Showing posts with label Jyotirmaya Sharma. Show all posts
Showing posts with label Jyotirmaya Sharma. Show all posts

February 24, 2013

History, mythology, and the woman Y

Prayers to Divine Mother: Sri Aurobindo Devotees Trust, Sasibalika Vidya Mandir, R.S. Puram, 9.30 a.m. and Sri Annai Meditation Centre, W7C, Kovaipudur, 4 p.m.

Aurobindo admirer The Shillong Times - Rajib Roy met American historian Peter Heehs during his visit to Shillong WHILE GRADUATING in a college in ...

Comment on Sri Aurobindo on synchronicity by mwb6119Mark from Comments for IYSATM Sandeep said: As you too may have noticed, once you have a spiritual opening, all kinds of experiences tend to occur and it is not easy to distinguish whether one is interpreting them correctly or just projecting one’s desires.

There was a time when history was an engagement involving the dead, the living and the unborn. Today, thanks to the multiplication of isms and the epidemic of prefixes (post-modernism, post-colonial , neo-liberal , et al), the story of the human experience has been reduced to conversations involving tiny groups of ‘professional’ historians. The wider citizenry that should, ideally, have informed perceptions of their heritage and inheritance have been disdainfully left out of the process.
The results have been horrible. An India that was in any case relatively unconcerned with history has become even less so. An enlightened yet critical view of how our ancestors coped with challenges and uncertainties have been replaced by either idyllic or prejudicial fantasies. By far the most damaging contribution has been that of ‘scientific’ history which, thanks to its impersonal nature and inherent dryness, has virtually killed popular interest in the past. For the aam aadmi, history has become a Bollywood hand-me-down.
This perversion has had two consequences. For some, not least the political class, the rendering of the past has become an aspect of contemporary politics — tales to be moulded and presented as facets of a contested nationhood. To the completely uninitiated, history has become an extension of mythology — a process that conveniently bypasses chronology and empirical rigour. By definition, any appreciation of the past involves a great deal of tentativeness. Yet, if mass reaction is any guide, everything from Shivaji to Gandhiji has become bound in unflinching certitudes… Viewing history as a series of certitudes forecloses awkward conclusions. Like the present, there is no single reality that defines the past, a point to consider the next time we make it a contemporary battlefield. 

Vivekananda’s doctrine of Maya is not like that of Sankara Pertinence of Vivekananda’s Apotheosis in Indian Social Diaspora - Dr. Ravindra Kumar – Aug. 29, 2007 - The intuitive mind of Vivekananda has been inspired by the juxtapose thought and theism of various pantheists and epistemologists.
Remembering Vivekananda - Frontline AMIYA P. SEN Feb 8, 2013 – Unlike Sri Ramakrishna, Vivekananda was not a sadhaka, nor did he possess the philosophical depth or originality of Sri Aurobindo. His most ... 3:23 pm
Vivekananda's doctored picture of Ramakrishna 13 Jan 2013 - Jyotirmaya Sharma busts many myths around Swami Vivekananda From: Outlook Magazine, 21 January 2013 Interview ‘His Inclusiveness Is A Powerful Myth’ Vivekananda comes across as a Hindu supremacist, and not so much a social reformist - Satish Padmanabhan Interviews Jyotirmaya Sharma

There is darkness below darkness, as if worse is awaiting the worse, evil for a greater evil. Not a drop of joy, not a ray of light, not a bit of truth, not a trace of hope is present there. Eye cannot see anything, but it is only by the perception of the soul one knows the things that go in that calamitous world, in that city with grimed sooty filthy walls, in those savage slums of the Night. If there are proud perverted palaces, there also crowd grey and squalid huts, places full of inhuman and demoniac inhabitants. Life has achieved in the shadow depths a strange miracle. She is here a strong and fallen goddess, a drunken empress, a terrible horrendous dreadful Gorgon in all her monstrous ugliness, with living snakes as her hair, a look at her turning one into a dead stone. A Medusa may be killed by Perseus but here she is an immortal, once a royal woman, attired in gold and purple robes, a queen leaving her palace and now living in a shanty, in a crudely built hut, in a squalid bouge, bearing her fatal breasts in shameless and uncouth exultation.
She has become a dissolute woman, a harlot, promiscuous, a vagabond, an adventurous tramp. There on the dark background she scripts her dramas and her long epics of horror and grimness, of agonies and hideous deeds. She runs booths of sin and makes good business in night-repairs beautifying skin and flesh with creams and serums, and stylises body’s lustful moods and desires. To the goat-like satyr she gives the honey-dripping thyrsus of a god. Such are her ingenious crafts of monstrosity. Everything that Nature made is given repulsive twists and unnatural poses. To the dead is expressed anguish but it is no more than a ritual, a custom, without an element of genuineness. In the secret Night is abroad only the bestial joy, a monstrous ecstasy. Anything done only exposes the mystery of Hell.

Even you are very beautiful: Nikitha Suryadevara from Kafila Guest post by NIKITHA SURYADEVARA
In a professional setting like a press conference, definitely inappropriate. Yelling “you’re beautiful, you’re sexy!” at passing women on the street can never be construed as a compliment. My apologies to legions of what I’m sure are well meaning men with only pure good intentions… I want to be more than a piece of meat. I want to be more than something pretty to look at. I want to inspire respect not lust. And until the day it happens, I will continue to be over sensitive and I will continue to regard all such ‘compliments’ with the skepticism they deserve.

I also have come across some old pervert men in university and job alike, but i have also had the chance to meet certain men with lot of self control and integrity. Similarly for the women, i have known the devoted ones and also the not-so-controlled ones. (Maybe it is more difficult to find pervert women as their means of expressions are more restrained than men in Indian society. Also just think in a traditional society, if a man cheats on one woman X, it will surely involve another woman Y. Now what will you call Y here?).

Women themselves want to be seen as seductive and are totally focused on their physical appearance because that must attract attention. In Rajesh Khanna’s films women were objects of adoration. India may have become wealthier than before but crimes against women are in the headlines every other day. 

February 03, 2013

Spiegelberg, Sharma, Shourie, Miri, and Giri

The truth about Mahatma Gandhi: He was not India's smiling saint Saturday, Feb 2, 2013, Agency: Daily Telegraph Patrick French
Although Gandhi may have looked like a saint, in an outfit designed to represent the poor of rural India, he was above all a wily operator and tactician. Having lived in Britain and South Africa, he was familiar with the system that he was attempting to subvert. He knew how to undermine the British, when to press an advantage and when to withdraw. Little wonder that one British provincial governor described Mr Gandhi as being as "cunning as a cartload of monkeys". Patrick French is the author of India: A Portrait (Vintage)

Though Tagore is often misconceived as a kind of Oriental mystic — a perception no doubt compounded by his big white beard and draping robes — he was in fact a proponent of rational thought and a champion of the liberating capacity of modern science, as evidenced by his famous conversation with Einstein. In 1934, after Gandhi made a public statement calling the Bihar earthquake divine retribution for India’s sins, an appalled Tagore wrote respectfully but assertively

A Place at the Multicultural Table: The Development of an American ... - Page 201 - Prema Kurien - 2007 - Preview - More editions Using a psychoanalytical approach, Kripal argues that the mystical and visionary experiences of Ramakrishna, a revered nineteenth-century Bengali Hindu saint, were driven by his conflicted, latent, homoerotic impulses. Many Hindus who ...
Kali's Child: The Mystical and the Erotic in the Life and ... - Jeffrey J. Kripal - 1998 - Preview - More editions In a substantial new preface to this second edition, Kripal answers his critics, addresses the controversy the book has generated in India, and traces the genealogy of his work in the history of psychoanalytic discourse on mysticism, ...
The Clash Within: Democracy, Religious Violence, and India's Future - Page 251 - Martha NUSSBAUM - 2008 - Preview - More editions sues, and Kripal himself, an undogmatic scholar, has in some cases changed his view. But what can be said with confidence is that nobody has shown that the book was not a major contribution to the analysis of Ramakrishna's mysticism.
The Self Possessed: Deity And Spirit Possession in South Asian ... - Page 356 - Frederick M. Smith - 2006 - Preview - More editions ... North Indian spiritual discourse. Jeffrey Kripal notes that the Kathamrta records Ramakrishna as bhavavistha (established in ecstasy) and samadhistha (established in union). Kripal has not fully grasped the distinction between the two.
Esalen: America and the Religion of No Religion - Page 62 - Jeffrey J. Kripal - 2007 - Preview - More editions Aurobindo, Spiegelberg, and Murphy into Esalen—it is important that we come to some understanding of its nature and content before we proceed any further. Let me begin with the ...
Encountering Kālī: In the Margins, at the Center, in the West - Rachel Fell McDermottJeffrey John Kripal - 2004 - Preview - More editions Responding to this phenomenon McDermott and Kripal’s volume focuses on the complexities involved in interpreting Kali in both her indigenous south Asian settings and her more recent Western incarnation.
Page 187 "By Most important, Aurobindo and the other revolutionaries drew upon precisely those elements of Sakti in her terrible form of Kali, and particularly those aspects that the British most feared and despised — the violent destructive Goddess ...
The Lives of Sri Aurobindo - Page xv - Peter Heehs - 2008 - Preview - More editions Special thanks to the late Jayantilal Parekh of the Sri Aurobindo Ashram Archives and to Michael Murphy ofthe Esalen ... Ela Ghosh, Medha Gunay, Leslie Kriesel, Jeffrey Kripal, Marcel Kvassay, Julian Lines, Wendy Lines, Wendy Lochner, ...
Journal of global religious vision - Volume 1 - Page 214 - International Centre for Religious Studies (Delhi, India) - 1999 - One of course must have a superhuman capacity to feel in Sri Aurobindo 'anger', but do the likes of Kakar and Kripal believe that, they alone have the right to explain away man and a mystic must forfeit it to them? Do they believe that their ...
So, while Bankim wrote in Bengali, others such as Vivekananda and Aurobindo broke away from region-specific vernacular ... Related Topics Plato's Political Philosophy, Hobbes, Liberalism References Ambedkar, B.R. (2010) The Essential...
History of Indian Literature: 1911-1956, struggle for freedom : ... - Page 11 -Sisir Kumar Das - 1995 - Preview - More editions The prose of socio-political concerns so effectively inaugurated by Sri Aurobindo had a splendid growth in the writings of other political leaders, Gandhi, Nehru, Subhash Chandra Bose, M.N. Roy, B.R. Ambedkar and Radhakrishnan to name ...
Guru English: South Asian Religion in a Cosmopolitan Language - Page 153 - Srinivas Aravamudan - 2005 - Preview - More editions This syncretic approach was brought out by Gandhi's crucial intervention as the heir to Tilak's legacy, with new strategies that posed a body politics of ... Aurobindo, on the other hand, despite his earlier affiliations with Tilak, opposed the interpretation of the Bhagavadgıta– for the ... The fascination The Hindu Sublime.
Hermeneutics and Hindu Thought: Toward a Fusion of Horizons - Page 43 - Rita DasGupta ShermaArvind Sharma - 2008 - Preview - More editions He hoped that by showing that Indians were not a savage race but had a sublime text such as the Gita, he could win the support of the ... Aurobindo, Sri (1984) (1915) Swami Dayananda, Pondicherry: All India Books. ... Gandhi, Leela (1998) Postcolonial Theory: A Critical Introduction, Edinburgh: Edinburgh University Press.
A Flag, A Song & a Pinch of Sa - Page 61 - Subhadra Sen GuptaSubhadra - 2007 - Preview Some years later he would give a scholarship and a job to an untouchable boy named Bhimrao Ambedkar. Aurobindo had left India at the age of seven and came back at twenty one. He returned in February 1893 on board the ship 55 ...
The Political Thought of Ambedkar (Encyclopaedia of Eminent Thinkers) - Page 7 - K. S. Bharathi - 1998 - Preview There is hardly any book attempting a comprehensive exposition and evaluation of the Political Thought of Ambedkar. This work seeks ... Aurobindo regards organised religion as more an obstacle than a help to a fair and honest political life.
Explorations in Modern Bengal, C. 1800-1900: Essays on Religion, ... - Page 10 - Amiya P. Sen - 2010 - Preview Especially with Bankimchandra and after him, Sri Aurobindo (1872–1950), a religious devotion to God could be quite constructively ... that is strongly put in Bankimchandra but probably found its sublime expression in the neo-Vedantic discourse of Swami Vivekananda. ... Like Gandhi after him, Vivekananda could draw upon his first-hand experience of human tragedy in contemporary India; his was a life ...
Indian Political System: Trends and Challenges - Volume 10 - Page 363 - Verinder Grover - 1997 - Preview From Raja Ram Mohan Roy to Mahatma Gandhi, there is a whole galaxy of political leaders, who had a romantic, value-laden ... R.N. Tagore outlined 'the lofty vision of freedom;' Aurobindo stressed upon 'the organic totality of social existence;' G.K. Gokhale ... 4 The culture of politics, in brief, was lofty, high and sublime.
Modern Indian Interpreters of the Bhagavad Gita - Page 42 - Robert Neil Minor - 1986 - Preview - More editions ... the Upanishads with their sublime thought of the Supreme, could not stimulate the nationalistic tendencies that were then needed, and it is no wonder that Hindu leaders of nationalism from Bankim and Aurobindo to Tilak and Gandhi all ...
Indian critiques of Gandhi - Harold G. Coward - 2003 - A volume in the SUNY series in Religious Studies Harold Coward, editor Rabindranath Tagore: the poet sublime - Reeta Dutta Gupta – 2002
The Indian National Congress and cultural renaissance - Page 79 - Balmiki Prasad Singh - 2007 - Preview - More editions Aurobindo not only expounded the religious and philosophical basis of nationalism but also presented it as a sublime sentiment in human life. If Aurobindo ... Mahatma Gandhi used to call him "Gurudev" and the Great Sentinel. The poems and ...
Gandhi, a sublime failure - Page 22 - S. S. Gill - 2001 - Aurobindo emphasised that 'the proletariat was the real key to the situation.' Tilak wrote in ... Movement. And it is interesting to note that these two leaders were the torch-bearers of the Extremist faction of the 
Dr Ambedkar and Untouchability: Analysing and Fighting Caste - Page 148 - Christophe Jaffrelot - 2005 - Preview - More editions Shourie then sees in Ambedkar the troublemaker who hampered both social reform launched by the 'really' enlightened spirits, such as 'Swami Dayananda, Swami Vivekananda, Lokmanya Tilak, Sri Aurobindo, Gandhiji, Ramana Maharshi ...
Dr. Ambedkar: Life and Mission - Page 272 - Dhananjay Keer - 1990 - Preview - More editions Ambedkar, however, was not the only man who preached annihilation of caste for the reorganization of Hindu society. ... Sir Jadunath Sarkar, Aurobindo Ghose, Ramanand Chatterjee, Lala Har Dayal and Veer Savarkar have condemned the ...
Dr. Ambedkar: pioneer of human rights - Page x - R. D. Suman - 1977 - Brotherhood, Sri Aurobindo points out, exists only in the soul and by the soul. The union of liberty and equality can only be achieved by the power of human brotherhood. Spiritual freedom is a condition of true fraternity. Ambedkar had no use ...
Postcolonial Philosophy of Religion - Page 99 - Purushottama. BilimoriaAndrew B. Irvine - 2009 - Preview - More editions Ashis Nandy, for example, absolves Sri Aurobindo's pre-modernism with these questions: “Did Sri Aurobindo symbolise ... The discourse has effectively ignored the Dalit voice of Jotirao Phule and Babasahib Ambedkar, the greatest exponents...
Talks with Sri Aurobindo - Volume 4 - Page 105 - NirodbaranAurobindo Ghose - 1989 - Sri Aurobindo: Now he may make it four and, if they refuse, he may take in the League, the Liberals and probably Savarkar and Ambedkar. P: The Working Committee is giving counter-proposals, it appears. Sri Aurobindo: Yes, many are in... 
Ends and means in private and public life - Page 96 - Rajendra Prasad, Indian Institute of Advanced Study - 1989 - ... much more clearly perhaps than ahimsa, is the opposite of egotism. It might be said, as Gandhi indeed did, ... And selflessness is but another name for ego- lessness. The rationality of the moral end is once again guaranteed 96 MRINALMIRI.
Grounding Morality: Freedom, Knowledge and the Plurality of Cultures - Jyotirmaya Sharma, A. Raghuramaraju - 2012 - Preview - More editions Put together to honour one of the most influential philosophers in recent times, Mrinal Miri, this book brings together articles on philosophy, politics, literature and society, and updates the status of enquiry in each of these fields.
Identity and the moral life - Mrinal Miri - 2003 - In this collection of essays written over thirty years, Miri, drawing on both Western and Indian traditions, provides fresh insight into some fundamental philosophical concerns--morality, modernity, individual and group identity, ...
Dharma, the categorial imperative - Page 110 - Ashok Vohra, Arvind Sharma, Mrinal Miri - 2005 - Explaining his notion of 'moral' or 'ethical' Gandhi goes on to say, "Morality in its turn means truth and non-violence.... Elaborating the relationship between means and ends he says, "in such matters, however, the means cannot be separated from the ends, hence I have written that ...
Conversations and Transformations: Toward a New Ethics of Self and ... - Page xiii - Ananta Kumar Giri - 2002 - Preview - More editions The third chapter, "Gandhi, Tagore, and a New Ethics of Argumentation," is a revised version of a paper presented at the seminar, "Gandhi and His Contemporaries," ... My thanks are due to Professors Mrinal Miri, Makarand Paranjape, and Dr.