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Sapta Chatushtaya
The Sapta Chatusthaya (Seven Quartets) is the program for spiritual
practice that was revealed to Sri Aurobindo. It has four goals : Shuddhi
(purification), Mukti(liberation), Siddhi(realization) and Bhukti (enjoyment).
Correspondence with chapters in the Synthesis of Yoga
4.16-4.17
Sraddha (Faith)
4.18
3.Vijnana (Knowledge)
Jnanam (knowledge)
4.20-4.22
4.25
2.27,2.28
Samadhi
2.26
4.Sharira (Body)
NA
NA
All
NA
6.Brahma
All
NA
7.Siddhi (Realization)
Suddhi (purification)
4.5 to 4.7
Mukti (liberation)
What follows is a description of the seven tetrads. They have been arranged
roughly in order of realization.
1. Shanti Chathusthaya (Peace Quartet)
There are four things that he must have; first, equality in the most concrete
practical sense of the word, samat, freedom from mental, vital, physical
preferences, an even acceptance of all Gods workings within and around
him; secondly, a firm peace and absence of all disturbance and trouble, nti;
thirdly, a positive inner spiritual happiness and spiritual ease of the natural
being which nothing can lessen, sukham; fourthly, a clear joy and laughter of
the soul embracing life and existence. To be equal is to be infinite and
universal, not to limit oneself, not to bind oneself down to this or that form of
the mind and life and its partial preferences and desires. But since man in his
present normal nature lives by his mental and vital formations, not in the
freedom of his spirit, attachment to them and the desires and preferences
Equality is the psychological and physical capacity to face all ups and downs
of life with equal mind. There are two sides to the cultivation of equality:
passive and active. Passive equality liberates one from the action of lower
nature (senses) while Active equality admits us into the action of the Higher
Self.
The first calm that comes is of the nature of peace, the absence of all
unquiet, grief and disturbance. As the equality becomes more intense, it
takes on a fuller substance of positive happiness and spiritual ease. This is
the joy of the spirit in itself, dependent on nothing external for its absolute
existence, nirraya, as the Gita describes it, antah-sukhontarrmah, an
exceeding inner happiness, brahmasamsparam atyantam sukham anute.
Nothing can disturb it, and it extends itself to the souls view of outward
things, imposes on them too the law of this quiet spiritual joy. For the base of
it is still calm, it is an even and tranquil neutral joy, ahaituka. And as the
supramental light grows, a greater Ananda comes, the base of the abundant
ecstasy of the spirit in all it is, becomes, sees, experiences and of the
laughter of the Shakti doing luminously the work of the Divine and taking his
Ananda in all the worlds.
While Passive equality requires the cultivation of detachment of our Self from
the outer world, Active equality implies a return and possession of the world
in the power of the calm and equal Spirit. Once we acquire the full
consciousness of the Self, we can act on the world with calm, joy, knowledge
and seeing will of the Spirit.
happiness and spiritual ease. This comes from fulfillment of the first two
parts of this quartet: Equality and Peace.
1.4. Hasya (Atmaprasada)
This may be called the Siddhi of the temperament or nature in the lower
system, in the internal Triloka of mind, life and body, Manas, Prana, Annam.
To put it from a higher standpoint, it is the Siddhi of the divine Shakti working
in these three principles. These four things are the essentials of this second
element of perfection, the full powers of the members of the instrumental
nature, the perfected dynamis of the soul nature, the assumption of them
into the action of the divine Power, and a perfect faith in all our members to
call and support that assumption, akti, vrya, daiv prakti, raddh.
2.1 Shakti (Power)
Shakti is the perfection of different parts of the system which enables them to
do their work perfectly. The development of these four powers has also been
discussed by the Mother Mirra Alfassa in her talk on the Four Austerities and
Four Liberations.
2.1.1. Deha Shakti (physical strength) : Perfect state of the body consists of
four things Mahattwa(sense of mass and force), Balam(strength and
energy), Laghuta(lightness), Dharana-Samarthya(capacity to bear intense
power of higher consciousness without strain)
2.1.2. Prana Shakti (vital strength) : Perfect state of Prana consists of four
things Purnata(fullness of vitality), Prasannata(cheerfulness),
Samata(equality in all shocks and contacts), Bhogasamarthya (bliss without
desire but also without exhaustion)
Every man has in himself all the four Dharmas (inner capacities or laws), but
one predominates, in one he is born and that strikes the note of his character
and determines the type and cast of all his actions; the rest subordinated to
the dominant type and helps to give it its complement. The perfected man
develops in himself all four capacities and contains at once the god: of
wisdom and largeness, the god of heroism and force, the god of skill and
enjoyment, the god of work and service. Only one stands dominant and leads
and uses the others.
the image of and filled with the force of a greater infinite energy (daivi
prakriti, bhagavati shakti)
2.4. Sraddha (Faith)
The names that Sri Aurobindo gave these powers differ slightly from the
conventional names given here.
3.4. Samadhi
Utthapana is the state of not being subject to the pressure of physical forces.
There are three stages here:
When there is a great force, lightness and strength in the body (full of vital
energy); this shows that the body is full of Prana Shakti.
When there is no physical weariness, no exhaustion of the brain or nervous
centres.
When one is not necessarily subject to the law of gravitation or other
physical laws.
Saundarya is the state of perfection in the body. There are three stages here:
4.4. Vividhananda
Manifold delight.
5. Karma Chatusthaya (Divine Work Quartet)
5.1. Krishna
Kali is the Shakti(Power) carrying out the Lila(Divine Play) according to the
pleasure of the Ishwara (Divine)
5.3. Kama
Kama is the Divine Enjoyment which arises when the action of higher
consciousness results in the flow of bliss within the body.
5.4. Karma
Karma is Divine Action. Spiritual action in the objective field along the lines
of the adesha. In case of Sri Aurobindo, this included Kriti, Daiva, Sahitya
and Kama.
The Siddha or perfected soul will live in union with the Purushottama
(Creator) in this Brahmic consciousness, he will be conscious in the Brahman
that is the All, sarvam brahma, in the Brahman infinite in being and infinite in
quality, anantam brahma, in Brahman as self-existent consciousness and
universal knowledge, jnam brahma, in Brahman as the self-existent bliss
and its universal delight of being, nandam brahma.
6.2. Anantam Brahma: when we realize the Infinite Force and Quality at play
in all forms.
6.4. Anandam Brahma: when we realize the delight hidden within all entities.
7.1.1 Purification of Prana : This brings release from Vasana or desire, that is
Asakti or attachment, action of emotion. Shanti is the negative Ananda and
those have it who rest in the Nirguna Brahman. Shuddha Bhoga is the
positive Ananda and those have it who rest in the Trigunatita Ananta
Brahman.
7.1.3. Purification of Manas: This is the release from habitual thoughts. The
conceptual activity of the Manas is stilled and its perceptual activity is
transferred to the higher Buddhi (a part of Prakamya).
Liberation from dualities of Prana: See [SOY Part 2, Chapter 7, The Release
from Subjection to the Body] and [SOY Part 4, Chapter 8, The Liberation of the
Spirit]
Liberation from dualities of Chitta: See [SOY Part 2, Chapter 8, The Release
from the Heart and the Mind]
Liberation from dualities of Manas: See [SOY Part 2, Chapter 8, The
Release from the Heart and the Mind]
7.2.2. Liberation from Ajnanam (ignorance) and Three gunas (Sattwa, Rajas,
Tamas) :
A liberation from Nature in a quiescent bliss of the spirit is the first form of
release. A farther liberation of the Nature into a divine quality and spiritual
power of world-experience fills the supreme calm with the supreme kinetic
bliss of knowledge, power, joy and mastery. A divine unity of supreme spirit
and its supreme nature is the integral liberation
7.3.2. Bhoga in Prana : This is Bhoga without Kama (i.e. enjoyment without
desire).
7.3.3. Ananda
Kamananda (Physical) : This refers to the bliss flowing in the body due to
activity of the Kundalini. (The Vedic equivalent is Soma)
Premananda (Chitta) : Universal love in the vital being.
Ahaitukananda (Manas) : Delight without cause.
Chidghananda (Vijnana) :
Shuddhananda (Ananda) :
Chidananda (Chit) : Delight of pure consciousness.
Sadananda (Sat) : Delight of pure existence
And finally, the realization of all the quartets given above is the end-goal.
References
Atmaprasada
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SS Lahiri
March 10, 2010 at 11:51 am
Educative
Reply
stumblingmystic
October 6, 2010 at 7:15 pm
Sandeep, this is extremely helpful. Thank you so much for putting this
together.
Reply
Arup Basu
October 16, 2010 at 3:38 am
Sandeep,
Have you done a more detailed study of the Sapta Chatusthaya ? If so, I
would be glad to carry it in Sraddha.
Arup
Reply
Sandeep Post author
October 16, 2010 at 9:18 am
Dear Sandeepji,
Thanks,
Mahesh
Reply
Sandeep Post author
August 17, 2011 at 9:49 am
Mahesh,
According to available info, the source is not scripture but revelation. Sri
Aurobindo is said to have received the Mantras during his spiritual
experiences.
I had heard from Mahaguru Shree Aurobindo that during his silent
tapasya (practice) in Alipore Prison, a series of mantras was revealed in his
spiritual experience, which were felt by him as signals or landmarks of his
new yogic consciousness. These were recorded by him as we believe-just
after he came out of jail-and this record in several pages of his own handwriting-an invaluable document, is still in our possession.
Reply
ipi
December 2, 2011 at 8:56 am
In Record Of Yoga, Sri Aurobindo has noted the stages he went thru and i
guess for the Mother, its the journey through Savitri and earlier part Prayers
and Meditation.
> for the Mother, its the journey through Savitri and earlier part Prayers
and Meditation.
This is being done. All posts on the Record of Yoga can be accessed
under the tag : https://auromere.wordpress.com/tag/record-of-yoga/
There are five posts so far directly relevant to the topic
Reply
Sandeep Post author
April 25, 2012 at 9:20 am
For more on the Sapta Chathusthaya, see a recent book Seven Quartets in
Becoming by Debashish Banerji
http://www.amazon.com/Seven-Quartets-Becoming-TransformativePsychology/dp/8124606234/ref=sr_1_1?ie=UTF8&qid=1335359882&sr=8-1
http://sabda.sriaurobindoashram.org/catalog/bookinfo.php?websec=ENGDGA-335
Reply
Pingback: History of Yoga part 2 | Integral Yoga of Sri Aurobindo & The
Mother
amsha
September 25, 2012 at 3:26 pm
7.Siddhi (Realization)
Suddhi (purification)
SOY part.chapter
4.5-5.7
How is 5.7 ?
Reply
Sandeep Post author
September 25, 2012 at 3:40 pm
kalpana01
October 9, 2012 at 11:00 am
5.Graph depicting various parts of the Sapta Chatusthaya this link is only
showing adverts
Reply
Sandeep Post author
October 9, 2012 at 12:19 pm
The sites domain name expired 5 days ago. Thats a pity because it was
a nice diagram. I will edit the link to say site is suspended for now
Reply
arpanrox
August 18, 2015 at 11:39 am
Sandeep,
I think SOY 2.8 has good indications wrt Sharir Chatushtya. Ut mentions
how on developing detachment towards to body by deepening the Witness
attitude, one can gain progressively greater control over the body and use
mental fiat for reducing hunger and thirst, warding attacks of illness,
conquering strain, fatigue, incapacity and developing power, freedom,
swiftness and effectiveness by manipulating the play of vital forces.
Reply
arpanrox
August 19, 2015 at 9:20 am
Reply
Dr. Dinesh Divyam
November 19, 2015 at 4:26 pm
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