Sri Aurobindo's Thesis on Resistance Passive Or Active
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Swami Vivekananda and Sri Aurobindo Ghosh
UNIT 6 HINDUISM : SWAMI VIVEKANANDA AND SRI AUROBINDO GHOSH Structure 6.2 Renaissance of Hi~~duis~iiand the Role of Sri Raniakrishna Mission 0.3 Swami ViveItananda's Philosopliy of Neo-Vedanta 6.4 Swami Vivckanalida on Nationalism 6.4.1 S\varni Vivcknnnnda on Dcrnocracy 6.4.2 Swami Vivckanar~daon Social Changc 6.5 Transition of Hinduism: Frolii Vivekananda to Sri Aurobindo 6.5. Sri Aurobindo on Renaissance of Hinduism 6.2 Sri Aurol>i~ldoon Evil EffLrcls of British Rulc 6.6 S1.i Aurobindo's Critique of Political Moderates in India 6.6.1 Sri Aurobilido on the Essencc of Politics 6.6.2 SI-iAurobindo oil Nationalism 0.6.3 Sri Aurobindo on Passivc Resistance 6.6.4 Thcory of Passive Resistance 6.6.5 Mcthods of Passive Rcsistancc 6.7 Sri Aurobindo 011 the Indian Theory of State 6.7.1 .J'olitical ldcas of Sri Aurobindo - A Critical Study 6.8 Summary 1 h 'i 6.9 Exercises j i 6.1 INTRODUCTION In 19"' celitury, India camc under the British rule. Due to the spread of moder~ieducation and growing public activities, there developed social awakening in India. The religion of Hindus wns very harshly criticized by the Christian n?issionaries and the British historians but at ~hcsanie timc, researches carried out by the Orientalist scholars revealcd to the world, lhc glorioi~s'tiaadition of the Hindu religion. The Hindus responded to this by initiating reforms in thcir religion and by esfablishing new pub'lie associations to spread their ideas of refor111 and social development anlong the people. -
Gandhi Writes About Henry David Thoreau Source 2
Handout Source 1: Gandhi writes about Henry David Thoreau Many years ago, there lived in America a great man named Henry David Thoreau. His writings are read and pondered over by millions of people… Much importance is attached to his writings because Thoreau himself was a man who practised what he preached. Impelled by a sense of duty, he wrote much against his own country, America. He considered it a great sin that the Americans held many persons in the bond of slavery. He did not rest content with saying this, but took all other necessary steps to put a stop to this trade. One of the steps consisted in not paying any taxes to the State in which the slave trade was being carried on. He was imprisoned when he stopped paying the taxes due from him. The thoughts which occurred to him during his imprisonment were boldly original. [From Gandhi. Indian Opinion. Quoted in M.V. Kamath. The United States and India 1776-1976. Washington, D.C.: Embassy of India, 1976. 65.] Source 2: Gandhi’s Influence on Dr. Martin Luther King When King arrived one cold day in New Delhi, as a guest of the Government of India, his first words were a tribute to Gandhi. “To other countries,” King said, “I may go as a tourist, but to India I come as a pilgrim. This is because India means to me Mahatma Gandhi, a truly great man of the age.” King heard of Gandhi from Dr. Mordecai Johnson, President of Howard University, who had returned from a visit to India and was speaking at Philadelphia. -
Companion to Hymns to the Mystic Fire
Companion to Hymns to the Mystic Fire Volume III Word by word construing in Sanskrit and English of Selected ‘Hymns of the Atris’ from the Rig-veda Compiled By Mukund Ainapure i Companion to Hymns to the Mystic Fire Volume III Word by word construing in Sanskrit and English of Selected ‘Hymns of the Atris’ from the Rig-veda Compiled by Mukund Ainapure • Original Sanskrit Verses from the Rig Veda cited in The Complete Works of Sri Aurobindo Volume 16, Hymns to the Mystic Fire – Part II – Mandala 5 • Padpātha Sanskrit Verses after resolving euphonic combinations (sandhi) and the compound words (samās) into separate words • Sri Aurobindo’s English Translation matched word-by-word with Padpātha, with Explanatory Notes and Synopsis ii Companion to Hymns to the Mystic Fire – Volume III By Mukund Ainapure © Author All original copyrights acknowledged April 2020 Price: Complimentary for personal use / study Not for commercial distribution iii ॥ी अरिव)दचरणारिव)दौ॥ At the Lotus Feet of Sri Aurobindo iv Prologue Sri Aurobindo Sri Aurobindo was born in Calcutta on 15 August 1872. At the age of seven he was taken to England for education. There he studied at St. Paul's School, London, and at King's College, Cambridge. Returning to India in 1893, he worked for the next thirteen years in the Princely State of Baroda in the service of the Maharaja and as a professor in Baroda College. In 1906, soon after the Partition of Bengal, Sri Aurobindo quit his post in Baroda and went to Calcutta, where he soon became one of the leaders of the Nationalist movement. -
(Rjelal) Magic Consciousness and Life Negation of Sri
Research Journal of English Language and Literature (RJELAL) A Peer Reviewed (Refereed) International Vol.3.3.2015 (July-Sep) Journalhttp://www.rjelal.com RESEARCH ARTICLE MAGIC CONSCIOUSNESS AND LIFE NEGATION OF SRI AUROBINDO’S SELECT POEMS S.KARTHICK1, Dr. O.T. POONGODI2 1(Ph.D) Research Scholar, R & D Cell, Bharathiar Universty, Coimbatore. 2Assistant Professor of English, Thiruvalluvar Govt. Arts College Rasipuram. ABSTRACT Magic consciousness and Life Negation are the divine inclination principle of human being. Spiritual practice made to uplift their eternal journey. It had nothing to do with materialistic worshippers. The dawn of the higher or undivided magic consciousness is only for the super-men who had the right to enter into communion soul with the supra- sensuous. The aim of this paper is to through the light on sacred essence of Sri Aurobindo’s select poems. Under this influences one of the popular imaginations of Atman for the immaterial part of the individual. S.KARTHICK Aurobindo’s poetry asserts that the illuminating hidden meaning of the Vedas. It brings untrammeled inner reflection of the Upanishads. The world of life negation comes from supra- sensuous. It is a truism that often a long writing of the Vedas has come to practice. The Vedas, Upanishads were only handed down orally. In this context seer poets like Sri Aurobindo has intertwined the secret instruction about the hidden meaning of Magic consciousness and Life negation through his poetry. Key words: Supra- Sensuous, Mythopoeic Visionary and Atman. ©KY PUBLICATIONS INTRODUCTION inner truth of Magic consciousness and Life negation “The force varies always according to the cannot always be separated from the three co- power of consciousness which it related aspects of Mystical, Philosophy and Ecstatic. -
Mahatma Gandhi and Non-Violence
Mahatma Gandhi and Non-Violence Mohandas Karamchand Gandhi was born in 1869 in India during the era of British colonial rule. This meant that India was governed by Britain and Indians had no choice in this matter. Gandhi campaigned throughout his life for India to gain independence as a country, which was finally realised in 1945. Gandhi had trained as a lawyer and it was not until he experienced racism in South Africa that he started his journey towards campaigning for equal rights and then Indian independence. He was knowledgeable about all religions. He was impressed by the Sermon on the Mount in the Bible and the idea of non- violence being a moral force, which was also the basic idea proposed by Leo Tolstoy (a Russian writer) with whom Gandhi corresponded. Tolstoy read widely on Christianity, Buddhism and Hinduism and made connections between them. He believed in ‘non-resistance to evil’ was necessary because violence was a wrong in itself. To act violently even when one is being treated unjustly only led to two wrongs being committed. Gandhi was a practising Hindu, this influenced his beliefs in two fundamental ways. 1. Satyagraha is the idea of discovering the truth (satya) and the need to live one’s life by doing the right thing. This is a moral force not the physical force of violence. Violence gets in the way of highlighting the truth of suffering and injustice by causing more suffering and injustice. 2. Ahimsa has a long history in Indian religious thought and was explored in the Hindu Vedas. -
The Gandhi-Ambedkar Caste Debate: Is It Just Black and White Or Shades of Grey Are Possible? Or Was Gandhiji Apologetic of the Caste System?
Divya Jha [Subject: Political Science] International Journal of Research Vol. 5, Issue: 7, July : 2017 in Humanities & Soc. Sciences [I.F. = 1.5] ISSN:(P) 2347-5404 ISSN:(O)2320 771X The Gandhi-Ambedkar Caste Debate: Is it Just Black and White or Shades of Grey are Possible? Or Was Gandhiji Apologetic of the Caste System? DIVYA JHA M.A., NET (Political Science) Delhi (India) Abstract: With the Gandhi- Ambedkar caste debate being a widely read and a thoroughly debated subject, there is supposed to be ‘nothing new’ to be discussed in the matter. However, on my reading into the subject I realised there is an unnecessary dichotomising between the views of Gandhiji and Ambedkar. On the contrary, both were social reformers fighting the evils the society was embedded in. Howsoever, an in-depth reading into this field of scholarship readily and quite often potrays Gandhiji as being apologetic of the caste system. My aim is to see for myself and ther by to bring to notice whether Gandhiji was really up to such an agenda i.e. of defending and justifying the caste system. For this the first and foremost aspect would be through what lens are we looking into the matter. In my view, reading Gandhiji from his very own standpoint, or what Quentin Skinner would call reading a theorist within his context. This resolves the whole problem of reading any ambiguity or contradictions which is claimed to be in Gandhi. Keywords: Ambedkar, Caste system, Gandhi 1. Introduction Caste is an important element of Indian socio-political discourse even today. -
Institute of Human Study Hyderabad
A Journal of Integral and Future Studies Published by Institute of Human Study Hyderabad Volume IVi Issue II Volume IV Issue II NEW RACE is published by Chhalamayi Reddy on behalf of Institute of Human Study, 2-2-4/1, O.U.Road, Hyderabad 500 044. Founder Editor : (Late) Prof. V. Madhusudan Reddy Editor-in-Chief: V. Ananda Reddy Assistant Editor: Shruti Bidwaikar Designing: Vipul Kishore Email: [email protected]; Phone: 040 27098414 On the web: www.instituteofhumanstudy.org ISSN No.: 2454–1176 ii Volume IV Issue II NEW RACE A Journal of Integral & Future Studies August 2018 Volume IV Issue 2 CONTENTS From the Editor's Desk... Section II: Beauty and Delight 36 Shruti Bidwaikar iv Beauty in Women Sri Aurobindo 37 Section I: Truth 1 Laxmiben Patel’s Work Swami Vivekananda: with the Mother “A Soul of Puissance” Deepshikha Reddy 39 Sri Aurobindo 2 The First Flight... (a sketch) “I had some Strange Power” Deepshikha Reddy 42 Swami Vivekananda 4 Towards a Theory of Poetic Creation Sri Aurobindo: Vinod Balakrishnan 43 Bridge between the Section III: Life 47 Past and the Future The Finnish Education Model: M. P. Pandit 7 In the Light of the Mother’s Essays on Education Significance of Sridarshan Koundinya 48 Sri Aurobindo’s Relics Self-Determination and Ananda Reddy 15 the Path Ahead Evolution Next Kisholoy Gupta 53 Alok Pandey 26 Coming in the Clasp of Divine Grace Search for the Unity of Dolan 57 Matter and Energy Sketches of Life Narendra Joshi 31 Oeendrila Guha 59 iii Volume IV Issue II From the Editor's Desk.. -
“The Theory of Political Resistance - a Review & Dr
Vol. 4(6), pp. 187-192, July 2016 DOI: 10.14662/IJPSD2016.019 International Journal of Copy©right 2016 Political Science and Author(s) retain the copyright of this article ISSN: 2360-784X Development http://www.academicresearchjournals.org/IJPSD/Index.html Full Length Research “The Theory of Political Resistance - A Review & Dr. B.R. Ambedkar‟s Approach” Mr. Vishal Lahoo Kamble Assistant Professor, Department of Political Science, Dr. Ptangrao Kadam Arts & Commerce College, Pen. Dist- Raigad.( Maharashtra), India. E- Mail: [email protected] Accepted 12 June 2016 The Resistance, woes of an individual can be made general and by raising a collective struggle movement it can be redressed. It means resistance is an in born tool humans have obtained. The reaction of resistance is made clear by biology. The ancient times in India, such theory of resistance was laid down, for the first time, by Gautama Buddha. Dr. Babasaheb Amdedkar, who was generally influenced by the philosophical thought of Gautama Buddha raised a movement against the established, traditional social system which had inflicted in justices on so called untouchable, down- trodden castes, for the purpose of getting them the human right and human values. His movement was of social and political nature, through which, he accepted the waddle way expected by Gautama Buddha and thus, put forth his theory of social and political resistance. In the modern times western thinkers also have Henry Thoreau‟s expressed the concept of civil disobedience through the feeling of resistance. Tolstoy was another philosopher who professed philosophy of resistance through (insistence on truth) and non-co-operation. -
The Non-Violent Philosophy of Mahatma Gandhi and Martin Luther King Jr
Journal of Global Citizenship & Equity Education Volume 3 Number 1 - 2013 journals.sfu.ca/jgcee The Non-Violent Philosophy of Mahatma Gandhi and Martin Luther King Jr. in the 21st Century: Implications for the Pursuit of Social Justice in a Global Context Paul Banahene Adjei, Ph.D. Assistant Professor St John’s School of Social Work Memorial University, Newfoundland Keywords: Social Justice, Non-Violent Philosophy, Mahatma Gandhi, Martin Luther King Jr., Stayagraha, Ahimsa, Global Activism ABSTRACT: This essay is an intellectual conversation about the non-violent philosophy of Mahatma Gandhi and Martin Luther King Jr., and the possibility of using it to pursue social justice within the field of social work. The essay asks: In what ways can Gandhi and King’s non-violent philosophy help professional social workers capture their inner feelings and thoughts that harbour resistance against social injustice, while, at the same time, seek love, common humanity, compassion and kindness? In what ways can Gandhi and King’s ideas about non- violence and their effects on the human psyche help today’s social workers to pursue social justice in the global context? What are the real consequences of situating Gandhi and King’s non-violent praxis in the pursuit of global social justice? To answer this question, this essay relies on data collected during the author’s doctoral research in which he conducted open-ended semi-structured interviews of 20 purposively selected school activists in Toronto in 2009 and 2010. Six of the 20 participants were key informants for the study. This paper is about some of the responses of key informants about the non-violent philosophy of Mahatma Gandhi and Martin Luther King Jr. -
Gandhi: Sources and Influences. a Curriculum Guide. Fulbright-Hays Summer Seminars Abroad, 1997 (India)
DOCUMENT RESUME ED 421 419 SO 029 067 AUTHOR Ragan, Paul TITLE Gandhi: Sources and Influences. A CurriculumGuide. Fulbright-Hays SummerSeminars Abroad, SPONS AGENCY United States 1997 (India). Educational Foundationin India. PUB DATE 1997-00-00 NOTE 28p.; For other curriculum projectreports by 1997 seminar participants, see SO029 068-086. Seminar Her Ethos." title: "India and PUB TYPE Guides - Classroom EDRS PRICE - Teacher (052) MF01/PCO2 PlusPostage. DESCRIPTORS Asian Studies;Civil Disobedience; Culture; Ethnic Cultural Awareness; Groups; ForeignCountries; High Schools; *Indians; Instructional Materials;Interdisciplinary Approach; NonWestern Civilization; Social Studies;*World History; *WorldLiterature IDENTIFIERS Dalai Lama; *Gandhi (Mahatma); *India;King (Martin Luther Jr); Thoreau (HenryDavid) ABSTRACT This unit isintended for secondary literature, Asian students in American history, U.S. history,or a world cultures emphasis is placedon the literary class. Special David Thoreau, contributions of fourindividuals: Henry Mahatma Gandhi,Martin Luther King, The sections Jr., and the DalaiLama. appear in chronologicalorder and contain strategies that objectives and are designed tovary the materials the daily activities. students use in their Study questionsand suggested included. Background evaluation toolsare also is included inthe head notes of primary and secondary each section with sources listed in each is designed for section's bibliography.The unit four weeks, butcan be adapted to fit classroom needs. (EH) ******************************************************************************** -
Books on and by Bal Gangadhar Tilak (Birth Anniversary on 23Rd July
Books on and by Bal Gangadhar Tilak (Birth Anniversary on 23rd July) (English Books) Sr. Title Author Publisher and Year of No. Address Publication 1. Vedic chronology and Bal Gangadhar Messers Tilak Bros., 1925 vedanga jyotisha Tilak Poona 2. Srimad Bhagavadgita Bal Gangadhar R.B. Tilak, 1935 rahasya or Karma-yoga- Tilak Lokamanya Tilak sastra. Mandir, Poona 3. Lokmanya Tilk: Father of D.V. Tahmankar John Murray, 1956 Indian unrest and maker London of modern India 4. Bal Gangadhar Tilak: a D.P. Karmarkar Popular Book 1956 study Depot, Bombay 5. Lokmanya Tilak: a Ram Gopal Asia Publishing 1956 Biography House, Bombay 6. Lok many Bal Gangadhar S.L. Karandikar, ---- 1957 Tilak; the Hercules and Prometheus of modern India 7. Lokamanya Tilak; a G.P. and Bhagwat, Jaico Publishing 1959 biography A.K. Pradhan House, Bombay 8. Lokamanya N.G. Jog Ministry of 1962 Balgangadhar Tilak Information and Broadcasting, New Delhi 9. Tilak and Gokhale: Stanley A. Wolpert University of 1962 revolution and reform in California Press , the making of modern Berkeley India 10. Letters of Lokmanya Bal Gangadhar Kesari Prakashan, 1966 Tilak Tilak Poona 11. Tilak and the struggle for Reisner, I.M. and People’s publication 1966 Indian freedom Goldberg, N.M. House, New Delhi 12. Lokamanya Tilak: father Dhananjay Keer Popular Prakashan, 1969 of the Indian freedom Bombay struggle 13. Bal Gangadhar Tilak: a T.V. Parvate Navajivan 1972 narrative and Publishing House, interpretative review of Ahmedabad his life, career and contemporary events 14. The myth of the Richard I. Cashman University of 1975 Lokamanya California Press, California 15. -
Deconstruction of the Economic Principles in Thirukkural with Special Focus on Ethics and Aesthetics
European Journal of Molecular & Clinical Medicine ISSN 2515-8260 Volume 07, Issue 07, 2020 Deconstruction Of The Economic Principles In Thirukkural With Special Focus On Ethics And Aesthetics Dr Hebzibah Beulah Suganthi1, Andrew Veda W S2 1Assistant Professor, Department of Tamil, SRMIST, Kattangulathur - 603203 2Junior Research Fellow, Loyola College, Chennai Abstract: Thirukkural is considered one of the oldest ethical treatises offering the highest moral values to people across all cultures. This incomparable ethical treatise is rightly praised as Tamil marai, Muppal, Theva nool. Valluvar, the author who created the splendid verses is praised as Mudharpaavalar, Maadhanubangi. The economic model in which Valluvar lived was centred around the monarchy and as it was a pre-industrial age where there was not as much technological advancements as today, the agricultural sector was the leading sector influencing the growth of the economy. Thiruvalluvar not only gave moral guidelines to people to live a long and healthy life but also an economic outlook which helps them function as an ideal society. This economic outlook is driven by his aesthetic pursuit. Economics deals with Beauty or the Ideal; Aesthetics deals with usefulness; and Ethics deals with Right and Wrong (Ragsdale). Keywords : Thirukkural,Economic Principles,Ethics and Aesthetics 1. CAREER IN THIRUKKURAL The economic growth of a human being is shaped by their career. When equal opportunities are provided, it is upto the individual to progress in his trade by his hard work. The social standing of a person is dependent chiefly on his wealth which is a result of his accumulated toil in his career.