Soon after completing his personal sadhana on the 24th November 1926 (Siddhi), Sri Aurobindo wrote the following Mantras in his notebook.
ॐ आनन्दमयि चैतन्यमयि सत्यमयि परमे
OM anandamayi chaitanyamayi [satyamayi parame]
circa 1927
OM Tat Sat Jyotir Aravinda
ॐ तत् सत् ज्योतिरराविन्द
OM Satyam Jnânam Jyotir Aravinda
ॐ सत्यं ज्ञानं ज्योतिरराविन्द
circa 1927
(Ref. https://incarnateword.in/cwsa/35/sanskrit-mantras)
And in 1933, these were also noted at the request of disciples.
तत्सवितुर्वरं रूपं ज्योतिः परस्य धीमहि ।
यन्नः सत्येन दीपयेत् ।।
Let us meditate on the most auspicious (best) form of Savitri, on the Light of the Supreme which shall illumine us with the Truth.
*
ॐ असतो मा सद्गमय ।
तमसो मा ज्योतिर्गमय ।
मृत्योर्माऽमृतं गमय ।।
ॐ शान्तिः शान्तिः शान्तिः ।।
तथास्तु
*
(Ref. https://incarnateword.in/cwsa/35/sanskrit-mantras)
It indicates that Sri Aurobindo was not only a mantra drsta and mantra srsta but also so completely identified with the Supreme Divine that he had the power and the mandate to bless and sanction the aspiration contained in the mantra.
The mantra ‘OM Tat Sat Jyotir Aravinda’ means that Sri Aurobindo was completely one with the truth contained in this mantra. Its brief meaning
Om: The Word of Manifestation or the sanction of the Supreme to the act of creation.
Tat: The Unmanifested Supreme Absolute, the Purushottama, Parameswara who stands behind all manifestation.
Sat: The Supreme Existence that contains within it all the power of the Manifestation, one with the Divine Mother or the Divine Shakti as Chit-tapas.
Jyotir Arvinda: The above ‘formula’ of the Supreme Reality has manifested in Sri Aurobindo as the Supreme Light (to release the Word of the New Creation through the Mother who is the Supreme Shakti).
A detailed exposition of the first three words is given below in Sri Aurobindo’s own writing.
*
‘OM TAT SAT
The highest interpretation hitherto made in human understanding and experience may thus be stated with the proviso that since it is human it must be incomplete.
TAT. That.
The Absolute Unmanifested—Parabrahman, Purushottama, Parameswara (holding in himself the Parâshakti and in her the All).
SAT. The Existent (I Am.)
The Absolute containing all the power of the manifestation. The Absolute is Parabrahman-Mahâmâyâ. The Absolute is Purushottama-Parâprakriti. The Absolute is Parameswara-Âdyâ (original) Parâshakti.
OM. The Word of Manifestation.
A The external manifestation (consciousness realised in the actual and concrete—seen by the human consciousness as the waking state.)
U The internal manifestation (intermediate—the inner, not the inmost being—consciousness realised in the inner potentialities and intermediate states between the inmost supramental and the external—seen by the human consciousness as the subliminal and associated with the dream state.)
M The inmost seed or condensed consciousness (the inmost supramental, glimpsed by the human consciousness as something superconscient, omniscient and omnipotent, and associated with the state of dreamless Sleep or full Trance.)
AUM Turiya, the Fourth; the pure Spirit beyond these three, Atman consciousness entering into Tat Sat and able to identify with it. Believed to be obtainable in its absoluteness only in absolute Trance—nirvikalpa samadhi.
All this (first in the Upanishads) is the viewpoint from the mental consciousness. It is incomplete because two things that are one have been left out, the Personal Manifestation and the name of the Mahashakti. The subsequent growth of spiritual knowledge has brought about a constant effort to add these missing elements.
When the hidden secret has been discovered and made effective, the human consciousness will be exceeded, the superconscient made conscient and the subconscient or inconscient which is the inevitable shadow of the superconscient filled with the true spiritual and supramental consciousness. The Trance, Dream and Waking States (all imperfect at present and either touched with obscurity or limited) become each completely conscious and the walls, gaps or reversals of consciousness that intervene between them are demolished.
Tat then will appear in its entire truth, the Supreme Absolute, One in Two, each entirely in the other and both one in an ineffable Existence, Consciousness and Ananda.
Sat is the eternal and infinite truth of Sachchidananda ready for manifestation. It is the One Existence, but the Two in One are there, each in each, each perfect in the other.
OM is the manifestation. The Mahashakti comes forth from the Supreme for creation. In the eternal manifestation the Two in One are evident to each other; their identity and union are foundation of the diversity of this play, and it is the possession of the truth that makes the manifestation stable & eternal.’
*
(Ref. https://incarnateword.in/cwsa/11/undated-notes-c-december-1926)
Affectionately,
Alok Da
