REFUTATION OF COMMENTS AND CRITICISMS
So it seems, dear adversarial friend, as blind devotees of Aurobindo are culpable to the same offence and cannot brook any criticism levelled justifiably against their god for his having earlier cast terrible aspersions on Netaji. As for dear venerable one's comment, I await his constructive criticisms of Netaji based on facts to dispel his illusions about the direction of this page. I desist from levelling charges against a good friend and continue to seek your active participation in this group that has not quite lost its balance in over-adulation of any.
--------------------------------------------------------------------------------------------------------------------------
My dear Sir, casting such damaging aspersion on Netaji as Aurobindo has done in reference to his alleged treasonous and criminal alliance with the Japanese against the motherland may not be construed as mere critical reference and needs severest condemnation even as we heed the content of the calumny cast for historical comprehension. The group certainly has many blind devotees of Netaji who throw caution to the winds while referring to Netaji and comment corrosively and unseasonably on some other freedom fighters but the same charge may not be levelled against this writer as you may inadvertently have implied in your reference if I have not read you wrong. I exhort you to gather critical data against Netaji, if you so please or have the occasion to do so, and present them as posts here and they will be approved by me if they are factual, well-articulated and civil. If vicious criticisms arise, I shall be by your side to give you allowance to defend your case.
--------------------------------------------------------------------------------------------------------------------------
Who ever said so, my venerable friend? Is it rational to arrive at such a stupendous inference from my earlier observation as you have done? As for his contribution, Aurobindo's career graph as a failed revolutionary needs to be critically examined and then alone ought he to be accorded his rightful place in the history of the freedom movement. His legacy of political thought and robust articulation is not by any means being negated for even today they thrill us to the bones and inspire us with the high ideals of nationalism and freedom in much the same way as the Swami Vivekananda inspires us even today. But this glorious period of bold expression of the principles and programmes of freedom notwithstanding, Aurobindo's cowardly act of relinquishing revolution when he had already implicated a host of young men in it which cost them life and blood at the gallows and in devilish deportation, does not paint him in a good light and, historically speaking, taints his reputation as a revolutionary and a patriot for good, the very evil fate from which Krishna rescued Arjuna when in a somewhat similar predicament. So, while devotes galore may swallow the fiction of divine intervention of his revolutionary life while awaiting trial in prison, it will be historically untenable to posit such unverifiable evidence by way of seeking redemption from revolution. This was dereliction of divine duty as opposed to observing it as the leader said in self-defence in the Uttarpara Address. So, these are epic events in the motherland's history that need ruminating and not covering up with fragrant flowers of pretentious piety, for, as Swamiji famously said, the flowers rot and the festering corpse rots, too. Let us, therefore, not study the lives of 'these choice and master spirits of the Age' through the prism of personal predilections or pious prescriptions emanating from the heavens and appearing in cellular confines but let us be objective and historically sound in our derivations and understanding thereof.
--------------------------------------------------------------------------------------------------------------------------
But, my illumined friend, Sri Aurobindo supposedly was a seer and ought to, by his self-professed claims to super-divine standards whereby he was in the process of altering terrestrial human consciousness altogether, have known better. If he did not, which it seems to have been the case, then his and the Mother's semblance of omniscience as God-incarnate will be deemed rather suspect and the tall claims to yogic insights and attainments will crash to a precipitous fall. When the Mother met Abid Hassan and heard his spirited defence of his leader, her extreme views about Netaji were moderated and she along with her master adopted a softer, although, the same principled line in policy, towards Netaji. This sort of experiential ever-adjusting perspective about personalities while being suggestive of human pliability, is certainly indicative as well of flawed judgement, the incapacity to see through to the inner nature of man and the paucity in the perceptive faculties whereby yogis with unerring insight can read into the seeds of time, space and causality, a sine qua non at any rate for anyone seeking to masterfully alter the course of human destiny through the working of the truth consciousness (hreet chetana). Such human fallibility, while being very much acceptable in rational terms, is rather incongruous in the self-defined divine setting to which the Mother had placed the Master (Sri Aurobindo) and the Master the Mother. So, it is a curious medley of misguided metaphysics that seems to have stolen the show and sunk the ship of the supposed spiritual duo midstream.
--------------------------------------------------------------------------------------------------------------------------
Written by Sugata Bose
No comments:
Post a Comment