Friday, June 11, 2021

Rabelais, Abhinavagupta, and Sri Aurobindo

Sunday, January 24, 2021

Ideal of the overman becomes a task which the state has now to support

The Genesis of a Philosophical Poem: Sri Aurobindo, World Literature and the Writing of 
Richard Hartz
Sri Aurobindo Ashram (India)
Abstract. Philosophical poetry has had a long and distinguished history in different cultural traditions. These traditions have always interacted to some extent, but today the barriers between them have largely broken down. Savitri, an epic in English by 
the early twentieth-century Indian philosopher and poet Sri Aurobindo, is a notable outcome of the confluence of Eastern and Western civilisations. Based on a creative 
reworking of a legend from the Sanskrit epic, the Mahābhārata, it incorporates in its neo-Vedantic vision aspects of the worldviews represented by the great philosophi-
cal poems of ancient, medieval and modern Europe. As vast in scope as any of these works, Savitri took shape over much of the poet’s life in a way comparable to Goethe’s 
Faust. A study of the stages of its composition reveals much about the author’s artistic, intellectual and spiritual development and gives insight into the poem’s autobiographical dimension.
Regarded by Sri Aurobindo as «a field of experimentation» rather than something «to be written and finished» (Aurobindo [2004]: 272), 
Savitri is a poem whose genesis and development are of unusual interest and are inseparable from the evolution of its author’s philosophical vision. Sri Aurobindo’s poet-disciple K.D. Sethna first drew attention to how Savitri «moved from its 
beginning to its final shape across nearly half of the poet’s life like a grander Faust» (Sethna [1981]: 
424). Fusing this-worldly and other-worldly elements as well as Western and Eastern influences in a vision even more wide-ranging than those of Lucretius, Dante or Goethe, Sri Aurobindo’s epic seems to meet the requirements of a philosophical poem for our global age – an epic such as Santayana imagined, with the ambition to «reconstitute the shattered picture of the world» (Santayana [1910]: 85).

Eternal Truth and the Mutations of Time: Archival Documents and Claims of Timeless 
Peter Heehs
Sri Aurobindo Ashram (India) 
Abstract. Philosophical texts regarded as «inspired» present special difficulties for textual editors and intellectual historians that can be mitigated by the study of archival 
documents. The works of the philosopher and yogī Aurobindo Ghose are considered important contributions to twentieth-century Indian literature and philosophy. Some of his followers regard them as inspired and therefore not subject to critical study. 
Aurobindo himself accepted the reality of inspiration but also thought that inspired texts, such as the Bhagavad Gītā, contain a temporal as well as an eternal element. 
Aurobindo’s papers are preserved in the Sri Aurobindo Ashram Archives, which took shape during the 1970s. Editions of Aurobindo’s books published between his death 
in 1950 and 1977 were issued without consulting his manuscripts, early editions, etc., and therefore contain transmission errors, subjective emendations, etc. The editors of texts issued after 1977 followed the established methodology of textual criticism and 
so eliminated many obvious errors. Some of Aurobindo’s readers refused to accept the new editions, and agitated for the restoration of the earlier texts, going so far as to file 
legal cases against the editors and the administrators of his ashram or spiritual community. A nuanced approach to the editing of texts regarded by some as inspired must 
take the sentiments of readers into consideration while insisting on scholarly rigour.
Keywords. Aurobindo Ghose, archives, textual editing, biography, inspiration, Indian 
philosophy, manuscripts, Bhagavad Gita.
Sri Aurobindo (1872-1950) is well known in India as a revolu-
tionary politician, a yogī, and a spiritual leader. In academic circles 
in the West, he is best known as the author of books on philosophy, 
spirituality, and other topics. To members of his āśram or spiritual 
community, he is regarded first and foremost as a divinely inspired 
seer if not an incarnation of the Divine. I do not propose to exam-
ine the origin or applications of this belief. My subject is the spe-
cial problems that arise when a philosophical author is regarded by 
his or her readers not just as a thinker and writer but as a divine-
ly inspired sage. This attitude puts special demands on archivists

Purusartha and Poetics of Development: Self-Development, Social Transformations and
Planetary Realizations
Ananta Kumar Giri
Purusartha was an important vision and pathway of life in classical India which talked about realization of meaning and excellence in terms of four cardinal values and goals of life-- dharma (right conduct), artha (wealth), kama (desire) and moksha (salvation). It provided paths of human excellence and social frame in classical India. But its implication for human development and social transformations in the present day world has rarely been explored. This is not surprising as much of the vision and practice of development is Euro-American and suffers from an uncritical one-sided philosophical and civilizational binding and what Fred Dallmayr (1998) calls 
―Enlightenment Blackbox‖ which cuts off our engagement with human development off from our roots and especially our integral links with Nature and the Divine. In our seminar, we wish to explore mutually transforming implications for dialogue between purusartha and human and social development. We are challenged here to rethink both purusartha and human development. In traditional schemes, purusartha is confined to the individual level and rarely the challenge of purusartha at the level of society has been addressed.

The idea of further evolution of man is not only a present-day ideological 
invention, but it was also accepted and expressed by Darwin. Accepting this paradigm implies accepting the possibility of further evolution. Along these lines, Benz accepts the idea that mankind is in the middle of an open evolution, which goes further than expected. He mentions as evidence the fact that human beings are cultural beings, that they produce culture. Man is a not-yet-completed being, a being that can control of his own evolution or even to govern it. The possibilities for a new evolution of man are inscribed into his material being, in his brain, wherein the possibilities of this supposed new evolution lay154.
Other developments that point to this new era of the overman are to be found in the works and practices of Sri Aurobindo, which thought of his activity as opening new dimension of being human by incorporating supernatural elements through an integral yoga, which when applied by the whole world would produce 
the needed transformation; in this particular case the integral yoga is supposed to give man a greater openness towards the divine. 
Another realm in which the interest for the overman is present is 
parapsychology. Parapsychology is also thrown into this mix, a fact that should not wonder because it is an expression of the same tendency that created the modern world: the will to power in its technical manifestations. The core idea behind this is to search and gain control over supposed paranormal powers inherent in man, which should offer a new way of understanding things, and of communication and 
understanding between people. This should completely revolutionize society155. 
This so-called research has an important point to prove in Ernst Benz’s eyes...
Etnosfera Journal 
Year XI, Issue 2(34) / 2019 
Another feature of this society is that the humanity of an individual is defined with the help of the relationships with the things, this relationship making possible 
that such an individual exists; nevertheless, the individual still depends on community and society, but the way he feels and defines itself as a social atom, this illusion is possible only based on this relationship with the things that define him161. The pursuit of richness and of power belongs to the core of this individualistic view of man. And the pursuit of the ideal of the overman becomes a task which the state has now to support. The improvement of life and the multiplication of the rights – which are power that express the sovereign will of the individual – have to be seen in the light of this ideal. 
Benz, Ernst. Der Übermensch. Grundprobleme des heutigen Menschenbildes, in Zeitschrift für 
Religions- und Geistesgeschichte, Bd. 14, Jan. 1962. 
Bourreau, Alain. La religion de l’état, Les belles lettres, Paris 2008. 
Gauchet, Marcel. De l’avènement de l’individu à la découverte de la société, in Revue européene des 
sciences sociales, T.22, Nr. 68, 1984. 
Mairet, Gerard. Le principe de souveraineté. Histories et fondements du pouvoir moderne, Gallimard, 
Paris 1997. 
Rohou, Jean. Le XVII-e siècle, une révolution de la condition humaine. Paris. Seuil, 2002.

Monday, January 18, 2021

What a social world without alienation would look like

A dream of democratic socialism

by Amod Lele

Martin Hägglund develops a neo-Marxist politics that is deeply informed by qualitative individualism – quite appropriately, since qualitative individualist ideas inform Marx himself, especially in the theory of alienation. Hägglund wants to envision what a social world without alienation would look like.

Possibly the core distinction in Hägglund's thought is between a "realm of freedom" and a "realm of necessity" – and he identifies time as central to both of these.

Continue reading "A dream of democratic socialism"

Amod Lele | January 17, 2021

Amod, you remind me of Richard Rorty in this post. Here is one of my favorite Rorty quotes—it comes from his essay on George Orwell in his book Contingency, Irony, and Solidarity: “I do not think that we liberals can now imagine a future of ‘human dignity, freedom and peace.’ That is, we cannot tell ourselves a story about how to get from the actual present to such a future. We can picture various socioeconomic setups which would be preferable to the present one. But we have no clear sense of how to get from the actual world to these theoretically possible worlds, and thus no clear idea of what to work for…. This inability to imagine how to get from here to there is a matter neither of loss of moral resolve nor of theoretical superficiality, self-deception, or self-betrayal. It is not something we can remedy by a firmer resolve, or more transparent prose, or better philosophical accounts of man, truth, or history. It is just the way things happen to have fallen out. Sometimes things prove to be just as bad as they first looked.…This bad news remains the great intransigent fact of contemporary political speculation, the one that blocks all the liberal scenarios.” (Contingency, Irony, and Solidarity, 1989, p. 181-182)

Idols of the Mind vs True Reality, by Bhakti Madhava Puri, Ph.D.

"One must therefore go back 300 years and reflect on how one could have proceeded differently at that time, and how the whole subsequent development would then be modified." - Schroedinger

The theme of the new book, "Idols of the Mind vs True Reality" by Bhakti Madhava Puri, Ph.D. is concerned with the clear exposition of the pivotal conceptions and misconceptions of Galileo's and others' ideas that produced the subsequent development of what would become modern mathematized science.

The confusions and almost complete ignorance that exist today regarding something so fundamental as consciousness is immediately cleared up when the obvious errors are seen in the ad hoc presumptions of the original founders of modern science who were blindsided by the metaphysical ontologies that held sway during their lives, but to which we no longer adhere, thanks to the development of philosophy beyond that period. We trace this progress out in a concise way in the book.

The modern mind, thanks to science education, is focused on the one-sided empirical approach to knowledge by sensuous perception, but this fails to account for the role of subjective cognition or conception - the role of consciousness in such perceptions. This artificial separation of the original unity-in-difference between conception and content has been rendered impossible to broach because of the historical metaphysical tradition of dualism firmly held by the fathers of modern science such as Galileo and Descartes.

The presumed impossible gap between subject and object is bridged once we realize that the object is what the subject knows it to be. This does not reduce the object to the subject as the abstract idealists (monists) naively are only too hasty to presume as an immediate identity (oneness). Mediation is involved; there are both difference and identity at play. It is merely lazy un-thinking that ignores the intricate dynamic in the mediating activity that is the heart and life of consciousness. The main purpose of the book is to restore the central importance of the conceptual moment that is integral to science and which makes it truly worthy of the name Science or scientific knowledge. 

Idols of the Mind vs. True Reality
Ontological Distinction between Mechanical, Chemical & Biological Systems

Namaste Adris.

If the subject knows the object to be something different than what it  actually is, this is called an illusion or an undertermination. It is not factual or true knowing or knowledge. The correspondence theory defines truth as being when concept and reality are congruent, i.e. when concept is adequate to reality. This congruence is not an immediate identity but a mediated, dynamic one resulting from syllogistic, or what Hegel calls conceptual thinking.

The absolute self-conscious concept that infinitely comprehends reality is the definition of God. Finite self-conscious subjects who have finite conceptions of objects will know them according to the degree of knowledge or evolution of consciousness they have achieved.

B Madhava Puri

To view this discussion on the web visit

Sunday, November 22, 2020

ଘନଚେତନାର ଏଇ ଅମାର ଭିତରେ କ'ଣ କିଛି ଅଭାବ ଥିଲା

କେହିବି ଏଠି କଲେଜରେ ଦର୍ଶନ ପଢିନାହାନ୍ତି କିନ୍ତୁ ଜୀବନକୁ ବୁଝିବାକୁହେଲେ ଦର୍ଶନ ସହ ପରିଚୟ ଜରୁରୀ । ହେରାକ୍ଲିଟସ୍‌ଙ୍କଠାରୁ ଆରମ୍ଭ କରାଯାଉ। ସେ କହିଲେ ଯେ ତୁମେ ଗୋଟିଏ ନଦୀଭିତରେ ଦୁଇଥର ପ୍ରବେଶ କରିପାରିବ ନାହିଁ। ପାଣି ବୋହିଯାଇ ନୂଆ ପାଣି ଆସିଯାଇଥିବ ତେଣୁ ତାକୁ ସେଇ ନଈ ବୋଲି କହିହେବନି। ଶିଖିବା କଥା ହେଲା ସମୟର ନଈ ବହି ଚାଲିଛି।

ରୋଲାଣ୍ଡ ବର୍ଥଙ୍କର ରଚନାକର୍ତ୍ତାଙ୍କ ମୃତ୍ୟୁ ଏକ ପ୍ରସିଦ୍ଧ ପୁସ୍ତକ । ଲେଖା ସରିଲାପରେ ଲେଖକଙ୍କ ବିଶେଷକିଛି ଭୂମିକାନାହିଁ ବୋଲି ତାଙ୍କମତ କାରଣ ପାଠକମାନେହିଁ ବିଭିନ୍ନ ପ୍ରକାରର ଅର୍ଥ ନିରୁପଣକରନ୍ତି ତଥା ଅଲଗା ଅଲଗା ଶିକ୍ଷା ବା ପ୍ରେରଣା ଗ୍ରହଣକରନ୍ତି । ତେଣୁ କୌଣସିଲେଖାର ଗୋଟିଏ ନିର୍ଦ୍ଦିଷ୍ଟଅର୍ଥ ନିର୍ଦ୍ଧାରଣ କରାଯାଇପାରିବ ନାହିଁ

ହେଗେଲ୍ ଙ୍କୁ ନେଇ ତ ବିଭିନ୍ନ ପ୍ରକାରର ମତବାଦ କିନ୍ତୁ ନିକଟରେ ଭକ୍ତି ମାଧବ ପୁରି ଙ୍କ ଲିଖିତ ପୁସ୍ତକ ଆଇଡଲସ୍ ଅଫ ଦ ମାଇଣ୍ଡ ବିଜ୍ଞାନ ବିରୁଦ୍ଧରେ ସ୍ଵର ଉତ୍ତୋଳନ କରିଛି। କେତେଦୂର ତାଙ୍କ ଯୁକ୍ତିସବୁ ଗ୍ରହଣୀୟ ତା ଅବଶ୍ୟ ପ୍ରତ୍ୟେକ ପାଠକର ଦୃଷ୍ଟିକୋଣ ଉପରେ ନିର୍ଭର କରିବ କିନ୍ତୁ ଏକ ବିକଳ୍ପ ଚିନ୍ତାଧାରା ଭାବରେ ବହିଟି ସ୍ୱାଗତଯୋଗ୍ୟ ।

ହଁ, ଯେତେବେଳେ ହେଗେଲ୍ ଙ୍କ କଥା ପଡ଼ିଛି, ଆକାଶ ସିଂହ ରାଠୋର ଓ ରିମିନା ମହାପାତ୍ରଙ୍କ ଲିଖିତ ପୁସ୍ତକ ହେଗେଲ୍ସ ଇଣ୍ଡିଆ ବିଶେଷ ମହତ୍ତ୍ୱପୂର୍ଣ୍ଣ। ହେଗେଲଙ୍କ ଦର୍ଶନ ପଛରେ ଭାରତର ଅନୁପ୍ରେରଣା ଥାଇପାରେ ବୋଲି ଇଙ୍ଗିତକୁ ଏ ପର୍ଯ୍ୟନ୍ତ ଯଥାର୍ଥ ଆତିଥ୍ୟ ମିଳିନାହିଁ । ତେଣୁ ଦର୍ଶନ ଶାସ୍ତ୍ରରେ ମଧ୍ୟ ଉପଯୁକ୍ତ ବୈଶ୍ୱୀକରଣର ଆବଶ୍ୟକତା ରହିଛି।

ମାର୍କ୍ସଙ୍କ ଯୋଗୁ ହେଗେଲ୍ ଙ୍କୁ ତ ପ୍ରାୟ ସମସ୍ତେ ଜାଣିଥିଲେ କିନ୍ତୁ ତାଙ୍କ ସାଙ୍ଗ ତଥା ପ୍ରେରକ ଶେଲିଙ୍ଗ୍ ଙ୍କୁ ଅନେକେ ଭୁଲିଯାଇଥିଲେ । ବିଶ୍ଵବିଦ୍ୟାଳୟର ଚାରିକାଛ ଭିତରୁ ଦର୍ଶନଶାସ୍ତକୁ ବାହାରକୁ ଆଣିବାରେ କେନ୍ ୱିଲ୍‌ବର ଙ୍କ ଅବଦାନ ଅତୁଳନୀୟ । ପ୍ରାଚ୍ୟ ଓ ପାଶ୍ଚାତ୍ୟର ଏକ ସଫଳ ସାକ୍ଷାତକାର ମଧ୍ୟ ତାଙ୍କ ମଧ୍ୟସ୍ଥତାରେ ସମ୍ଭବ ହେଲା।

ଷେଲିଂ ତାଙ୍କ ପରିଣତ ବୟସରେ ବର୍ଲିନ୍‌ରେ ଯେଉଁ ବକ୍ତୃତାମାଳା ପ୍ରଦାନ କରିଥିଲେ ଚିନ୍ତାଧାରାର ଇତିହାସରେ ତାର ଏକ ବିଶେଷ ମହତ୍ତ୍ଵ ରହିଛି କାରଣ ତତ୍କାଳୀନ ବହୁ ଦାର୍ଶନିକ ଯୋଗ ଦେଇଥିଲେ । କିକେଗଃ ମଧ୍ୟ ତାଙ୍କୁ ଏକ ସମାବଲମ୍ବୀ ଭାବରେ ବିବେଚନା କରିଥିଲେ । ଏହା ବ୍ୟତୀତ, ୱାଗନରଙ୍କ ଜରିଆରେ ନୀତ୍ସଃ ବି ପ୍ରଭାବିତ ହୋଇଥିବା ବେଶ୍ ଜଣାଶୁଣା।

ଗୋପବନ୍ଧୁ ଓ ନବକୃଷ୍ଣଙ୍କ ଭଣଜା ଜୀତେନ୍ଦ୍ରନାଥ ମହାନ୍ତି ସାରା ପୃଥିବୀରେ ଜଣେ ବିଖ୍ୟାତ ଦାର୍ଶନିକ ଭାବରେ ସ୍ୱୀକୃତି ପାଇଲେ, ଅଥଚ ଓଡ଼ିଶାରେ ତାଙ୍କ ନାଁ ମଧ୍ୟ କେହି ଜାଣିବାକୁ ସମର୍ଥ ହେଲେ ନାହିଁ। ଏତେ ବଡ ପ୍ରଚଣ୍ଡ ପ୍ରତିଭାର ଅଧିକାରି ଶ୍ରୀ ମହାନ୍ତି ତାଙ୍କ ଆତ୍ମଜୀବନିରେ ଅନେକ କିଛି ତଥ୍ୟ ଦେଇଛନ୍ତି ଯାହା ନିଶ୍ଚୟ ଅନୁପ୍ରାଣିତ କରିବ।

ସମାଜବାଦ ଭୁଷୁଡି ପଡିଲା ବୋଲି ସମସ୍ତେ ଯେତେବେଳେ ଚିତ୍କାର କରିବା ଆରମ୍ଭ କରିଦେଇଥିଲେ, କିଶନ୍ ପଟ୍ଟନାୟକ ତୃତୀୟ ବିକଳ୍ପ ଅଛି ବୋଲି ଦମ୍ଭର ସହିତ ବିକଳ୍ପହୀନ ନୁହେଁ ଏ ଦୁନିଆଁ ନାମରେ ବହିଟିଏ ଲେଖିଥିଲେ । ରାଷ୍ଟ୍ରୀୟ ସ୍ତରରେ ୟୋଗେନ୍ଦ୍ର ୟାଦବ @_YogendraYadav ତାଙ୍କୁ ରାଜନୈତିକ ଗୁରୁ ହିସାବରେ ପ୍ରାୟ ମନେ ପକାନ୍ତି। ଓଡ଼ିଶାର ଗର୍ବ।

ଶିକ୍ଷା, ସଂସ୍କୃତି, ସମାଜ, ବିକାଶ, ଓ ଯାନ୍ତ୍ରୀକତା ଇତ୍ୟାଦି ସମ୍ବନ୍ଧରେ ଗଭୀର ଅନୁଶୀଳନ ପୂର୍ବକ ଅନେକ ଗୁଡିଏ ପୁସ୍ତକ ଲେଖିଛନ୍ତି ଅନନ୍ତ କୁମାର ଗିରି । ପ୍ରାଚ୍ୟ ତଥା ପାଶ୍ଚାତ୍ୟ ଦର୍ଶନର ସମନ୍ବୟରେ ବର୍ତ୍ତମାନର ଅନୁଭୂତିକୁ ପାଥେୟ କରି କିପରି ଭାବରେ ଏକ ସୁନ୍ଦର ଭବିଷ୍ୟତ ଗଢ଼ାଯାଇ ପାରିବ ତାହା ତାଙ୍କ ଗବେଷଣାର ନିରବିଛିନ୍ନ କନସର୍ଣ।

ପ୍ରସିଦ୍ଧ କବି ବିଦ୍ୟୁତପ୍ରଭା ଦେବୀ ଓ ଶିକ୍ଷାବିତ ପଞ୍ଚାନନ ମହାନ୍ତିଙ୍କ ସୁଯୋଗ୍ୟ ପୁତ୍ର ସଚିଦାନନ୍ଦ ମହାନ୍ତିଙ୍କୁ ନଚିହ୍ନେ କିଏ? କିନ୍ତୁ ତାଙ୍କଲିଖିତ ପୁସ୍ତକସବୁକୁ ପଢିବା ମଧ୍ୟ ଆବଶ୍ୟକ। ବିଶେଷକରି ଓଡ଼ିଶାରେ ନାରୀ ପ୍ରତିଭାର କ୍ରମବିକାଶ ଓ ଅଧୁନା ସ୍ଥିତି ପ୍ରଣିଧାନଯୋଗ୍ୟ । ବିଭିନ୍ନ ଖବରକାଗଜରେ ମଧ୍ୟ ତାଙ୍କ ଲେଖାର ବିପୁଳ ସମ୍ଭାର

ଅନ୍ୟଜଣେ ଜେପିଦାସ । ତାଙ୍କର ବହିମଧ୍ୟ ଜ୍ଞାନବର୍ଦ୍ଧକ
ଦିନଥିଲା ସମ୍ବାଦରେ ଚିତ୍ତଭାଇଙ୍କର ସାପ୍ତାହିକ ସ୍ତମ୍ଭ ପ୍ରକାଶ ପାଉଥିଲା ଓ ବିଶ୍ଵକୁ ଗବାକ୍ଷ ପରେ ପୁସ୍ତକ ଆକାରରେ ମଧ୍ୟ ପ୍ରକାଶିତ ହୋଇଛି । ତାଙ୍କର ପ୍ରସଂଶକ ତ ଅନେକ କିନ୍ତୁ ତାଙ୍କ ଇଙ୍ଗିତକୁ ବୁଝି, ଗାଳିମନ୍ଦ ଖାଇ ସବୁ ହଜମକରି, ପୁଣି ଏକ ସୁହୃଦ ହେବାପାଇଁ ସାମର୍ଥ୍ୟ କେତେଜଣଙ୍କର? ସାହିତ୍ୟ ଓ ଚିନ୍ତାଶୀଳତାର ସେପରି ସମନ୍ବୟ କ୍ଵଚିତ

ସବୁ ଜିନିଷର ସ୍ଥୁଳ, ସୂକ୍ଷ୍ମ, ଓ କାରଣ ଏହି ତିନୋଟି ସ୍ଥିତି ଥାଏ ବୋଲି ସମସ୍ତେ ଜାଣନ୍ତି । ତଥାପି ଅନେକ ସମୟରେ ବାହ୍ୟରୂପରୁ ଦୃଷ୍ଟି ଅପସାରିତ କରିବାକୁ କୁଣ୍ଠା ଦେଖାଯାଇଥାଏ । ଏହା ସ୍ୱାଭାବିକ କିନ୍ତୁ ଶିକ୍ଷାର ସବୁଠୁଁ ବଡଦଗ ହେଉଛି ଆସ୍ବାଭାବିକତା ଆଡ଼କୁ ଅଗ୍ରସର ହେବାର ଏକ ବାଧ୍ୟବାଧକତା ଅଭ୍ୟାସରେ ପକେଇବା । ସେତିକି ହିଁ ଭିକ୍ଷା ।

ଆମେ ସମସ୍ତେ ପରମ୍ପରା ବା ଗତାନୁଗତିକାର ଦାସ। ଅନେକଙ୍କର ଶିକ୍ଷା ବା ବୃତ୍ତିବି ତାରି ମଧ୍ୟରେ ସିମିତ । କିନ୍ତୁ ସେ ଶୃଙ୍ଖଳକୁ ଭାଙ୍ଗି ଏକ ଚଳଚଞ୍ଚଳ ତଥା ସୃଜନାତ୍ମକ ପରିବେଶକୁ ଝାମ୍ପଦେବାର ସାହାସର ନାମ ହିଁ ବିପ୍ଲବ। ସୂକ୍ଷ୍ମ ଉପରେ ଭରସାହିଁ ଏହାର ମୂଳଦୁଆ। କିନ୍ତୁ ଏକ ବେପରୁଆ ଭାବ ପରିବର୍ତ୍ତେ କାରଣକୁ ସ୍ଥାୟୀ ବୋଲି ମାନି ନେଲେ ଭଲ ।

ସେହି ପରମକାରଣ ବା ପରମରସ ଏତେ ରହସ୍ୟପୂର୍ଣ୍ଣ ଯେ ତାର ଖିଏ ମାତ୍ର ତତ୍ତ୍ଵ ଆଜି ପର୍ଯ୍ୟନ୍ତ ଆବିଷ୍କାର କରାଯାଇପାରିଲାନାହିଁ । ତଥାପି ଅନେକେ ଭାବକୁ ନିକଟ ବୋଲି ସାନ୍ତ୍ବନା ପାଆନ୍ତି। ଘନଚେତନାର ଏଇ ଅମାର ଭିତରେ କ'ଣ କିଛି ଅଭାବ ଥିଲା ଯେ ମଣିଷ ମସ୍ତିସ୍କ ଭଳି ଚିନ୍ତାର ଏକ କାରଖାନା ଖୋଲିବାର ଦରକାର ପଡିଲା ବୋଲି ଥୋକେ ପ୍ରଶ୍ନ କରନ୍ତି ।

ନାଚର ଉଦାହରଣ ନିଆଯାଉ । ହାତଟିକୁ ପ୍ରସାରଣ କରାଯିବ ପୁଣି ଫେରେଇ ଅଣାହେବ; ତାପରେ ପୁଣି ଆରହାତ। ଏଇ ପ୍ରସାରଣ ଓ ସଙ୍କୋଚନର ଲଗାତାର ପ୍ରକ୍ରିୟାହିଁ ସୃଷ୍ଟିର ସୂତ୍ର । ବୋଧହୁଏ ପେଣ୍ଡୁଲମର ଦୋଳି ଖେଳିବା ପରି I ତଥାପି ବି କୌଣସି ସଠିକତା ନାହିଁ। ବିଜ୍ଞାନ ମଧ୍ୟ ବିଫଳକାମ। ତେଣୁ ନିଜ ଉପରେ ବିଶ୍ୱାସ ରଖିବା ଏବଂ ଅନ୍ଧଭଳି ନଚାଲିବା ଉଚିତ୍ I

ଏଇଠି ପ୍ରଶ୍ନଉଠିବ ଯେ ଏତେସବୁ ଗହିରିଆ କଥାରେ ମୁଣ୍ଡଖେଳେଇ ଲାଭ କଣ ? ଜୀବନ ସମ୍ବନ୍ଧରେ ଯେମିତି ସମସ୍ତେ ବ୍ୟସ୍ତ ଜୀବନର ସତ୍ୟ କ'ଣ ତା ସଠିକ ଭାବେ ଜାଣିବାକୁ ଚେଷ୍ଟା କରିବା ଆଦୌ ଉଦ୍ଭଟ ନୁହେଁ। ପ୍ରକୃତରେ ଦେଖିବାକୁ ଗଲେ ଏହା ହେଉଛି ଆଲୋକର ସନ୍ଧାନ, ଆନନ୍ଦର ସନ୍ଧାନ, ଅମୃତତ୍ଵର ସନ୍ଧାନ | ଭାରତରେ ବେଦଗ୍ରନ୍ଥ ଏହି ସନ୍ଧାନର ଅମରସାକ୍ଷୀ।

ବେଦ ନାଁ ଶୁଣି ଡରିବାର କୌଣସି କାରଣ ନାହିଁ। ଇନ୍ଦ୍ର ହେଉଛନ୍ତି ପଞ୍ଚଇନ୍ଦ୍ରିୟଙ୍କ ଉପରେ ରାଜା। ତାମାନେ ଇନ୍ଦ୍ର ଅର୍ଥ ମନ । ଗୋ ମାନେ ଆଲୋକ । ଯେମିତି ଗୋଲୋକ, ଗୋମତି ବା ଗବେଷଣା । ବୃତ୍ର ହେଲା ଅଜ୍ଞାନର ସର୍ପ ଯିଏ ଗୋ ମାନଙ୍କୁ ଲୁଚାଇ ରଖିଛି। ଇନ୍ଦ୍ର ବୃତ୍ରକୁ ହତ୍ୟାକରି ଗୋମାନଙ୍କୁ ଉଦ୍ଧାର କରିବେ, ଅର୍ଥାତ ମନ ଜ୍ଞାନକୁ ହାସଲ୍ କରିବ

ଏହି ସାରାଂଶରୁ ସ୍ପଷ୍ଟ ହେବ ଯେ ଜ୍ଞାନ ଆହରଣ ପାଇଁ ଅହରହ ଯୁଦ୍ଧ କରିବାକୁ ପଡିବ। ଆମେ ଇନ୍ଦ୍ର ବା ମନ ସ୍ତରରେ ଅଛୁ, ତା ବି ସମ୍ପୁର୍ଣ୍ଣ ଭାବରେ ନୁହେଁ। ତଳେ ଦେହ ଓ ପ୍ରାଣ ସ୍ତର ମନକୁ ସ୍ଵାଧୀନ ରୂପେ କାମ କରିବାକୁ ଦେଉନାହାନ୍ତି। ସେମିତି ମନର ଉପରେ ମଧ୍ୟ ଚେତନାର ବିଭିନ୍ନ ସ୍ତରକୁ ଆରୋହଣ କରିବାର ଆହ୍ୱାନ #SriAurobindo ସୂଚାଇଛନ୍ତି ।

ହଜାର ବର୍ଷ ଧରି ବେଦକୁ ପୂଜା ପଦ୍ଧତି ମଧ୍ୟରେ ସିମିତ କରିଦିଆଯାଇଥିଲା କିନ୍ତୁ ତାର ସାଙ୍କେତିକ ଅର୍ଥହିଁ ଯଥାର୍ଥ ଆଭିମୁଖ୍ୟ ଦର୍ଶାଇଥାଏ । କୌଣସି ବାହ୍ୟକର୍ମ ବିନା ବେଦର ତାତ୍ପର୍ଯ୍ୟକୁ ହୃଦୟଙ୍ଗମ କରିବା ଓ ଅନ୍ତର ମଧ୍ୟରେ ଚେତନାର ସୋପାନକୁ ଆରୋହଣ କରିବା ପାଇଁ ଆସ୍ପୃହା ରଖିବାହିଁ ହେଲା ବେଦସାଧନା । ଏପରିକି କେବଳ ସ୍ମରଣମଧ୍ୟ ଉପାଦେୟ ।

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ଅପରିଚିତ ସହିତ ଆଦାନପ୍ରଦାନ
ସମ୍ପତ୍ତିଭ ରାସିନ୍ଦୁକ ଖୋଲିବା ପ୍ରୟାସ
ବିଦେଶୀ ପରିବା ସ୍ଵାଦ ଚାଖିବା ଅଭ୍ୟାସ

ଅର୍ଥମାନେ ଅନୁବାଦ ଶବ୍ଦଜାଲ ବୁଣା
ନବବସ୍ତ୍ର ପରିହିତା ନବବଧୂ ଅଣା
ଆଦ୍ୟପ୍ରାନ୍ତ ବିମିଶ୍ରିତ ଭିନ୍ନ ଏକସ୍ଵର
ଚିତ୍ରପଟ ତୋଳେ ଯେହ୍ନେ ଛବି ନାୟିକାର

ଅର୍ଥମାନେ ଇତିହାସ ଠାରୁ ଅନାଗତ
ନିଅଣ୍ଟ ପଡନ୍ତି ସହୃଦୟତ ଜାଗ୍ରତ

ଅର୍ଥମାନେ ପିଲାଦିନ କିତିକିତି ଖେଳ
ଦୂରନ୍ତ ଦିଗନ୍ତ ଛୁଇଁବାର ଅଟକଳ
ଅଭିସାରିକା ଭାବରେ ଭାବ ଲୁଚକାଳି
ଜିତିବାକୁ ହେବ ତାକୁ ଖେଳି ବୋହୂଚୋରି

ଅର୍ଥମାନେ ଭାଙ୍ଗି ଗଢିବାର ଅଧିକାର
ସନ୍ତୁଳିତ ତୂଳିଭଳି ଚିତ୍ର ଆଙ୍କିବାର
ଖୋଜିବାକୁ ଅହରହ କବିର ଚଞ୍ଚକ
ଅସୀମର ପଥେ ପଠାଇବାକୁ ପାଠକ

ଅର୍ଥମାନେ ଅଙ୍ଗୀକାର ଅର୍ଦ୍ଧ ଇଙ୍ଗିତକୁ
ଅନନ୍ତ ସୃଜନଶୀଳ ପ୍ରପଞ୍ଚ ବ୍ୟାଖ୍ୟାକୁ

ସକଳ ସକାଳ ଆଲୋକ ବିକଳ
ସରସ ସୁନ୍ଦର ଗଛରବକ୍କଳ
ଭିତରରମିଛ ସବୁକରିପଛ
ଆଜିରଆସ୍ପୃହା ସବୁକିଛିସ୍ୱଚ୍ଛ

ପକ୍ଷୀଙ୍କରକଳ ଜନକୋଳାହଳ
ଭାବକୁନିକଟ ଭାଷାହଳାହଳ
ଖୋଜିବାରନିଶା ଅଙ୍କୁରେ ପ୍ରତ୍ୟାଶା
ଆଶାରସଞ୍ଚୟ ମନବିନିମୟ

କାମନା ସୀମାନ୍ତ ଅଭିଳାଷଅନ୍ତ
ବିଶଦବର୍ଣ୍ଣନା ହୁଏତ ବିଷଦ
ସୁନ୍ଦରତା ତେଣୁ ସଂକ୍ଷିପ୍ତ ସୀମିତ
ସମଗ୍ର ସିନ୍ଧୁତ ବିନ୍ଦୁରେ ବନ୍ଧିତ

ପ୍ରଥମ କଥା ହେଲା ଗହଳି ଏତେ ଯେ ତା ଭିତରେ ଧୁଆମୂଳା ଅଧୁଆମୂଳା ସବୁ ସମାନ ଭଳି ଜଣାପଡନ୍ତି । କିନ୍ତୁ ସେଇଠି ତ ଅସଲି ପରୀକ୍ଷା । ସେଥିରେ ମୋର କ'ଣ ଯାଏ ଆସେ ଅଛି, ଇଏ ହେଲା ଆଉ ଗୋଟିଏ ବେମାରି । କିରେ, କାହାର ଯଦି କୋଉଥିରେ କିଛି ଦବାର ବା ନବାର ନଥାନ୍ତା ତାହେଲେ ନବେ ଭାଗ ଲୋକ ମେଣ୍ଢାପଲ ପରି କାହାନାକାହା ପଛରେ ଗୋଡ଼େଇଛନ୍ତି କାହିଁକି?

ଗୁଣଚିହ୍ନେ ଗୁଣିଆ ବା ଯେପକ୍ଷୀ ଉଡ଼େ ଯେତେଦୂର ଏସବୁ କଥା ତ ପ୍ରାୟ ସମସ୍ତେ ଜାଣନ୍ତି କିନ୍ତୁ କାର୍ଯ୍ୟରେ ପରିଣତ କରିବାର ଇଛା ବା ସାମର୍ଥ୍ୟ କମ୍ । କଥାଟା ଯଦି ବ୍ୟକ୍ତିଗତ ହେଇଥାନ୍ତା ତାହେଲେ କାହାର କିଛି କହିବାର ନଥିଲା। କିନ୍ତୁ ଶୋଇଲାପୁଅର ଭାଗ ନାହିଁ ଭଳି ପୁରାଜାତି ଶୋଇରହିବାଟା ଏକ ସାମୂହିକ ବିପର୍ଯ୍ୟୟ । ତେଣୁ ସଚେତନତା ଆବଶ୍ୟକ।

ଦାନାରତୋବଡା ଯେ ମୁହଁରେ ବନ୍ଧା ରହିବନାହିଁ ଏକଥା ଆଶାକରିବା ବୃଥା। ସ୍ୱାର୍ଥ ନିଶ୍ଚୟରହିବ କିନ୍ତୁ ଆକର୍ଷଣ ଏକ ଉଚ୍ଚତରବଳୟର ଥିବ I ସ୍ଵାର୍ଥରଦୁଇଟିଭାଗ ସ୍ବ ଏବଂ ଅର୍ଥ; ସ୍ବ ତ ସହଜଜିନିଷ ନୁହେଁ, ଶରୀରରୁ ବିଶ୍ଵ ପୁଣି ସ୍ୱର୍ଗଯାଏ ନିଶୁଣି ଲମ୍ବିଛି । ସେମିତି ଅର୍ଥ ହେଲା ଟଙ୍କାଠାରୁ ସବୁ ଅଙ୍କାବଙ୍କା ରାସ୍ତାଦେଇ ଅବାକ୍ ବା ତଟସ୍ଥ ଯାଏ।

ଚବିସ ଗୁରୁବି ଯଥେଷ୍ଟ ନୁହଁନ୍ତି ଯଦି ବୁଦ୍ଧିରେ ଚର୍ବି ବାନ୍ଧି ଯାଏ। ଦିନେ ନ ଖାଇଲେ କ'ଣ କିଏ ମରିଯିବ? ନାଁ କିନ୍ତୁ ଗୋଟାଏ ଶୃଙ୍ଖଳାର ଅବଦାନ ବହୁତ। ସେଇଥିପାଇଁ ପ୍ରତିଦିନ କିଛି ପଢିବାର ଆବଶ୍ୟକତା, ଖାଲି ପାରାୟଣ ନୁହେଁ। ହେଲେ କ'ଣ ପଢିବା? ଯାହା ନିଜର ଇଛା ବା ଯୋଉଟା ଭଲ ଲାଗିବ I ନାଁ ରୋଗୀ ନିଜେ ତାର ଔଷଧ ସ୍ଥିର କରିବା କ'ଣ ସଙ୍ଗତ?

ବଙ୍ଗଳାଭାଷା ସହିତ ତ ଅଳ୍ପେବହୁତେ ପରିଚୟ ରହିଛି କିନ୍ତୁ ତେଲୁଗୁ ଆମର ପଡୋଶୀ ହୋଇଥିବା ସତ୍ତ୍ୱେ ମଧ୍ୟ ତାଙ୍କର କୌଣସି ଗୋଟିଏ ଗୀତରୁ ଟିକିଏବି କିଛି ବୁଝିନହେବା ବଡ କଷ୍ଟଦାୟୀ । ଏଇ ପ୍ରାଚୀରଟି ଯେ ଜୀବନରେ ପାର କରିହେବ ନାହିଁ ଏହା ଏକ ଶୋଚନାର ଉତ୍ସ । ଦକ୍ଷିଣର ପଞ୍ଚୋଟିଯାକ ଭାଷା କେଡେ ଋଦ୍ଧିମନ୍ତ ଅଥଚ ବେଲପାଚିଲେ କାଉର କିବା ଯାଏ ଆସେ?

"ମୁଁ ତାଙ୍କ ସହିତ କଥା ହେଉଥିଲି" ଏଇଟା ଠିକ୍ ଓଡ଼ିଆ ନୁହେଁ ବୋଲି ତ ମୁଁ ଆଗରୁ କହିଛି। ସେମିତିଆ "ଆମେ ସମସ୍ତେ ଯେଉଁମାନେ ଏଠାକୁ ଆସିଛନ୍ତି" ସେଇଟା ମଧ୍ୟ ଭୁଲ । ଆସିଛୁ ଯାଗାରେ ଆସିଛନ୍ତି କିନ୍ତୁ ବେଶ୍ ପ୍ରଚଳିତ ହୋଇଗଲାଣି। ତାଛଡା, ପ୍ରେମଗୀତ ମାନଙ୍କରେ ତୁମେ ପ୍ରାୟ ଲୋପପାଇଯିବା ଓ ତୁ ହିଁ ଆତ୍ମୀୟତାର ଯଥାର୍ଥ ପରିଚାୟକ ହେବା ଦୁଃଖଦ।

ଭାଷାର କେତେ ପରିବର୍ତ୍ତନ ଘଟୁଛି ତା ତ ମାପିବା କଷ୍ଟ କିନ୍ତୁ ଓଡ଼ିଆ ଯେ ମୂଳପୋଛ ହୋଇଯିବ ତା ମିଛ। ହେଲେ ଏହା ଯେ କେବଳ ଓଡ଼ିଶା ଭିତରେ ସୀମିତ ରହିବ ସେ କଥା ନୁହେଁ। ଯିଏ ଯେଉଁଠି ଅଛି ସେ ସେହି ଅନୁସାରେ ଭାଷାର ସେବା କରିବେ। ମିଶ୍ରଣ ତ ରୋକି ହବନି ତଥାପି ଷାଠିଏଦଶକର ସିନେମାଗୁଡ଼ିକର ଭାଷାକୁ ଏକ ମାପକାଠି ଭାବରେ ରଖିବା ମହତ୍ୱପୁର୍ଣ୍ଣ ।

ବିକାଶ ଦାସଙ୍କ ନିଜକଥା ଶୁଣିଲି। ବହୁତ ଶିକ୍ଷାପ୍ରଦ ଓ ବିଶେଷଭାବରେ ସେ ମୋର ସମସାମୟିକ ହୋଇଥିବା ଯୋଗୁ ଏକପ୍ରକାର ଚମକପ୍ରଦ। ଶିଖିବା ପାଇଁ କେତେକଷ୍ଟ କରିଛନ୍ତି ସେ। ମୁଁ ଅବଶ୍ୟ ତାଙ୍କ ଗୀତ ବେଶୀ ଶୁଣିନାହିଁ କିନ୍ତୁ ଏବେ ଚେଷ୍ଟାକରିବି। ଜଣେ ସ୍ରଷ୍ଟାଭାବରେ ତାଙ୍କ ଦାମ୍ଭିକତାପାଇଁ ତାଙ୍କୁ ଅନେକ ଶୁଭେଚ୍ଛା ।

ଏକଦା ପ୍ରଣବ ପଟ୍ଟନାୟକଙ୍କର ସବୁଠୁଁବେଶୀ ଲୋକପ୍ରିୟ ରେଡିଓଗୀତଟି ଆଜିକିନ୍ତୁ ଶୁଣିବାକୁମିଳୁନି | ଏହିଗୀତଟିକୁ ତାଙ୍କକଣ୍ଠରେ ଶୁଣିବା ତଥା ସାଇତିରଖିବା ନିମନ୍ତେ କେହିଟିକେ ଚେଷ୍ଟାକରିବାର ଆବଶ୍ୟକତା ନିଶ୍ଚୟ ରହିଛି | ତାଛଡା, ଏହିଗୀତଟିର ଲିରିକ୍ସମଧ୍ୟ ବେଶ୍ ଚମତ୍କାର
"ଏଇ ସାତରଙ୍ଗ ମିନାକରା ଆକାଶର ମୁଦିରେ"

ଆମସମସ୍ତଙ୍କର ଓଡ଼ିଆପ୍ରୀତିତ ନିଶ୍ଚୟରହିଛି କିନ୍ତୁ ରାଜନୀତି ବା ଅନ୍ୟାନ୍ୟ ମନଫଟାଫଟିର ଉର୍ଦ୍ଧ୍ୟକୁଉଠି ଯଦି କିଛି ଅଳ୍ପକେତୋଟି ଛୋଟଦିଗରେ କାର୍ଯ୍ୟ କରାଯାଇପାରନ୍ତା, ତେବେ ବହୁତ ବଡକଥା ହୁଅନ୍ତା । ଯେମିତିକି, ଓଡ଼ିଆରେ ବିଭିନ୍ନ ଖବରକାଗଜରେ ଶିଳ୍ପୀ ଓ କଳାକାରମାନଙ୍କ ସମ୍ବନ୍ଧରେ ପ୍ରକାଶିତ ହେଉଥିବା ଲେଖାସବୁର ଇଂରାଜୀଅନୁବାଦ କରିବା ।

ଭାରତରେ ଏକ ମୁଖ୍ୟ ସମସ୍ୟା ହେଉଛି, ବିଦ୍ୟାଳୟ ଛାଡିବା ପରେ ଲୋକମାନେ କ୍ରମାଗତ ଭାବରେ ଓଜନ କରିବାକୁ ଚେଷ୍ଟା କରନ୍ତି ଯେ ଇତିହାସର ହିରୋମାନଙ୍କ ମଧ୍ୟରେ କିଏ ଭଲ ବା ବଡ଼ | ଏହା ସହଜ କାର୍ଯ୍ୟ ନୁହେଁ କାରଣ ଲୋକଙ୍କ ଦୃଷ୍ଟିକୋଣ ଅଞ୍ଚଳ, ଧର୍ମ, କିମ୍ବା ରାଜନୀତି ଉପରେ ଆଧାରିତ | ଶ୍ରୀଅରବିନ୍ଦଙ୍କ ଲେଖାଗୁଡ଼ିକ ଆବଶ୍ୟକୀୟ ମାର୍ଗଦର୍ଶନ କରେ |

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କେତେବେଳେ କୁହୁଡ଼ିଆ ଅବା ଆଉକେତେବେଳେ ଧୂଳିଆ
ଏମିତି ବାରମାସଯାକ ପ୍ରତିଦିନର ଖେଳ ନୂଆନୂଆ
ପତଳାଚଦରଖଣ୍ଡେବି କେତେବେଳେ ଗରମଲାଗିବ
ଆଉକେତେବେଳେ ଫ୍ୟାନବନ୍ଦ୍ କରିବାକୁ ରାତିରେନିଦଭାଙ୍ଗିଯିବ
ଏଇସବୁହିଁହେଲା ନିତିଦିନିଆ ପାଲା

Sunday, November 01, 2020

Savitri is the ambassadress

Wednesday, September 23, 2020

Voltaire jolted me through his satire

For some reason I'm reminded of Candide today. Voltaire jolted me (I was ~16 then) through his satire. Nothing was ever the same again.
I refuse to tolerate oppression - by government. 
We must not allow human dignity to be compromised in the name of protecting our health.

"Leave something of sweetness and substance in the mouth of the world."
How to live and how to die:

The #COVID19 pandemic is worsening already high and rising wealth and income inequality in both advanced and emerging economies. When all is said and done, inequality may end up at its highest since before the advent of the modern welfare state. My latest:

Feminism is the last resort for drug addicts and their apologists. If any one has specific info about drug consumption of Bollywood men and if he shares those, and the info isn’t acted upon, he can legitimately complain, not before.

I ❤️ Stats: Does astrology work? Does homeopathy work? How will you test it? How will you set up a clinical trial to test the effectiveness of a medicine. The logic of statistical thinking and the concepts that guide statistical inferences and conclusions.
Mental models that the schooling must not ignore. If you don't know these, you are not thinking right in most circumstances. #ThinkingHabits #CriticalThinking
From hypocrisy to democracy, This way: Delegated Proof of Stake
Unfair Democracy
Tree of Democracy: Design it and improve it with time. #EvolutionaryDemocracy
Message to millennial who are planning for kids. If you give another 5 years to this type of govt, you are dragging the younger generation more closer to extinction, not just extinction but miserable extinction in 100 years
#Fair #democracy of experts without any intermediaries or brokers such as politicians (MPs, MLAs, PM, CM) and bureaucrats, who delay the implementation. People will transact directly with their service provider departments.
How scientists fool themselves – and how they can stop
Humans are remarkably good at self-deception. But growing concern about reproducibility is driving many researchers to seek ways to fight their own worst instincts.
#CriticalThinking #Logic #Fallacy #Bias
Common sense is not a gift, it’s a punishment. Because you have to deal with everyone who doesn’t have it.

Cricket, Bollywood, and Music keep the youth busy. No incentive in reading. Basically, no intellectual quest. Lack of acquaintance with Philosophy proper is the cause.

The Formation of Sri Aurobindo’s Vision

As ARYA (1914-1921) will close within next four months a hundred years ago let's remember that ten to twelve major works of Sri Aurobindo got published in a systematic manner. Collectively these books constitute a veritable University. Indians need to read

Monday, September 14, 2020

Śaṅkara never refers to any experiences of his own

And while Śaṅkara was perhaps nondualism's purest and most famous exponent, it was taken up by many others in various ways – including by very different enemies of Śaṅkara. The later theistic thinker Rāmānuja wanted to assert against Śaṅkara that the plurality of things in the world is real, and yet he accepted Śaṅkara's basic nondualism: his philosophical system was called Viśiṣṭādvaita, differentiated or qualified nondualism. He aimed to produce a harmonious synthesis: the plurality of the world is not an illusion, as Śaṅkara would have it, but the parts of the divine One.

Now while Rāmānuja could be harshly critical of Śaṅkara himself, he remained in Śaṅkara's basic camp of loyalty to the Vedas and especially the Upaniṣads. Śaṅkara had much greater hostility to the Buddhists, who rejected the entirety of the Vedas and Upaniṣads. And yet – here is the striking thing – a very large number of Buddhists themselves accepted nondualism. The Yogācāra school had been taking up some form of nondualism since before Śaṅkara's time, enough that to other Vedāntic thinkers Śaṅkara's school just looked like the Buddhism they were familiar with; for that reason they even called him a "crypto-Buddhist" (pracchanna bauddha).

But it is crucial that most of the thinkers I've named here do not cite experience as the ground of their claims. Wilhelm Halbfass in India and Europe reminds us that Śaṅkara never refers to any experiences of his own; Chinese nondualists like Zhiyi didn't either, according to John McRae and Robert Sharf. But if anything, I think that nondualism's non-experiential provenance gives it more plausibility. That is, nondualism's exponents did not merely see it in an altered state of consciousness, but viewed it as somehow a logical necessity.

Cross-posted at Love of All Wisdom.

Amod Lele | August 30, 2020 at 9:55 pm | URL:


M SIVARAMAKRISHNAN - Spiritual and Corporeal Selves in India: Approaches in …, 2020
… A little later Swami Vivekananda's call for a spiritual regeneration–a new epistemology– helped to cement this identity further. With Sri Aurobindo, an integral, hermeneutic, developed Neo-Vedanta arrived! Page 33. 24 Chapter …

Divine and Divine-Human Speeches of the Devi: The Speech Contexts and the Dynamics of Authority in the Devi Gitas

A Mukhopadhyay - The Authority of Female Speech in Indian Goddess …, 2020
… The paradigm of the authority of Devi's speech that is manifested in the Devi Gitas gets reflected, in the twentieth century, in Aurobindo's epic, Savitri, where Ashwapaty's sadhana, his deep yogic meditation on the Divine Mother …

Two “Devis”, Two “Gurus” Speaking with Authority: Sarada Devi and Anandamayi Ma

A Mukhopadhyay - The Authority of Female Speech in Indian Goddess …, 2020
This chapter re-contextualizes the female gurus in Hinduism within the traditions of celebrating Devi's speech as encapsulating the ultimate spiritual authority. The female guru is often seen by her...

Modifying Masculinity: Tantric Culture, Female Speech and Reframed Masculinities

A Mukhopadhyay - The Authority of Female Speech in Indian Goddess …, 2020
… She is not just the Word that is possessed and utilized by men; rather, she is the mover of the words spoken by men. In Sri Aurobindo's Mother, we come across a continuous insistence on the aspirant's complete surrender to the divine feminine …


PA BLITSTEIN - The Historical Journal
… And precisely because this renaissance was not European, it may have inspired Toynbee's 'multiple renaissances' thesis. Aurobindo Ghose (or Sri Aurobindo,  an important nationalist activist and, after the s, a spiritual leader – is a good example …

[PDF] Ken Wilber's Problematic Relationship to Science

F Visser - INTEGRAL REVIEW, 2020
… to Spirit. In later works he reversed these terms (following Sri Aurobindo), with involution being the prior movement from Spirit to maya and evolution being the opposite and subsequent movement from maya to Spirit. (Wilber …

[HTML] Gandhi on Caturvarṇa and Niṣkāma Karma: A Re-interpretation

ER Mitra - Journal of Indian Council of Philosophical Research, 2020
… This reading, while borrowing heavily from Shri Aurobindo's reading of Caturvarṇa, will seek to give it a more neutral and expansive direction, shorn of all associated suggestions of intransigence and empirical contingencies …

Cosmos and Consciousness: The Metaphysical Alternatives

RC Pradhan - Metaphysics of Consciousness, 2020
… Our universe cannot be conceived if we do not include these realities in the constitution of the universe. 9.4 Creation and Cosmic Consciousness: Sri Aurobindo and Nagel … 9.11 Mind and Spirit: The Cosmic Teleology in Sri Aurobindo's Metaphysics …

Matter, Life and Mind: Setting the Boundaries of the Mind in Advaita Vedanta

RC Pradhan - Metaphysics of Consciousness, 2020
… place in the universe. Mind is the most visible face of the universe in that the universe appears to be pervaded by the mind and consciousness (Sankara 1997a, b; Sri Aurobindo 1973) in its basic structure. Besides mind, there 

'Passive Resistance'in India, 1905–09

D Hardiman - The Nonviolent Struggle for Indian Freedom, 1905-19
… The important contribution of the Bengali nationalist, Aurobindo Ghose, in the development of this strategy is analyzed … The important contribution of the Bengali nationalist, Aurobindo Ghose, in the development of this strategy is analyzed …

[PDF] Exploring the Horizons of Change: A Study of Baby Kamble's The Prisons We Broke

A Narula
… Indian nationalism. However, in the post colonial era, the dalits soon understood that their culture was distinctly different from that of the caste Hindu … Kamble emphasises about the impact of two movies Sant Tukaram …

RC Pradhan - Metaphysics of Consciousness, 2020
… the engaged Self. Thus we are at the beginning of the new era in the philosophy of Self or consciousness because of the importance of the embodied consciousness in understanding man and the world. In Indian philosophy …

Monday, August 31, 2020

What led to ten centuries of decline

Mirra Alfassa, disciple of #SriAurobindo better known as 'The Mother' - the hidden freedom fighter for India's Independence. Read her full story at -

On these thoughts, you may enjoy looking at Henri Bergson's 'Creative evolution' and the Elan Vital. Also Sri Aurobindo's treatment of the Vedanta from a life affirming and evolutionary perspective.
I can suggest that universal consciousness is purely instinctual as opposed to self authoring and therefore non intercedent or participatory at our 'level'. At the 'god' level, consciousness does not plan, reflect or meta-cognize.

Hard to say. Gebser's drew from D.T. Suzuki's Zen on arationality, acknowledged Sri Aurobindo's integral yoga. 
You could also go back to William James, re: post-rationalism. 
But Gebser does develop a robust, phenomenological description for integral arationality in his work.

If you're interested in cosmological alternatives to mechanistic materialism, there are no better sources than Schelling & Whitehead.
In this dialogue, @aufgehendeRest (Christopher Satoor) & I discuss their historical context & continued relevance today

This year is the 250th birth anniversary of the great racist philosopher Hegel. Please do yourselves a favor, Indians, and read about Hegel’s force of history, the vigor in a civilization to churn the dialectic of change, and how Hegel thought Indians are devoid of that vitality.

This is Bishop Robert Caldwell, celebrated missionary and scholar, who published in 1856 the "Comparative grammar of Dravidian or South Indian Languages". 
It has a large appendix devoted to racist theories. In this thread, I will discuss them.
Bishop Caldwell might have long been dead, along with the British Empire of which he was a servant, but his theories about the Dravidian race are an active force in Indian politics. They are the mainstream dogma in books and academia.
But many people have not read them at all.

In order to understand our present predicament with any degree of accuracy, the present-day thinkers, scholars, academics and bureaucrats do require a holistic understanding of where the story began, at the turn of independence.

Book Review by Dr. Pingali Gopal: The Indian Renaissance, Sanjeev Sanyal (@sanjeevsanyal) looks at what led to ten centuries of decline and also examines the economic and social forces that are working together to transform India. @IndicAcademy #BookReview

Archives | Gandhi advocated that the untouchable castes give up meat-eating altogether. Yet he never asked the Brahmins and Baniyas who stood behind his “cow service” to graze cows or try their hand at leatherwork or agriculture. 
Kancha Ilaiah Shepherd:

Environmentalism in Hindu Thought Part II by Rahul Goswami (@rahul_goa): The Hindu View of Nature and the Environment. #Hinduism #Environment @IndicAcademy

Among the many things to fix democracy under a new administration, I would put reform of the federal bureaucracy near the top of the list:

Viruses are masters of coercion, @DavidEnard tells @kncukier. “They’re really like pirates hijacking a boat.” Listen to our "Babbage" podcast on how viruses have shaped the world—and humanity

Bollywood is Pakistan’s soft power. Narrative of evil, violent, superstitious Hindus constantly pushed. Even movies which cloak itself as “nationalist” featuring India’s armed forces subtlety push Pakistan agenda. Bollywood needs annihilation. If #SSR case can lead to it, good.

Missionaries come claiming to "save" natives from "social problems."
In India, the narrative is "caste" to hide the $billion resources of the evangelical war machine.
Africa was converted in the last 50 years with no "caste" It is still reeling from it.

"History will tell you that there’s always a thirst and a search for prophets at a time when there’s turbulence and transition" —@peterfrankopan 
Check out our history book recommendation interviews—370 published so far and counting...

Lest we forget that white supremacy and racial injustice are still endemic in America, we need to remember the Colfax massacre of 1873 and the lasting harm it wrought, write William Briggs and Jon Krakauer

Monday, August 17, 2020

Eric Weiss was an integral philosopher of Whitehead and Sri Aurobindo

Another teacher of mine, Eric Weiss, died yesterday.

He was an integral philosopher, scholar of A. N. Whitehead and Sri Aurobindo. 

Eric initiated me into the Whitehead mystery school back in my first semester at CIIS in Fall 2008. I was a night owl back then but still dragged

Something about internally related drops of experience perishing into objective immortality in the consequent nature of God... Again, no idea what that might mean at the time,

but the passion in his voice and the vortexes streaming from his eyes had me convinced it was worth trying to figure out. 

Bon voyage, Eric

PS- How auspicious that you passed on Aug 15, which is Sri Aurobindo's birthday as well as the date of the Assumption of Mary.

Tuesday, August 11, 2020

Probabilistic this-world karma

The fundamental issues are about karma, but they also encapsulate larger issues about Buddhist modernism. I say that the concept of karma is inherently eschatological-theodicean (I’ll say more about these Greek words below); Lele denies this, and says that the concept is inherently only eudaimonistic (another Greek word). Note that I don’t deny that the concept of karma has a eudaimonistic element. Rather, I say that this element by itself isn’t sufficient for what karma means, because the concept of karma necessarily includes eschatology and theodicy. So, the crucial issue is whether can you remove the eschatology-theodicy from the concept of karma and still legitimately claim to be talking about karma. Lele thinks you can, whereas I think you can’t.

What Lele does is to invent a new concept. He deletes the idea that karma operates across former and future lives. This immediately raises the problem of how karma can possibly work, given that many people act in good ways and experience bad results, and act in bad ways and experience
good results. Lele’s answer is that karma works probabilistically: good actions are more likely to produce experienced good results in this life, and bad actions are more likely to produce bad experienced results in this life. Karma is “probabilistic this-world karma.”

I’d call this shwarma, not karma.

If Lele were to say something like this, I’d have no objection (at least not yet). This is what philosophers do, in contrast to historians and philologists. He’d be owning up to cherry picking, and so wouldn’t be trying to have his cake and eat it too

(to mix metaphors). He’d be thinking as a Buddhist and as a cosmopolitanist (in
the philosophical sense of cosmopolitanism I advocate in Why I Am Not a
). I’d say, “I sympathize with your situation, more power to you,
let’s see what you can do, and let’s see how others inside and outside the tradition respond.” For me, the proof would be in the pudding (to add another metaphor).

In the case at
hand, the pudding is “probabilistic this-world karma.” This is the conceptual
engineering we’re being offered. I don’t think it works.

properly speaking applies to a scientific causal model. When we have a causal
model consisting of a set of variables, we can define a probability measure
over propositions about the variables and their values. But what is the model
in the case of eudaimonistic karma? What are the variables and parameters? Unless
we can specify these, we don’t really know what we’re talking about. Are we supposed
to use game theory and decision theory to answer these questions? But these
theories typically abstract away from individual moral virtue, which is the key
concept of eudaimonistic thought. These theories and the concept of karma don’t
seem to fit together very well.

I worry that we’re
dealing with the same kind of scientism that infects much of Buddhist
modernism. By “scientism” I mean using scientific concepts where they’re not
appropriate. “Eudaimonistic karma” is a normative concept. It refers to good
and bad individual mental intentions and actions. Normative concepts operate in
the logical space of reasons—the logical space of being able to justify what
you say in relation to norms and values. The concept of probability, however,
is a descriptive one that operates in the logical space of causes. When you say
“probabilistic karma” you just code switch between the normative and
descriptive languages without helping us to think about their relation.

There are other
problems. As I wrote before, ...

Evan Thompson

elisa freschi | August 11, 2020 at 2:17 pm | Tags: Gananath ObeyesekereStephen Harris | URL:

Sunday, March 01, 2020

Sri Aurobindo's concept of woman

Misc. References

SRI AUROBINDO'S CONCEPT OF WOMAN : A LITERARY ANALYSIS. By. Supervisor : (Prof. 3iala^har (Pane)a,. P. G. Department of English,. Sambalpur ...

Date, Time, Details. 2 Feb 2020. Sunday. 8 AM. Monthly Morning Walk *. 6 PM, AIM Magazine Reading and Discussion. 9 Feb 2020. Sunday. 6 PM. Thematic ...

Along with Sri Aurobindo, the Mother of Sri AurobindoAshram has been a major inspiration behind the founders of the Cultural Integration Fellowship: Mrs. Bina ...

A New Vision of Humanity's Future A selection of readings from the poet, political leader and sage, Sri Aurobindo and his co-worker, Mira Alfassa, will be read ...

Sri Aurobindo has said that – Throughout the Veda it is in the hymns which celebrate this strong and brilliant deity (Agni) that we find those which are the most ...

Sri Aurobindo was born in Calcutta, on August 15, 1872, at 5:00 am, the hour of dawn. The date is doubly important. Seventy-five years later, on August 15, 1947 ...

Sri Aurobindo Society · June 4, 2019 ·. THE MOTHER'S WORDS ON HER BLESSINGS. "My blessings are very dangerous. They cannot be for this one or for that ...

This is a non-affiliated site, run by and for devotees and followers of Sri Aurobindo and The Mother. The site features talks and writings of Alok Pandey and ...

Date, Event. 02/28/2020 6:00 pm - 9:15 pm, South Indian Vegan Dinner and a Movie MATAGIRI SRI AUROBINDO CENTER, Mount Tremper NY. 02/29/2020

Referring to Sri Aurobindo's views on education, the Vice President said that education has to be holistic and it must be enlightening and empowering. “It should ...

Dear Colleagues, and Whit, Namaste
Nor science nor ontology nor a putative account of "spirituality" as if independent of them and of experience, can provide a final answer nor characterization of anything, they can only operate in a certain cognitive framework, which ultimately is that of the embodied mind. This is particularly so in relation to the (putative?) existence and constitution of quales, 

The case of Phi, Golden Mean, is most remarkable in pointing out to this and to a continuity of the embodied mind with that of a universe as if the mind would not be. If you wish, a panpsychism which does not imaginately require a self to sustain the cognitive framework nor for the universe at large to be such.This is what science as it stands on dualism actually does, and purportedly, quantum mechanics has broken the spell.

In other terms, as if the universe would have a design which can be done whether a partial subject is the case or not, or still the subject paradoxically excluded at large as the universe itself. Here the paradox arises from the joint continuity already mentioned, and the imaginative act of making this continuity redundant if not superfluous. For dualism, there is no such paradox since there is no such continuity, and thus, in the dualistic setting, science is "just so". So too is its ontology.
Diego Lucio Rapoport

To view this discussion on the web visit

Hi Deigo,
Can science account for the golden mean being beautiful, or is this akin to the beauty we often find in symmetries (and other geometric patterns), even those which become apparent through science?

There are science-like explanations, such as that we prefer symmetries just because symmetric faces and bodies are clues to genetic fitness. But beyond just-so stories, does science have any purchase on beauty at all? And ... should it? If it should, how should it develop it?
Best, Whit

Dear Colleagues, Namaste
That science has a limited conception of reality is beyond dispute, but this still misses that it further fails short of even mentioning the imaginal domain and its articulation as and in experience. This requires transcending duality, actually a logophysics, rooted in the Klein Bottle metaform.

The issue, as i see it, is not that science cannot account for aesthetics, which is not altogether correct (the Golden Mean), but rather that as has been developed following Plato's rejection of supradualism in the Presocratics, it has been hell bent in appropiation of Nature and directed to war.

When one reads that even the apologetics of music by Plato is in his own words a psyop medium to war, plus all the blabla about "beauty", then we are fully slapped hard into realising how deep this has gone from the very beginnings of this misappropiation. 
Diego Lucio Rapoport

Modern science reveals an extremely limited conception of reality, and should not be interpreted as explaining the whole story. Science may be able to quantify and predict certain phenomena, but it cannot account for the quality of beauty that this phenomena evokes within the observer. 
Humbly in service, 
Krishna Keshava Das
Serving Assistant
Princeton Bhakti Vedanta Institute of Spiritual Culture and Science

Living Organism ultimately has the Concept as its Substance
Śrīpād Bhakti Mādhava Purī Mahārāja, Ph.D. (Serving Director of Princeton Bhakti Vedanta Institute of Spiritual Culture and Science, NJ, USA: )

The living organism internally assimilates itself and produces itself. This self-consumption and self-production is its metabolism, by which it anabolizes and catabolizes, creates and destroys its own cellular substructure in order to maintain its own superstructural integrity. Likewise, the superstructural system assimilates the outer environment of which it is an integral participant. It both consumes and produces the environment in which it lives, but on a localized scale, unlike the totality of its destructive and constructive activity that occurs within itself. Reproduction is a production of itself as a totality but in a localized portion of the environment. It is a process of preservation of the species. 

Its inner metabolic process is the preservation of its particularity. Its assimilation and defense against the environment is the preservation of its individuality. And the reproduction of itself as a species is the preservation of its universality. The particular, individual and universal aspects of the living process are characteristic of what is called a Concept. A Concept has three aspects: universal, particular and individual. For example, in biology we speak of genus, species and specimen. Mammal is a genus (general or universal), whereas tiger is a particular species or kind of mammal, and the individual tiger that we meet in the jungle is a specimen. All three of these aspects are required in order to completely specify the individual identity of whatever is experienced.

The living organism, therefore, ultimately has the Concept as its substance when it is comprehended completely. Thus, the categories of understanding that seek to fix identities in their identity (e.g. A=A, B=B, etc.) cease to be applicable to the living organism whose participants do not possess isolated identities but are identified only in their mutual relations. Unlike chemical objects, the participants of a biological system are produced by as well as productive of the other participants.

United News of India-22-Feb-2020
She motivated Kayasree to become an engineer in future and take care of the Bahour lake as a custodian adding that the Sri Aurobindo Society will provide the ..

United News of India-20-Feb-2020
Puducherry, Feb 21 (UNI) A large number of devotees from different parts of the country and abroad thronged the Sri Aurobindo Ashram here on the occasion of ...

Times of India-18-Feb-2020
An audio recording of the Mother reading selected portions from the book, 'The Mother' by Sri Aurobindo will be played during the meditation session.

The Indian Express-17-Feb-2020
Guruji was also influenced by Sri Aurobindo's teaching that for the creator of the universe, Ma Bhagwati, we must become virtuous souls who can spread love ...

Supramental Consciousness in its embryonic state - February 28, 1968: Auroville was born, just two months before May 1968 sweeping whole Europe. #SriAurobindo February 28, 2020: Serious political and communa...

February 29: Supramental descent day- The red book hours: Discovering CG Jung's art mediums and creative process MA Janice Geller - Journal of Transpersonal Psychology, 2019 … It, like many othe...

Sri Aurobindo, Pal, Tagore, Gandhi, and Savarkar - Their Villains are Vivekananda and Aurobindo, Not just Savarkar or 'Sangh Parivar' 20-May-2018 · After Savarkar and Sangh Parivar, it is Swami Vivekananda a...

Books have the power to transport us to faraway worlds - Kant's sublime, Hegel's absolute, Schopenhauer's will, Kierkegaard's passion, Marx's matter, Darwin's evolution, Nietzsche's overman, Bergson's élan vital,...

Uberman may come flying - If you harbour even an iota of desire to understand #TheMother & #SriAurobindo, here's a chance just at a glance. #SavitriEra: Sri Aurobindo's theoretical ..

My original contributions to understanding Sri Aurobindo - My original contributions to understanding or interpreting Sri Aurobindo can be summarised under a number of heads: 1) Against Hindutva, Mythology, & Astro...