She is the inner sorrow of Savitri’s mind. Savitri goes beyond, to reach and listen to her mind and in the real world of sorrow. Savitri is in her way towards a complete transformation. She is in her inner suffering that leads her towards the mental change of her psychic soul. As she recounts her the various forms in which she works is not only the way she leads her life but she is the ordinary mind of human suffering; an ordinary lady of the world with full of sorrow and pain. Also the Mother of Seven Sorrows is seen in her various capacities, in various stations of life carrying out her duties and obligations in selfless love. The pathos and pangs with which the mother role is presented reminds us of the universal nature of woman full of
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(1-6)
As Sarojani Naidu’s famous lyric indicates, Savitri with her infinite variety of nature; representative of all kinds of womanhood that the world is peopled with. The woman who is painted prototypes as a “pampered doll” is the same who nurse the people in their pain and suffering. She is also the slave girl as well as courted queen. Thus, Savitri incarnates femina matrix that permeates the world, where man and beast live with a desire to bring a complete change in mankind. In her human nature Savitri’s personality is all encompassing. She includes all kinds of life possible on the earth:
I have shared the toil of the yoked animal drudge
Pushed by the goad, encouraged by the whip;
I have shared the fear- filled life of bird and beast. (Savitri 7.4.52-54)
The suffering of woman is endless. Heaven has been indifferent to her and Nature also plays cruel jokes with her. But she does not complain and only prays: “A patient prayer has risen from my breast” (Savitri 7.4.82); such universality far exceeds and surpasses. Whitmen’s cosmic nature of man, in “Song to Myself” where he says, “What I assume you shall assume, /For every atom belonging to me as good belongs to you” …show more content…
No poet on earth has so vividly presented the angst felt for the children. She is the Mother of all children of sorrow and pain, and in her heart always listens to their cry. Savitri listens to her inner voice and has the assurance from the Divine, “that one day he shall come at last” (7.4.98). This means that a day will come and the world of suffering will come to an end. Such is the integral approach of Sri Aurobindo that as he goes to the height of the ideal, he is also true to the nadir of unredeemed condition of man in suffering. Aurobindo is most realistic in his presentation of the degenerated world. In the world today man is living as an animal, with, no emotion, no feeling, no attachment, no love, and no peace. Nothing in the man’s world is going right. Savitri, as she is herself a goddess and an incarnation of the divine mother, she wants to help humanity; alleviate man’s suffering and make him free. Her suffering is not only for herself but for the complete universe. Such an inner voice is not the voice of an ordinary man. An ordinary man, though complains against the sufferings of the world becomes more often than not, an instrument of pain and sorrow to his own fellow- brethren. He also at times takes a perverse delight in his fellow-beings distress and pain. Epiphany and empathy go hand in hand in Savitri’s case. She
(1-6)
As Sarojani Naidu’s famous lyric indicates, Savitri with her infinite variety of nature; representative of all kinds of womanhood that the world is peopled with. The woman who is painted prototypes as a “pampered doll” is the same who nurse the people in their pain and suffering. She is also the slave girl as well as courted queen. Thus, Savitri incarnates femina matrix that permeates the world, where man and beast live with a desire to bring a complete change in mankind. In her human nature Savitri’s personality is all encompassing. She includes all kinds of life possible on the earth:
I have shared the toil of the yoked animal drudge
Pushed by the goad, encouraged by the whip;
I have shared the fear- filled life of bird and beast. (Savitri 7.4.52-54)
The suffering of woman is endless. Heaven has been indifferent to her and Nature also plays cruel jokes with her. But she does not complain and only prays: “A patient prayer has risen from my breast” (Savitri 7.4.82); such universality far exceeds and surpasses. Whitmen’s cosmic nature of man, in “Song to Myself” where he says, “What I assume you shall assume, /For every atom belonging to me as good belongs to you” …show more content…
No poet on earth has so vividly presented the angst felt for the children. She is the Mother of all children of sorrow and pain, and in her heart always listens to their cry. Savitri listens to her inner voice and has the assurance from the Divine, “that one day he shall come at last” (7.4.98). This means that a day will come and the world of suffering will come to an end. Such is the integral approach of Sri Aurobindo that as he goes to the height of the ideal, he is also true to the nadir of unredeemed condition of man in suffering. Aurobindo is most realistic in his presentation of the degenerated world. In the world today man is living as an animal, with, no emotion, no feeling, no attachment, no love, and no peace. Nothing in the man’s world is going right. Savitri, as she is herself a goddess and an incarnation of the divine mother, she wants to help humanity; alleviate man’s suffering and make him free. Her suffering is not only for herself but for the complete universe. Such an inner voice is not the voice of an ordinary man. An ordinary man, though complains against the sufferings of the world becomes more often than not, an instrument of pain and sorrow to his own fellow- brethren. He also at times takes a perverse delight in his fellow-beings distress and pain. Epiphany and empathy go hand in hand in Savitri’s case. She