Mamata Shankar Reopens Historic Indian Silk House in Kolkata:
"Tradition is the Mother of All Fashion Trends" Kolkata, Jan 27, 2013
(Washington Bangla Radio) Calcutta
Music Blog Reporting by Barshali Banerjee (newsdesk.kolkata@washingtonbanglaradio.com)
Internationally renowned danseuse and actress Mamata Shankar
re-inaugurated the hallowed "Indian Silk House" and shared
her thoughts about about traditionalism with WBRi... Indian Silk House was
founded in 1926 by Shri Rishabhchand who, fired by his patriotic fervor,
plunged into the Non-Cooperation movement against the British. The House has
dressed Indian film and entertainment icons like Nargis, Supriya Devi, Chhabi
Biswas, Sarat Chandra Bose, P.C. Sorcar senior and more. The business was
carried on by his brothers and son after Rishabhchand settled in Sri Aurobindo
Ashram at Pondicherry
in 1931.
Scientist sees end to poverty in 50 years Times of India
KOLKATA: Jan 29, 2013,
Dr
Mani Lal Bhaumik, one of the rare scientists to bridge science and
spirituality was speaking at a lecture organised by the Sri
Aurobindo Institute of Culture and Suresh
Amiya Memorial Trust at the Future
Foundation School
"It thrills me to think that Sri Aurobindo had seen the Truth
that our rishis saw in the Vedic age and scientists are only now beginning to
dwell upon. He had sensed the presence of the 'Source' - the source of the
beginning of the universe - in everything around us, and within us. Our
awareness is part of the cosmic awareness. Perhaps the next step of evolution
is that we will be able to perceive the 'Source'."
In the last few editions, we have been touching on parts and planes of
the being. In this edition, we stand on the rung of the Illumined Mind, greater
then the Higher Mind in its lustre and power and capacities. These are zones of
our being which have to be lived to know and known, in the truest sense, in
order to be lived. It is best to leave the lines from Sri Aurobindo and The
Mother to illumine us as much as ...
13:30 - Comment on Epistemology
of perception by Sandeep » Bina Gupta has covered the Vedantin
view in her book “Cit Consciousness”. The following passage from her book
expands on the section “Perception in Vedanta” seen in the article above.
Pure consciousness on account of being covered by the multiplicity of
names and forms cannot associate itself with the objects of cognition.
Instrumentality of the inner sense is required to establish its connection with
the object. The Advaitins hold that the inner...
Saraswathi Mukkai - 05:31 - Complete
Education » What makes Education complete Education to be
complete must have five principal aspects corresponding to the five principal
activities of the human being: the physical, the vital, the mental, the psy...
mment... 05:20 - Perceiving our
forefathers wrongly » In the book titled "The Human
Cycle", Sri Aurobindo points out how we mistakenly perceive the actions of
our forefathers. We read always our own mentality into that of these ancient
forefathers and ...
Swaraj
is rooted in the collectivist General Will of Rousseau, not natural rights of
John Locke On November 19, 2012 by Sanjeev Sabhlok MOST
COMMENTED
Hayek was a NATURAL RIGHTS advocate. He wanted firmly bounded
constitutions at all levels of government. He would never tolerate, even in any
"market" based political model, ANY diminution of liberty for the
sake of some experiments on people. What you are saying is that it is quite OK for me to be driven OUT of
my place of birth because someone imposes their ideas on me and I refuse to
accept them. So you are committing two major fallacies:
a) You are accepting the reduction of
my liberties. But I live not to be governed by others. I live to be free. I
deny anyone ANY right to impose their will on me.
b) You are advocating Rousseau's collectivist idea of "general
will" by which a particular
village can have the right to form a "general" collectivist view
about what can or cannot be done in that village. Both are based on the same foundational flaw
– that a MAJORITY has a right to encroach on ANYONE'S liberty. Majorities DO NOT HAVE RIGHTS. We humans
have individual natural rights. All of us have the right to life and liberty.
So, as you can clearly see, Shailesh, you and Arvind come from the
same COLLECTIVIST mould of Rousseau. You are willing to tolerate the
destruction of liberty by majorities.
That, by the way, was the reason why Socrates OPPOSED democracy, for
he knew that there are some who elevate democracy ("general will") to
a status greater than the individual.
I deny ALL such rubbish. I refute ANY attempt or any possibility that
a village assembly can have ANY right to limit ANYONE'S liberties. That is, by the way, exactly what Hayek would say, but in far more
suave and sophisticated language.
Sanjeev Sabhlok says: November
20, 2012 at 2:59 pm Shailesh, Democracy is not a goal. Liberty is. By glorifying the majority you
undermine and destroy liberty, making the government itself irrelevant and a
candidate for being destroyed. Hitler’s Germany was a democracy. Socrates
was killed by democracy. Sri
Aurobindo – the vocal opponent of socialism
Nationalist
Thought and the Colonial World: A Derivative Discourse - Partha
Chatterjee - 1986 - Preview - More
editions
Habitations
Of Modernity - Page 23 - Dipesh
Chakrabarty - 2002 - Preview - More
editions The process of inversion is reflected clearly in Aurobindo's [a nationalist
leader] famous Uttarpara speech ... "I spoke once before ...” … He never considers the
possibility that a religious sensibility might
also use a political structure and a political vocabulary as means... For that is indeed the burden of Aurobindo's speech, from which Sarkar seems to have his ear
turned away ...
Mapping
Subaltern Studies And The Postcolonial - Page 264 - Vinayak
Chaturvedi - 2000 - Preview - More
editions For Sarkar, the Marxist historian, the question never arises as to
whether a 'religious sensibility' could also use a political structure and
vocabulary as a means to a (religious) end (for that indeed is the burden of Aurobindo's speech from
which ...
Political
Thought and Leadership of Lokmanya Tilak - Page 333 N. R. Inamdar - 1983
- Preview - More
editions Aurobindo Ghosh
who had long felt the same way, hailed Tilak as a leader of clear
perception. ... The burden of Tilak's song was bound
to be the same: The bureaucracy is incompetent and inexperienced for the job
for which it is appointed...
Sri Aurobindo, his life unique - Page 141
- Rishabhchand -
1981 - Chittaranjan was a budding barrister at that time, and, encumbered
with the burden of his
father's debts and the maintenance of a big family, he was unable to make up
his mind as to whether he should take up Sri Aurobindo's case or not.
Elite
Conflict in a Plural Society: Twentieth-Century Bengal - Page 134 - J.
H. Broomfield - 1968 - Preview - More
editions His successful defence of Aurobindo Ghose, Bipin Chandra Pal, and
other leading nationalists brought him
fame and riches. In a few years he had become the city's leading
barrister, enjoying the luxury of frequent trips to Europe during the ... Page 32 At the same time there were disquieting, if less serious, trends
within bhadralok society
itself. The criticism by Aurobindo,
Bipin Chandra, Rabindranath and others of the old Congress group for their
denationalised and exclusive political ... Page
162 LOWER-CLASS BHADRALOK The trend of our argument has presented us with a
logical problem: if, as we have asserted, the Bengal Congressmen were so
implacably opposed to Gandhi and his programme of noncooperation, why did ...
Studies
in history - Volume 1, Issue 1 - Page 93 - Jawaharlal
Nehru University. Centre for Historical Studies - 1979 - The fact that
Broomfield has
to invent a term, "lower class bhadralok," for which there is no
corresponding indigenous term, shows ... The "lower class
bhadralok," share, with their superiors, all the status traits: high caste,
access to education, ...
Soundings
in Modern South Asian History - Page 246 D. A. Low - 1968 - Preview - More
editions The vernacular press, which drew most of its readers from among
the semi-educated, underemployed lower-class bhadralok, played upon this
bitterness, ridiculing the elite for their English affectations of speech,
dress and manners, accusing ...
Anglophone
Poetry in Colonial India,
1780-1913: A Critical Anthology - Page 355 Mary Ellis Gibson - 2011 - Preview
Paul's and at Cambridge .
His biographer, Peter Heehs, argues that while we cannot know precisely how
clearly Aurobindo planned
this failure, it relieved him of a burden he
did not wish to take up; Aurobindo wrote
in later years that he could ...
The
Lives of Sri Aurobindo -
Page 278 - Peter
Heehs - 2008 - Preview - More
editions Nietzsche's superman, a godhead of power who “fiercely and
arrogantly repels the burden of
simple sorrow and service,” embodied only one of the three qualities of
superhumanity: “Power,” Aurobindo wrote,
“must bow its neck to the yoke of ...
J.L.
Mehta on Heidegger, Hermeneutics, and Indian Tradition - Page 165 - Jarava
Lal Mehta, William
J. Jackson - 1992 - Preview
In my own humble judgment, however, Aurobindo's Vedic studies constitute the one single, central
pillar which carries the burden of Aurobindo's creative thought, the
one stalk on which the thousand-petalled lotus of his thinking blossomed, ...
A
Moral Critique of Development: In Search of Global Responsibilities - Page 266
- Ph Quarles van Ufford, Anta
Kumar Giri - 2003 - Preview - More
editions For Sri Aurobindo, 'There is in our mentality a side of will,
conduct, character which creates the ethical man; then there is another side
of sensibility to the beautiful – understanding beauty in no narrow
or hyperartistic sense – which creates the ...
Symbolism
In The Poetry Of Sri Aurobindo - Page 12 - Syamala
Kallury - 1989 - Preview - More
editions Of music, the third important trait of symbolist poetry,
Sri Aurobindo says that it is "one of the powers by which the
substance of the consciousness can be refined and prepared for sensibility to
a still higher Beauty and Ananda." The Vedas ...
"Of
Many Heroes": An Indian Essay in Literary Historiography - Page 109 - G.
N. Devy - 1998 - Preview - More
editions It is a book that battles against the coercive influence of the
English sensibility on Indian literature. ... All those
poets who do not appeal to Sri Aurobindo's sensibility are then described
as the poets farthest from the source of divinity. All those ...
Spectrum
History Of Indian Literature In English - Page 235 - Ram
Sewak Singh, Charu
Sheel Singh - 1997 - Preview - More
editions This will clearly indicate that Aurobindo wanted to
bring the Vedic and the Upanisadic spirit as the dominant mode of thought that
should guide and shape contemporary Indian sensibility particularly
concerning art and literature. Moreover...
Thinkers
Of Indian Renaissance - Page 292 - S
A Abbasi - 1998 - Preview
And like Ananda Coomaraswamy, Sri Aurobindo revealed the subtlest
meanings of Vedic thought and sensibility. Indeed the two philosophers are
alike in seeing plainly into the clear depths of India 's soul. Concerning the
significance of Indian ...
Esalen:
America and the Religion of No Religion - Page 63 - Jeffrey
J. Kripal - 2007 - Preview - More
editions There are good historical reasons why Aurobindo avoided
any explicit alliance with the Tantras... Simply because we lack the centrality
of the term "Tantra" in his text, then, does not mean that we cannot
or should not use the term in our own precise ways; it simply means
that Aurobindo chose not to do so for his own perfectly sensible
and very defensible historical and cultural reasons. On
The Edge Of The Future: Esalen And The Evolution Of American ... - Page 115
- Jeffrey
John Kripal, Glenn
W. Shuck - 2005 - Preview - More
editions
Philosophy
Of Education - Page 219 - S.S.
Chandra, S.S.
Chandra & Rajendra Kumar Sharma - 2006 - Preview - More
editions In his philosophy everywhere Sri Aurobindo has supported
reason like any staunch rationalist and lauded its role as the law giver to the
irrational elements, the passions, the sensibilities and the sense
organs. A true and living education is ...
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