociety) leansfromtheunrealisedVasts,Thejoythat fromFebruary2003untilOctober2007 beckonsfromtheimpossible,TheMightofall thatneveryetcamedown.AllNaturedumbly calls to her alone To heal with her feet the aching throb of life And break the seals on thedimsoulofmanAndkindleherfireinthe closed heart of things. All here shall be one day her sweetness home, All contraries prepare her harmony; Towards her our knowledgeclimbs,ourpassiongropes;Inher miraculousraptureweshalldwell,Herclasp shallturntoecstasyourpain.

Articleson Savitri

Contents1.Introduction.............................................................................................................................................4 2.MahabharataStory................................................................................................................................11 3.DeparturesfromMahabharataLegendBooksOnetoFour...............................................................19 4.DeparturesfromMahabharataLegendBookFiveandBookSixCantoOne.....................................30 5.DeparturesfromMahabharataLegendBookSixCantoTwo.............................................................42 6.DeparturesfromtheMahabharataLegendBookSevenCantosOne,TwoandThree .....................55 . 7.DeparturesfromtheMahabharataLegendSavitriYoga....................................................................66 8.BookOneCantoFour............................................................................................................................72 9.BookSevenCantoThreeEntryintotheInnerCountries....................................................................77 10.BookSevenCantoFourTripleSoulForces......................................................................................86 11.SpiritualEvolutionandLevelsofConsciousness................................................................................95 12.BookSevenCantoFiveTheFindingoftheSoul..............................................................................100 13.BookSevenCantoSix NirvanaandtheDiscoveryoftheAllNegatingAbsolute............................106 14. BookSevenCantoSixContinued...................................................................................................114 15. BookSevenCantoSixConclusion ..................................................................................................122 . 16.BookSevenCantoSeven,TheDiscoveryoftheCosmicSpiritandtheCosmicConsciousness.......132 17.BookEightTheBookofDeath........................................................................................................141 18.DeathandGodofDeath....................................................................................................................147 19.BookNine:TheBookofEternalNight;CantoOne:TowardstheBlackVoid ...................................153 . 20.BookNine,CantoTwo:TheJourneyinEternalNightandtheVoiceoftheDarkness......................161 21.BookTenCantoOne.........................................................................................................................172 22.BookTenCantoTwoBeginning .....................................................................................................178 . 23.BookTenCantoTwoContinued.....................................................................................................189 24.BookTenCantoTwoConclusion....................................................................................................195 25.BookTenCantoThreeBeginning...................................................................................................205 26.BookTenCantoThreeContinued..................................................................................................214 2|P a g e

27.BookTenCantoThreeContinued..................................................................................................225 28.BookTenCantoThreeConclusion..................................................................................................232 29.BookTenCantoFourBeginning.....................................................................................................239 30.BookTenCantoFourContinued....................................................................................................246 31.ConceptofEvolution.........................................................................................................................255 32.EvolutionaryFutureofMan..............................................................................................................265 33.BookTenCantoFourContinued....................................................................................................272 34.TheMainIssuesofDebateofSavitriwithDeath..............................................................................279 35.LevelsofConciousness.....................................................................................................................286 36.TheSupermind..................................................................................................................................293 37.BookTenCantoFourContinued....................................................................................................300 38.BookTenCantoFourTheLastSpeachofSavitri............................................................................306 39.BookElevenTheBookofEverlastingDay.......................................................................................313 40.BookElevenContinued..................................................................................................................320 41.BookElevenContinued..................................................................................................................327 42.BookElevenContinued..................................................................................................................335 43.BookElevenContinued..................................................................................................................342 44.BookElevenContinued..................................................................................................................349 45.BookElevenContinued..................................................................................................................356 46.BookElevenContinued..................................................................................................................364 47.BookElevenContinued..................................................................................................................371 48.BookElevenContinued..................................................................................................................378 49.BookElevenContinued..................................................................................................................385 50.BookElevenContinued..................................................................................................................393 51.BookElevenContinued..................................................................................................................400

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1. Introduction1 Savitrihas come to occupy a special place among Sri Aurobindos works which include such highly acclaimed books likeThe Life Divine,The Foundations of Indian Culture,The Human Cycle,EssaysontheGitaandOntheVeda.TheMotherhascalleditthesupremerevelationof SriAurobindosvision.SheoncerecommendedthestudyofSavitritooneofherdisciplesin these words: IndeedSavitriis something concrete, living, it is all replete, packed with consciousness,itis the supreme knowledge above all human philosophies and religions. It is the spiritual path, it is Yoga,Tapasya,Sadhana, everything, in its single body.Savitrihas an extraordinarypower,itgivesoutvibrationsforhimwhocanreceivethem,thetruevibrations ofeachstageofconsciousness.Itisincomparable,itistruthinitsplenitude,theTruththatSri Aurobindo brought down on the earth. My child, one must try to find the secret thatSavitrirepresents, the prophetic message Sri Aurobindo reveals there for us. This is the workbeforeyou,itishardbutitisworththetrouble. ThisisthefirstofaseriesofarticlesonSavitriwhichNextFutureproposestobringtoyou.The main purpose of this series is not to deal directly either with the spiritual vision of Sri Aurobindo,ortodiscusstheexquisitequalityofitspoetrywhichoftenreachesthegrandeurof amantra a unique achievement in the English language. In other words, our aim is not to explainSavitrito you; that is beyond our capacity. Our purpose is to try to create in you enoughconfidencetostartreadingSavitriandenoughinterestinittowanttoreadit.Thereis ateacherpresentineverylineofSavitritheconsciousnessofSriAurobindohimself.Andonce you establish contact with it, you need no other teacher.Savitriwill then directly begin to speaktoyouandopenforyouallthespiritualtreasuresitcontains.Withitshelpalone,asthe Motherhasassuredus,youwillbeabletoclimbtothehigheststepoftheladderofyoga. Savitricannotbe understoodby the mindalone, nomatter howwellequippedit is.It is too refinedandsubtleforthat.Theremustbeanewextensionofconsciousnessandaesthesisto appreciatethenewkindofpoetrywhichSavitriis.Savitriisessentiallythepoetryoftomorrow, whatSriAurobindocalledFuturepoetry.ItisinmeditationthatSavitricanbebestreceived. Wehopetoachieveourobjectiveinthisseriesbyinvitingyoutoappreciatecertainselected excerpts from the poem. Each excerpt will be presented together with some aids to appreciation, namely, an introduction and a brief exegesis. These passages will mark for you the important milestones in your progress throughSavitri.The introductory material will includeareferencetothecontextinwhichtheexcerptoccursinthepoem,andothermaterial1

Allsectiontitlesareaddedbycompiler;originalarticleswereentitledIntroductionorInstalment

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which you will find useful in understanding the excerpt. An attempt will also be made to sensitiseyoutotheoccultvisionandtosomeofthespiritualexperiencescontainedinthese excerpts.Theexegesiswilltakeyouthroughthepassagestepbystep.Themantricqualityofits poetry will certainly be felt by you when you read the passages repeatedly in the manner indicatedabove.Ifyouareatallsensitivetosuchthings,youcannotmissthismagic.Thisisa matterofexperience. ThereissomethingveryspecialaboutthecompositionofSavitri.SriAurobindocompletedthe first draft of this poem between 1916 and 1920 and at that point in time, it was a narrative poem 1637 lines long. The second phase of its composition extended from 1930 to 1945, although he seems to have taken thedecision to do so on after24November 1926when he had a major and decisive spiritualsiddhi. Prior to this for six years he had put a stop to all writing and devoted all his time to intensesadhana. During this second phase, he began to considerSavitrias his major literary work. During these years he concentrated on what has nowbecomePartOneofSavitri;hereyouseeanewAswapatiandtheemphasisnowisonthe Yogic experiences of Aswapati and onhisspiritual and philosophicvision. This was an aspect not much in evidence in the first draft ofSavitri.Then during the third phase, which extends from 1945 to 1950, he returned to the latter parts of the epic, and he revised what he had alreadywrittenandaddedmuchnewmaterial,includingseveralcantosonSavitrisYoga(Book Seven).Theworkinthislastphasewaslargelydonethroughdictation. We must remember that Sri Aurobindo had written between 1914 and 1920, within just six years and a half, almost all of his major works, now occupying about 24 volumes of the 35 volumesofhisCollectedWorks,currentlyunderprint,afeatunheardofintheworldsliterary history. All these major works were serialised in the pages of the monthly journalArya. It looked as though he commanded aNiagaraof inspiration. Why then did he take more than thirtyyearstofinishSavitri? He himself has answered this question. One of the reasons was that during all the time he workedonSavitri,hewaslisteningforthetrueinspirationandrejectingallthatfellshortofit, however good it might seem from a lower standard, until he got that which he felt to be absolutelyright[1].Hehasexplainedthismoreclearlyinanotherletterofhis:IusedSavitriasa meansofascension.Ibeganwithitonacertainmentallevel,eachtimeIcouldreachahigher levelIrewrotefromthatlevel.MoreoverIwasparticularifpartseemedtometocomefrom anylowerlevelsIwasnotsatisfiedtoleaveitbecauseitwasgoodpoetry.Allhadtobeasfaras possibleofthesamemint.InfactSavitrihasnotbeenregardedbymeasapoemtobewritten and finished, but as a field of experimentation to see how far poetry could be written from onesownyogicconsciousnessandhowthatcouldbemadecreative.[2] SriAurobindodescribesherethestandardshesetforhimselfinwritingSavitri.Hewantedto write not what would amount to just good poetry; what he wrote had to be good from the

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highest spiritual plane possible. The spiritual plane had to be reflected in what he wrote in terms of poetic values. That is, it should carry in it the vibrations and thepower of the peak consciousnessreachedbySriAurobindoinhisyogicjourney.Throughitstruth,itspowerand its beauty it should help the sensitive reader to ascend to the spiritual heights which Sri Aurobindohadscaled. HehasfurtheridentifiedtheprecisespiritualplanefromwhichmuchofSavitrihascome.As [Savitri] now stands there is a generalOvermindinfluence, I believe, sometimes coming fully through,sometimescolouringthepoetryoftheotherhigherplanesfusedtogether,sometimes liftinganyoneofthesehigherplanestoitshighestorthepsychic,poeticintelligenceorvital towardsthem.[3] AmalKiran, a disciple as well as a poet of esteemed order, reminds us that the mention of Overmind alignsSavitrito the top reach of the Vedas, the Upanishads and the Gita, and the enormous mass of it, nearly 24000 lines, renders ita superscripture, an unparalleled store houseofspiritualwisdom.[4] InSavitrithiswisdomcomesatitsbestintheformofwhattheancientscalledtheMantra.We willtakeupthesubjectofpoetryasmantrainoneofoursubsequentinstalments. ThegeneralreadermayfindquiteafewsectionsofSavitridifficulttocomprehend.Thisisnot becausethereisanywherehereanattemptatadarkorvagueprofundityoratanescapefrom thoughtbutbecausethetruthsitexpressesareunfamiliartotheordinarymindorbelongto anuntroddendomainordomainsorenterintoafieldofoccultexperience.Thethinkinghereis not intellectual but intuitive or more than intuitive, always expressing a vision, a spiritual contact which has come by entering into the thing itself, by identity.[5]It is this which makesSavitriworth every effort. As a Western philosopher critic, Raymond Frank Piper, has said;Savitriisperhapsthemostpowerfulartisticworkintheworldforexpandingmansmind towardstheAbsolute.[6] In this introduction, let the magic ofSavitriunfurl itself upon you without too much interferenceonourpart.WepresentheretwopassagesfromSavitri.Thefirstisprobablythe most memorable description of the monsoon in world literature. The second passage is an equallyexquisitedescriptionofanotherseasonequallycherishedbyourpoet,namely,spring. BoththesepassagesoccurinBookIVCantoOneofthepoem.Theysetthestageandprepare thereaderforthebirthofSavitri. Now before you begin to read this passage, a word about how to readSavitri. The Mother onceexplainedthisasfollows:Mychild,everydayyouaregoingtoreadSavitri;readproperly, withtherightattitude,concentratingalittlebeforeopeningthepagesandtryingtokeepthe mind as empty as possible, absolutely without a thought.AmalKiran, a wellknown student ofSavitri,alsoadvisesthereadertopractiseadedicatedsilenceinthemind[7]tobeableto

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be receptive to the mantric quality of the poetry. Then he advises the reader who wishes to makethereadingofSavitrihismodeofsadhanatoreaditnotwiththeeyesalonebutalsowith the ear. We have to hear and not just see the lines. In a slow subdued voice we have to communicate Savitri to ourselves; only then willweable to capture something of the wonderfulrhythmicpropertiesandthelifethrobofthepoetryinSavitri. Passage1[8] Nextthroughitsfieryswoonorclottedknot Raintideburstinupontornwingsofheat, Startledwithlightningsair'sunquietdrowse, Lashedwithlifegivingstreamsthetorpidsoil, Overcastwithflareandsoundandstormwingeddark Thestardefendeddoorsofheaven'sdimsleep, Orfromthegoldeyeofherparamour Coveredwithpackedcloudveilstheearth'sbrownface. Armiesofrevolutioncrossedthetimefield, Theclouds'unendingmarchbesiegedtheworld, Tempests'pronunciamentosclaimedthesky Andthunderdrumsannouncedtheembattledgods. Atravellerfromunquietneighbouringseas, Thedensemanedmonsoonrodeneighingthroughearth'shours: Thicknowtheemissaryjavelins: Enormouslightningssplitthehorizon'srim And,hurledfromthequartersasfromcontendingcamps, Marriedheaven'sedgessteepandbareandblind: Asurgeandhissandonsetofhugerain, Thelongstraightsleetdrift,clamoursofwingedstormcharge, Throngsofwindfaces,rushingofwindfeet Hurryingsweptthroughtheproneafflictedplains: Heaven'swaterstrailedanddribbledthroughthedrownedland. Thenallwasaswiftstride,asibilantrace, Orallwastempest'sshoutandwater'sfall. Adimnesssaggedonthegreyfloorofday, Itsdingysprawlinglengthjoinedmorntoeve, Wallowinginsludgeandshoweritreachedblackdark. Dayahalfdarknessworeasitsdulldress. Lightlookedintodawn'starnishedglassandmet Itsownfacethere,twintoahalflitnight's: Downpouranddripandseepingmistswayedall Andturneddrysoiltobogandreekingmud: 7|P a g e

Earthwasaquagmire,heavenadismalblock. Nonesawthroughdankdrenchedweeksthedungeonsun. Evenwhennoturmoilvexedair'ssombrerest, Orafaintrayglimmeredthroughweepingclouds Asasadsmilegleamsveiledbyreturningtears, Allpromisedbrightnessfailedatoncedenied Or,sooncondemned,diedlikeabrieflivedhope. Thenalastmassivedelugethrasheddeadmire Andasubsidingmutterleftallstill, Oronlythemuddycreepofsinkingfloods Oronlyawhisperandgreentossoftrees. (Savitri:p.349350) Asyoureadthispassagealoud,dontyouhearthethunderofthecloudsandthecloudburst andthedownpouroftorrentialrainandraindropsdrippingfromtheroofanddontyouseeall around you overcast skies and quagmire and small streams of water rushing in all directions withahissingsound? Passage2 ThenSpring,anardentlover,leapedthroughleaves Andcaughttheearthbrideinhiseagerclasp; Hisadventwasafireofirisedhues, Hisarmswereacircleofthearrivalofjoy. HisvoicewasacalltotheTranscendent'ssphere Whosesecrettouchuponourmortallives Keepsevernewthethrillthatmadetheworld, Remouldsanancientsweetnesstonewshapes AndguardsintactunchangedbydeathandTime TheanswerofourheartstoNature'scharm Andkeepsforevernew,yetstillthesame, Thethrobthateverwakestotheolddelight Andbeautyandraptureandthejoytolive. Hiscomingbroughtthemagicandthespell; Athistouchlife'stiredheartgrewgladandyoung; Hemadejoyawillingprisonerinherbreast. Hisgraspwasayounggod'suponearth'slimbs: Changedbythepassionofhisdivineoutbreak Hemadeherbodybeautifulwithhiskiss. Impatientforfelicityhecame, Highflutingwiththecol'shappyvoice, 8|P a g e

Hispeacockturbantrailingonthetrees; Hisbreathwasawarmsummonstodelight, Thedensevoluptuousazurewashisgaze. Asoftcelestialurgesurprisedtheblood RichwiththeinstinctofGod'ssensuousjoys; Revealedinbeauty,acadencewasabroad Insistentontherapturethrillinlife: Immortalmovementstouchedthefleetinghours. Agodlikepackedintensityofsense Madeitapassionatepleasureeventobreathe; Allsightsandvoiceswoveasinglecharm. Thelifeoftheenchantedglobebecame Astormofsweetnessandoflightandsong, Arevelofcolourandofecstasy, Ahymnofrays,alitanyofcries: Astrainofchoralpriestlymusicsang And,swungontheswayingcenserofthetrees, Asacrificeofperfumefilledthehours. Asocasburnedincrimsonspotsofflame, Purelikethebreathofanunstaineddesire Whitejasmineshauntedtheenamouredair, Palemangoblossomsfedtheliquidvoice Ofthelovemaddenedcol,andthebrownbee Mutteredinfragrancemidthehoneybuds. Thesunlightwasagreatgod'sgoldensmile. AllNaturewasatbeauty'sfestival. [1]Savitri(Letters)1993,p.801 [2]ibid.p.728 [3]ibid,p.730 [4]MotherIndia,JanuaryFebruary1987 [5]Savitri(Letters),p.740 [6]QuotedinSavitribyK.R.S.Iyengar,SABDA,1972,p.636 [7]MotherIndia,JanuaryFebruary,1987 [8]

(Savitri:p.351352)

TheeditionofSavitriwhichIamusingforthisseriesisthe10thimpression(2000)ofthe

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4threvisededition(1993),publishedbySriAurobindoAshramPublicationDepartment.Ithasthe advantageofhavinglinenumbers(every5thline),whichmakesreferencetothetexteasy. http://nextfuture.sriaurobindosociety.org.in/feb03/nffeb03_savitri.htm

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2. MahabharataStory

SriAurobindogavetohisepicSavitrithesubtitleAlegendandasymbol.Thelegendthatis narrated here is the story of Satyavan and Savitri, which occurs as anupakhyana(a minor episode)intheVanaParvam(TheBookoftheForest)intheMahabharata.SriAurobindouses theframeworkofthislegendtogiveamantricexpressiontohisyogicexperiencesandspiritual vision. In this process it becomes a symbolic narrative describing the conquest of death on earth and all that death stands for the imperfections, suffering and incapacity which now havehumanlifeintheirgrip.Wewilltakeupthesymbolicaspectofthisepicinoneofthelater installments. ItisbelievedthatthelegenditselfhaditsorigininoneofthespirituallychargedVedicmyths. TheMahabharatalegendofSatytavanandSavitriisalsoknownasPativrataMahatmya.Itisso calledbecauseitdescribestheheroicdeedsofamarriedwoman,Savitri,whoisfaithfuland chaste, and who through her austerities and sacrifices acquires such dynamism of Dharma (righteousness)thatthroughitsheisabletofreeherhusbandfromtheclutchesoftheLordof Death.Althoughthestoryseemstoextoltheidealofwomanhood,themannerinwhichitis narrated suggests that it is not merely a holytale told for the edification of the pious. Markandeya,thenarratorofthisstorytoYudhisthiraintheMahabharata,wasaRishiofgreat spiritualachievementsandiscountedamongtheimmortals(chiranjeevi)andthelegendhasa certain spiritual charge to it which must have been one of the reasons that prompted Sri Aurobindotochooseitasavehicleforhisgreatestworkofpoetry. NarratedintheMahabharatainexactly300slokasor600hemistichs,SriAurobindotakesthis legendanddevelopsitintoanepicpoemofnearly24000lines.WhatexactlydidSriAurobindo dotogivetothisstorysuchamassiveexpansion?Didheaddmorecharactersorincidentsto theoriginalstoryline?No.SriAurobindoinfacthaskeptthestoryintactmoreorless.Hehas, however,madesomechangestomakeitaneffectiveframeworkforthegreatloadofsymbolic meaninghewoveintoit.BeforewetakeupthisissueofwhatchangesSriAurobindomakesin theoriginalstory,letustakeabrieflookatthestoryasnarratedintheMahabharatalegend. TheMahabharataStoryofSavitriandSatyavan A long long time ago, King Aswapati ruled over the Madra kingdom. He was a virtuous andhighsouled King but was sorrowstricken since he was childless. For eighteen years he underwentausteritiesandperformeddailyayajna(sacrifice)inhonourofthegoddessSavitri. Oneday,thegoddess,pleasedwithhisdevotions,appearsbeforehimandpromisesadaughter ofgreatbeautysoontobeborntohim.Thedaughter,beingthegiftofthegreatgoddess,is consequentlynamedSavitri.Shegrewupintoamaidenofgreatbeautyandincandescentinner 11|P a g e

splendour. Everybody admired her but because of her great beauty and fiery splendour of youth, no suitor dared approach her seeking her hand in marriage. Aswapati reproached himselfonhisfailuretofulfillhisobligationtofindasuitablehusbandforhisdaughter.Oneday whenshewasvisitingAswapatiafterofferingflowersandworshipatatemple,hespoketoher aboutthisandaskedhertogo outintotheworldtoseekandchooseahusbandforherself. Savitriobeyedherfatherscommand. Shesetsoutonhersearchandtravelsthroughdifferentkingdomsandlands.Shereturnstoher fatherscourtafteroneyearandfindshiminthecompanyoftheheavenlysageNarad.When askedtoreportonhermission,sheinformsthemthatshehasmetSatyavan,thesonofthe now blind and exiled king Dyumatsena living in a forest, and declares that Satyavan alone is worthytobeherlordandhusband.Naraddescribesthischoiceasagreatmistakealthoughhe isallpraiseforSatyavanwhomhedescribesashandsome,truthful,noble,selfcontrolledand righteous.PressedbyAswapatitonamehisfault,Naradanswers:Onefault,andoneonly;his racerun,Satyavanwilldieayearhence!TheKingisshockedandtriestopersuadeSavitrito choose again, but she answers with a firm resolve: These are things done but once; I have chosen and cannot choose again. Narad is impressedby Savitris defiant resolution and advisestheKingtoactaccordingtoSavitrisdesires,andgivestheassurancethatallshallstill bewell. AswapatinowsetsouttomeettheexiledkingDyumatsenaandseeksthehandofSatyavanin marriage for his daughter Savitri. Dyumatsena demurs at first because he wonders whether Savitriwillbeabletoputupwiththerigoursoflifeinaforest.Aswapatiassureshimthatlifein aforestcanhavenoterrorsforSavitrisincesheknowsverywellthathappinessandsorroware impermanent. The marriage is now performed and Satyavan and Savitri are both happy in havingsecuredtheirheartsdesire. Savitri, although blissful to be able to live with Satyavan, has no inner peace because she cannot forget the fateful word spoken by Narad. When hardly four days away from the threatened day, Savitri undertakes thetriratravow, which involves austerities like fasting, prayingandstandingnightandday.Onthefatedday,whenSatyavanisabouttosetoutforthe forest,Savitri approaches hisparents andseeks their permissiontoaccompany himbecause shesayssheiseagertoseetheforestinbloom.Thepermissionisgranted. Theyoungcouplesetsouthappilyfortheforest.Satyavanfirstgathersfruitsandthenstarts choppingwood.Soonhebeginstoperspireprofuselyandisovercomebyfatigueandhishead beginstoache.HecomesdownthetreeandtellsSavitriofhissplittingheadacheandadesire tosleep.Shemakeshimsitbyherside,andlayshisheadonherlap.Sherealisesthatthisisthe hour foretold by Narad, and indeed it was. Soon she sees in front of her Yama, the God of Death,abrightrobed,majestic,andanaltogetherterrifyingfigure.

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Yama nowwalks away with Satyavans soul inhisnoose,and Savitri followshim to the utter consternationofYama.NowbeginsthegreatdebatebetweenfixedfatesymbolisedbyYama andthepoweroflove,symbolisedbySavitri.YamaasksSavitritoreturntoearthandattendto herhusbandsfuneralrites.Sherepliesthatwhereverherhusbandgoesoristaken,shemust follow him in accordance with the marriage vows she had taken. During their conversations, SavitrirevealsagreatunderstandingofDharmaandthispleasesYamaandhebestowsonher aboon by which Dyumatsenas eyesight is restored. The debate continues and Yama, impressedwithSavitrisspeech,itsflawlessdictionandsyntax,itslogicandprosodicstructure, bestows upon her boon after boon. These boons restore his kingdom to Dyumatsena and Aswapati is blessed with a hundred sons. Savitri still goes on arguing with Yama and tries to convince him that according to dharmic injunctions her place is always with her husband. Finally,YamarestoresSatyavanbacktoherandblessesherheartily. SavitrithenreturnstoearthwiththesoulofSatyavan.Theycomebacktotheplaceonearth whereSatyavansdeadbodywaslying.Satyavansoonregainsconsciousnessandwakesupasif fromsomedeepsleep.Satyavanvaguelyremembershavingseenadarkandterrifyingfigurein hissleep.SavitritellshimthatitwasYamahimselfbutthathehadnowgoneaway.Shestalls further questions from Satyavan and promises to answer them on another day. Satyavan suddenly realises that they had not yet returned to the hermitage and is quite worried on accountofhisparents.Satyavaninsistsonreturningtothehermitageforthwith. InthemeanwhileDyumatsenahasregainedhissightbutisverydistressedthatSatyavanand Savitrihadnotyetreturnedhome.ThegreatRishislivingintheirneighbourhoodreassurehim thatnothingharmfulwouldhavebefallenSatyavanbecauseheisaccompaniedbySavitri,who isendowedwithnobleandexceptionalqualitiesandisveryadvancedinhertapasya.Nottoo long after this, Satyavan and Savitri reach the hermitage. There is great jubilation among all thosepresent.TheyallwanttoknowwhySatyavanandSavitriwerelateinreturning,andall thattranspired.SavitrinarrateseverythingindetailrightfromNaradsprediction,thereason why she had undertaken thetriratravow,why she had accompanied her husband to the forestonthatmorning,andfinallyofherconfrontationwithYama. This,thenisthestoryofSavitriandSatyavan.WearenowreadytoexaminewhatchangesSri Aurobindohasmadeinthislegendwhenheadaptsittohispurposeintheepic.Butbeforewe takeupthisimportanttopicinthenextinstallment,letussavourhereonemoresampleofthe exquisitepoetryofSavitri. Atthisstageinourstudy,wecantakeuponlythosepassagesfortheappreciationofwhichone does not needmuch by way of background information. Let us take a look at a wonderful passage which occurs very early in the poem in Canto 2 of Book I. This canto has the titleTheIssue.TheveryfirstcantoofSavitrigivesadescriptionofthedawnofthedayon

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which Satyavan was destined to die; it also describes how Savitri too awoke that morning. TheninCanto2wehaveourfirstfullviewofSavitriasshelookedonthatfatefulmorning. Savitriknewthatitwasthemostfatefuldayofherlife.Sonaturallyshecastsarapidglanceon herlifesofar,andremindsherselfoftheprimaryissueofherlife;AlteredmustbeNatures harsheconomy;(Line67,p.12).ShewasdestinedtoLookintothelonelyeyesofimmortal Death/AndwithhernudespiritmeasuretheInfinitesnight.(Lines77&78,p.13).Thisissue getscrystallisedlaterinthecantointheselines: WhethertobearwithIgnoranceanddeath OrhewthewaysofImmortality, Towinorlosethegodlikegameforman, WashersoulsissuethrownwithDestinysdice. Lines233236,p.17

Inthepassagepresentedabove,SavitriremembershowLovecametoher,hidingtheshadow, Deathonthefringeofthisveryforestinwhichsheislivingnow.Thatwasinfactwhereshe fist encounters Satyavan. And how did love come to her? with the suddenness divine adventshave(Line124).ShehadmetSatyavanonthevergeoftheforestandthegodofLove haddonetherest. Atthispointthepoetobservesthatsincemansevolutionaryprogresstowardsahigherlevelof beingbegan,throughthelongordealofthisjourney,Lovehadneverfoundararercreature tobearhisshaft.Thereferencehereistothepoeticconventionthatonefallsinlovewhenthe GodofLovestrikesahumanbeingwithhisfloweryarrow.Itisnoteasytobeworthyofthe fiery ordeal of love. But Savitri was certainly the fittest creature ever to havebeen struck byLovesshaft.ThisgivesthepoetanopportunitytopresentuswithaportraitofSavitri. Egoandlovecannotlivetogether,andSavitrisheartwasconsecratedsolelytolovesinceithad beenvacatedbyego.AndthefollowinglinescontainawonderfulportraitofSavitri,thegolden princess, now a wife, who had acquired through her tapasya the power to heal the aching throboflife.OnemustrememberthatthisiswhatSavitrilookedlikeonthemorningofthat fateful day, a few hours before she was to confront the God of Death. This is a portrait of Savitrithetapasvini. Allinherpointedtoanoblerkind. 134 Neartoearth'swideness,intimatewithheaven, Exaltedandswiftheryounglargevisionedspirit Voyagingthroughworldsofsplendourandofcalm OverflewthewaysofThoughttounbornthings. Ardentwasherselfpoisedunstumblingwill;

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Hermind,aseaofwhitesincerity, 140 Passionateinflow,hadnotoneturbidwave. Asinamysticanddynamicdance Apriestessofimmaculateecstasies InspiredandruledfromTruth'srevealingvault Movesinsomeprophetcavernofthegods,145 Aheartofsilenceinthehandsofjoy Inhabitedwithrichcreativebeats Abodylikeaparableofdawn Thatseemedanicheforveileddivinity Orgoldentempledoortothingsbeyond.150 Immortalrhythmsswayedinhertimebornsteps; Herlook,hersmileawokecelestialsense Eveninearthstuff,andtheirintensedelight Pouredasupernalbeautyonmen'slives. Awideselfgivingwashernativeact;155 Amagnanimityasofseaorsky Envelopedwithitsgreatnessallthatcame Andgaveasenseasofagreatenedworld: Herkindlycarewasasweettemperatesun, Herhighpassionablueheaven'sequipoise.160 Asmightasoulflylikeahuntedbird, Escapingwithtiredwingsfromaworldofstorms, Andaquietreachlikearememberedbreast, Inahavenofsafetyandsplendidsoftrepose Onecoulddrinklifebackinstreamsofhoneyfire,165 Recoverthelosthabitofhappiness, Feelherbrightnature'sgloriousambience, Andpreenjoyinherwarmthandcolour'srule. Adeepofcompassion,ahushedsanctuary, Herinwardhelpunbarredagateinheaven; 170 Loveinherwaswiderthantheuniverse, Thewholeworldcouldtakerefugeinhersingleheart. Thegreatunsatisfiedgodheadherecoulddwell: Vacantofthedwarfself'simprisonedair, Hermoodcouldharbourhissublimerbreath 175 Spiritualthatcanmakeallthingsdivine. Forevenhergulfsweresecreciesoflight. Atonceshewasthestillnessandtheword,

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Acontinentofselfdiffusingpeace, Anoceanofuntremblingvirginfire; 180 Thestrength,thesilenceofthegodswerehers. Inherhefoundavastnesslikehisown, Hishighwarmsubtleetherherefound Andmovedinherasinhisnaturalhome. Inherhemethisowneternity. 185 Savitri:pages1415

Notice that the passage begins with a precise oneline sentence (Line 134). This is a device whichSriAurobindooftenusestosumupbrieflyandpointedlythetheme ofwhathasgone beforeorwhatistofollow.Inthiscase,itisthelatter;thefocusisontheheightenedandlarge nobility of Savtris being. The next 4 lines (135138) describe the peculiar charm of Savitris being; it is intimate with both the best on earth as well as with the best in heaven. She is heavenly without losing the earthly touch. Her spirit was young and yet it was uplifted by a largeness of vision; it was swift in movement and happy and noble and it moved through realmsofsplendourandofcalm.Therigiditiesofhumanthoughtdidnotlimither;shesoared beyondthewaysofthoughttorealmsyettobeborn.Hermindwaspassionateinitsflowbut didnothaveinitoneturbidwave.(Lines135139). As you read the following lines, pay attention to the rhythm of these lines; you will find yourselfquicklyupliftedinspirit.Thesound,thesenseandtherhythmtogethergiveyouthis lift.Theseareundoubtedlysomeofthemostmagicallinesinthepoem.Lines135to150are trulymantric,andtheentirepassageifreadoutproperlycanbringtothereaderagreatfeeling ofcalmand inner felicity. Consider the description of Savitris mind passionatein flow but withoutasingleturbidwave. Lines 142 to 150 present to the reader a complex yet unifiedimagecharged with powerful spiritual vibrations; Savitri looks likea priestess of immaculate ecstasies in a mystic and dynamic dance in some prophet cavern of the gods, and the dance is inspired by the revelationsfromthehighvaultofTruth;sheisliketheheartofsilenceinthehandsofjoy;her bodyislikeaparableofdawn,whichseemedaspecialalcoveofveileddivinity,orlikeagolden templedoortothingstothegloriesofthetranscendentalworld.Thesefiguresgiveriseinthe mind of the hearer to wave after wave ofdelight and thisrasaof sublimityis very rare in modern poetry. One is either baffled by such lines because the modern mind is not used to sublimityinpoetry and mistakes it for bombast or syrupy verse. Theselinesare neither; one hastolearntoreceivetheselinesinamindmadecalmandletthemworktheirmagiconones innerbeing. When Savitri walked, it looked as though she was moving to the beat of some immortal rhythms.Savitrissmileandlookaredescribedasawakingcelestialsenseeveninearthstuff, 16|P a g e

and their intense delight poured a supernal beauty on the lives of earthly men. The poet effortlessly conveys to us through these lines the divinity of Savitris being. Then there is referencetohermagnanimityinselfgiving;hermagnanimitywasasvastasthatoftheskyor the sea and it made all the recipients feel great by its touch. This is very finely put because there are certain kinds of magnanimity which make the receiver feel small, but Savitris magnanimitygreatenedthespiritofthereceiver.(Lines151158) Thewarmthandkindnessofhercaringarecomparedtothewarmthandbrightnesswhichwe receive from a sweet temperate sun.The ardour of Savitris being was always calm like a blueheavensequipoise.TherewasnothingdryorcoldaboutSavitri.(Lines159160) Thencomesthewonderfulimageofahuntedbirdflyingtoescapefromaworldofstormstoa quietspotwarmandsafelikealovingheart;thetiredhumansoulsoughtrefugeinSavitriand found there a haven of safety and repose of splendid softness; there it could regain the lost habitofhappinessanddrinkbacklifeinstreamsofhoneyfire.Herbeingisahushedsanctuary (meaningeitheratemple/shrineoraresort),anoceanofcompassion.Savitrisnaturehada brightambienceinwhichonecouldpreen(trimonesfeathersthisrefersbacktotheimage ofthehuntedbird)andadornoneselfandfeelwarmandcolourful.ThespiritualhealingSavitri wascapableofimpartingishighlightedintheselines.(Lines161168) She was like an ocean of compassion, a temple bathed in silence; her inward help opened a spiritualgatetowhosoeversoughtsuchhelpfromher.(Lines169170) Thesecretofherbeingwasthatloveinherwaswiderthantheuniverse,andthewholeworld could take refuge in her single heart. Love, the godhead who normally finds most hearts cramped and too narrow for his residence because of the encroachments of the aggressive humanegofoundimmensespaceinSavitrisheartbecauseithadbeenvacatedbythedwarf selfoftheego.Egoisselflove,lovedirectedtooneself,whiletrueloveisDivineloveandtries toembracethewholeworld.ItisbecauseofthisthateverythingaboutSavitribecamespiritual andhadthepowertomakedivinewhateverittouched.(Lines171176) She had realms of being not easily accessible to all but even these were sanctuaries of light. Andfinallywearetoldthatshewasboththestillness(amonumentofpeaceandsilencewhich spread allaroundher);she wasalso the creative word that originates from this stillness (the VedicetymologicalmeaningofthewordSavitri)Sheisdescribedalsoasthevirginfirewhich issteadyanduntrembling.Shehadthestrengthandalsothesilenceofthegods.(Lines177 181) TheGodofLovefoundinSavitriavastnesslikehisown,andhemovedinherasinhisnatural home.Hemetinherhisowneternity.(Lines182185) Ihavetriedintheforegoinglinestoidentifysomeofthemainstrandsofthesenseofthis passage.Nofurthercommentsarenecessary.Butevenhereeachimageisrichwithvibrations 17|P a g e

oftheVedicloreandIhavenotexploredthataspectofthemeaninghere.Norisitnecessaryto sayanythingaboutthemagiccreatedbythesoundandtherhythmoftheselines.Itisthere waitingforyou. Read these lines slowly aloud toyourself acoupleoftimes paying attention to thequality of eachvowelandtotheirdeeplyenchantingrhythm.Thatshouldbeenougheventoblowaway anytensionyoumayhaveinyourheadorheart. http://nextfuture.sriaurobindosociety.org.in/apr03/nfapr03_savitri.htm

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3.DeparturesfromMahabharataLegendBooksOnetoFourWehavenowacquaintedourselveswiththelegendofSatyavanandSavitriasitisfoundinthe Mahabharata. The first draft ofSavitrithat Sri Aurobindo wrote between 1916and 1918was primarily a retelling of this legend. But as he gradually discovered its potential to be the central vehicle of his spiritual message, he began recasting this first draft from about 1928, moresystematicallyfromabout1930,andcontinuedworkingonituntilafewweeksbeforehe left his body in December 1950. He has himself explained in a letter why he took so long to finishSavitri: ifIhavenotpoeticalgenius,atleastIcanclaimasufficient,ifnotaninfinitecapacity for painstaking: that I have sufficiently shown by my long labour onSavitri. Or rather, sinceitwasnotlabourintheordinarysense,notalabourofpainstakingconstruction,I may describe itas an infinite capacity forwaiting and listeningfor the trueinspiration andrejectingallthatfellshortofit,howevergooditmightseemfromalowerstandard, untilIgotthatwhichwhichIfelttobeabsolutelyright. (Letters onSavitriinSavitri(1993)) The final version ofSavitrithat thus emerged shows some departures that Sri Aurobindo has madefromtheoriginalMahabharatastory.Thesedeparturesaremostlyofthenatureofgiving agreatdealofexpansiontosomepartsofthestoryanddealingwithsomeotherpartsrather briefly.IdonotthinkthatthegreatVyasawouldhavedisapprovedofanyofthesedepartures becauseinalmostallcasestheybringoutwhatwasimplicitinVyasaslegend.SriAurobindo breathes a new life and power into this Vedic myth. Besides, these adaptations enhance the symbolicmeaningofthestory. Wewilltakeuptheissueofsymbolismatalaterpointinourstudy.HereIwouldliketotakea close look at some of the departures from the Mahabharata legend that we find inSavitri.TogetherwiththisIwillalsotrytoindicatehowtheentireepicisstructuredwhat Books of the epic poem deal with what part of the story. This will provide you with a good roadmap ofSavitriand enable you to open the poem at any canto of any Book and immediatelygraspwhatpartofthestoryisbeingdealtwithinthatcanto.Wemaynotbeable tocompletethediscussionofthesetopicsinoneinstalment;itwillhavetobecontinuedinone ormoreoftheinstalmentstofollow.Wewill,however,concludethisinstalmentasusualwith anexcerptfromtheepicpoempresentedforyourappreciation.

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Departures in Savitri from the Mahabharata Legend 1.TheMahabharataLegend: Aswapatiisanidealkingfirmlyestablishedindharma.Hehasalltheblessingsoflifebutheis issueless.Sowiththeintentionofgettingasonheengageshimselfinarduousausteritiesfor eighteenyears.HethusworshipsgoddessSavitriwithalldevotion.Pleasedwithhisausterities anddevotion,goddessSavitriemergesoutofthesacrificialfireandgrantshimtheboonofa daughter.Sheassureshimthatabeautifulandeffulgentdaughterwillbeborntohimandthat thisboonisbeingbestoweduponhimattheinstanceofBrahma,theCreator,himself.Thispart of the story is narrated in about 20 slokas in the Mahabharata legend. The description of Aswapatisausteritiesorpenance,however,takesactuallynomorethansixlines. SriAurobindosSavitri Aswapatisyajnaor penance of eighteen years becomes in Sri Aurobindos epic Aswapatis Yoga.YajnaorsacrificeisaVedicconceptwhichisoftenmisunderstood.Itsprimaryobjective is not, as is generally believed, to obtain material prosperity during ones life time and the blessingsofheavenafterdeath.Nordoesitsperformanceentailobservanceofcertainrituals. Itisbasicallyaprofoundpsychologicalorspiritualpracticeordisciplinewhichenablesmanto passfromtheworldofmortalexistencetothevastworldoftheimmortalspirit.Itisapaththat leadstolifeimmortal(amritatatwaayagacchati),saystheRigVeda.SacrificeintheVedathus represents a symbolic process which enables man to rise into the highest spiritual status. InSavitri,thisisthekindofsacrifice,sacrificeintheVedicsense,thatAswapatiundertakes. Thedescriptionofthisyogatakes10974lines,spreadovertwentytwocantoscantos3,4and 5 of Book I, all the fifteen cantos of Book II, and all the four cantos of Book III. It is worth examiningwhySriAurobindoneedssuchavastcanvastodescribewhatVyasamanagestodo inaboutsixlines? VeryearlyinCantoThreeofBookIwebegintoseethatSriAurobindosAswapatiisathinker andtoilerintheidealsairandthatheisAcolonistfromimmorality.Furtherdetailsabout him reveal to us that although he is described as King Aswapati in this epic poem too, he personifiesinmanywaysthesensitivemodernmaninsearchofaperfectlifeforhimselfand his fellowmen here on earth. In his concerns and in his aspirations, he is almost our contemporary. He seems to be familiar with what the East and the West have so far contributed to make the human legacy so rich and varied religion, spirituality, liberal arts, culture, science and technology. He too like his counterpart in Vyasas legend, performs austerities, not external rites and rituals, but he follows an inner spiritual discipline, a yoga. Whydoesheperformthisyoga?Inspiteofwhatmankindhasachievedthroughitslongand difficult struggle, mans life here on earth is still riddled with suffering, evil, limitations of 20|P a g e

variouskindsandfinallydeath.Manhastriedinvaintochangethissituationthroughscience and technology, through effecting changes in his social and economic institutions, through political revolutions. Nor have traditional religions and spiritual practices helped change this situationinanyradicalandpermanentway.ArealisationofthispromptsAswapatitoseeka creativepower,aTruthwhichwilltransformhumanlifeandbringtoitanintegralperfection, sofaronlydreamtofbutnotrealisedinreality.Towardsthisendheundertakesatripleyoga. Sri Aurobindo has explained in one of his letters the nature of this yoga (Letters onSavitri, inSavitri,1993,page778): Aswapatis Yoga falls into three parts. First, he is achieving his own spiritual self fulfilmentastheindividualandthisisdescribedastheYogaoftheKing.Next,hemakes theascentasatypicalrepresentativeoftheracetowinthepossibilityofdiscoveryand possessionofalltheplanesofconsciousnessandthisisdescribedintheSecondBook:but thisisalsoyetonlyanindividualvictory.Finally,heaspiresnolongerforhimselfbutfor all, for a universal realisation and new creation. This is described in the Book of the DivineMother. Cantos3(TheYogaoftheKing;TheYogaoftheSoulsRelease)and5(TheYogaoftheKing: TheYogaoftheSpiritsFreedom and Greatness) of Book I describe Aswapatis yoga through which he attains his psychospiritual transformation. Canto 4 (The Secret Knowledge) describes the deeper knowledge which the yoga reveals to him. The world around us is to a largeextentacreationofouregoandthereforeaslongasweremainclosedwithinthecocoon ofourego,wecannotseetheworldasitis.Forthatoneneedstoriseaboveonesegoand takeastandintheconsciousnessofonessoul.ThisiswhatAswapatiachievesduringthefirst phaseofhisyoga.Andthenherealisesthatthisworldisasyetanimperfectmanifestationof the Supreme Reality and it is destined to evolve further towards a great fulfilment, and a perfectmanifestationoftheDivineReality.HealsorealisesthatforthistohappentheTruth Lightmustbefoundandwithitearthsmassiverootsmustbestrucksothattheworldmay manifesttheunveiledDivine. ThisrealisationpromptshimtobeaTravelleroftheWorlds.Hewishestoexplorethevarious worlds;theseareworldsmadeofsubstancesotherthanthegrossphysicalsubstanceofwhich ourworldismade.Untilmodernenlightenmentputblinkersonoureyesandmadeusblindto allnonphysicalreality,religionsandspiritualtraditionsinallpartsoftheworldassumedthe existence of these nonphysical worlds. Aswapatis experiences of this travel through all the worlds from the subtle physical to the highest manifested spiritual worlds are described in BookII.Canto1(TheWorldStair)ofBookIIdescribesthevariedworldswhichAswapatisees asaworldpile,ahugecolumnofworldsrisingfromtheplinthofMatter.Italsodescribeshow this macrocosm is reflected in the microcosm of our inner being. Thus Aswapati becomes a travellerbasicallyoftheinnerworlds.Hetravelsthroughfourkindsofworldsphysicalworlds (Canto 2), vital worlds (Cantos 3, 4, 5, 6, 7, 8, 9) mental worlds (Cantos 9, 10 and 11) and 21|P a g e

spiritualworlds(Cantos12,13,14and15).Itshould,however,benotedthatthedescriptionof AswapatisexperienceofthespiritualworldsinalsofoundinBooksIandIIIoftheepicaswell. As he reaches the apex of the spiritual worlds, he feels strongly pushed into the world of Nirvanicexperience.ThisisthethemeofCanto1(ThePursuitoftheUnknowable)ofBookIII. AswapatirefusestoregardtheNirvanicstateasthehighestpossiblestateattainablebyman becausethatstatetakeshimoutofthisworldandleadshimtoadissolutionofhisbeingand merger with the static Brahman. This amounts basically to an escape from this world and undoubtedlytheescapebringsatremendousliberationfromallthatplaguesmanhereinhis earthlylifedualitiesofpleasureandpain,senseofbeingfiniteandlimitedetc.ButAswapati hadundertakenthisarduousroutetofindwaysofbringingfulfilmentandperfectiontolifein thisworldnottoescapefromit.SohedeliberatelyretraceshisstepsfromtheNirvanicregion and takes a leap into the Transcendental world. He has to take this step because so far whateverhehasdone,andalltheworldshehasexploredhavenotrevealedtohimthesecret ofbringingperfectiontolifeonearth.HereonthetopmostvergeoftheOvermentalworldhe feels the presence of the Supreme Divine Mother, the Creatrix of this world. All this is describedinCanto2(TheAdorationoftheDivineMother)ofBookIII.HereIwouldliketo draw your attention to a glorious passage which you will find on pages 314 and 315. This passageisamantricinvocation,averitablestutilaud,ahymnofpraiseofferedtotheDivine Mother. Sanskrit literature contains many wonderful examples of such hymns, and Sri AurobindohasnowcreatedafewoftheseinEnglishaswell. Attheheadshestandsofbirthandtoilandfate, Intheirslowroundthecyclesturntohercall; AloneherhandscanchangeTime'sdragonbase. HersisthemysterytheNightconceals; Thespirit'salchemistenergyishers; Sheisthegoldenbridge,thewonderfulfire. TheluminousheartoftheUnknownisshe, ApowerofsilenceinthedepthsofGod; SheistheForce,theinevitableWord, Themagnetofourdifficultascent, TheSunfromwhichwekindlealloursuns, TheLightthatleansfromtheunrealisedVasts, Thejoythatbeckonsfromtheimpossible, TheMightofallthatneveryetcamedown. AllNaturedumblycallstoheralone Tohealwithherfeettheachingthroboflife Andbreakthesealsonthedimsoulofman Andkindleherfireintheclosedheartofthings. Allhereshallbeonedayhersweetness'home, 22|P a g e

Allcontrariesprepareherharmony; Towardsherourknowledgeclimbs,ourpassiongropes; Inhermiraculousraptureweshalldwell, Herclaspshallturntoecstasyourpain. Ourselfshallbeoneselfwithallthroughher. Inherconfirmedbecausetransformedinher, Ourlifeshallfindinitsfulfilledresponse Above,theboundlesshushedbeatitudes, Below,thewonderoftheembracedivine. AtlastinthistranscendentalrealmAswapatiseestheworldofperfectionhehasbeenlooking fortheSupramentalworld.Insections3and4ofCanto3(TheHouseoftheSpiritandthe NewCreation)ofBookIIIisadescriptionofwhatwecantaketobethefutureSupramental creation.NowhereinBookIIIdoesSriAurobindousethewordSupermind;itisreferredtoas avastTruthConsciousness.Considertheselineswhichdescribethisnewworld: Anewandmarvellouscreationrose. Incalculableoutflowinginfinitudes Laughingoutanunmeasuredhappiness Livedtheirinnumerableunity; (lines224227,page323)

InCanto4(TheVisionandtheBoon)ofBookIII,AswapatipraystotheDivineMothertosend on earth an emanation of hers who alone would be able to bring down to earth this new consciousnesshehasfoundinthetranscendentalworld.TheSupremeDivineMotheradvises Aswapatitobepatientbecauseinherviewmanisnotyetreadyforthedescentofthisnew consciousness.ButAswapatiisdisconsolate,andstronglyurgestheDivineMothertogranthim hisrequestforthesakeofthelongsufferinghumanity.Finally,theDivineMotheraccedesto hisrequestandassureshimthatanincarnationofherswillbebornonearthwhowillmakeit possibleformantoconquerdeathandalltheinadequaciesitrepresentssothattheLifeDivine blossomsonearth.Andthepassageinwhichthisassuranceisgivenisonceagainoneofthe magicpassagesinSavitri. Ostrongforerunner,Ihaveheardthycry. OneshalldescendandbreaktheironLaw, ChangeNature'sdoombythelonespirit'spower. AlimitlessMindthatcancontaintheworld, Asweetandviolentheartofardentcalms Movedbythepassionsofthegodsshallcome. Allmightsandgreatnessesshalljoininher;

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Beautyshallwalkcelestialontheearth, Delightshallsleepinthecloudnetofherhair, Andinherbodyasonhishomingtree ImmortalLoveshallbeathisgloriouswings. Amusicofgrieflessthingsshallweavehercharm; TheharpsofthePerfectshallattunehervoice, ThestreamsofHeavenshallmurmurinherlaugh, HerlipsshallbethehoneycombsofGod, Herlimbshisgoldenjarsofecstasy, HerbreaststheraptureflowersofParadise. SheshallbearWisdominhervoicelessbosom, Strengthshallbewithherlikeaconqueror'ssword AndfromhereyestheEternal'sblissshallgaze. AseedshallbesowninDeath'stremendoushour, Abranchofheaventransplanttohumansoil; Natureshalloverleaphermortalstep; Fateshallbechangedbyanunchangingwill. ThisbringsustotheendofBookIIIandalsoofPartIofSavitri. PleasenotethatthedescriptionofAswaptisyogabeginswithCanto3ofBookIandconcludes withCanto4ofBookIII.ThedescriptionofAswapatisyogathusaccountsforthewholePartI oftheepicexceptCantos1and2ofBookI.Howarethesetwocantosrelatedtotherestofthis epic?Canto1(TheSymbolDawn)ofBookIdescribesthedawnofthedayonwhichSatyavan wasfatedtodie.SincethedeathandtheresuscitationofSatyavanarethetwocentralevents ofthisstory,wecansaythattheepicbeginsinmediares,rightinthemiddleoftheaction. SuchabeginningisinkeepingwiththeWesterntradition.TheSymbolDawnisadescription not only of the dawn of that fateful day, but it also evokes in a sensitive reader images of severalotherdawnsaswell.TheninthesecondsectionofthisCantowearetoldhowSavitri too awokeon thatmorning as well. Then in Canto 2 (The Issue), weare given thefirst full view of Savitri as she looked on that fateful morning. (An excerpt from this canto was presentedforyourappreciationattheendofourinstalment2.)TheissueofSavitrislifeis WhethertobearwithIgnoranceandDeath OrhewthewaysofImmortality, Towinorlosethegodlikegameforman, WashersoulsissuethrownwithDestinysdice. (Lines233236,p.17) ThensuddenlythenarrationfreezesattheendofCanto2aroundtheforenoonofthefateful day.ThereisaflashbacktoSavitrisantecedents.Aworldsdesirecompelledhermortalbirth 24|P a g e

says the very first line of Canto 3 of Book I. To understand this line what was the worlds desire,andhowitcompelledSavitrisbirth,etc.weneedtoknowofAswapatiandofhistriple yoga.AndthisisdescribedaswehaveseeninCantos3,4and5ofBookIandinBooksIIandIII. ThenarrationofthestorywhichfreezesattheendofCanto2ofBookIispickedupagainin BookVIII.Inthemeanwhiletheflashbackkeepsusbusywiththatpartofthestorywhichdeals withAswapatiandhisyoga,Savitrisbirth,hergrowingupintoabeautifulmaiden,hergoing intotheworldtoseekapartnerforlife,hermeetingwithSatyavanandfallinginlovewithhim, NaradsprophecyandtheproblemsitcreatesforSavitri.AllthisbringsustoBookVII,which describeswhathappenedfourdaysbeforethefatefuldaySavitritakesupaverydifficultyoga to prepareherselffor thefateful day prophesied by Narad. BookVIII then picks up thestory from where it was left in Canto II Book I and what happened after the forenoon of that day elapsedandthenoonarrived.Satyavandiedintheforestaroundnoonthatday. VyasasLegend 1.The Mahabharata story then goes on to report that when the child was born she was calledSavitri,sinceshehadbeengivenbythegoddessofthatname.Thereisnoreferenceat allheretothenotionofSavitribeingadivineincarnation,evenifitwaspresentintheVedic originsofthemyth.HerewearetoldhowSavitrigrewupintoafairandbeautifulyounggirl liketheGoddessofFortuneherselfincarnate. SriAurobindosSavitri In Sri Aurobindos epic, the birth of Savitri is clearly the birth of an Avatar, of a divine incarnation.Aswapatihadundertakenthearduousyogatofreehumanityfromtheclutchesof the forces of obscurity, inconscience, inertia and negation. This can be achieved only if the Supramental consciousness is brought down on earth. This is a stupendous task beyond the capacitiesofanynormalhumanbeing.ThatiswhyhepraystotheSupremeDivineMotherfor anincarnationofhersonearth..MissiontoearthsomelivingformoftheesaysAswapati. SavitrisbirthisthisbirthoftheDivineintoahumanbody.Thisandherchildhoodwhichshows clearlythestampofgreatnessofherspiritaredescribedinCanto1(TheBirthandChildhood oftheFlame).AsSavitrigrowsintoayoungmaidenofexquisiteinnerandouterbeauty,she also acquires a varied knowledge of many philosophies and sciences, of arts and crafts. Her eminenceisrecognisedbyallaroundher,andbecauseofthisnoprincedarestoapproachher seekingherhandinmarriage.AllthisisthethemeofCanto2(TheGrowthoftheFlame)of BookIV. VyasasLegend 2.Savitri grows up into a radiantly beautiful young woman and looks like a goddess (devarupini).OneauspiciousdaySavitri,paysavisittothetemple,offersprayersandoblations to the gods, and goes to see her father. When she approaches him, she touches his feet in 25|P a g e

obeisanceandoffershimtheprasadandflowersshehasbroughtfromthe temple.Aswapati sees that his daughter has grown to full youth and is beautiful like a goddess but feels distressedthatsheisyetunmarried.Hedeemsitafailureonhispartnottohavefoundforher a suitable husband. Because of her great beauty and radiance, no prince dares to come forward.Aswapatithereforeaskshertogooutintotheworldtoseekayoungmanwhowould behercompanionforlife. SriAurobindosSavitri ThewaySriAurobindodescribesthiseventissomewhatdifferent.AswapatiinSriAurobindos epicisagreatandaccomplishedyogi.Thereforeheisincommunionwiththespiritualplanes andforcesthatconstantlyactonthehumanplaneandmouldthehappeningsandmovements here. He has a strong feeling that mans aspiration for a perfect life on earth is going to be fulfilled. Suddenly one day he hears a heavenly voice which says that a great destiny awaits mankindbutmanisunabletorisetoitsinceTheGodsarestilltoofewinmortalforms.As theVoicewithdraws,heseesSavitriinfrontofhim.Thisoccasionsanothergloriousdescription of Savitri, this time as seen by her father. (We will study this passage at the end of this instalment.)Heseesherasashininganswerfromthegodstoallhisperplexityaboutmans future.ThensuddenlyhislipsopenupandtherecomeoutofhismouthwordsfromFateHe tellsherthatherspirithasnotcomedownlikeastaralone.Theremustbesomeonewhoison earth,thesecondselfhernatureasks.Heaskshertoventurethroughthedeepworldtofind hercompanionforlife.Shemustfindthispersonwhowillgivevoicetowhatisyetmuteinher. This command of her father sinks deep into Savitris consciousness and works like amantra.Shedepartsonherquest.AllthisisdescribedinCanto3(TheCalltotheQuest)of Book IV. This is followed by Canto 4 ( The Quest) of Book IV. In this canto we have a travelogueofsorts,describingwhatSavitrisawduringheryearlongjourneyacrossthewhole ofBharatvarsha(Indiaofthattime)theurbansceneaswellastheruralsceneandthescene intheforestswherelivedRishis,andseekersoftruthofvariouskinds.Almostawholeyearhas gonebyinthisjourney,andonabrightdayinsummershehappenstocometoaforestgrove, whichprovestobeherjourneysend.Wewillcontinuethisstudyofthepointsofdeparture thatSriAurobindohasmadeinthestoryofSavitriandSatyavaninournextinstalment. Before concluding this instalment, as usual we will take a close look at a passage fromSavitri.The passage I have chosen gives us another portrait of Savitri. In the previous instalmentwesawSavitriasshelookedonthemorningofthefatefuldayofSatyavansdeath. The passage I am presenting below shows Savitri as seen by her father at the peak of her maidenlybeautyandradiance.Ihavejustmentionedintheforegoingparagraphhowoneday Savitri comes to meet her father. As we have noted, her flaming beauty keeps all wouldbe suitors away from her; they adore her from a distance. That morning she had gone to the

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templetoofferworshiptothedeity.(ThisisadetailwelearnfromVyasa.)Andimmediately after offering the worship she comes to see Aswapati, her father. He has just heard a voice whichprophesiesagreatfutureformankind.Assoonasthevoicestops,Aswapatiseesyoung andradiantSavitriapproachinghim.ThisishowheseesSavitriatthatmoment. TheVoicewithdrewintoitshiddenskies. Butlikeashininganswerfromthegods 110 ApproachedthroughsunbrightspacesSavitri. Advancingamidtallheavenpillaringtrees, Apparelledinherflickeringcolouredrobe Sheseemed,burningtowardstheeternalrealms, Abrightmovedtorchofincenseandofflame115 Thatfromtheskyroofedtemplesoilofearth Apilgrimhandliftsinaninvisibleshrine. Therecamethegiftofarevealinghour: Hesawthroughdepthsthatreinterpretall, Limitednotnowbythedullbody'seyes,120 Newfoundthroughanarchofcleardiscovery, Thisintimationoftheworld'sdelight, ThiswonderofthedivineArtist'smake Carvedlikeanectarcupforthirstygods, ThisbreathingScriptureoftheEternal'sjoy,125 Thisnetofsweetnesswovenofaureatefire. Transformedthedelicateimagefacebecame AdeeperNature'sselfrevealingsign, Agoldleafpalimpsestofsacredbirths, Agraveworldsymbolchiselledoutoflife. 130 Herbrow,acopyofclearunstainedheavens, Wasmeditation'spedestalanddefence, TheveryroomandsmileofmusingSpace, Itsbroodinglineinfinity'ssymbolcurve. Amidhertresses'cloudymultitude 135 HerlongeyesshadowedasbywingsofNight Underthatmoongoldforehead'sdreamingbreadth Wereseasofloveandthoughtthatheldtheworld; Marvellingatlifeandearththeysawtruthsfar. Adeathlessmeaningfilledhermortallimbs;140 Asinagoldenvase'spoignantline Theyseemedtocarrytherhythmicsobofbliss Ofearth'smuteadorationtowardsheaven 27|P a g e

Releasedinbeauty'scryoflivingform Towardstheperfectionofeternalthings.145 Transparentgrowntheephemerallivingdress Baredtheexpressivedeitytohisview. Escapedfromsurfacesightandmortalsense Theseizingharmonyofitsshapesbecame ThestrangesignificanticonofaPower 150 Renewingitsinscrutabledescent Intoahumanfigureofitsworks Thatstoodoutinlife'sboldabruptrelief Onthesoiloftheevolvinguniverse, Agodheadsculpturedonawallofthought,155 Mirroredintheflowinghoursanddimlyshrined InMatterasinacathedralcave. Annulledwerethetransientvaluesofthemind, Thebody'ssenserenounceditsearthlylook; Immortalmetimmortalintheirgaze.160 Awakedfromtheclosespellofdailyuse Thathidessoultruthwiththeoutwardform'sdisguise, Hesawthroughthefamiliarcherishedlimbs Thegreatandunknownspiritbornhischild. (Pages372373) TheVoiceinline109referstothevoicejustheardbyAswapati.ThisVoicenowrecedesinto itsunseensource.AsifasananswerfromthegodstowhattheVoicehadsaid,Savitri,bright, and resplendent with the glory of youth, appeared on the scene. The Voice talked about a gloriousfutureformanandmentionedwhathadthwartedthecomingofthisfuturesofar therearenotenoughGodsonearthyet.YoucanseetheclearsuggestionhereSavitriisborn tomakegoodthisinadequacyinman.Herlifesmissionistotransformthehalfanimalandhalf divinehumanraceintoafullydivineone.(Lines110111) Savitri came advancing through a column of tall trees; she was wearing a colourful apparel. Whatdidshelooklike?Shelookedlikeamovingtorchofincenseandflameburningtowards theeternalrealmsaboveheldaloftbyapilgrimshandinaninvisibleshrinewhichhadthesky as its roof and the earth as its ground soil. (Lines 112 117) The appropriateness of this comparisonofSavitritoatorchofincenseandflameheldaloftbyapilgrimhardlyneedsany comments.Butnoticethatthepoetistakinguswitheverysuchdeftstrokecloserandcloserto theinnerbeingofSavitri.Hedoesntseemparticularlyinterestedinportrayingforusaclear imageoftheoutwardformofSavitri. ThissightofSavitribringstoAswapatiasuddenrevelation.Henowbeginstoseewithadeeper sightandthissightenableshimtoseemoretrulythanthemeresuperficialphysicalsight.He 28|P a g e

now suddenly sees Savitri as the embodiment of the delight behind this world. Then in four lines the poet raises this description step by step to a height where our understanding and imaginationfeelalmostbreathlessinwonder.SavitriisawonderfulcreationoftheDivineartist who has carved her like a nectar cup for thirsty gods. She is described as the breathing ScriptureoftheEternalsjoyandanetofsweetnesswovenoutofgoldenfire.(Lines118126) NowthepoetdescribesSavitrisdelicateface,herbrow,herlong,darkandthickhairandher eyes and then her limbs. Each one of these brings to the transformed sight of Aswapati intimations of her inner nature. Her delicate face is like a parchment made of goldleaf on whichareseenletterswhichremindusofherseveralsacredbirthsinthepast;shelookslikea serene worldsymbol chiselled out of life. (Lines 127 130) Her eyebrows and the forehead whichtogethermakeherfacialexpressiongiveonetheimpressionofclear,stainlessheavens; herforeheadinparticular,lookslikeapowerfulandsecureseatofmeditation.Thecurveofher eyebrowslooklikethebroodinglineofinfinity.(Lines131134)Thencomesthedescriptionof hereyesunderthedreamingbreadthofherforeheadamidherthickdarktressesofhair;they arelikeseasofloveanddeepcontemplation;theylookattheworldaroundthemandmarvel atitandseethedistanttruths.(Lines135139) Herlimbsseemtosuggestadeathlessmeaning.Likethecontoursofagoldenvase,theyseem to carry the rhythmic cry of bliss of the silent adoration of the things upon earth for the perfectiontheirheavenlycounterpartsmanifest.(Lines140145)Theouterphysicalformof SavitrihadgrowntransparenttoAswapatisvisionandhecouldseethroughitthemanifesting deity within. (Lines 146 147) The external sight and sense could not capture the full significance of the harmony of the outlines of her form since it seemed to be a symbol of a Power. This is the power that is born again and again through a mysterious descent into a humanfigure.ThislinebringstomindthegreatlinesintheGitainwhichtheLordexplainsthe mystery of Avatarhood: though I am the Lord of all existences, yet I stand upon my own NatureandIcomeintobirthbymyselfMaya(GitaIV:6).EachtimetheAvatarstandsinbold reliefinthisevolvinguniverse.Heisaveritablegodheadwholeavesapermanentmarkonthe thought of the race like a sculpture mounted on the wall of thought, and his influence is reflected in the flowing stream of time and permanently enshrined in the templecave of matter.(Lines148155) Aswapati now undergoes a great change and the ephemeral values of the mind undergo a change; the bodys sensegave up its limited earthly range, andthe immortalinhimmetthe immortal in Savitri. (Lines 156 160) He is now awakened from the limiting spell of the ordinary consciousness which is incapableofseeing the soultruth becauseof thedisguiseof theoutwardform;henowsawthroughthelovedandfamiliarfigureofhisdaughter,thegreat andunknownspiritwhowasbornashischild.(Lines161164). http://nextfuture.sriaurobindosociety.org.in/may03/nfmay03_savitri.htm

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4. Departures from Mahabharata Legend Book Five and BookSixCantoOne In the preceding instalment we took a birds eyeview ofBooks I, II, III and IV ofSavitri,and noted the departures made by Sri Aurobindo in this part of the epic from the legend as narratedintheMahabharata.WenowcontinuewithourreviewoftheBooksthatfollow. TheMahabharataLegend IntheMahabharatastorythereisnodescriptionofthejourneySavitriundertookincompliance of her fathers wishes. We are told that Savitrias advised by her fatherset out on a golden chariotandtravelledthroughseveraldistantlands.Thenexteventinthestoryisthereturnof Savitri to her fathers court after completing her journey. Between these two events a most interesting event has takenplace.Savitri meets Satyavan andfinds him an agreeablyproper husbandandchooseshimsoinhermind.ThisisallthatwearetoldintheMahabharatastory. Where exactly Satyavan and Savitri meet and what must havehappened between them all thisislefttoourimagination. SriAurobindosSavitri In Sri Aurobindos epiconeofthe mostenchantingofall BooksisBook V:the BookofLove, andinVyasasnarrationofthelegend,aswejustsaw,thereisnothingcorrespondingtothis Bookatall.InthisBookweseehowafterSavitrischariothadpassedthroughseveralkingdoms andlands,Savitrisuddenlyfindsherselfinthesylvansurroundingsofanopeninginaforestand thisiswhereSavitriandSatyavanfirstseeeachother.Theymeetinthiswilderness,fallinlove witheachother.SriAurobindoisinnohurrywhenhereachesthispointinthestory.First,he devotes a whole canto (Canto One of Book V)to describe the destined meeting place. He describes the place as a sanctuary of youth and joy, a highland world of free and green delight, where spring and summer lay together and strove in indolent and amicable debate, inarmed(arminarm),disputingwithlaughterwhoshouldrule.Throughhisdescriptionofthis place the poet creates a wonderful atmosphere of expectancy as if Nature in this wilderness waswaitingforLovetomeetSavitri. Then in Canto Two (Book V) we see Satyavan entering this sylvan spot.He is describedin thesewords:AsifaweaponoflivingLight,/ErectandloftylikeaspearofGod/Hisfigureled thesplendourofthemorn.(p.393:lines4042).HehadtheglowofaRishionhisfaceand wasagoodstudentofthemysticloreoftheunwrittenbookofNature.Hismindwasopento theinfinitemindofNatureandthemasteryoffreenatureswashis.Hisbodywasaloversand

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akings.Onthatmorningitlookedasthoughsomeonehadlaidthespellofdestinyonhisfeet and drawn him to the forests flowering verge, since this place did not lie on one of his accustomedpaths. Asnotedearlier(inthepreviousinstalment),Savitrischariothadjustreachedthisspot.Here Satyavan and Savitri meet.The rest of this canto (Canto Two of Book V)givesa most wonderfuldescriptionoftheoccultprocessofwhatiscalledfallinginlove.Thepoetmanages tobringoutthemagicofthisalmostmysticaleventwithsuchsensitivityandrefinementthat thereaderfeelsthatheisgoingthroughaspiritualexperience.Andaddedtothis,thepoetic brillianceoftheselinesissuchthatifSriAurobindohadwrittennothingelsesavethiscantoof theBook of Love, he still would have made a unique and priceless contribution to English literature.ThiswholeBookisprobablybeunexcelledanywhereinworldliterature.Nopoethas sung of love in this exalted vein without hiding its unpleasant manifestations. Look at these lines,forexample,: Tolive,tolovearesignsofinfinitethings, Loveisagloryfrometernitysspheres. Abased,disfigured,mockedbybasermights Thatstealhisnameandshapeandecstasy, HeisstilltheGodheadbywhichallcanchange. (p.397,lines20610) Againconsidertheselineslaterinthesamecanto: Rareisthecupfitforlovesnectarwine, AsrarethevesselthatcanholdGodsbirth; Asoulmadereadythroughathousandyears IsthelivingmouldofasupremeDescent. (p.398,lines24144) NotonlydoSatyavanandSavitrifallinlovewitheachother,theyalsorealisewhyDestinyhas brought them together. (Canto 3 Book V) Satyavan is so much enraptured by the joy and beauty Savitri seems to have bought into his worldthat he makes the first advances and entreatshertostepdownfromthechariot.Satyavanhaduntilnowreceivedagreatdealfrom his communion with Nature all around him; he had often felt oneness with all through his onenesswithNature.Butoftenhehadfeltthisjoybeingovershadowedbythefactthatsofar in life the body and the soul have remained disunited and he had always hoped that one daythebodytoowouldbeabletoshareinthegloriousdestinyofthesoul.Nowhebeginsto feelthatSavitriiscomingintohislifetomakethismiraclepossible. Thenwecometoagloriousdescriptionofagandharvamarriage(amarriagesolemnisedwith Natureandthegodsasitswitnesses)whichunitesSatyavanandSavitriinmatrimony.Savitri weavesacandidgarlandwiththeflowersshehaspickedupfromtheclusteringswarmsthat

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she finds around her and she puts it on the bosom of Satyavan. And this is how Satyavan respondstohergesture: Hebenttoherandtookintohisown Theirmarriedyearningjoinedlikefoldedhopes; Asifawholerichworldsuddenlypossessed, Weddedtoallhehadbeen,becamehimself, Aninexhaustiblejoymadehisalone, HegatheredallSavitriintohisclasp. Aroundherhisembracebecamethesign Ofalockedclosenessthroughslowintimateyears, Afirstsweetsummaryofdelighttocome, Onebrevityintenseofalllonglife. Inawidemomentoftwosoulsthatmeet Shefeltherbeingflowintohimasinwaves Ariverpoursintoamightysea. AswhenasoulismergingintoGod ToliveinHimforeverandknowHisjoy, Herconsciousnesswasawaveofhimalone Andallherseparateselfwaslostinhis. Asastarryheavenencircleshappyearth, Heshutherintohimselfinacircleofbliss Andshuttheworldintohimselfandher. (p.410,lines36281) ThepoetnowelevatesthisunionofSatyavanandSavitribyinvestingitwithavaster,almosta cosmicsignificance. Eachnowwasapartoftheother'sunity. Theworldwasbuttheirtwinselffinding'sscene Ortheirownweddedbeing'svasterframe. Onthehighglowingcupolaoftheday Fatetiedaknotwithmorning'shalothreads Whilebytheministryofanauspicehour Heartboundbeforethesun,theirmarriagefire, TheweddingoftheeternalLordandSpouse Tookplaceagainonearthinhumanforms: Inanewactofthedramaoftheworld TheunitedTwobeganagreaterage. 32|P a g e

(p.411,lines391400)

After this, Savitri takes leave of Satyavan to go to her father to inform him of her choice of Satyavanasherhusbandandpromisestoreturntohimsoonandnevertopartfromhimagain. This entire Book (Book of Love) is a departure from the Mahabharata story.There is no referencewhatsoeverinSriAurobindosepictoanytraditional,ritualisticmarriageofthekind referredtointheMahabharatalegend.

The Mahabharata Legend

5. When Savitri returns to her fathers palace from the journey, shefinds her father in the companyofNarad,theheavenlysage.Shebowsrespectfullyatthefeetofboththeseelders. Narad at this point asks Aswapati where his daughter had goneand from where she was returning. He also asks him why he had not yet given her in marriage to a suitable husband.Aswapatiexplainsthatshehad goneoutathisbiddingwiththe intentoffindinga suitable husband for herself and that she is just returning from that journey. He then asks Savitri whom she had chosen for her lord and husband.Savitri is brief in her reply and tells themaboutthejustandwarriorkingofShalwa,renownedbythenameofDyumatsena,and howwhenhebecameblind,anoldenemyofhisattackedhimandseizedhiskingdom.Then accompanied by his wife and their child still of a very tender age, Dyumatsenaretired to a forestandbegantospendhistimeinausteretapasya.TheirsonSatyavanwasbroughtupin thepenancegroveandisnowgrownupandinhim,Savitriannounces,shesawanagreeably proper husband and that she had chosen him so in her mind. This is followed by Narads alarming statement that Savitri has done something accursed that forebodes a great evil.NaradalsohashighpraiseforSatyavan.HedescribeshimasbrightliketheSungod,and quickandsharpinintelligencelikeBrihaspati[1]andvaliantasIndra[2],andforbearinglikethe earth,stronginbuildandhandsomeasoneoftheAswinikumars[3].Hegoesontodescribethe excellence of Satyavans characterand describes him as exceedingly munificent and large hearted, softnatured, full of truth, friendly with everybody, and radiant.Aswapati then asks him what then was the blemish in him,Narad answers: in spite of all his high merits and virtues,thereisoneblemishinhimandthatis,oneyearfromthatdayheisdestinedtodie.On hearingthis,AswapatigetsalarmedandasksSavitritoproceedagainonanotherjourneysince herchoiceofSatyavanhasbeenhasprovedtobeaflawedone.ButSavitriisunshakeninher resolve to get married to Satyavan and refuses to go out and choose a second time.Narad then intervenes andstrongly supportsSavitris decision to stick to her choice of Satyavanbecause,hethinks,itisinconformitywithdharmaineveryrespect.Hefurtheradds that since noone else possesses the qualities that Satyavan does, in his opinion, itwouldbe

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propertogiveSavitriinmarriagetohim.AswapatiagreestoacceptNaradsadvicesincehe feels that whatever has to be, will be.Narad then blesses the proposed marriage with the words Let always noble and propitious things be to allandtakes leave of the assembly. Vyasanarratesthispartofthestoryverybrisklyinabout32stanzas(about64lines).Wehave alreadyseenthatinSriAurobindosepicBookV(TheBookofLove)isentirelynewandthis partofthestoryisnarratedinSriAurobindosepicintwoBooksBooksVandVIcomprising5 cantos (nearly 75 pages or 2462 lines). There is no reference in his narration to Malawi, AswapatiswifeandSavitrismother.Weshallseethat,asSriAurobindonarratesthestory,she hasanimportantparttoplayinthismeetingwithNaradinAswapatiscourt. After it becomes clear that Savitri is firm in her resolve to marry Satyavan, Aswapati begins preparationsforherwedding.Onanauspiciousday,accompaniedbytheelderlyBrahmins,he visits the hermitage of Dyumatsena. After the exchange of courtesies Aswapati tells DyumatsenathatthepurposeofhisvisitwastorequesthimtoacceptSavitriashisdaughter inlaw.Dyumatsenasayshehasreservationsaboutheronlyononecountwhetherthefair princess would be able to bear the hardships associated with life in a hermitage. Aswapati assureshimthatSavitrishouldhavenoproblemwiththissincesheknowsthatbothhappiness and sorrow are transient in life. Dyumatsena then happily accepts Aswapatisproposal, and declaresthatithadbeenalongcherisheddesireofhistohaveSavitriashisdaughterinlaw. Thisisfollowedbyabriefdescriptionoftheformalmarriageceremony. AfterthemarriageSavitribeginstoliveinthehermitagewithSatyavanandhappilyadjuststo the forest life by donning bark garments and reddyed clothes. She looks after Satyavans parentswithlovingcareandSatyavanandSavitriarehappyineachotherscompany.Buther heartisheavywiththeburdenofNaradsdireprophecyaboutSatyavansdeath;shejustcant forgetthisprophecy.WewillseethatSriAurobindosepicdoesnottalkabouttheformal,ritual weddingatallbutdevotesawholecanto(CantoOneofBookVII)todescribeSavitrisstateof mindduringtheoneyearshespendswithSatyavaninthehermitage,allthetimetormentedby thedirewordsofNaradsprophecy.

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SriAurobindosSavitri In Sri Aurobindos epic we are now at the beginning of Canto 1 of Book VI, The Book of FateThiscantobeginswithadescriptionofhowNarad,theheavenlysagefromParadise, slowly descends to earth. Savitri has now known of Love but she must also know of Death becauseitisherlifesmissiontoconquerDeathbythepowerofLove.ThepurposeofNarads visitistosteelSavitriswilltoacceptthechallengeofDeathwhichthreatensthelifeoftheman she loves, namely, Satyavan. As he comes down from his paradisal home, Narad sings songs aboutthegloryandmarvelstilltobebornonearth.HeeventuallyarrivesatAswapatispalace where he is welcomed with full honours by King Aswapati and his wife. Even as he was exchanginggreetingswithhishosts,Savitriarrivestherefromheroneyearlongjourney.She looks radiant and transformed by the halo of the love that she has found in the wilderness.ThentherefollowsanotherportraitofSavitri,thistimeofSavitrithebrideasseen by Narad.This is an unusual description of Savitri very rich and subtle in the literary devices usedinitforustobeabletotalkaboutitinanydetailhere.ThesewordsofNaradalsogiveus thefeelingthatthesagesinnervisionhasseenmuchmoreaboutthisyoungbridethanheis willing to reveal at the moment because what he has seen is not all equally auspicious. This descriptionbeginsonline126(page418)withthefollowingwords: Hecriedtoher,Whoisthisthatcomes,thebride Andconcludesonline201(page420)withthewords: Ifforalltimedoomcouldbelefttosleep. SriAurobindosAswapati,asweknow,isalsoagreatyogi;hehashimselfcaughtmorethana glimpseofwhatNaradhasseeninhisyogicvision,namelythedarkshadowofdeathhovering over Satyavan, and so he implores Narad to let Savitri pass her mortal life unwounded. RealisingthatwordsarevainwhereFateislord,NaradchangesthesubjectandasksSavitrion whatmissionshehadgoneoutandwhatGod,whatfacesupreme,shemetsuddenly? As she does in Vyasaa legend, Savitribriefly mentions Dyumatsena, blind, exiled, outcast, once a mighty king andshe reveals that she met Dyumatsenas son, Satyavan, on the wild forestslonelyvergeandthenconcludeswiththewords:MyfatherIhavechosen(him).This isdone.Aswapatiimmediatelyrespondsandtellsherthatheapprovesherchoice,andadds thatheissurethatallwillbewellsincethesecretwillinthingsonlyworksforgood,although appearances might be contrary. He also requests Narad not to reveal the destiny he has foreseenforSatyavansinceordinarymortalscannotcopewithprevision.Thenlisteningtothis exchange Savitris mother (Malawi, her name is not mentioned in Sri Aurobindos epic) gets alarmed and requests Narad to assure them that Satyavan in fact will prove to be a happy choice for Savitri. She says further that, if wings of Evil brood above Satyavan, then Narad

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shouldsaysobecausethentheywillbeabletotakemeasurestorescuethemselvesfromthe hazard of this entanglement with Satyavan. In reply, Narad says that future knowledge is a torturingburdenandafruitlesslightbecauseourstepsinlifearecompelledbyamysterious Power. But Savitris mother is insistent and wants to know from Narad what destiny has decreed for Satyavan. Narad begins by praising Satyavan; he describes him as a star of splendouroraroseofbliss,asagodheadquarriedfromthestonesoflife,abeingsorare, ofsodivineamakebutthenheconcludesbysaying Heavensgreatnesscame,butwastoogreattostay. Twelveswiftwingedmonthsaregiventohimandher; ThisdayreturningSatyavanmustdie. (P.431,lines58688) When she hears this, Savitris mother declares that whatever be the excellent qualities of Satyavan,his choicebySavitri has beenprovederroneous forDeath isthe cupbearer ofthe wine.Shethereforerejectsthegraceandthemockery.ShenowentreatsSavitritomounther chariot and to travel once more through the peopled lands and choose once again. She asks Savitri not to insist on her choice of Satyavan because death has made it vain. But Savitri is adamantanddeclaresthatonceherhearthaschosenanditwillnotchooseagain.Herheart haspledgeditselftoSatyavanandnothingcanbreakthispledge,neitherTimenorDeath.The intuitionthatcomesoutofthetrueLoveishersnowandshedeclaresthatsheisstrongerthan herfateandthatherloveforSatyavanremainsunshakenandhasthestrengthtotriumphover Death.Savitrismotherisdesperateanddoesntgiveupeasily.Shetriestoreasonwithher,she triestocoaxhertochangehermindaboutSatyavan.Sheaskshertorememberthatsheisno morethanamortalandnottothinklikeagod.Shebegsofhertouseherreasonandnotleave thepathofvigilantlighttofollowabeautifulface.ButSavitriremainsresoluteanddeclares: This,thisisfirst,lastjoyandtoitsthrob Therichesofathousandfortunateyears Areapoverty.Nothingtomearedeathandgrief Orordinarylivesandhappydays. Andwhattomearecommonsoulsofmen OreyesandlipsthatarenotSatyavan's? Ihavenoneedtodrawbackfromhisarms Andthediscoveredparadiseofhislove Andjourneyintoastillinfinity. OnlynowformysoulinSatyavan Itreasuretherichoccasionofmybirth: Insunlightandadreamofemeraldways IshallwalkwithhimlikegodsinParadise. Ifforayear,thatyearisallmylife 36|P a g e

AndyetIknowthisisnotallmyfate Onlytoliveandloveawhileanddie. ForIknownowwhymyspiritcameonearth AndwhoIamandwhoheisIlove. IhavelookedathimfrommyimmortalSelf, IhaveseenGodsmileatmeinSatyavan, IhaveseentheEternalinahumanface. (P.435,lines73555) What do you say to someone who can declare her love in such words? So, as the poet says, nonecouldanswertoherwords.Silent,theysatandlookedintotheeyesofFate;andthe pronountheyrefershertoNarad,AswapatiandhisQueen. WehavenowreviewedinthisinstalmentallthethreecantosofBookV,TheBookofLove andalsoCanto1(TheWordofFate)ofBookVI,TheBookofFate.Nowwewilltakeaclose look at one of the passages in Book VI, Canto one. This passage once again contains a description of Savitri the bride, as seen by Narad. We have already examined two passages describing Savitri Savitri as she looked on the morning of the day on which Satyavan was destinedtodie(Instalment2)andSavitriasayoungwomanthroughtheeyesofherfather (Instalment 3). The passage given below, gives you one more portrait of Savitri, this time describing her as she was returning after meeting Satyavan. She has discovered love in the wildernessandmarriedSatyavanwithnatureandtheGodsaswitnessesandherentirebeingis renderedresplendentbythisdeepexperienceoflove.AndNaradsyogicvisionunmistakably noticesthistransformationinSavitri.Thisisafairlylongpassage,andconsistsof75lines.Iwill not attempt to comment on it in detail. It is enough to note thepeculiar literary device the poetisusingthroughoutthispassage.Forexample,hedoesnotdescribedirectlySavitriseyes or hands; he describes them in terms of the enchanting scenes of natures beauty which remindhimofsomeaspectofherbeing. Whoisthisthatcomes,thebride, 126 Theflameborn,androundherilluminedhead Pouringtheirlightsherhymenealpomps Moveflashingabouther?Fromwhatgreenglimmerofglades Retreatingintodewysilences 130 Orhalfseenvergeofwatersmoonbetrayed Bringstthouthisgloryofenchantedeyes? Earthhasgoldhuedexpanses,shadowyhills Thatcowltheirdreamingphantomheadsinnight, Andguardedinacloistraljoyofwoods, 135 Screenedbankssinkdownintofelicity Seizedbythecurvedincessantyearninghands 37|P a g e

Andripplepassionoftheupgazingstream: Amidcoollippedmurmursofitspureembrace Theylosetheirsoulsonbedsoftremblingreeds. Andallthesearemysteriouspresences Inwhichsomespirit'simmortalblissisfelt, Andtheybetraytheearthbornhearttojoy. Therehastthoupaused,andmarvellingborneeyes Unknown,orheardavoicethatforcedthylife Tostrainitsrapturethroughthylisteningsoul? Or,ifmythoughtcouldtrustthisshimmeringgaze, Itwouldsay:thouhastnotdrunkfromanearthlycup, Butsteppingthroughazurecurtainsofthemorn Thouwastsurroundedonamagicverge Inbrightercountriesthanman'seyescanbear. Assailedbytroopingvoicesofdelight Andseizedmidasunlitglamouroftheboughs Infaerywoods,leddownthegleamingslopes OfGandhamadanwheretheApsarasroam, Thy limbs have shared the sports which none has seen, And in god-haunts thy human footsteps strayed, Thy mortal bosom quivered with god-speech And thy soul answered to a Word unknown. What feet of gods, what ravishing flutes of heaven Have thrilled high melodies round, from near and far Approaching through the soft and revelling air, Which still surprised thou hearest? They have fed Thy silence on some red strange-ecstasied fruit And thou hast trod the dim moon-peaks of bliss. Reveal, O winged with light, whence thou hast flown Hastening bright-hued through the green-tangled earth, Thy body rhythmical with the spring-bird's call. The empty roses of thy hands are filled Only with their own beauty and the thrill Of a remembered clasp, and in thee glows A heavenly jar, thy firm deep-honied heart, New-brimming with a sweet and nectarous wine. Thou hast not spoken with the kings of pain. Life's perilous music rings yet to thy ear Far-melodied, rapid, grand, a Centaur's song, Or soft as water plashing mid the hills, Or mighty as a great chant of many winds.

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Moon-bright thou livest in thy inner bliss. Thou comest like a silver deer through groves Of coral flowers and buds of glowing dreams, Or fleest like a wind-goddess through leaves, Or roamst, O ruby-eyed and snow-winged dove, Flitting through thickets of thy pure desires In the unwounded beauty of thy soul. These things are only images to thy earth, But truest truth of that which in thee sleeps. For such is thy spirit, a sister of the gods, Thy earthly body lovely to the eyes And thou art kin in joy to heaven's sons. O thou who hast come to this great perilous world Now only seen through the splendour of thy dreams, Where hardly love and beauty can live safe, Thyself a being dangerously great, A soul alone in a golden house of thought Has lived walled in by the safety of thy dreams. On heights of happiness leaving doom asleep Who hunts unseen the unconscious lives of men, If thy heart could live locked in the ideal's gold, As high, as happy might thy waking be! If for all time doom could be left to sleep!

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Notice that the first thing Narad sees about Savitri are the festive flashes of the hymeneal pompsaroundher.(hymeneal=pertainingtomarriage).Shehasjustgotmarriedandthe senseoffulfilmentshehasfromthisiswritlargeonherface.Thenhegoesontodescribeher eyes but not directly. The glory of the enchantment of her eyes reminds him of the green glimmer of glades (open spaces in a forest) retreating into dewy silences and ofhalfseen river banks which would have remained unseen if they were not moonlit. So the poet first describesthegreenglimmerofgladesandhalfseenvergeofwatersmoonbetrayedandthen relates these toSavitris eyes. This is the technique he uses through most of this passage. (Lines126132) ThereissomethingaboutSavitrisexpressionthatremindsNaradofthegoldenhuedexpanses oftheearth,ofshadowyhillsthatcovertheirdreaminghazy,indistinctpeaksinnightandof woodscreenedbankswhichswoonwithdelightastheyareravishedbytheyearningripplesof thestreamswhichamidcoollippedmurmuroftheirpureembracelosethemselvesonbedsof tremblingreeds.Theseareallmysteriouspresencesinwhichonecanfeeltheimmortalblissof somespiritasitisseenfillingitsearthbornheartwithjoy.NaradsaystoSavitri:itlooksas thoughyouhavepausedinallthesewonderfulplacesandyoureyescarrysomethingofthe

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enchantmentoftheseplacesandtheexpressiononyourfaceshowsthatyouhaveheardwith your souls listening a voice that has enraptured your entire being.Narad says further to Savitri:ifIcantrustthelustreofyoureyes,Iwouldsaythattheblissyouhavetastedisnotof the earthly kind; you havecertainlydrunk fulfilment but not from an earthly cup, youmust have stepped through the blue curtains of the morningintoa magic world in countries too brightformortaleyestobear.Thiskindofmassingofsensuousnatureimagerytodescribea personinaparticularmoodisanunusualfeatinEnglishpoetry.Andifyoudwellontheselines youwillappreciatehowaptlytheysucceedindescribingtheglowofmaritalblissreflectedin Savitrisentireperson.(Lines133151) The description continues. Assailed by voices of delight and seized in the sunlit glamour of boughs in faery woods as on the gleaming slopes of Gundhamadan( a mountain and forest described in Hindu mythology, renowned for its fragrance) where the Apsaras (celestial damselsofjoy)roam,yourlimbsmusthavesharedthesportswhichnonehasseen,andingod haunts your footsteps must have strayed, and yourmortal bosom must have vibrated with godspeechandyoursoulmusthaverespondedtoit.(Lines152159) Youstillseemtobehearingingreatsurprisethefootstepsofgodsandtheravishingflutesof heavenlymelodiesapproachingyoufromfarandnearthroughthesoftair.Thedescriptionis put in the mode of a question. The footsteps of what godsand what ravishing heavenly melodies are you listening to? These seem to have fed your silence with some red strange ecstasiedfruitandyouseemtohavetroddenthemoonpeaksofbliss.Inotherwords,Narad says to her that herface has the rapt look of happiness of someone who is having these wonderfulexperiences.Thatistheimport.(Lines160165) Tellus,obirdwiththewingsoflight,fromwhereyouhaveflowntous,hasteningbrighthued throughthegreenforest,withthebodyrhythmicalwiththecallofthespringbird?Thenow empty roses of your palms are filled with their own beauty and the thrill of a remembered clasp, and you are glowing like a heavenly jar, your heart recently rendered brimfull with a sweetandnectarouswine.(Lines166173) Untilnowyouhavebeenastrangertopain.Lifeshazardousmusicyetringstoyourearsfar melodied, rapidand grand, and enchanting like theCentaurs song, or soft as water mid the hills,ormightyasthegreatchantofmanywinds.Moonbrightyouliveintheinnerbliss.You havecomelikeasilverdeerthroughgrovesofcoralflowersandbudsofglowingdreams,and yourunlikeawindgoddessthroughleaves,orroamlikeasnowwingeddoveflittingthrough thethicketsofyourpuredesireswitht