Tilak and Sri Aurobindo gave Indian nationalism a religious hue

Rescuing History from the Nation: Questioning Narratives of Modern ... - Page 223 - Prasenjit Duara - 1996 - Preview - More editions Nandy examines the crippling effects of this ideology on those at the interface of the encounter, people such as Rudyard Kipling, E. M. Forster, and C. F. Andrews, on the one side, and Westernized Indians such as Aurobindo Ghosh on the other.

Colonialism, modernity, and religious identities: religious reform ... - Page 249 - Gwilym Beckerlegge - 2008 - More sophisticated and fruitful is political psychologist Ashis Nandy's 'enquiry into the psychological structures and cultural forces which supported or resisted the culture of colonialism in British India', in which he contrasts Aurobindo with Rudyard Kipling, ... Nandy is weakest when dealing with Aurobindo’s spiritual life, falling back, like Gordon, on unsubstantiated guesswork (“Aurobindo's spiritualism can be seen as a way of ... SHADES OF ORIENTALISM - College of Arts and Sciences by P HEEHS – 2003

Nationalism, religion, and beyond: writings on politics, society, ... - Page 26 - Aurobindo Ghose, Peter Heehs - 2005 - Nandy contrasts Tagore's later ideas on nationalism with Aurobindo's early ideas on the subject. A more appropriate comparison would have been with Aurobindo's internationalism as presented in his works of 1915 and after. Aurobindo's ...

In Another Country: Colonialism, Culture, and the English Novel in ... - Page 10 - Priya Joshi - 2002 - Preview - More editions ... Ashis Nandy maintains that not only did colonized Indians soon create an "alternate language of discourse" to British ... the Indian alternative, articulated in practical and cultural politics by figures such as M. K. Gandhi and Aurobindo Ghose, visibly seeped back ...

Affective Communities: Anticolonial Thought, Fin-de-Siècle ... - Leela Gandhi - 2005 - Preview - More editions Likewise, and in an uncharacteristically Adornian reading of mysticism, Ashis Nandy discerns a contaminating authoritarianism in the spiritual style exercised by the French Mother of the Sri Aurobindo Ashram in Pondicherry, accusing her of reinforcing rather than mitigating colonial hierarchies: ...

After amnesia: tradition and change in Indian literary criticism - Page 112 - G. N. Devy - 1995 - We will try to read the structure of this amnesia in the text of some selected literary theories produced by some of the ... Sri Aurobindo, Rabindranath Tagore and Ananda Kentish Coomaraswamy are the three most influential literary critics of the...

Terrifying Vision: M. S. Golwalkar, the Rss, and India - Page xli - Jyotirmaya Sharma - 2007 - Preview - More editions European men of action such as Napoleon, Garibaldi and Mazzini, and through the attempts of men like Sri Aurobindo, Swami Vivekananda and V.D. Savarkar to articulate an idea of the nation during the colonial period. In the maturing and development of Golwalkar’s vision of a Hindu Rashtra, figures like Swami Vivekananda, Sri Aurobindo, Tilak, Madan Mohan Malaviya and Savarkar played an important role… Similarly, Sri Aurobindo's thought represented for Golwalkar a perfect antidote to cultural amnesia and modern forms of secularism. In Golwalkar's reading of Aurobindo, the Maharishi was seen as an unambiguous votary of the ancient sanatana dharma as the basis of national life in India, or rather, Bharat.

Indian Writing in English: Critical Appraisals - Page 288 - Amar Nath Prasad - 2005 - Full view It displays the typical "amnesia" and distorted vision of the Indian towards his/her own history. And therefore as an Indian poem has little to contribute to Indian poetry, except for its sentimental nostalgia. Aurobindo's sonnet on the other hand ...

Devotional Poetics and the Indian Sublime - Page 164 - Vijay Mishra - 1998 - Preview - More editions The “establishment" Indian thus suffers from a massive amnesia when it comes to his or her own vernaculars of which ... in pointing out the total inadequacy of Sri Aurobindo's literary theory because he so desperately wanted to recast Indian ...

Bhakti Poetry in Medieval India: Its Inception, Cultural Encounter ... - Page 220

Neeti M. Sadarangani - 2004 - Full view ... novelists and pamphleteers like Surendranath Banerjee, Gopal Krishna Gokhale, Pandit Madan Mohan Malaviya, Bal Gangadhar Tilak, Aurobindo, Srinivasa Shastri, Bankim Chandra, Romesh Chunder Dutt and Rabindranath Tagore.

Indian Political Thought: Themes and Thinkers - Page 115 Prof. Mahendra Prasad Singh - 2011 - Preview - More editions Aurobindo was not the one to subscribe to a defensive and ascetic Hinduism. ...He talked the language of revivalism, and accused the British of creating policies that encouraged cultural amnesia in the people of the nation in order to produce ...

Philosophical Humanism And Contemporary India - Page 5 - Vishwanath Prasad Varma - 2006 - Preview - More editions However during the freedom struggle a mighty attempt was made by patriarchs and stalwarts like Dayananda, Tilak, Gokhale, Gandhi, Shraddhananda, Aurobindo, Malaviya, Savarkara, Hedgewar and others to build a political elan on the ...

Alternative Indias: Writing, Nation and Communalism - Page 11 - Peter Morey, Alex Tickell - 2005 - Preview - More editions 25 Notable progressives include Surendranath Banerjea, Pherozeshah Mehta, Mahadev Ranade and Gopal Krishna Gokhale; conservatives counted among their number Balgangadhar Tilak, Aurobindo Ghosh, Madan Mohan Malaviya, ...

Identity and Religion: Foundations of Anti-Islamism in India - Page 28 - Amalendu Misra - 2004 - Preview - More editions The main votaries of this approach were Swami Vivekananda, Aurobindo Ghosh, Pandit Madan Mohan Malaviya and Bal Gangadhar Tilak. These thinkers went on to ask whether Islam and Hinduism contained any such shared understanding.

History of Philosophy (3 Vols. Set) - Page 107 - William Turner - 2007 - Preview Both Swami Vivekananda and Sri Aurobindo are credited with having found the basis for a vision of freedom and glory for India in the spiritual richness and heritage of Hinduism. Madan Mohan Malviya, a politician with the Congress Party and ...

Rediscovering Gandhi: Hind Swaraj, Gandhi's Challenge to Modern ... - Page 153

R. P. Misra - 2007 - Preview The second group consisted of persons like Shyamji Krishnavarma, Sri Aurobindo Ghosh, Bal Gangadhar Tilak, Bipin Chandra Pal, ... The fourth group had Madan Mohan Malaviya, Sir Syed Ahmed Khan, Jagdish Chunder Bose, C.V. Raman, ...

Autobiography - Page 48 - Rajendra Prasad - 1946 - Preview ... bipin Chandra pal, Aurobindo ghosh and others, and the rightists by men like Sir pherozshah Mehta and gopal Krishna gokhale. Surendranath banerjee and pandit Madan Mohan Malaviya stood somewhere in between these two groups.

Pandit Madan Mohan Malaviya: a socio-political study - Page 178 - Sundar Lal Gupta - 1978 - Aurobindo and Lajpat Rai stood at two ends of the Nationalist Party, Tilak had differences with Aurobindo. ...

History of Indian Literature: 1911-1956, struggle for freedom : ... - Page 352 - Sisir Kumar Das - 1995 - Preview - More editions Tilak and Aurobindo gave Indian nationalism a religious hue. Lajpat Rai and Bipin Chandra Pal, the two powerful leaders, strengthened that tradition. The Hindu Mahasabha met in 1915 under the leadership of Madan Mohan Malviya.

Aurobindo and Jugantar - Page 55 - Arun Chandra Guha - 197? - The Working Committee decided to appoint Malaviya to arbitrate on this dispute. Malaviya approved the list of delegates sent by the new BPCC, A large number of Jugantar workers went with Das to support the SWARAJIST POLITICS 55.

The life of Sri Aurobindo: a source book - Page 268 - Ambalal Balkrishna Purani - 1964 - In Swami Shraddhananda, Pandit Madanmohan Malaviya, Tagore and Mahatma Gandhi — to name some leaders, ... all the visions of perfection of the human spirit on earth, I found the synthetic and integral vision of Sri Aurobindo the most ...

Eclipse of Empire - Page 83 - D. A. Low - 1993 - Preview - More editions ... occurred; while from 1917 onwards Malaviya, Tandon and others were forming Kisan Sabhas and Kisan Sanghas ... UP. It is of major significance that unlike most of their predecessors (certainly Naoroji, Mehta, Gokhale, Aurobindo,...

Hinduism and Secularism: A Critical Study - Dr. R. S. Misra - 1996 - Preview - More editions But this ancient and living philosophy of life that has been upheld and reinterpreted even by the great thinkers and leaders of India of the present era. right from Swamy Vivekananda to Lokamanya Tilak, Mahamana Malaviya ji. Sri Aurobindo ...

Recent Philosophies of Education in India - Page 11 - Sarayu Prasad Chaube - 2005 - Preview - More editions ... Justice Ranade, Swami Dayananda, Mrs. Annie Besant, Pandit Madan MohanMalviya, Sir Syed Ahmad Khan, Ramkrishna Paramhamsa, Swami Vivekananda, Sri Aurobindo, Rabindranath Tagore, Mahatma Gandhi and a host of others.

Tagores Chitra And Aurobindos SavitriA Comparative Study - Page 13 - Ketki N. Pandya - 2004 - Preview The important names who actively participated in these institutions were Tilak, Hardayal, Aurobindo Ghose, Ras Bihari Bose, Surendranath ... Therefore Madan Mohan Malviya, Lajpat Rai and other leaders joined the Hindu Mahasabha.

Gandhi or Aurobindo? and An appeal to Mr. Gandhi - Page 21 - Bhim Chandra Chatterjee - 1921 - Snippet view - More editions ... fifteen years ago at the call of Aurobindo Ghose. ... It was not without reason that the Extremist leaders of Bengal and Maharashtra, and Pundit Madan Mohan Malaviya on behalf of the United Provinces, opposed Mr. Gandhi on the Calcutta ...

Study of the psychological foundation of the "free progress ... - Page 16  - Chandrakant P. Patel - 1986 - of discussions and interviews with prominent educationists of Sri Aurobindo Ashram during his three months stay over ... Sri Aurobindo, Dr. D. K. Karve, Ishwarchandra Vidyasagar, Dr. J. C. Bose, Keshavachandra Sen, Pandit M. M. Malaviya, ...

Mother India: monthly review of culture - Volume 41 - Page 16 - Sri Aurobindo Ashram - 1988 - its own bankruptcy in the management of life. Poetry, music and literature offered temporary amnesia. They were good psychotropic drugs, but they cured nothing. It was in this mood of debilitating hopelessness that I discovered Sri Aurobindo, ...

Sri Aurobindo had seen the Truth and sensed the presence of the Source

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 on Sunday evening. "The technology is there. So is the money. All we need now is the right political circumstances to eradicate poverty," said the inventor of excimer laser used in corrective eye surgery. Bhaumik, who is a real life rags-to-riches story, was born in a village in Tamluk but went on to receive global acclaim for his scientific prowess and humanitarian work.

"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'."

13:20  -  From the Editor’s Desk (Feb 2013) » From the Editor’s Desk (Feb 2013)

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 ...

Hind Swaraj's children vs. Labourers in the quarries of the gods

Comment on How do movies affect yoga practice? from Comments for IYSATM by Sandeep

This is the Western model that Indians currently want to emulate. Large sections of India is currently enamoured by the desire to mimic the American lifestyle. There is lot of money flowing into the country and this has boosted people’s aspirations… They take pride in being “secular” – which means they have no value system other than some minimal ethical principles.  

Tradition and the Rhetoric of Right: Popular Political Argument in ... - Page 53 - David J. Lorenzo - 1999 - Preview But, despite these circumstances, Aurobindo managed to win a scholarship to Kings College, Cambridge, where he read the Classical Tripos. While earning a "first" in the first part of the Classical Tripos, his poverty continued to haunt him.

The Lives of Sri Aurobindo - Page 23 - Peter Heehs - 2008 - Preview - More editions ... whole way of life, which was simple and penurious in the extreme, is against this: they were due entirely to circumstances beyond his control. Despite his heavy load and relative poverty, Aurobindo passed two happy years at Cambridge.

Sri Aurobindo - Volume 1 - Page 807 - Aurobindo Ghose - 1970 - The increasing poverty of the masses has been the subject of innumerable pamphlets, speeches and newspaper articles, but we are apt to think our duty done when we have proved that the poverty problem is there ; we leave the solution to ...

His Majesty's Opponent - Page 26 - Sugata Bose - 2012 - Preview - More editions Aurobindo had inspired Bengal's young revolutionaries of the Swadeshi era, before retiring into a life of religious ... This experience unfolded before him “a picture of real India, the India of the villages—where poverty stalks over the land, men ...

The Mother - Page 15 - Aurobindo Ghose, Sri Aurobindo - 1995 - Preview - More editions a certain distorting influence stamped on it ...Some even put a ban on money and riches and proclaim poverty and bareness of life as the only spiritual condition. But this is an error; it leaves the power in the ...

Poverty and Sustainable Development: Concepts and Measures - Page 72 - Indian Economic Association. Conference, N. Sreenivas Iyengar - 2010 - Preview Sri Aurobindo, however, looked at it from the point of view of an organized society. He said: "The acceptance of poverty is noble and beneficial in a class or an individual, but it becomes fatal and pauperizes the life of its richness and expansion...

Sri Aurobindo and Karl Marx: Integral Sociology and Dialectical ... - Page 137 - Debi Prasad Chattopadhyaya - 1988 - Preview To be good he is asked tc cultivate and realise the virtues of poverty and austerity… The pro-Marxist critique of bourgeois culture is understandable and to a certain extent acceptable to Sri Aurobindo.

Sociology, Ideology and Utopia: Socio-Political Philosophy of East ... - Page 46 - Debi Prasad Chattopadhyaya - 1997 - Preview - More editions If one accepts Sri Aurobindo's stricture against vulgar capitalism, it is difficult to see how one can consistently dissociate oneself from the protest against inequality, poverty and hunger of the majority of the humankind spread over the globe.

Sri Aurobindo circle - Volume 54 - Page 10 - Sri Aurobindo Ashram - 1998 - This was, of course, the message reiterated several decades later by Mahatma Gandhi. Sri Aurobindo was no armchair philosopher. He gave away with a natural ease. That is history. But his point was never poverty for the sake of poverty, but...

Readings in The Mother by Sri Aurobindo - Page 33 - Santosh Krinsky - 2012 - Preview Many religious orders enjoin a vow of poverty on those joining the monastery or convent. We find ... Sri Aurobindo's view of this matter differs from this long tradition: “...most spiritual disciplines insist on a complete self-control, detachment and ...

Empire, the National, and the Postcolonial, 1890-1920:Resistance ... - Page 54 - Elleke Boehmer - 2005 - Preview - More editions Along with its neo-Hinduist Renaissance, the second crucial element shaping nationalist sentiment in Bengal was what Aurobindo referred to as the 'one great fact . . . the terrible poverty of India and its rapid increase under British rule', that is...

Immortal Sarvoday - Page xvii - N.hazary - 2007 - Preview Aurobindo believed that India could be rescued from the state of decline and decadence, poverty and exploitation and could usher into a better life only through Swaraj. Tilak, Aurobindo and Gandhi worked for swadeshi and national education ...

Swami Vivekananda: Messiah of Resurgent India - Page 353 - P. R. Bhuyan - 2003 - Preview Besides, amidst wretchedness, poverty and starvation it is too difficult to preach Advaitism and realise the grand dream of ... Such consideration made Aurobindo a critic of the modern capitalism, which is characterised by oppression and ...

Life and Times of Netaji Subhas: From Cuttack to Cambridge, 1897-1921 - Page 105 - Adwaita P. Ganguly - 2001 - Preview - More editions Reading of Sri Aurobindo thus appeared to him 'refreshing' and 'inspiring' and he wished Aurobindo would come back in ... Those of you who are poor and obscure - I should like to see their poverty and obscurity devoted to the service of the ...

Netaji Subhas Chandra Bose and Indian Freedom Struggle (Set in 2 ... - Page 41 - Ratna Ghosh - 2006 - Preview - More editions Comparing Vivekananda's views on the Yogas with threat of Sri Aurobindo's conception of Yoga, Subhas Chandra wrote: ... Those of you who are poor and obscure — I should like to see your poverty and obscurity devoted to the service of the ...

Bhatkhande's Contribution to Music: A Historical Perspective - Page 26 - Nair Sobhana - 1989 - Preview - More editions At this time Aurobindo Ghosh flung himself into this movement and organised Sabhas, Samitis, Akharas and Ashrams ... a Bar-at-Law, he chose a life of self-imposed poverty, as he wanted to identify himself with the poverty-stricken masses.

Ascetic Culture: Renunciation and Wordly Engagement - Page 111 - Karigoudar Ishwaran - 1999 - Preview - More editions ... Sri Aurobindo and Sarvepalli Radhakrishnan. Three were monastics, and Gandhi lived a life guided by the monastic vows of chastity and poverty. It could be argued that the other three, Roy, Tagore and Radhakrishnan often functioned as ...

Sri Aurobindo and Iqbal: a comparative study of their philosophy - Page 6 - M. Rafique - 1974 - Iqbal condemned the doctrine of dissolution of the human self into the featureless Absolute as an ideal of inaction and poverty of life. This point becomes ... Just like Sri Aurobindo, he also holds self-fulfilment as the highest ideal of human life.

Management principles and practices - Page 90 - Raghubir Dayal, Peter Zachariah, Kireet Rajpal - 1996 - Preview - More editions Swami Nikhilananda contends that 'Religion has never been the cause of India's poverty; it is indifference to religious ... Sri Aurobindo's observation, as the most profound scholar-mystic of modern India, and probably no less an achiever than ...

Principles Of Education - Page 261 - S.S. Chandra, Rajendra Kumar Sharma - 2004 - Preview - More editions For example, it is now being recognized that the excessive increase in poverty in any one part of the world is almost certain to affect the ... Sri Aurobindo was a staunch internationalist, in spite of his very emphatic expression of nationalism.

Gandhi: The Traditional Roots Of Charisma - Page 62 - Susanne Hoeber Rudolph, Lloyd I. Rudolph - 1987 - Preview ... Vivekananda, Tagore, Aurobindo, and Gandhi himself played a significant part in shaping India's national identity and helping her to make ... Self-sufficient villages stand in the way of their quest for a release from poverty and dependence.

Makers of Modern India - Page 13 - Guha, Ramachandra Guha - 2011 - Preview - More editions Both were, in their own day, quite influential; yet (as with Radhakrishnan and Aurobindo) their influence has passed. ... The book was called Poverty and Un-British Rule in India; it chastised the rulers for focusing on draining wealth out of the...

Gandhi: 'Hind Swaraj' and Other Writings - Page xxxi - Mohandas Gandhi, Anthony J. Parel - 1997 - Preview - More editions In contrast to the Moderates, no Extremist is mentioned by name in Hind Swaraj - an indication of Gandhi's distance from them. In other words, Tilak and Aurobindo Ghose, their distinguished leaders, are passed over in silence... Neither would Aurobindo Ghose's appeal to shakti - power in its creative but violent forms, mythologised by Durga, Bhavani and Kali - have been more reassuring to the Mahatma. While no work by the Extremists is included in the Appendix, two works by the Moderates, Poverty and Un-British Rule in ...

Immortal Sarvoday - Page 30 - N.hazary - 2007 - Preview Gandhiji gave serious thought to the question of Swaraj in 1908 in his book Hind Swaraj or Indian Home Rule. But the Swaraj of his conception was different from the concept of Swaraj of Tilak and Aurobindo.

Violence denied: violence, non-violence and the rationalization of ... - Page 329 - Jan E. M. Houben, K. R. van Kooij - Preview In rather the same vein as in the piece from 1908, Aurobindo argues here that violence basically ... In Hind Swaraj, first published in 1908 in South Africa (in Gujarati), Gandhi says about 'soul-force': "The force implied in ...

Socialism Of Jawaharlal Nehru - Page ix - Rabindra Chandra Dutt - 1981 - Preview - More editions It was this kind of sterility of public debate and discussion which led Aurobindo Ghosh to write in Arya the following ... shells and rags of the past ... he would be- amazed by the extent of mental poverty, the immobility, the static repetition, the ...

Rashtriya Swayamsevak Sangh: National Upsurge - Page 130 - M. G. Chitkara - 2004 - Preview Sri Aurobindo was never tired of telling the people that "a great future for India could be built only on the spiritual greatness of her past". Swami ... 

In Another Country: Colonialism, Culture, and the English Novel in ... - Page 171 - Priya Joshi - 2002 - Preview - More editions The adaptations that Bankim made with such apparent ease in the Bengali novel were a lot harder in the English one, compounding Aurobindo Ghose's contention that for an Indian in the British empire "to be original in an acquired tongue is ...

From the Ruins of Empire: The Revolt Against the West and the ... - Pankaj Mishra - 2012 - As the British gunned down the last heirs to the Mughal Empire, burned down the Summer Palace in Beijing, or humiliated the bankrupt rulers of the Ottoman Empire, it was clear that for Asia to recover a vast intellectual effort would be ...

Conversations and Transformations: Toward a New Ethics of Self and ... - Ananta Kumar Giri - 2002 - Preview - More editions In this intriguing new book, Indian social theorist Ananta Kumar Giri issues a stirring call for scholars of contemporary social theory and practice to grapple with late modernity's most pressing social and political issues.

Between Jerusalem/Benare: Comparative Studies in Judaism and Hinduism - Page 265 - Hananya Goodman - 1994 - Preview - More editions ... of the poverty of the historic situation in their day, and despite the fact that full-fledged nationhood had yet to come into ... While in Kook's thinking this was deeply grounded in the messianic idea, there was nothing similar for Sri Aurobindo to ...

Postcolonial Philosophy of Religion - Page 97 - Purusottama Bilimoria, Andrew B. Irvine - 2009 - Preview - More editions In this Sri Aurobindo has the support of Bal Gangadhar Tilak who said: “The point is to have the entire control in our ... a purity of intention that incarnates itself in that particular caste that symbolises renunciative will and voluntary poverty.

The Golden Treasury Of Indo-Anglian Poetry (1828-1965) - Page 32 - Vinayak Krishna Gokak - 1970 - Preview - More editions ... J. Furtado's The Old Irani, Nissim Ezekiel's Night of the Scorpion and Enterprise, Karan Singh's The Seminar and Sri Aurobindo's A Dream of Surreal Science. It becomes even more bitter when the poets deal with poverty and social injustice ...

Victorian Vulgarity: Taste in Verbal and Visual Culture - Page 234 - Susan David Bernstein, Elsie B. Michie - 2009 - Preview For Coomaraswamy, commercialism promulgated the "increasing contrast between extremes of wealth and poverty, the ... The nationalist Aurobindo [Ghose] who led the Swadeshi national movement from 1905 to 1908 and defended the ...

Sri Aurobindo: The hour of God, and other writings - Page 103 - Aurobindo Ghose - The existence of poverty is the proof of an unjust and ill-organised society, and our public charities are but the first tardy awakening of the conscience of a robber. Valmikie, our ancient epic poet, includes among the signs of a just and ...

Sri Aurobindo Reader - Page 62 - Makarand Paranjape, Makarand - Preview ... its 'own style, just and precise and sins rather by economy of phrase than by excess, by over-pregnancy rather than by poverty of sense. ... A Retrospect of Vedic Theory Veda, then, is the creation

The Dialogue With Death (Sri Aurobindo`S Savitri, A Mystical Approach) - Page 208 - Rohit Mehta - 2003 - Preview - More editions Savitri was indeed impatient of the poverty of time and she wanted to spend in love, in one day, what would have been legitimate for a century. Such was the irresitible passion that seized Savitri. One year was too short a period, and her love ...

Rebirth & Karma - U.S. Edition - Page 22 - Sri Aurobindo, Ashram - 1992 - Preview Nature seems to start with an extraordinary poverty of original broad variative conceptions and to proceed to an extraordinary richness of her minuter consequential variations, which amounts to a forging of constant ...