Friday, December 23, 2005
In the oceanic vastness of Varuna
Or the infinite expanse of Virata
Is wrought the immense law of the Brhat
It is the quiet reign of Vaishwanara.
The puny intellect of human being
Even if it is stretched to its limits
Barely manages to amass a pittance
Rest he settles for mystery and wonder.
The immensities and complexities
Of the interplay of worlds and realms beyond
Are themes with which mythologies are made
But leave the human mind in enigma.
Dreams and visions and imaginations
Drive us to fathom incommunicable
Clutching on to hope and slender techniques
More often than not, we end up in failure.
Caught up in the existential concourse
Some other concern calls emergency
Once again it is the fire-fighting mode
Always eludes the illimitable.
The subtle, the subliminal and causal
Are beyond the net of our perception
But strive we must to gain access to them
For they belong to us, not mysterious.
- 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.
Monday, December 19, 2005
Construed almost synonymous with democracy, the idea of plurality and choice is also lapped up by the market economy. The more the merrier, is the new refrain. But what about consensus, synchronicity and solidarity? Are they not equally significant? This war between the modern and the post-modern has forced upon us lopsided priorities and warped perspectives. The fact that the divergent concepts must be applied in their respective locus is easily forgotten, and the contra attempted to corner browny points.
Conversely, none would like to trade patriotism or nationalism for plurality. They are sacrosanct down to the level of winning a Cricket match or some Beauty contest. Then what about creating such a consensus on a particular knowledge system or a philosophy? Can’t it be attempted in an informed environment by employing dispassionate discourse? Or, at least, is it not worth striving for?
Fears are certainly there. For when simple stipulations like electoral reforms elude us ever, to tinker with societal norms is fraught with far greater hurdles. Nevertheless, a conflated manifesto for the human race as a whole, addressing its existential concerns should be a plausible pursuit. Just like, Einstein’s objection to uncertainty, God doesn’t play dice.
Sunday, December 11, 2005
Is it not futile to find the square root of a sonnet?
Or to break a lyre to understand its liltings?
A vortex is not reducible to particles of water
A cloud knows not where it moves, how fast and why.
The whole is always more than the mere sum of its members
A hologram hoodwinks with dimensional shifts
The politician hides behind the cover of his image
If you have a hammer, then everything looks like a nail.
Asses, May God bless them, would rather have straw than gold
In arts as in religion, the best direction is backwards
Brands, a fascist state where we all salute the Logo
All that glitters is not gold, nor are diamond for ever.
Those who can, do, those who can’t, teach, alas!
Those who know, live, those who don’t, write about it
Think like a man of action, act like a man of thought
For, vision is the art of seeing things invisible.
Take out the H, and still a bit remains of habit
Life itself is a four-letter word, with if at its core
A nude turns vulgar, if appears to be conscious of it
Personal greed triggers an invisible hand of common good
An expert is one who knows more and more about less and less
We want more and more of less, is the motto of Downshifting
A dog biting a man is no news, but man biting a dog is
All light of the world is hidden behind the black letters of books.
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.