Friday, June 14, 2019

Even in retirement Sri Aurobindo was more active


Assorted tweets collated by Tusar Nath Mohapatra

We are working on various innovative projects and keep organisig various programs for learning Sanskrit and Indian Culture. Follow us if you are interested to participate and learn. @Sampadananda @beloome #LearnSamskritam @languagecurry

The Gurus come together for the Unmesa programme to teach Sanskrit, Ganit & Temple Architecture. This is a once-in-a-lifetime opportunity at Unmesa programme takes places at Sri Aurobindo Society, Puducherry, starting July 28, 2019! Follow the link. https://t.co/j9iW2L6ST6 https://t.co/X2PxLxBkuf

From today, we have started adding the entire publication catalogue of Indian Institute of Advanced Study, Shimla, to the #IBC site.
We will start posting threads subject-wise and today, it is #anthropology.
@IIASShimla @ShimlaIias @MakrandParanspe @IndicAcademy
Indigeneity Tales and Alternatives : Revisiting Select Tribal Folk Tales

But there is also another aspect to this particular issue. The Hindu's silence is killing him everywhere. I am personally all in favor of vocal Hindus anywhere & in any form, even tweets. Even Sri Aurobindo for eg. openly lent his voice during critical junctures like WW2 & Cripps
Even in "retirement", Sri Aurobindo was more active than any man alive! Even in his outer activities where other Sadhaks were involved in assisting, when they wud want to call it a day & he wud keep going. In his inward action of course there is no telling where to draw the line.

Inner Silence is meant only for those leading spiritual life-which is more than doing basic yogic practices daily. Others, who misunderstand this Silence for apathy from world affairs when they themselves r deep in sensual pleasures, r only fools. Agree fully with you.

Colonial cabling: internet fibre optic cables around the world trace out the routes of former empires. Imperialism didn’t stop with decolonisation: it just moved up to infrastructure level | @jamesbridle https://t.co/IHbUXXd7HV
New Dark Age: Technology and the End of the Future – our best-selling book of last year! – is now out in paperback and 40% off until Monday https://t.co/dikvEoPt8a https://t.co/rn1YteKKDq

"In any profession, 90% of people are clueless but work by situational imitation, narrow mimicry & semi-conscious role-playing. Except social "science" and journalism where it is 99% and 100%, respectively." - @nntaleb

Right from 2013 we have been telling that Modi is not the right PM candidate and a vast country like India deserves a better qualified one. So nothing much is expected of him than vacating the chair in 2024. Those discovering his betrayal must check their own intellectual calibre
We sensed moderation in the approach of Modi govt and extended support. Apart from people like Jaitley or RSS, Reliance may be responsible for the middle path. Hindutva and Dynasty are aberrations and must be thrown away. Following Sri Aurobindo therefore is the most sensible way
Each religion is a bundle of superstition and people have no option than to carry forward that burden. They are fighting with each other without having any hand in creation of the religions. The Mother & Sri Aurobindo have clearly said about the end of the reign of all religions.
Reading has become a prominent avenue of riding the intellectual or aesthetic vehicle but language barriers are a reality. A vast population however manage their affairs without reading anything and many vocations don't need any rendevous with the alphabets. Visuals are to rule.

Publications

K. Ramakrishna Rao - 2019 - ‎Preview - ‎More editions
“His work”, wrote Sri Aurobindo, “is a constant music of the overpassing of the borders, a chant-filled realm in which the subtle sounds and lights of the truth of the spirit give new meanings to the finer subtleties of life” (Prasad and Srivastava 

Anirban Ganguly, ‎Shiwanand Dwivedi - 2019 - ‎Preview
36. 37. May 2014. The episode of Sri Aurobindo visiting Shah's ancestral house was also narrated by Shah to the trustees of Sri Aurobindo Ashram, Puducherry, while on a visit to Puducherry in August 2015. In conversation with the authors.

Karen Armstrong - 2019 - ‎Preview - ‎More editions
The most momentous debate on the Gita's significance, however, was conducted between Mohandas (Mahatma) Gandhi (1869–1948) and the scholar and poet Aurobindo Ghose (1872–1950), who were sharply divided about the legitimacy of 

Matthew J. Taylor - 2018 - ‎Preview - ‎More editions
Aurobindo, S. (1993) Integral Yoga: Sri Aurobindo's Teaching & Method of Practice. Pondicherry, India: Sri Aurobindo Ashram Trust. Bhagavad Gita 2:47 Accessed January 18,2018 at www.holy-bhagavad-gita.org/chapter/2/ verse/47. Barron ...

2019 - ‎Preview - ‎More editions
Aurobindo died in December 1950, and his work was continued by Richard until her death in November 1973. Several centers that promote Aurobindo's teachings have been established in the US; the two most significant are the Atmaniketan ...

Plasim Radar
Isha Upanishad: the Methods of Realisation, Part 5, the Role of the Divine Will - The final two verses of the Isha Upanishad apply the divine standpoint to the evolutionary process of growth and spiritual development of the individual th...

Aesthetics like nutrition should seek the right-mix - The irony of disowning one's culture The New Indian Express-04-Jun-2019 It is not wise to confuse the treasures of our heritage with the Hindu religion as

8.3 Microbes and Illness - The normal human condition is a state filled with apprehensions and fears; if you observe your mind deeply for ten minutes, you will find that for nine o...

Catherine Prueitt hired by the University of British Columbia - Continuing the good news about Canada: Catherine Prueitt has accepted a position in at The University of British Columbia. Congratulations to her and to UBC!

Antithesis of Yoga - Antithesis of Yoga is a non-fiction novel about Auroville’s first 25 years. Jocelyn one of the early settlers in Auroville since 1969, chronicles the sto...

A Sellarsian solution for the self? - The conflict between Buddhism and qualitative individualism is a major difficulty for my own philosophy. In addressing that conflict, there … Continue read...

Geography and nature teach the primacy of diversity - Tweets in original by @SavitriEraParty and @NathTusar Five hundred years back, Copernicus was struggling to prove that planets are revolving around the Sun...

A Series Inspired by India’s Rebirth – 3 - Author: Beloo Mehra (2019). Published under the title ‘When Young India Awakes’ in Sri Aurobindo’s Action, Vol. 50 (2 & 3), pp. 16-19. Continued from Part 

Kusum-ben Nagda: In Memoriam by Anurag Banerjee - Dear Friends, On Sunday, 12 May 2019, one of the senior-most inmates of the Sri Aurobindo Ashram community as well as one of its most loved members breathe...

The Nature of Matter in Indian Thought – M S Srinivasan - In our earlier discussions on the nature of matter, we have studied in some details. The discoveries of New Physics in the series of articles, The Nature ...
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Tuesday, February 26, 2019

Sri Aurobindo knew the Origin of all languages


Well, for high-pitched sounds there is the accent mark as an aid. But it is an aid for them only whose, so to say, mother tongue, is not Sanskrit. Sanskrit is a kind of 'foreign language' even in India for those who have been entirely brought up in a vernacular milieu. They would not know the correct pronunciations in such a 'foreign language'. So the accent mark maybe helpful to them, but it is an artificial aid. If that artificial aid has to go, they have to make Sanskrit as their 'mother tongue'. This is absolutely important when we come to poetry and metres and rhythm. When Krishna and Arjuna are talking on the battlefield they are talking in their native language and the question of accent marks or anything never arose. So, if you want to get into the spirit of the Rig Vedic poetry make Sanskrit your mother tongue. It is as simple as that. When you want to read Savitri make English as your native language, and not a learnt language with props. We must prepare ourselves first in Sanskrit or English to participate in its poetic expression. No external aids needed.
RY Deshpande

Totally agree with you. It is the language of the  Rishis, Arsha Bhasha, it is their Mother Tongue, and to make it our own we need to learn Vedic Sanskrit and also Chandas and Vyakarana and Nirukta and Shiksha. 
And of course neither Arjuna nor Sri Krishna needed any markings of Udatta, they were not reading the text, they spoke their own language, the same as the Rishis of Rigveda also didn't need them.
It is the tradition which made these marking for us to save the text in time. They considered it to be of the utmost importance. We should try to see "why".
Vladimir

That's perfect. But one clause.
[we need to learn Vedic Sanskrit and also Chandas and Vyakarana and Nirukta and Shiksha ...]

Yes, we need to learn these branches, but learn the way they must have learnt. Surely, that could be different from the formulations of the scholastic-academic schools which came some 4000 years later.
How do we get there? Sri Aurobindo knew it. That is how he not only picked up Sanskrit; he picked up the Sanskrit of the Rig Veda. Or, is it that he remembered that ancient Sanskrit? Seems so.
It is unfortunate the closest disciples of his at that time didn't prod him regarding it. Or, is it that he has already dropped guiding hints which we are unable to decipher? Possibly.
RY Deshpande

Agreed. I thought we are trying to do it His way. Don't we?
Of course, we do not have his power of consciousness, skills and memory. Besides, Sri Krishna himself revealed to him the Origin of all languages. And we try to learn from Him all we can... OM    
Vladimir

In the context of analytical-discursive and perceptive-intuitive approaches of looking at the Rig Veda let us take a couple of examples.

[1]
This is from the opening scene of he Gita when Bhīshma has already sent the lion-roar, सिंहनाद, announcing the start of the war, the war that is being fought on the war-field of righteousness and duty. There is the response fro the other side, beginning with the blowing of Pānchajanya, पाञ्चजन्य, by Sri Krishna and Devadatta, देवदत्तं, by Arjuna:

पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः ।
पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः ॥ १-१५॥

Pānchajanya is coming from the Rig Veda, Pancha Janah. That is straightforward. Devadatta is the conch given by God to Arjuna. But the compound Devadatta also allows the meaning “given to God”, a name we give to baby-child, Datta or Dattā. The compound Devadatta allows both, “given by God” or “given to God”. No rules of Sandhi, of the compound, can spell out which is which. But from the context Devadatta of the Gita is certainly “given by God”.

We are applying here not scholastic-academic stipulations, we are simply employing our perception and discernment, the contextual sense also. And it is that which should count, it is that which should count, we have to be alert to it, sensitive to it, psychologically ready to meet it. Naturally, therefore, no accent marks are needed for the shloka of the Gita when quantities of sound, the  long-shorts, can be easily recognised.

[2]
The second example is a little more complex, profounder also. Here is the text from Mundaka Upanishad:

यदा पश्यः पश्यते रुक्मवर्ण कर्तारमीशं पुरुषं ब्रह्मयोनिम् ।
तदा विद्वान् पुण्यपापे विधूय निरञ्जनः परमं साम्यमुपैति ॥ [III:1:3]

Its rendering into English with the footnote is from Sri Aurobindo.

When, a seer, he sees the Golden-hued, the maker, the Lord, the Spirit who is the source of Brahman*, then he becomes the knower and shakes from his wings sin and virtue; pure of all stain he reaches the supreme identity.

[* Or, whose source is Brahman; Shankara admits the other meaning as an alternative, but explains it as 'the source of the lower Brahman'. ]

Do we shake from our wings the desirable and the harmful? No, we do not. Then with their stains, with their active marks still present how can we reach identity with the Highest? We cannot. Metaphysically we get caught in the Shankarite interpretation.

The compound Brahma-Yoni, ब्रह्मयोनि, means the womb, the source from which Brahma comes; it also means Brahma as the womb, the source from which things come out. The Spirit as the Source of Brahma, the womb from which Brahma comes out, the Spirit, Purusha, Sachchidanada, he is the creative power of Sachchidanada. It is through Brahma that the Spirit, Sachchidanada throws himself into an act of manifestation. So the entire responsibility about this creation rests with Sachchidanada, Brahma as the Agent of Sachchidanada. In it there is the hope for this creation in the efficacy of dynamism of Sachchidanada. But when Brahma himself becomes the Source, the Womb, Sachchidanada in a sense stands away. That becomes a dangerous situation. When Shankara accepts it, he is slowly slipping into the trap of making this creation a Māyā, Mithyā. No wonder, the consequences are disastrous.

So the choice of accepting one or the other sense of Brahma-Yoni, ब्रह्मयोनि, does not really depend upon scholastic-academic considerations of the language, in fact these scholastic-academic considerations are in a way of no value, of no significance. It all depends upon our sense of perception, upon the consequence which should be happily acceptable.

I will go for Sachchidanada as the Womb of Brahma, Brahma’s Source, Brahma carrying the Will of Sachchidanada, Purusha of the Upanishad, the Spirit. There is the happy possibility of something happy and felicitous happening to the mortal, in the mortal world, in this great and well-designed Mrityu-Loka.

[3]
This example is from the English compound: self-born. This is a very tricky one. If you lay stress on the first, self, it has one meaning; if you lay it on the second, born, it conveys something different; in metrical language self-born is a trochee, and self-born an iamb. As a trochee it would mean born from the self, coming from the Atman; as an iamb born by itself, what we call swayambhu. A selection of the choices has to be based on the context, upon our sense of discernment and perception, upon our psychological build-up. Rules of grammar and considerations of etymology and what not fall flat in those respects. We have to understand the limitations of the language and go by our perception, by our intuition the quality of which will depend upon our psychological growth and wideness.

Don’t go by grammar, to put it rather crudely; go by the inner discernment, by sensitivity, by perception, by intuition, these which have to be made more and more pure, more and more keen, more and more intense, by tending them in the Fire of the Spirit. All correctness comes only out of this Fire-Yajna, the Yajna of the Rig Veda.

The Fire of the Spirit — that’s the thing.

Let auspicious things be to all
विश्वेषां मङ्गलम् अस्तु
RY Deshpande
...

one needs to go outside one's own house in order to see it in the right perspective. This is also the reason why I strongly recommend to all students to take some classes dealing with topics which are far away from them in history, culture or geography. Even if they want to specialise on, say, art-history or medicine as they know it in their own country, they should reach out to gain a broader perspective. This suggestion of mine becomes even more imperative in the case of philosophy. As a matter of fact, a philosopher should first of all be someone who is not afraid to ask questions and unsettle what they thought to be the case. Therefore, they must also constantly look for stimuli from the outside, which could prompt new questions and new unsettlements.

Thus, if we refrain from engaging with other perspectives, we would do better by calling things by their names and call our departments ``Euro-American psychology/architecture/literature…", as discussed not too long ago by Jay Garfield and Bryan Van Norden (here).

Then, there is our ethical obligation towards our neighbours, which should make us consider it our duty to try to work for mutual understanding instead of refusing any confrontation whatsoever. How can we expect our students and co-citizens to feel welcome if we refute to engage with anything but the well-known?

Now, at this point I feel I should deal also with the objections I would prefer never to hear.

``The Western model is now dominating the world. Why should we bother learning about any other?"
Well, I will probably not convince you, if the language of domination is the only one you understand. Would you however be ready to draw all the consequences you would need to and, for instance, decide that there is no need to study the ancient Greek culture, or be ready to learn Chinese and give up Adam Smith, if China turns out to be the dominant culture of the 21st c.?

More seriously, don't you think we have an ethical obligation to make the world a place where there is not only one dominant model? Don't you think that, especially when we deal with philosophy and ethics (mentioned separately to put more emphasis on it) it is irresponsible and ethically blameable to try to impose a single model? [...] https://wp.me/p486Wp-Zb
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"Darwin's idea, that the same processes occurring slowly and steadily today also have been active throughout Earth history, slowly but steadily shaping the landscape, is known as uniformitarianism."
Happy Darwin Day. Here's @adammaloof on Earth History: https://t.co/FiapqPLw33

Feel Philosophy: Offering a corrective to parochial philosophy https://t.co/aNsYeAi32a
the Orchid and the rOse: Bruno Ganz, Gary Gutting, and Roderick MacFarquhar https://t.co/aWwcgyZYJQ
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Savitri Era: I won't allow anyone to wash my feet https://t.co/BeOE0J36sm by Tusar Nath Mohapatra @NathTusar

Plasim Radar

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Thursday, October 25, 2018

Kumar Utsav celebration by Odia Mahamanch

October 24, 2018
Kumar Utsav celebration by Odia Mahamanch in New Delhi with Sri Ashok Panda, Minister from Odisha as Chief guest.







Posted by Tusar Nath Mohapatra
Odia Mahamanch celebrates Kumar Utsav
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Tusar Nath Mohapatra@NathTusar
Odia Mahamanch (Regd. u/s 8 as Co.) celebrates Kumar Utsav on October 24, 2018 at New Delhi. All are invited. RSVP: Gobardhan Dhal @GobardhanDhal, Manoj Nayak @MANOJNAYAK71, and Ajay Behera. cc @OdiaCulture @skmohanty @PIYUSHMOHAPATR @DebendraRout @kalingalitfest
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Thursday, June 01, 2017

Whether machines can attain consciousness

Elaborating upon education sector, she recalled views of late nationalist and philosopher Sri Aurobindo. "The great son of India, saw national education as constituting more than the acquisition of a degree or time spent in school and college. 
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Saturday, October 22, 2016

Sri Aurobindo warned against āsuric perversion of Kshatriya ideal

Indian Nationalism and the Early Congress - Page 157

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John R. McLane - 2015 - ‎Preview - ‎More editions
Aurobindo Ghose, who published in 1893 one of the earliest extremist attacks on the Congress, wrote from Baroda that the “actual enemy [of the nationalist ... character of the Congress movement which appealed to the British for more places in the civil service instead of arousing a sense of patriotismand concern for the ...

Hindutva: Exploring the Idea of Hindu Nationalism

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Jyotirmaya Sharma - 2015 - ‎Preview - ‎More editions
Jyotirmaya Sharma. Kshatriyahood, reAryanization and the Shakti of Science were then Aurobindo'singredients for the new nationalism. It was to be ... Since the genius of Indians had poured itself into religion, the only way to generate national selfconsciousness was to consider patriotism as religion.Aurobindo makes use of ...

Oxford Handbook on Indian Foreign Policy - Page 68

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David M. Malone, ‎C. Raja Mohan, ‎Srinath Raghavan - 2015 - ‎Preview - ‎More editions
This remarkable dialogue focuses on whether patriotism or the willingness to fight for one's country is essential to human happiness. ... Inspired by Japan's rise, Aurobindo warned his countrymen in a 1907 essay 'National Development and Foreign Rule', that a nation 'must develop military and political greatness and activity, ...

Founder of the Khalsa: The Life and Times of Guru Gobind Singh

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Amardeep S. Dahiya - 2013 - ‎Preview - ‎More editions
59 Praise for GuruGobind Singh's achievements comesalso from Sri Aurobindo: 'The Maratha's 'revival' inspiredby Ramdas's conception ofthe “Maharashtra Dharam” and ... Their endeavour to found a nation could not succeed, because it was inspired by a religious patriotism that failed to enlarge itselfbeyond its ownlimit.

Sources of Indian Tradition: Modern India, Pakistan, and Bangladesh

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Rachel Fell McDermott, ‎Leonard A. Gordon, ‎Ainslie T. Embree - 2013 - ‎Preview - ‎More editions
His fascination with Hindu culture, when combined with the sense of patriotism he had imbibed along with the rest of his English education, led Aurobindo to sympathize with the Extremist politicians. Despite the fact that he was unusually shy, during the agitation against the partition of Bengal he gave up his post as vice ...
Let no man dare to call himself a Nationalist if he does so merely with a sort of intellectual pride, thinking that he is more patriotic, thinking that he is something ... of Religion after his release from prison in May 1909, Aurobindo relayed to his countrymen the messages that had mystically come to him during his confinement.
Rachel Fell McDermott, ‎Leonard A. Gordon, ‎Ainslie T. Embree - 2013 - ‎Preview - ‎More editions
NATIONALIST. The tradition of Hindu nationalism begun by Tilak, Aurobindo, and Lajpat Rai was continued and given a more virulent, anti-Muslim form by Vinayak Damodar Savarkar (1883–1966). ... On entering Fergusson College at Poona, Savarkar quickly organized a patriotic society among his fellow students. Through ...

India’s Perception, Society, and Development: Essays Unpleasant

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Arup Maharatna - 2013 - ‎Preview - ‎More editions
... traceable to the tantric cult, a distinct strand in the broad Brahminical traditions. Radical freedom fighter Aurobindo Ghosh's ... Concomitantly, this has led to a special kind of patriotism in which love for the nation's inhabitants has been virtually absent. Similarly strange has been our socialist thinking in which the concern for ...

From Dependence to Autonomy: The Development of Asian Universities

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P.G. Altbach, ‎V. Selvaratnam - 2012 - ‎Preview - ‎More editions
There was a feeling among many nationalists that the existing schools and colleges were imparting an education which did not lead to the growth of patriotic sentiments or pride in one's ... In the first decade of this century Sri Aurobindo was instrumental in founding a nationalist institution, the Ganganath Vidyalaya at Baroda.

Making India: Colonialism, National Culture, and the Afterlife of ...

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Makarand R. Paranjape - 2012 - ‎Preview - ‎More editions
Sri Aurobindo made such an interpretation in the essays that he wrote as early as 1894, the year of Bankim's death, in Indu Prakash, arguing that what Bankim ... it is not till she takes shape as a great Divine and Maternal Power in a form of beauty that ... the patriotism that works miracles and saves a doomed nation is born.

Light of Indian Intellect - Page 55

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Dr L M Singhvi - 2012 - ‎Preview
Of his experience with Sri Lele, Sri Aurobindo said,” In three days really in one my mind become full of an eternal silence it is still there”. Spiritually awakened, and politically surcharged by profoundpatriotism and national pride, Sri Aurobindo, disapproved of the Moderates of his time and their pacifist policy of “pray, petition ...

Decolonizing Anarchism: An Antiauthoritarian History of India's ...

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Maia Ramnath - 2012 - ‎Preview
The newly politicized Anusilan Samiti emerged around 1902 or 1903 from a consolidation of several akharas , with Aurobindo Ghose as one of the key movers. ... Anglo-Irish transplant Sister Nivedita (born Margaret Noble) lectured on “patriotic feelings and a sense of duty to the country,” and donated her library, including a  ...

The Sterling Book of HINDUISM

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Karan Singh - 2011 - ‎Preview - ‎More editions
Aurobindo was gifted with a brilliant mind and a deep psychic power. While in England he read the writings on the Irish Sinn Fein movement and the Italian Risorgimento. This filled him with a fervent sense of patriotism, and back home he began taking a keen interest in the freedom movement, still in its infancy. In 1885 an ...

INDIAN POLITICAL THOUGHT - Page 158

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K. S. PADHY - 2011 - ‎Preview - ‎More editions
But this gave a clear picture about the activities of its members including Aurobindo. The secret society had a tremendous impact upon the later activities of Aurobindo, particularly his role in the freedom struggle. Aurobindo was influenced by Mazzini's Risorgimento and the Irish patriotic movement. He expressed his feelings ...

An Intellectual History for India - Page 122

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Shruti Kapila - 2010 - ‎Preview - ‎More editions
In 1905 Bepin Pal wrote of the new patriotism in India, different from the period when Pym, Hampden, Mazzini, Garibaldi, Kossuth and Washington were “the ... its philosophies, its religions; a love for its culture and civilization'.16 One finds an echo of this sentiment in Aurobindo's essay “The Morality of Boycott”, written for ...

The Lives of Sri Aurobindo: A Biography - Page 264

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Peter Heehs - 2008 - ‎Preview - ‎More editions
The aim of the Arya, Aurobindo wrote in 1915, was to discover and give form to “the thought of the future” and to link it “to the best and most vital thought of the past. ... A scholarly “enquiry into the meaning of ancient Hindu documents” might be “a worthy object of labour and a patriotic occupation,” he wrote, but it was not “a  ...

Awakening, An Introduction to the History of Eastern Thought: ...

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CTI Reviews - 2016 - ‎Preview
Hejoined theIndian movement for freedom from British rule and for a duration became one of its most important leaders, before developing his own vision of human progress and spiritual evolution. The centraltheme of Aurobindo'svision wasthe evolutionofhumanlife intolifedivine. Kshatriya: Kshatriya is one of the four varnas ...

Evil and the Philosophy of Retribution: Modern Commentaries on the ...

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Sanjay Palshikar - 2015 - ‎Preview - ‎More editions
poise and harmony upon the struggle and apparent chaos, to vindicate a victory for peace, love and harmony over the principle of war, discord and struggle« (ibid.: 53). The fascinating and inherently problematic nature of such a possibility is the crux of Aurobindo«s philosophy for our purposes. The figure of the Kshatriya is ...
'the ideals of the race cannot be vindicated', 'the frame of society cannot be maintained' (Aurobindo1997:451 ). But while saying this categorically Aurobindo also warned equally categorically against āsuric perversion of the Kshatriya ideal. Right in the Essays on the Gita such warnings can be found. For example, in the ...

Applied Ethics and Human Rights: Conceptual Analysis and ...

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Shashi Motilal - 2010 - ‎No preview - ‎More editions
This collection of papers offers a philosophical perspective – including the all-important and significant perspective from the point of view of 'dharma' – to a host of intricate ethical problems in personal, professional and social ...

Indra's Net

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Rajiv Malhotra - 2014 - ‎Preview - ‎More editions
... is depicted in a bhakti context only. The modern depictionwas used onthe cover ofSri Aurobindo'sweekly review ... Kshatriya,. or warrior caste,and not tohuman beings asawhole. Hence,teaching karma and using the Gita to supportthis teaching are modernfabrications byneo- Hindus. King explains that neo-Hinduism's ...

Sri Aurobindo's Vision of Integral Human Development: Designing a ...

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Monica Gupta - 2014 - ‎Preview - ‎More editions
... simile in the Vedic style (was) used with a serious purpose and expected to convey a reality, not to suggest a pleasing artifice of thought (Sri Aurobindo 1997b, p. ... the honour of the Kshatriya which lives in courage, chivalry, strength, a certain proud self-restraint and self-mastery, nobility of character and the obligations of ...
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