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

Saturday, February 07, 2015

Why Gandhians only singing Bhajans

Jan 30, 2015 - Gandhi's life, like the rigorous writings of Clarice Lispector, Jean Genet or .... 
It was not surprising at all that when the University of Delhi decided to have a course on him as part of its foundation courses,it very carefully avoided everything which could be linked to his politics and did not even mention the fact of his killing. Is it because the killing of a Hindu by another purer, masculine Hindu embarrasses us? Why have Gandhians been only singing Bhajans on this day and never dare to touch the real issue, the act of killing of Gandhi? Why do not we want to face this moment? Is it because there is no national consensus on how to describe the death? Is it because we want to evade the ‘why’ part of it?
A very, very long time, after his killing, the act of ‘disemboweling’ of Gandhi continues. He is being emptied of everything, which had made him a difficult man. The ‘abominable’ part of him is being removed. We are trying to get rid of the Gandhi who keeps challenging us and want a Gandhi, who with his Bhajans would put us to sleep. But Gandhi was an eternal rebel. This rebellious Gandhi needs to be rescued from the officialisation of Gandhi. As a first step, we need visit the moment of his death and gather the courage to face the ‘Ghost of Gandhi’ who still wanders inside Birla House.

[Even a cursory reading of HS in comparison with other four foundational texts (Jotirao Phule’s Gulamgiri, B R Ambedkar’s Annihilation of Caste, Karl Marx and Friedrich Engles’ The Communist Manifesto and V D Savarkar’sHindutva) that have influenced contemporary socio-political engagements in India clearly brings out Gandhi’s distinctive stance vis-à-vis modernity... Gandhi’s approach to history, on the other hand, is civilisational, i e, normative and value-centric, a blend of cosmological time and historical time, which strongly resists the full-fledged secularising tendencies within historical interpretations...
This remained Gandhi’s indictment of modernity till his last.(mgavaskar@rediffmail.com) is the editor of Samaj Prabodhan Patrika, a Marathi quarterly published from Belgaum. EPW: VOL 44 No. 36 September 05 - September 11, 2009]

[Gandhi's new assassins Indian Express Tridip Suhrud - 14 Feb 2009 
This year we celebrate the centenary of Hind Swaraj amidst the gloom of global ... The second misreading arises when they seek to reduce Hind Swaraj to a Swadeshi manifesto. Hind Swaraj is a civilisational text. It argues that modernity seeks to make machines as measure of men. It is for this reason modernity is characterised as ‘black age’ or ‘Satanic civilisation.’ The purpose of civilisation for Gandhi is that it should allow each person to know oneself, and so doing we learn to rule ourselves. It is swaraj when we learn to rule ourselves. To rule one self is to be moral, to be just and have a sense of equability towards all religions. Hind Swaraj provides one of the most articulate critiques of the modern tendency to use religious identity as a ground for political mobilisation and violence that it inevitably breeds. 
Hind Swaraj also provides a fundamental meditation on the question of means and ends. It argues against the modern belief that ends justify the means. For Gandhi means and ends share an inviolable relationship. And therefore both means and ends have to be good, pure and virtuous. Finally, Hind Swaraj is an immensely hopeful text. It seeks not the destruction of England but wishes to rescue Europe from its modernity. It sees this as India’s unique possibility and challenge. The writer is an Ahmedabad based academic]

In this battle of classes, even his fragility is working for Kejriwal. India, after all, is the land of Gandhi. Somewhere deep down in our psyche, we still believe in the image of a 'semi-naked' fakir taking on the mighty British without, as the famous song goes, without a kharag or a dhaal (sword or shield). Kejriwal is neither Bachchan nor Gandhi. But in the minds of his fans, the two subconscious images are certainly converging to give rise to a fascinating fantasy.

An analysis of the similarities and differences of Arvind Kejriwal's struggle with that of Mahatma Gandhi's struggle for freedom.

Gita, Gandhi and Godse - The Hindu-29-Jan-2015
January 30, the day Nathuram Godse killed Mahatma Gandhi, is the starkest reminder in the history of humankind of how the same text can be ...

Gandhi, Godse and the RSS - The Asian Age-24-Jan-2015
It is, contrary to Godse's statement to Devdas, not politics that shaped his actions. It was his hatred of the secular ideology of Gandhi, the true ...

What is, perhaps, not well known is that Gandhi's assassination, too, has been more closely examined than that of almost any other great man's ... ‘Though Godse pulled the trigger and a larger group of Hindu nationalists cheered his act, many more people, including a sizeable section of the Congress Party, cannot be totally absolved of their liability in the crime.’

Jan 27, 2015 - As the wise Mahatma Gandhi once shared about his own world-changing work, “I have concerned myself principally with the conservation of the means and ...

Re: Technology in a Global World by Andrew Feenberg [Early 20th c. nationalism in India well understood this fact and sought for the social forms of such alternates in new life-affirming formulations of an ashram ideal. We thus have Rabindranath's Shantiniketan, Sri Aurobindo's ashram and Gandhi's or Vinobha Bhave's ashrams or social experiments as beginnings towards such radical rethinkings of habitus and ideology in engagement with the world dominating drive of Modernity. But to bear effect, such efforts must be sustained, on-going and diversified. This has not happened. Nehru was only too eager to make India a player in the global market and the Soviet five year planning proccess to maximize structures of economic modernization. The original experiments of Tagore, Sri Aurobindo, Gandhi and others, after the departures of their founders, have slipped to an inconsequence, where either something is preserved at the cost of anachronism and refusal to enagage with contemporary forces or some kind of uneasy alliance or compromise between pre-modern and contemporary social forms is being practiced. Re: Technology in a Global World by Andrew Feenberg Debashish Tue 11 Aug 2009 08:40 PM PDT]

How Mahatma Gandhi's martyrdom saved India - Hindustan Times-31-Jan-2015

TwinCities.com-Pioneer Press-01-Feb-2015

Both Gandhi and Ambedkar need to be understood in specific contexts that made ... Gandhi, Aurobindo, Patel, Bose and others had a clear vision of civilisational ...

That’s a great question, Anthony. I was recently reading Fred Dallmayr’s introductory anthology on comparative political theory and found that while the writings on East Asia were quite good, those on South Asia were… not. That’s a pattern I find in other places, too.
I might go out on a bit of a limb and say that, historically, there just hasn’t been all that much political philosophy, relatively speaking, in India. Part of this may be because so many Indian thinkers were in renouncer traditions that rejected political involvement (see my article in Journal of Buddhist Ethics, or my post about justice on this blog.)
I noted that most of the papers on Indian political philosophy in Dallmayr’s anthology referred either to the Arthaśāstra (a text obscure enough that we really don’t know if it was ever put into practice) or to Rammohun Roy and Jawaharlal Nehru, whose political philosophies were based almost entirely on Western sources. Not that there’s necessarily anything wrong with that, but it will disappoint people looking for a “distinctly Indian” political philosophy. 
For the latter, the one really clear source is Mohandas Gandhi (one could add Aurobindo Ghose along with him); in premodern times, I suspect one is most likely to find it in the Mahābhārata and Rāmāyana, and it can be tricky to distill a coherent set of ideas and arguments from those texts (especially the MBh). There have been a number of people doing constructive political work thinking with Gandhi, but beyond that I think the literature is relatively thin on the ground.

@drsbasu2115 That's great but right now some activism is needed to make Sri Aurobindo sliding into general discourse. [TNM55] http://t.co/dWwdGnz2lk

@Koenraad_Elst : Hindus are Tribals, Hindus are Pagans http://t.co/rZgPtlWZmB cc @ShekharGupta
Liberation is not “selfish” but impersonal, and requires a great deal of self-abnegation, even more than Seva.

Here is the interview of Vamsi Julluri, must read http://t.co/wtgbvlTnne It seems Vamsi sees Gandhi's Hind Swaraj as authentic work on Hindu world view. Gandhi might have behaved very weird and eccentric but some of his analysis on India and west was deep.

To one history, you lift your head up, to the other kind of ... (Janaki Nair teaches historyat the Centre for Historical Studies, JNU.) Keywords:

[I do not see the reason to impute to Gandhi superhuman visionary powers, nor a saintly status.] http://t.co/wHI3pyG0f2

[In my book Sri Aurobindo: A Contemporary Reader, I have explored such a ‘secular' possibility. The conceptual frame work, the selection of the texts of Sri Aurobindo, my own introduction to the book as well as the prologues to the various sections, consciously eschewed references to the occult or the mystical while speaking of the contemporary relevance of Sri Aurobindo.Auroville Today > Current issue > August 2009 The path of moderation: Sachidananda Mohanty]
A religio-spiritual Gandhi vs. a secularized Sri Aurobindo. [TNM]

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