Monday, December 26, 2005
ELIMINATING SEX-CONSCIOUSNESS: A dress to fit and be comfortable withPeoples of different countries had different dresses with varied colours and shapes, which stroke wonder in one's heart. Dress is attuned to the climate of a country, a part of its culture. Indians in ancient time had two lengths of cloths as their main attire: Upper garment, uttariya and the lower one from the west, paridhana or vasana. In colder places a third garment was worn, draped like a mantle, called pravara. Differing in fashion of wearing, the same pieces of dresses, called dhoti, sari and chaddar were used to cover the body of all Indians of both sexes. Ladies in olden times perhaps kept the upper part of their bodies naked up to waist, as evidenced by the sculptures and paintings and confirmed by historians like A L Basham and James Ferguson. The Nayyar women of Kerala used to appear likewise in public until the recent past.In spite of innumerable foreign invasions the pith of Indian culture remained almost the same. In dress and fashion Muslim and Western influences have been more perceptible in recent time.Young ladies have almost discarded saris, mekhalas and such things. After salwar kameez, it is the time for trousers. It may be mentioned that trousers entered with the Sakas and Kushanas from the Central Asia. The Mother introduced white shorts and shirts with kitty caps way back in 1944, for the girl students who took part in games and athletics. Not merely for convenience, the most potent point was to eliminate sex-consciousness among the young people. To her critic she said that she came to break the conventions and superstitions. But she respected all cultures. She herself learnt wearing kimono in Japan, veil in Algeria and sari in India. One takes from others when the wind of fashion blows, but it is better not to give up one's own cultural treasure altogether. In diversity remains the unity, not necessarily in uniformity. AM
Friday, December 23, 2005
- The swadeshi movement was, from a Moderate point of view, a negation of the entire Congress project. As a partisan of the Moderates it gives me great satisfaction that Bengal’s greatest poet, Tagore, got it exactly right and her worst, Aurobindo Ghose, got it perfectly wrong.
Mukul Kesavan The Telegraph Sunday, May 29, 2005
- We move on to Aurobindo, who, again, at times propagated ideas uncannily similar to Islam, as in the wish to return to a Golden Age where all was truth and righteousness. Then we come to Vivekananda, to this writer the most ambivalent, and hence most appealing, of the four.
Ramachandra Guha The Telegraph Saturday, April 17, 2004
These are unreasonable remarks from fairly reasonable people. And, similar impressions have gained wide currency over the years through such supposed expert comments. By ticking off the versatile legacy of Sri Aurobindo in just one sentence is certainly cruel to his memory. It appears that he is still standing before the bar of the High Court of History.
Everybody is eminently entitled to her views but what is questionable is the methodology. It has become a fashion, or almost a compulsion of sorts, to mention the name of Sri Aurobindo as an appendage to others. But, why bring in his name at all, if only to show him in bad light?
For the fact is that, the very project of comparision in this manner, is arbitrary. Sri Aurobindo’s work in the political sphere begins when Swami Vivekananda is no longer there. Tagore is almost a spectator in the sidelines and Gandhi is yet to enter into the picture. And again, the tenor of their work, so dissimilar.
Each of the great men like these has contributed to areas of specific significance which come to form our national mosaic. But in manufacturing the synthetic metaphysics of The Life Divine and composing the epic, Savitri, Sri Aurobindo’s genius is unparalleled, not only in India but also in the whole world.
All writers may not be competent to perceive the nuances of poetry or philosophy. But then, they are expected to be honest enough not to beat someone with the wrong stick. It is only rarely that we read any independent assessment of Sri Aurobindo in the media. But his role is indispensable for the national regeneration everyone is hoping for.
Thursday, December 15, 2005
Saturday, December 10, 2005
Monday, December 05, 2005
The convenient demarcation between secular and the sacred suits the academic approach. But for Sri Aurobindo this is a faulty notion because the causal aspect is eclipsed. The linkage between the two is less of the manner of an umbilical chord and more in the nature of interpenetrating imbrications. If our sensory and scientific construct of the world fails to accommodate such a picture, it must be understood as a lack.
Astronomy as an ancient passion has helped us to know about the outer universe. Astrology, too, by talking of stars and planets attunes us to their subtle influences. The different abodes of gods as described by various mythologies, also, permit us certain familiarity of the other worlds. But we rarely take their effect on our lives any seriously. And the task of Sri Aurobindo is to hammer the modern mind so as to rid it from secular superstitions.
The inner and the other worlds are a consistent theme in his poem, Savitri. Composed through the years from Quantum mechanics to nuclear holocaust, this modern epic puts a stamp of authority on the unseen fecund worlds and their inhabitants who are inextricably linked to our motions and emotions. To recognize this reality seriously, is what Savitri demands from its readers.
The different parts of our being and consciousness, as delineated by Sri Aurobindo in his Integral Yoga system, are nothing but the other worlds. We can well imagine our plights as puppets when disparate worlds are very much in the play to pull the strings. Somewhat similar to the insight offered by Baudrillard that it is the object which uses and employs us and not the other way round that we ordinarily perceive. But then, how do we benefit by this concept in our practical life?
That there runs a perpetual consonance between the seen and the unseen, might seem, at times, hard to digest, but a poetic impression can be allowed to swim aloft. The process should further deepen in the realm of creative imagination leading to a faint intellectual recognition. Since the notion runs counter to our egoistic autonomy, it is bound to take a long time to percolate down to the distant and defiant impulses. And regular recitation of Savitri helps here; its mantric effect casting its reach down to our body cells.