Savitri Era of those who adore, Om Sri Aurobindo and The Mother.

Tuesday, May 29, 2012

Sri Aurobindo spoke out against centuries of cultural malpractices

LOTUS BLOOMING… Posted by Jaideep Prabhu on August 23, 2009 · 2 Comments 
Let us look at the so-called Right coalition in Indian politics today. The political dimension of organisations based on ‘hindutva,’ or Hindu-ness, is at least eighty years old, its roots beginning with the Akhil Bharatiya Hindu Mahasabha (ABHM, henceforth HMS for Hindu Mahasabha) in 1915. Created by Vinayak Damodar Savarkar and Keshava Baliram Hegdewar (who founded the Rashtriya Swayamsevak Sangh – RSS – in 1925), its main purpose was to oppose the secularist tendencies of the Indian National Congress (INC, henceforth Congress) and serve as a counterweight to the Muslim League.
Both Savarkar and Hegdekar were strongly influenced by the ideas coming out of the Hindu Revival Movement that had begun in the late 18th century. People like Raja Rammohan Roy, Dayananda Saraswati, Ramakrishna Paramhamsa, Swami Vivekananda and Aurobindo Ghose, who spoke out against centuries of cultural malpractices and attempted to modernise Hinduism served as an inspiration and a foundation upon which a political organisation espousing the interests of the neglected and mistreated majority could be based. Under MK Gandhi’s hypnotic spell, an underfed, illiterate nation ignored its own interests (with much support from the British Government) and decided to embrace minority groups in the soon-to-be-independent India.
‘LIBERALS’ VS. NATIONALISTS – A RESPONSE TO SAGARIKA GHOSE Posted by Adithya Reddy on January 13, 2011 · 4 Comments Adithya Reddy is a friend of Centre Right India. He is active on Twitter.
For a liberal, India is its people, its economy, its resources and its institutions. For a nationalist the emotional connect with the nation is indispensable. Sri Aurobindo says that “a country may have many languages, brother may be unable to understand brother, we cannot enter into each other’s minds; impenetrable walls stand in the way of uniting our hearts and have to be surmounted with much effort. Still there is nothing to fear…All these obstacles cannot impede us for ever; the Mother’s purpose, the Mother’s attraction, the Mother’s inmost desire cannot fail, it overcomes and destroys all obstacles and oppositions and is triumphant.” When the nationalist imagery of India is that of a mother, no sacrifice to preserve her integrity is worthless. If a branch of her children have been estranged the only option is to bring them back to her fold.
India’s nuclear tests in 1974 and in 1998 raised consternation among the international community and anti-nuclear activists. Many saw the Indian nuclear arsenal as a repudiation of everything India stood for, a violation of the Gandhian virtue of ahimsa. Furthermore, critics were confounded that Hindu nationalists could defend the proposition that India should possess nuclear weapons. Largely represented to the West by Mohandas Gandhi and spiritual gurus such as Vivekananda, Aurobindo Ghose, and Paramhansa Yogananda, Hinduism has been perceived as a peaceful and tolerant religion that has largely if not completely avoided pitfalls like anti-semitism, the Crusades, or political jihad. India’s Hindu kings have historically been welcoming to Zoroastrians, Christians, Muslims, and Jews, and this has caused a misunderstanding of Hindu principles. It is my contention that possession and use of nuclear weapons are perfectly within the realm of Hindu statecraft but is subject to many conditions.
The first was svadeshI current, which was by then a mainstream force in all walks of national cultural life.   Like in other fields, in art too, svadeshI group was aiming towards rediscovering the indigenous sense of asthetics, rejuvenating the traditional artistic theories and progressing from there, and rejecting the alien.  The ideology, intellectual inputs, and philosophical framework came from such scholars as Shri Ananda Coomarswamy and Sri Aurobindo, as well as a genuine Hinduphile British artist-scholar Dr. E B Havell.  The result was a profound renaissance of Hindu art in the making, with such stalwarts as Abanindranath Thakur, Asit Haldar, Kshitindranath Majumdar, K Venkatappa, Sarada Ukil, Jamini Roy, Amrita Shergil, C Madhava Menon, Ramkinkar Baij, and above and more than all, Acharya Nandalal Basu, trying to nurture the sapling of genuine Hindu art again, and trying to water its deep roots.  Because most of its painters were concentrated at Shanti Niketan, they came to be popularly known as the Bengal Art Renaissance group, though they never called themselves so; indeed in their vision was entire India and they had many non-bengalis among its stalwarts; they called themselves the svadeshI group.
“The Bhagavad-Gita is a true scripture of the human race a living creation rather than a book, with a new message for every age and a new meaning for every civilization. – Sri Aurobindo
Dr. Ambedkar perceived this as inhibiting the radical social reform that was needed in Hindu society. In fact Sri Aurobindo had condemned caste system in no uncertain terms.  As early as 1907 Sri Aurobindo wrote:
“The Nationalist does not quarrel with the past, but he insists on its transformation, the transformation of individual or class autocracy into the autocracy, self-rule or Swaraj, of the nation and of the fixed, hereditary, anti-democratic caste-organisation into the pliable self-adapting, democratic distribution of function at which socialism aims. In the present absolutism in politics and the present narrow caste-organisation in society he finds a negation of that equality which his religion enjoins. Both must be transformed. The historic problem that the present attitude of Indian Nationalism at once brings to the mind, as to how a caste-governed society could co-exist with a democratic religion and philosophy, we do not propose to consider here today. We only point out that Indian Nationalism must by its inherent tendencies move towards the removal of unreasoning and arbitrary distinctions and inequalities.[2]
Mahatma Gandhi was trying to take these thoughts forward and transform them into actions with the help of moderates in Congress circles but again and again he was defeated by orthodoxy that was dominating Congress at every level.

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