Playing now: the next episode of <i>Why christianism is terrorism</i>.
Shivaji, Ramakrishna, Gita - everything was already covered? No, no it wasn't. Undercover christoterrorists still had a bit of work to do. They want to take out the entire Hindu edifice, little knowing that this is impossible, that all their insults never stick and only expose the <i>utterly hateful</i> and untruthful nature of christianism to Hindus:
http://rajeev2004.blogspot.com/2008/11/neg...obindo-and.html
<!--QuoteBegin-->QUOTE<!--QuoteEBegin--><b>Negative book on Sri Aurobindo and the Mother taken to court</b>
nov 7th, 2008
this is the sort of scurillous non-bailable offense (hurting the sentiments of a section) that always excites the kkkangress if applied against mohammedans; but never when it is applied against hindus.
we need a legal cell pronto.
---------- Forwarded message ----------
From: Rajiv
"Court stays publication of book on Sri Aurobindo"- The Times of
India, 6 Nov 2008.
Balasore: Orissa High Court on Tuesday stayed the publication and
circulation of a book in India that is said to contain objectionable
remarks against The Mother and Sri Aurobindo.
The book â The lives of Sri Aurobindo â is <b>written by Peter Heehs, an
American who is one of the founders of the Sri Aurobindo Ashram
Archives in Puducherry. It was published in the US in May this year by
Columbia Press and was to be re-printed and sold by Penguin India in
November.</b>
(Note, Penguin regularly publishes anti-Hindu books. Read their pathetic versions of say the Mahabharatam, where their hired Hindu communitwits try their very best to regurgitate their inner foulness over the pristine Hindu epic which can never be defiled despite their greatest efforts.)
On Wednesday, in response to a writ petition by Balasore resident
Geetanjali Bhattacharya, an HC bench comprising Justice I M Quddasi
and B P Ray ordered Penguin India not to publish the book till it got
a no-objection certificate from the Union home ministry and ministry
of information and broadcasting. In her petition, Bhattacharya has
quoted alleged excerpts from Heehs' book and urged the court to ban
the publication of the book and take action against the writer.
Some of the writings, as mentioned in the petition, are: "Aurobindo's
character, life, writings and thoughts did not hold integrity"; "He
(Aurobindo) possesses a morally loose character"; "His claims to
spiritual expression and realisation is questionable and irrelevant";
and that his spirituality "emerges from a streak of inherited
madness".
The most shocking claim by the writer is that Aurobindo's relationship
with The Mother was "romantic in nature", the petitioner has said. She
quotes the preface of the book: "A statement on the politician or poet
that rubs the people wrong way will turn into a political or legal
issue or possibility cause a riot". Claiming that the book is aimed at
tarnishing the images of Sreemaa and Aurobindo, Bhattacharya has
called it an "invasion on the religious sentiments of Indians". "Even
Heehs knows that there might be riots in the country after his book is
published in India". Bhattacharya told TOI over phone, adding that the
book has "objectionable descriptions" of the relationship between
Shreemaa and Aurobindo and "derogatory remarks" on Mrunalini, Nalini
and Meera as well.
"Peter Heehs, who was a taxi driver, a school dropout and a
drug-addict in the US, was rehabilitated in Aurobindo Ashram in
Puducherry years ago. He has since left the Ashram." She said. During
the hearing, additional Solicitor-general J K Mishra, counsel for the
Union Government, approached the court with a request that the Center
be asked to find out from the Author the source of his information.
"the court also has asked both ministries to file affidavits on what
action they have taken on the petitioner's representation. The next
hearing is on December 15," said Siddhartha Das, Bhattacharya's
counsel."
________________________________
The Hindustan Times November 6th 2008
Soumyajit Patnaik
Bhubaneswar - November 5th
The Scheduled publication of Sri Aurobindo's biography by Penguin
India this month has run into trouble with the Orissa High Court on
Tuesday asking the Publisher to obtain a no-objection certificate from
the Union Information and Broadcasting Ministry and Home Ministry.
The Lives of Sri Aurobindo is penned by American writer Peter Heehs
and has already been published by Columbia University Press in May
2008. In India, it is scheduled for release this month.
The court, acting on a petition asked the I and B Ministry to inquire
into allegations that the book makes defamatory remarks about Sri
Aurobindo, one of India's revered philosophers and freedom fighters,
who died in 1950.
Gitanjali Devi, in her plea, has mentioned that the book is
blasphemous and makes several defamatory remarks on the life and
character of the philosopher. Her counsel Mr. Milan Kanungo told HT
"The court has directed the I and B Ministry to make a thorough
inquiry into the contents of the book and ascertain whether it
contains any defamatory comments about Sri Aurobindo. The report would
be submitted to the court by December 15, which has been fixed as the
next day of hearing."
Heehs, one of the founders of the Sri Aurobindo Ashram Archives did
not respond to an e-mail query from HT.
________________________________
Orissa HC sets condition for release of Sri Aurobindo's biography
Cuttack | Wednesday, Nov 5 2008 IST
Orissa High Court has directed the publisher of a biography on the
life of Sri Aurobindo, penned by Peter Heehs, not to release the book
in India without obtaining a no objection certificate from the
Information and Broadcasting Ministry and Union Home Ministry.
Acting on a petition filed by one Geetanjali Devi of Balasore, a
division bench of Orissa High Court, comprising Justices I M Quddusi
and B P Ray, yesterday instructed Penguin Publishers to get the no
objection certificate from the two Ministries before releasing the
biography in India.
The biography, published by Columbia University Press, has already
been released in the United States while Penguin Publishers is slated
to release the book in India this month.
The division bench also directed the Ministry of Information and
Broadcasting to examine in detail the contents of the book and submit
its report to the court by December 15 on the allegations of certain
defamatory comments on the spiritual leader held in high esteem by the
people of the country.
The petitioner alleged that the book is blasphemous in nature and the
writer has made several aspersions on the life and character of Sri
Aurobindo, regarded as philosopher, sage, poet and freedom fighter by
the countrymen.
(No amount of regard or disregard can affect the very real character of Aurobindo. He *is* all those things: "philosopher, sage, poet and freedom fighter", and much more. No mud, no christoterrorist foulness, none of their incessant compulsive lying and libel - <i>nothing at all</i> can impeach his character, behaviour or any other aspect of his person. Whether people live to remember and admire his example, or forget him altogether, or if all the world were to slander him, it does not change a thing about who he was. That's the nature of Truth. Lies and history-rewriting can never change it.)
The petition further said the author, who claimed to be a scholar and
one of the founders of the Sri Aurobindo Ashram Archives, had also
made a certain description of Sri Aurobindo which was unacceptable and
appealed for a ban on the publication of the book.
The division bench, while issuing notice to the publishers, has sought
affidavit from the two Ministries and fixed December 15 as the next
date of hearing.
-- (UNI) --<!--QuoteEnd--><!--QuoteEEnd-->Excerpt from comment on the page:
<!--QuoteBegin-->QUOTE<!--QuoteEBegin--> Raja said...
  Yet another instance of penetration of Hindu organizations by scum bag christists and defaming them after coming out on some pretext!<!--QuoteEnd--><!--QuoteEEnd-->
One need not read a christoterrorist's lies (after all, lies and murder/genocide are <i>all</i> christoism - and hence christos - are capable of) to make up one's own mind on who Aurobindo was. Here. The Hindu Hero is revealed by his own words:
1. http://voiceofdharma.com/books/ir/IR_frontpage.htm
2. And his <i>full</i> Uttarpara Speech, from the page originally at http://pramodkumar.voiceofdharma.com/art...arpara.htm
(from my backup copy)
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Sanatana Dharma -Sri Aurobindoâs famous speech at Uttarpara
<b>From: Karmayogin, vol. 2 Sri Aurobindo Birth Centenary Library (Sri Aurobindo Ashram, Pondicherry, 1972), pp. 1-15.</b>
"When I was asked to speak to you at the annual meeting of your Sabha, it was my intention to say a few words about the subject chosen for today, the subject of the Hindu religion. I do not know now whether I shall fulfil that intention; for as I sat here, there came into my mind a word that I have to speak to you, a word that I have to speak to the whole of the Indian Nation. It was spoken first to myself in jail and I have come out of jail to speak it to my people.
It was more than a year ago that I came here last. When I came I was not alone; one of the mightiest prophets of Nationalism sat by my side. It was he who then came out of the seclusion to which God had sent him, so that in the silence and solitude of his cell he might hear the word that He had to say. It was he that you came in your hundreds to welcome. Now he is far away, separated from us by thousands of miles.
Others whom I was accustomed to find working beside me are absent. The storm that swept over the country has scattered them far and wide. It is I this time who have spent one year in seclusion, and now that I come out I find all changed. One who always sat by my side and was associated in my work is a prisoner in Burma; another is in the north rotting in detention.
I looked round when I came out, I looked round for those to whom I had been accustomed to look for counsel and inspiration. I did not find them. There was more than that. When I went to jail the whole country was alive with the cry of Bande Mataram, alive with the hope of a nation, the hope of millions of men who had newly risen out of degradation. When I came out of jail I listened for that cry, but there was instead a silence.
A hush had fallen on the country and men seemed bewildered; for instead of God's bright heaven full of the vision of the future that had been before us, there seemed to be overhead a leaden sky from which human thunders and lightnings rained. No man seemed to know which way to move, and from all sides came the question, "What shall we do next? What is there that we can do?"
I too did not know which way to move, I too did not know what was next to be done. But one thing I knew, that as it was the Almighty Power of God which had raised that cry, that hope, so it was the same Power which had sent down that silence. He who was in the shouting and the movement was also in the pause and the hush. He has sent it upon us, so that the nation might draw back for a moment and look into itself and know His will. I have not been disheartened by that silence because I had been made familiar with silence in my prison and because I knew it was in the pause and the hush that I had myself learned this lesson through the long year of my detention.
When Bepin Chandra Pal came out of jail, he came with a message, and it was an inspired message. I remember the speech he made here. It was a speech not so much political as religious in its bearing and intention. He spoke of his realisation in jail, of God within us all, of the Lord within the nation, and in his subsequent speeches also he spoke of a greater than ordinary force in the movement and a greater than ordinary purpose before it.
Now I also meet you again, I also come out of jail, and again it is you of Uttarpara who are the first to welcome me, not at a political meeting but at a meeting of a society for the protection of our religion. That message, which Bepin Chandra Pal received in Buxar jail, God gave to me in Alipore. That knowledge He gave to me day after day during my twelve months of imprisonment and it is that which He has commanded me to speak to you now that I have come out.
I knew I would come out. The year of detention was meant only for a year of seclusion and of training. How could anyone hold me in jail longer than was necessary for God's purpose? He had given me a word to speak and a work to do, and until that word was spoken I knew that no human power could hush me, until that work was done no human power could stop God's instrument, however weak that instrument might be or however small. Now that I have come out, even in these few minutes, a word has been suggested to me which I had no wish to speak. The thing I had in my mind He has thrown from it and what I speak is under an impulse and a compulsion.
When I was arrested and hurried to the Lal Bazar hajat I was shaken in faith for a while, for I could not look into the heart of His intention. Therefore I faltered for a moment and cried out in my heart to Him, "What is this that has happened to me? I believed that I had a mission to work for the people of my country and until that work was done, I should have Thy protection. Why then am I here and on such a charge?"
A day passed and a second day and a third, when a voice came to me from within, "Wait and see." Then I grew calm and waited, I was taken from Lal Bazar to Alipore and was placed for one month in a solitary cell apart from men. There I waited day and night for the voice of
God within me, to know what He had to say to me, to learn what I had to do. In this seclusion the earliest realisation, the first lesson came to me.
I remembered then that a month or more before my arrest, a call had come to me to put aside all activity, to go in seclusion and to look into myself, so that I might enter into closer communion with Him. I was weak and could not accept the call. My work was very dear to me
and in the pride of my heart I thought that unless I was there, it would suffer or even fail and cease; therefore I would not leave it. It seemed to me that He spoke to me again and said, "The bonds you had not the strength to break, I have broken for you, because it is not my will nor was it ever my intention that that should continue. I have had another thing for you to do and it is for that I have brought you here, to teach you what you could not learn for yourself and to train you for my work."
Then He placed the Gita in my hands. His strength entered into me and I was able to do the sadhana of the Gita. I was not only to understand intellectually but to realise what Sri Krishna demanded of Arjuna and what He demands of those who aspire to do His work, to be free from repulsion and desire, to do work for Him without the demand for fruit, to renounce self-will and become a passive and faithful instrument in His hands, to have an equal heart for high and low, friend and opponent, success and failure, yet not to do His work negligently.
I realised what the Hindu religion meant. We speak often of the Hindu religion, of the Sanatan Dharma, but few of us really know what that religion is. Other religions are preponderatingly religions of faith and profession, but the Sanatan Dharma is life itself; it is a thing that has not so much to be believed as lived.
This is the Dharma that for the salvation of humanity was cherished in the seclusion of this peninsula from of old. It is to give this religion that India is rising. She does not rise as other countries do, for self or when she is strong, to trample on the weak. She is rising to shed the eternal light entrusted to her over the world. India has always existed for humanity and not for herself and it is for humanity and not for herself that she must be great.
Therefore this was the next thing He pointed out to me, - He made me realise the central truth of the Hindu religion. He turned the hearts of my jailers to me and they spoke to the Englishman in charge of the jail, "He is suffering in his confinement; let him at least walk outside his cell for half an hour in the morning and in the evening." So it was arranged, and it was while I was walking that His strength again entered into me. I looked the jail that secluded me from men and it was no longer by its high walls that I was imprisoned; no, it was Vasudeva who surrounded me.
I walked under the branches of the tree in front of my cell but it was not the tree, I knew it was Vasudeva, it was Sri Krishna whom I saw standing there and holding over me his shade. I looked at the bars of my cell, the very grating that did duty for a door and again I saw Vasudeva. It was Narayana who was guarding and standing sentry over me. Or I lay on the coarse blankets that were given me for a couch and felt the arms of Sri Krishna around me, the arms of my Friend and Lover. This was the first use of the deeper vision He gave me.
I looked at the prisoners in the jail, the thieves, the murderers, the swindlers, and as I looked at them I saw Vasudeva, it was Narayana whom I found in these darkened souls and misused bodies. Amongst these thieves and dacoits there were many who put me to shame by their sympathy, their kindness, the humanity triumphant over such adverse circumstances.
One I saw among them especially, who seemed to me a saint, a peasant of my nation who did not know how to read and write, an alleged dacoit sentenced to ten years' rigorous imprisonment, one of those whom we look down upon in our Pharisaical pride of class as Chhotalok. Once more He spoke to me and said, "Behold the people among whom I have sent you to do a little of my work. This is the nature of the nation I am raising up and the reason why I raise them."
When the case opened in the lower court and we were brought before the Magistrate I was followed by the same insight. He said to me, "When you were cast into jail, did not your heart fail and did you not cry out to me, where is Thy protection? Look now at the Magistrate, look now at the Prosecuting Counsel."
I looked and it was not the Magistrate whom I saw, it was Vasudeva, it was Narayana who was sitting there on the bench. I looked at the Prosecuting Counsel and it was not the Counsel for the prosecution that I saw; it was Sri Krishna who sat there, it was my Lover and Friend who sat there and smiled. "Now do you fear?" He said, "I am in all men and I overrule their actions and their words. My protection is still with you and you shall not fear. This case which is brought against you, leave it in my hand. It is not for you. It was not for the trial that I brought you here but for something else. The case itself is only a means for my work and nothing more."
Afterwards when the trial opened in the Sessions Court, I began to write many instructions for my Counsel as to what was false in the evidence against me and on what points the witnesses might be cross-examined. Then something happened which I had not expected.
The arrangements which had been made for my defence were suddenly changed and another Counsel stood there to defend me. He came unexpectedly, - a friend of mine, but I did not know he was coming. You have all heard the name of the man who put away from him all other thoughts and abandoned all his practice, who sat up half the night day after day for months and broke his health to save me, - Srijut Chittaranjan Das.
When I saw him, I was satisfied, but I still thought it necessary to write instructions. Then all that was put away from me and I had the message from within, "This is the man who will save you from the snares put around your feet. Put aside those papers. It is not you who will instruct him. I will instruct him."
From that time I did not of myself speak a word to my Counsel about the case or give a single instruction, and if ever I was asked a question, I always found that my answer did not help the case. I had left it to him and he took it entirely into his hands, with what result you know. I knew all along what He meant for me, for I heard it again and again, always I listened to the voice within; "I am guiding, therefore fear not. Turn to your own work for which I have brought you to jail and when you come out, remember never to fear, never to hesitate. Remember that it is I who am doing this, not you nor any other.
Therefore whatever clouds may come, whatever dangers and sufferings, whatever difficulties, whatever impossibilities, there is nothing impossible, nothing difficult. I am in the nation and its uprising and I am Vasudeva, I am Narayana, and what I will, shall be, not what others will. What I choose to bring about, no human power can stay."
Meanwhile He had brought me out of solitude and placed me among those who had been accused along with me. You have spoken much today of my self-sacrifice and devotion to my country. I have heard that kind of speech ever since I came out of jail, but I hear it with embarrassment, with something of pain.
For I know my weakness, I am a prey to my own faults and backslidings. I was not blind to them before and when they all rose up against me in seclusion, I felt them utterly. I knew them that I the man was a man of weakness, a faulty and imperfect instrument, strong only when a higher strength entered into me. Then I found myself among these young men and in many of them I discovered a mighty courage, a power of self-effacement in comparison with which I was simply nothing. I saw one or two who were not only superior to me in force and character, - very many were that, - but in the promise of that intellectual ability on which I prided myself.
He said to me, "This is the young generation, the new and mighty nation that is arising at my command. They are greater than yourself. What have you to fear? If you stood aside or slept, the work would still be done. If you were cast aside tomorrow, here are the young men who will take up your work and do it more mightily than you have ever done. You have only got some strength from me to speak a word to this nation which will help to raise it." This was the next thing He told me.
Then a thing happened suddenly and in a moment I was hurried away to the seclusion of a solitary cell. What happened to me during that period I am not impelled to say, but only that day after day, He showed me His wonders and made me realise the utter truth of the Hindu religion. I had many doubts before. I was brought up in England amongst foreign ideas and an atmosphere entirely foreign.
About many things in Hinduism I had once been inclined to believe that they were imaginations, that there was much of dream in it, much that was delusion and Maya. But now day after day I realised in the mind, I realised in the heart, I realised in the body the truths of the Hindu religion. They became living experiences to me, and things were opened to me which no material science could explain. When I first approached Him, it was not entirely in the spirit of the Jnani. I came to Him long ago in Baroda some years before the Swadeshi began and I was drawn into the public field.
When I approached God at that time, I hardly had a living faith in Him. The agnostic was in me, the atheist was in me, the sceptic was in me and I was not absolutely sure that there was a God at all. I did not feel His presence. Yet something drew me to the truth of the Vedas, the truth of the Gita, the truth of the Hindu religion. I felt there must be a mighty truth somewhere in this Yoga, a mighty truth in this religion based on the Vedanta.
So when I turned to the Yoga and resolved to practise it and find out if my idea was right, I did it in this spirit and with this prayer to Him, "If Thou art, then Thou knowest my heart. Thou knowest that I do not ask for Mukti, I do not ask for anything which others ask for. I ask only for strength to uplift this nation, I ask only to be allowed to live and work for this people whom I love and to whom I pray that I may devote my life."
I strove long for the realisation of Yoga and at last to some extent I had it, but in what I most desired I was not satisfied. Then in the seclusion of the jail, of the solitary cell I asked for it again. I said, "Give me Thy Adesh. I do not know what work to do or how to do it. Give me a message." In the communion of Yoga two messages came.
The first message said, "I have given you a work and it is to help to uplift this nation. Before long the time will come when you will have to go out of jail; for it is not my will that this time either you should be convicted or that you should pass the time, as others have to do, in suffering for their country. I have called you to work, and that is the Adesh for which you have asked. I give you the Adesh to go forth and do my work."
The second message came and it said, "Something has been shown to you in this year of seclusion, something about which you had your doubts and it is the truth of the Hindu religion. It is this religion that I am raising up before the world, it is this that I have perfected and developed through the Rishis, saints and Avatars, and now it is going forth to do my work among the nations. I am raising up this nation to send forth my word. This is the Sanatan Dharma, this is the eternal religion which you did not really know before, but which I have now revealed to you.
The agnostic and the sceptic in you have been answered, for I have given you proofs within and without you, physical and subjective, which have satisfied you. When you go forth, speak to your nation always this word, that it is for the Sanatan Dharma that they arise, it is for the world and not for themselves that they arise. I am giving them freedom for the service of the world. When therefore it is said that India shall rise, it is the Sanatan Dharma that shall be great.
When it is said that India shall expand and extend herself, it is the Sanatan Dharma that shall expand and extend itself over the world. It is for the Dharma and by the Dharma that India exists. To magnify the religion means to magnify the country. I have shown you that I am everywhere and in all men and in all things, that I am in this movement and I am not only working in those who are striving for the country but I am working also in those who oppose them and stand in their path. I am working in everybody and whatever men may think or do, they can do nothing but help in my purpose.
They also are doing my work, they are not my enemies but my instruments. In all your actions you are moving forward without knowing which way you move. You mean to do one thing and you do another. You aim at a result and your efforts subserve one that is different or contrary. It is Shakti that has gone forth and entered into the people. Since long ago I have been preparing this uprising and now the time has come and it is I who will lead it to its fulfillment."
This then is what I have to say to you. The name of your society is "Society for the Protection of Religion". Well, the protection of the religion, the protection and upraising before the world of the Hindu religion, that is the work before us. But what is the Hindu religion? What is this religion which we call Sanatan, eternal? It is the Hindu religion only because the Hindu nation has kept it, because in this Peninsula it grew up in the seclusion of the sea and the Himalayas, because in this sacred and ancient land it was given as a charge to the Aryan race to preserve through the ages. <b><span style='color:purple'>[14]</b>
But it is not circumscribed by the confines of a single country, it does not belong peculiarly and forever to a bounded part of the world. That which we call the Hindu religion is really the eternal religion, because it is the universal religion, which embraces all others. If a religion is not universal, it cannot be eternal. A narrow religion, a sectarian religion, an exclusive religion can live only for a limited time and a limited purpose. This is the one religion that can triumph over materialism by including and anticipating the discoveries of science and the speculations of philosophy.
It is the one religion, which impresses on mankind the closeness of God to us and embraces in its compass all the possible means by which man can approach God. It is the one religion, which insists every moment on the truth, which all religions acknowledge that He is in all men and all things and that in Him we move and have our being. It is the one religion which enables us not only to understand and believe this truth but to realise it with every part of our being. It is the one religion which shows the world what the world is, that it is the Lila of Vasudeva. It is the one religion which shows us how we can best play our part in that Lila, its subtlest laws and its noblest rules. It is the one religion which does not separate life in any smallest detail from religion, which knows what immortality is and has utterly removed from us the reality of death.
This is the word that has been put into my mouth to speak to you today. What I intended to speak has been put away from me, and beyond what is given to me I have nothing to say. It is only the word that is put into me that I can speak to you. That word is now finished. I spoke once before with this force in me and I said then that this movement is not a political movement and that nationalism is not politics but a religion, a creed, a faith. I say it again today, but I put it in another way. I say no longer that nationalism is a creed, a religion, a faith; I say that it is the Sanatan Dharma which for us is nationalism. This Hindu nation was born with the Sanatan Dharma, with it it moves and with it it grows. When the Sanatan Dharma declines, then the nation declines, and if the Sanatan Dharma were capable of perishing, with the Sanatan Dharma it would perish.The Sanatan Dharma, that is nationalism. This is the message that I have to speak to you. "</span><!--QuoteEnd--><!--QuoteEEnd-->There was a picture of a young Aurobindo on that page, sitting at his desk and writing. He looked absolutely beautiful (Kallai) - as always.
Footnote for the same statement marked with <b>[14]</b> above, given at the page http://voiceofdharma.com/books/ir/IR_part1.htm#_ftn14
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->[14] Sri Aurobindo always used the word �Aryan� (whether people or culture) in its original sense of Vedic Indian. As further passages will make clear, he did not subscribe to the nineteenth-century theories which conjectured the existence of an Aryan race which invaded India in pre-Vedic times; those theories are now discredited (see notes 7 & 8, part II).<!--QuoteEnd--><!--QuoteEEnd-->
Shivaji, Ramakrishna, Gita - everything was already covered? No, no it wasn't. Undercover christoterrorists still had a bit of work to do. They want to take out the entire Hindu edifice, little knowing that this is impossible, that all their insults never stick and only expose the <i>utterly hateful</i> and untruthful nature of christianism to Hindus:
http://rajeev2004.blogspot.com/2008/11/neg...obindo-and.html
<!--QuoteBegin-->QUOTE<!--QuoteEBegin--><b>Negative book on Sri Aurobindo and the Mother taken to court</b>
nov 7th, 2008
this is the sort of scurillous non-bailable offense (hurting the sentiments of a section) that always excites the kkkangress if applied against mohammedans; but never when it is applied against hindus.
we need a legal cell pronto.
---------- Forwarded message ----------
From: Rajiv
"Court stays publication of book on Sri Aurobindo"- The Times of
India, 6 Nov 2008.
Balasore: Orissa High Court on Tuesday stayed the publication and
circulation of a book in India that is said to contain objectionable
remarks against The Mother and Sri Aurobindo.
The book â The lives of Sri Aurobindo â is <b>written by Peter Heehs, an
American who is one of the founders of the Sri Aurobindo Ashram
Archives in Puducherry. It was published in the US in May this year by
Columbia Press and was to be re-printed and sold by Penguin India in
November.</b>
(Note, Penguin regularly publishes anti-Hindu books. Read their pathetic versions of say the Mahabharatam, where their hired Hindu communitwits try their very best to regurgitate their inner foulness over the pristine Hindu epic which can never be defiled despite their greatest efforts.)
On Wednesday, in response to a writ petition by Balasore resident
Geetanjali Bhattacharya, an HC bench comprising Justice I M Quddasi
and B P Ray ordered Penguin India not to publish the book till it got
a no-objection certificate from the Union home ministry and ministry
of information and broadcasting. In her petition, Bhattacharya has
quoted alleged excerpts from Heehs' book and urged the court to ban
the publication of the book and take action against the writer.
Some of the writings, as mentioned in the petition, are: "Aurobindo's
character, life, writings and thoughts did not hold integrity"; "He
(Aurobindo) possesses a morally loose character"; "His claims to
spiritual expression and realisation is questionable and irrelevant";
and that his spirituality "emerges from a streak of inherited
madness".
The most shocking claim by the writer is that Aurobindo's relationship
with The Mother was "romantic in nature", the petitioner has said. She
quotes the preface of the book: "A statement on the politician or poet
that rubs the people wrong way will turn into a political or legal
issue or possibility cause a riot". Claiming that the book is aimed at
tarnishing the images of Sreemaa and Aurobindo, Bhattacharya has
called it an "invasion on the religious sentiments of Indians". "Even
Heehs knows that there might be riots in the country after his book is
published in India". Bhattacharya told TOI over phone, adding that the
book has "objectionable descriptions" of the relationship between
Shreemaa and Aurobindo and "derogatory remarks" on Mrunalini, Nalini
and Meera as well.
"Peter Heehs, who was a taxi driver, a school dropout and a
drug-addict in the US, was rehabilitated in Aurobindo Ashram in
Puducherry years ago. He has since left the Ashram." She said. During
the hearing, additional Solicitor-general J K Mishra, counsel for the
Union Government, approached the court with a request that the Center
be asked to find out from the Author the source of his information.
"the court also has asked both ministries to file affidavits on what
action they have taken on the petitioner's representation. The next
hearing is on December 15," said Siddhartha Das, Bhattacharya's
counsel."
________________________________
The Hindustan Times November 6th 2008
Soumyajit Patnaik
Bhubaneswar - November 5th
The Scheduled publication of Sri Aurobindo's biography by Penguin
India this month has run into trouble with the Orissa High Court on
Tuesday asking the Publisher to obtain a no-objection certificate from
the Union Information and Broadcasting Ministry and Home Ministry.
The Lives of Sri Aurobindo is penned by American writer Peter Heehs
and has already been published by Columbia University Press in May
2008. In India, it is scheduled for release this month.
The court, acting on a petition asked the I and B Ministry to inquire
into allegations that the book makes defamatory remarks about Sri
Aurobindo, one of India's revered philosophers and freedom fighters,
who died in 1950.
Gitanjali Devi, in her plea, has mentioned that the book is
blasphemous and makes several defamatory remarks on the life and
character of the philosopher. Her counsel Mr. Milan Kanungo told HT
"The court has directed the I and B Ministry to make a thorough
inquiry into the contents of the book and ascertain whether it
contains any defamatory comments about Sri Aurobindo. The report would
be submitted to the court by December 15, which has been fixed as the
next day of hearing."
Heehs, one of the founders of the Sri Aurobindo Ashram Archives did
not respond to an e-mail query from HT.
________________________________
Orissa HC sets condition for release of Sri Aurobindo's biography
Cuttack | Wednesday, Nov 5 2008 IST
Orissa High Court has directed the publisher of a biography on the
life of Sri Aurobindo, penned by Peter Heehs, not to release the book
in India without obtaining a no objection certificate from the
Information and Broadcasting Ministry and Union Home Ministry.
Acting on a petition filed by one Geetanjali Devi of Balasore, a
division bench of Orissa High Court, comprising Justices I M Quddusi
and B P Ray, yesterday instructed Penguin Publishers to get the no
objection certificate from the two Ministries before releasing the
biography in India.
The biography, published by Columbia University Press, has already
been released in the United States while Penguin Publishers is slated
to release the book in India this month.
The division bench also directed the Ministry of Information and
Broadcasting to examine in detail the contents of the book and submit
its report to the court by December 15 on the allegations of certain
defamatory comments on the spiritual leader held in high esteem by the
people of the country.
The petitioner alleged that the book is blasphemous in nature and the
writer has made several aspersions on the life and character of Sri
Aurobindo, regarded as philosopher, sage, poet and freedom fighter by
the countrymen.
(No amount of regard or disregard can affect the very real character of Aurobindo. He *is* all those things: "philosopher, sage, poet and freedom fighter", and much more. No mud, no christoterrorist foulness, none of their incessant compulsive lying and libel - <i>nothing at all</i> can impeach his character, behaviour or any other aspect of his person. Whether people live to remember and admire his example, or forget him altogether, or if all the world were to slander him, it does not change a thing about who he was. That's the nature of Truth. Lies and history-rewriting can never change it.)
The petition further said the author, who claimed to be a scholar and
one of the founders of the Sri Aurobindo Ashram Archives, had also
made a certain description of Sri Aurobindo which was unacceptable and
appealed for a ban on the publication of the book.
The division bench, while issuing notice to the publishers, has sought
affidavit from the two Ministries and fixed December 15 as the next
date of hearing.
-- (UNI) --<!--QuoteEnd--><!--QuoteEEnd-->Excerpt from comment on the page:
<!--QuoteBegin-->QUOTE<!--QuoteEBegin--> Raja said...
  Yet another instance of penetration of Hindu organizations by scum bag christists and defaming them after coming out on some pretext!<!--QuoteEnd--><!--QuoteEEnd-->
One need not read a christoterrorist's lies (after all, lies and murder/genocide are <i>all</i> christoism - and hence christos - are capable of) to make up one's own mind on who Aurobindo was. Here. The Hindu Hero is revealed by his own words:
1. http://voiceofdharma.com/books/ir/IR_frontpage.htm
2. And his <i>full</i> Uttarpara Speech, from the page originally at http://pramodkumar.voiceofdharma.com/art...arpara.htm
(from my backup copy)
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Sanatana Dharma -Sri Aurobindoâs famous speech at Uttarpara
<b>From: Karmayogin, vol. 2 Sri Aurobindo Birth Centenary Library (Sri Aurobindo Ashram, Pondicherry, 1972), pp. 1-15.</b>
"When I was asked to speak to you at the annual meeting of your Sabha, it was my intention to say a few words about the subject chosen for today, the subject of the Hindu religion. I do not know now whether I shall fulfil that intention; for as I sat here, there came into my mind a word that I have to speak to you, a word that I have to speak to the whole of the Indian Nation. It was spoken first to myself in jail and I have come out of jail to speak it to my people.
It was more than a year ago that I came here last. When I came I was not alone; one of the mightiest prophets of Nationalism sat by my side. It was he who then came out of the seclusion to which God had sent him, so that in the silence and solitude of his cell he might hear the word that He had to say. It was he that you came in your hundreds to welcome. Now he is far away, separated from us by thousands of miles.
Others whom I was accustomed to find working beside me are absent. The storm that swept over the country has scattered them far and wide. It is I this time who have spent one year in seclusion, and now that I come out I find all changed. One who always sat by my side and was associated in my work is a prisoner in Burma; another is in the north rotting in detention.
I looked round when I came out, I looked round for those to whom I had been accustomed to look for counsel and inspiration. I did not find them. There was more than that. When I went to jail the whole country was alive with the cry of Bande Mataram, alive with the hope of a nation, the hope of millions of men who had newly risen out of degradation. When I came out of jail I listened for that cry, but there was instead a silence.
A hush had fallen on the country and men seemed bewildered; for instead of God's bright heaven full of the vision of the future that had been before us, there seemed to be overhead a leaden sky from which human thunders and lightnings rained. No man seemed to know which way to move, and from all sides came the question, "What shall we do next? What is there that we can do?"
I too did not know which way to move, I too did not know what was next to be done. But one thing I knew, that as it was the Almighty Power of God which had raised that cry, that hope, so it was the same Power which had sent down that silence. He who was in the shouting and the movement was also in the pause and the hush. He has sent it upon us, so that the nation might draw back for a moment and look into itself and know His will. I have not been disheartened by that silence because I had been made familiar with silence in my prison and because I knew it was in the pause and the hush that I had myself learned this lesson through the long year of my detention.
When Bepin Chandra Pal came out of jail, he came with a message, and it was an inspired message. I remember the speech he made here. It was a speech not so much political as religious in its bearing and intention. He spoke of his realisation in jail, of God within us all, of the Lord within the nation, and in his subsequent speeches also he spoke of a greater than ordinary force in the movement and a greater than ordinary purpose before it.
Now I also meet you again, I also come out of jail, and again it is you of Uttarpara who are the first to welcome me, not at a political meeting but at a meeting of a society for the protection of our religion. That message, which Bepin Chandra Pal received in Buxar jail, God gave to me in Alipore. That knowledge He gave to me day after day during my twelve months of imprisonment and it is that which He has commanded me to speak to you now that I have come out.
I knew I would come out. The year of detention was meant only for a year of seclusion and of training. How could anyone hold me in jail longer than was necessary for God's purpose? He had given me a word to speak and a work to do, and until that word was spoken I knew that no human power could hush me, until that work was done no human power could stop God's instrument, however weak that instrument might be or however small. Now that I have come out, even in these few minutes, a word has been suggested to me which I had no wish to speak. The thing I had in my mind He has thrown from it and what I speak is under an impulse and a compulsion.
When I was arrested and hurried to the Lal Bazar hajat I was shaken in faith for a while, for I could not look into the heart of His intention. Therefore I faltered for a moment and cried out in my heart to Him, "What is this that has happened to me? I believed that I had a mission to work for the people of my country and until that work was done, I should have Thy protection. Why then am I here and on such a charge?"
A day passed and a second day and a third, when a voice came to me from within, "Wait and see." Then I grew calm and waited, I was taken from Lal Bazar to Alipore and was placed for one month in a solitary cell apart from men. There I waited day and night for the voice of
God within me, to know what He had to say to me, to learn what I had to do. In this seclusion the earliest realisation, the first lesson came to me.
I remembered then that a month or more before my arrest, a call had come to me to put aside all activity, to go in seclusion and to look into myself, so that I might enter into closer communion with Him. I was weak and could not accept the call. My work was very dear to me
and in the pride of my heart I thought that unless I was there, it would suffer or even fail and cease; therefore I would not leave it. It seemed to me that He spoke to me again and said, "The bonds you had not the strength to break, I have broken for you, because it is not my will nor was it ever my intention that that should continue. I have had another thing for you to do and it is for that I have brought you here, to teach you what you could not learn for yourself and to train you for my work."
Then He placed the Gita in my hands. His strength entered into me and I was able to do the sadhana of the Gita. I was not only to understand intellectually but to realise what Sri Krishna demanded of Arjuna and what He demands of those who aspire to do His work, to be free from repulsion and desire, to do work for Him without the demand for fruit, to renounce self-will and become a passive and faithful instrument in His hands, to have an equal heart for high and low, friend and opponent, success and failure, yet not to do His work negligently.
I realised what the Hindu religion meant. We speak often of the Hindu religion, of the Sanatan Dharma, but few of us really know what that religion is. Other religions are preponderatingly religions of faith and profession, but the Sanatan Dharma is life itself; it is a thing that has not so much to be believed as lived.
This is the Dharma that for the salvation of humanity was cherished in the seclusion of this peninsula from of old. It is to give this religion that India is rising. She does not rise as other countries do, for self or when she is strong, to trample on the weak. She is rising to shed the eternal light entrusted to her over the world. India has always existed for humanity and not for herself and it is for humanity and not for herself that she must be great.
Therefore this was the next thing He pointed out to me, - He made me realise the central truth of the Hindu religion. He turned the hearts of my jailers to me and they spoke to the Englishman in charge of the jail, "He is suffering in his confinement; let him at least walk outside his cell for half an hour in the morning and in the evening." So it was arranged, and it was while I was walking that His strength again entered into me. I looked the jail that secluded me from men and it was no longer by its high walls that I was imprisoned; no, it was Vasudeva who surrounded me.
I walked under the branches of the tree in front of my cell but it was not the tree, I knew it was Vasudeva, it was Sri Krishna whom I saw standing there and holding over me his shade. I looked at the bars of my cell, the very grating that did duty for a door and again I saw Vasudeva. It was Narayana who was guarding and standing sentry over me. Or I lay on the coarse blankets that were given me for a couch and felt the arms of Sri Krishna around me, the arms of my Friend and Lover. This was the first use of the deeper vision He gave me.
I looked at the prisoners in the jail, the thieves, the murderers, the swindlers, and as I looked at them I saw Vasudeva, it was Narayana whom I found in these darkened souls and misused bodies. Amongst these thieves and dacoits there were many who put me to shame by their sympathy, their kindness, the humanity triumphant over such adverse circumstances.
One I saw among them especially, who seemed to me a saint, a peasant of my nation who did not know how to read and write, an alleged dacoit sentenced to ten years' rigorous imprisonment, one of those whom we look down upon in our Pharisaical pride of class as Chhotalok. Once more He spoke to me and said, "Behold the people among whom I have sent you to do a little of my work. This is the nature of the nation I am raising up and the reason why I raise them."
When the case opened in the lower court and we were brought before the Magistrate I was followed by the same insight. He said to me, "When you were cast into jail, did not your heart fail and did you not cry out to me, where is Thy protection? Look now at the Magistrate, look now at the Prosecuting Counsel."
I looked and it was not the Magistrate whom I saw, it was Vasudeva, it was Narayana who was sitting there on the bench. I looked at the Prosecuting Counsel and it was not the Counsel for the prosecution that I saw; it was Sri Krishna who sat there, it was my Lover and Friend who sat there and smiled. "Now do you fear?" He said, "I am in all men and I overrule their actions and their words. My protection is still with you and you shall not fear. This case which is brought against you, leave it in my hand. It is not for you. It was not for the trial that I brought you here but for something else. The case itself is only a means for my work and nothing more."
Afterwards when the trial opened in the Sessions Court, I began to write many instructions for my Counsel as to what was false in the evidence against me and on what points the witnesses might be cross-examined. Then something happened which I had not expected.
The arrangements which had been made for my defence were suddenly changed and another Counsel stood there to defend me. He came unexpectedly, - a friend of mine, but I did not know he was coming. You have all heard the name of the man who put away from him all other thoughts and abandoned all his practice, who sat up half the night day after day for months and broke his health to save me, - Srijut Chittaranjan Das.
When I saw him, I was satisfied, but I still thought it necessary to write instructions. Then all that was put away from me and I had the message from within, "This is the man who will save you from the snares put around your feet. Put aside those papers. It is not you who will instruct him. I will instruct him."
From that time I did not of myself speak a word to my Counsel about the case or give a single instruction, and if ever I was asked a question, I always found that my answer did not help the case. I had left it to him and he took it entirely into his hands, with what result you know. I knew all along what He meant for me, for I heard it again and again, always I listened to the voice within; "I am guiding, therefore fear not. Turn to your own work for which I have brought you to jail and when you come out, remember never to fear, never to hesitate. Remember that it is I who am doing this, not you nor any other.
Therefore whatever clouds may come, whatever dangers and sufferings, whatever difficulties, whatever impossibilities, there is nothing impossible, nothing difficult. I am in the nation and its uprising and I am Vasudeva, I am Narayana, and what I will, shall be, not what others will. What I choose to bring about, no human power can stay."
Meanwhile He had brought me out of solitude and placed me among those who had been accused along with me. You have spoken much today of my self-sacrifice and devotion to my country. I have heard that kind of speech ever since I came out of jail, but I hear it with embarrassment, with something of pain.
For I know my weakness, I am a prey to my own faults and backslidings. I was not blind to them before and when they all rose up against me in seclusion, I felt them utterly. I knew them that I the man was a man of weakness, a faulty and imperfect instrument, strong only when a higher strength entered into me. Then I found myself among these young men and in many of them I discovered a mighty courage, a power of self-effacement in comparison with which I was simply nothing. I saw one or two who were not only superior to me in force and character, - very many were that, - but in the promise of that intellectual ability on which I prided myself.
He said to me, "This is the young generation, the new and mighty nation that is arising at my command. They are greater than yourself. What have you to fear? If you stood aside or slept, the work would still be done. If you were cast aside tomorrow, here are the young men who will take up your work and do it more mightily than you have ever done. You have only got some strength from me to speak a word to this nation which will help to raise it." This was the next thing He told me.
Then a thing happened suddenly and in a moment I was hurried away to the seclusion of a solitary cell. What happened to me during that period I am not impelled to say, but only that day after day, He showed me His wonders and made me realise the utter truth of the Hindu religion. I had many doubts before. I was brought up in England amongst foreign ideas and an atmosphere entirely foreign.
About many things in Hinduism I had once been inclined to believe that they were imaginations, that there was much of dream in it, much that was delusion and Maya. But now day after day I realised in the mind, I realised in the heart, I realised in the body the truths of the Hindu religion. They became living experiences to me, and things were opened to me which no material science could explain. When I first approached Him, it was not entirely in the spirit of the Jnani. I came to Him long ago in Baroda some years before the Swadeshi began and I was drawn into the public field.
When I approached God at that time, I hardly had a living faith in Him. The agnostic was in me, the atheist was in me, the sceptic was in me and I was not absolutely sure that there was a God at all. I did not feel His presence. Yet something drew me to the truth of the Vedas, the truth of the Gita, the truth of the Hindu religion. I felt there must be a mighty truth somewhere in this Yoga, a mighty truth in this religion based on the Vedanta.
So when I turned to the Yoga and resolved to practise it and find out if my idea was right, I did it in this spirit and with this prayer to Him, "If Thou art, then Thou knowest my heart. Thou knowest that I do not ask for Mukti, I do not ask for anything which others ask for. I ask only for strength to uplift this nation, I ask only to be allowed to live and work for this people whom I love and to whom I pray that I may devote my life."
I strove long for the realisation of Yoga and at last to some extent I had it, but in what I most desired I was not satisfied. Then in the seclusion of the jail, of the solitary cell I asked for it again. I said, "Give me Thy Adesh. I do not know what work to do or how to do it. Give me a message." In the communion of Yoga two messages came.
The first message said, "I have given you a work and it is to help to uplift this nation. Before long the time will come when you will have to go out of jail; for it is not my will that this time either you should be convicted or that you should pass the time, as others have to do, in suffering for their country. I have called you to work, and that is the Adesh for which you have asked. I give you the Adesh to go forth and do my work."
The second message came and it said, "Something has been shown to you in this year of seclusion, something about which you had your doubts and it is the truth of the Hindu religion. It is this religion that I am raising up before the world, it is this that I have perfected and developed through the Rishis, saints and Avatars, and now it is going forth to do my work among the nations. I am raising up this nation to send forth my word. This is the Sanatan Dharma, this is the eternal religion which you did not really know before, but which I have now revealed to you.
The agnostic and the sceptic in you have been answered, for I have given you proofs within and without you, physical and subjective, which have satisfied you. When you go forth, speak to your nation always this word, that it is for the Sanatan Dharma that they arise, it is for the world and not for themselves that they arise. I am giving them freedom for the service of the world. When therefore it is said that India shall rise, it is the Sanatan Dharma that shall be great.
When it is said that India shall expand and extend herself, it is the Sanatan Dharma that shall expand and extend itself over the world. It is for the Dharma and by the Dharma that India exists. To magnify the religion means to magnify the country. I have shown you that I am everywhere and in all men and in all things, that I am in this movement and I am not only working in those who are striving for the country but I am working also in those who oppose them and stand in their path. I am working in everybody and whatever men may think or do, they can do nothing but help in my purpose.
They also are doing my work, they are not my enemies but my instruments. In all your actions you are moving forward without knowing which way you move. You mean to do one thing and you do another. You aim at a result and your efforts subserve one that is different or contrary. It is Shakti that has gone forth and entered into the people. Since long ago I have been preparing this uprising and now the time has come and it is I who will lead it to its fulfillment."
This then is what I have to say to you. The name of your society is "Society for the Protection of Religion". Well, the protection of the religion, the protection and upraising before the world of the Hindu religion, that is the work before us. But what is the Hindu religion? What is this religion which we call Sanatan, eternal? It is the Hindu religion only because the Hindu nation has kept it, because in this Peninsula it grew up in the seclusion of the sea and the Himalayas, because in this sacred and ancient land it was given as a charge to the Aryan race to preserve through the ages. <b><span style='color:purple'>[14]</b>
But it is not circumscribed by the confines of a single country, it does not belong peculiarly and forever to a bounded part of the world. That which we call the Hindu religion is really the eternal religion, because it is the universal religion, which embraces all others. If a religion is not universal, it cannot be eternal. A narrow religion, a sectarian religion, an exclusive religion can live only for a limited time and a limited purpose. This is the one religion that can triumph over materialism by including and anticipating the discoveries of science and the speculations of philosophy.
It is the one religion, which impresses on mankind the closeness of God to us and embraces in its compass all the possible means by which man can approach God. It is the one religion, which insists every moment on the truth, which all religions acknowledge that He is in all men and all things and that in Him we move and have our being. It is the one religion which enables us not only to understand and believe this truth but to realise it with every part of our being. It is the one religion which shows the world what the world is, that it is the Lila of Vasudeva. It is the one religion which shows us how we can best play our part in that Lila, its subtlest laws and its noblest rules. It is the one religion which does not separate life in any smallest detail from religion, which knows what immortality is and has utterly removed from us the reality of death.
This is the word that has been put into my mouth to speak to you today. What I intended to speak has been put away from me, and beyond what is given to me I have nothing to say. It is only the word that is put into me that I can speak to you. That word is now finished. I spoke once before with this force in me and I said then that this movement is not a political movement and that nationalism is not politics but a religion, a creed, a faith. I say it again today, but I put it in another way. I say no longer that nationalism is a creed, a religion, a faith; I say that it is the Sanatan Dharma which for us is nationalism. This Hindu nation was born with the Sanatan Dharma, with it it moves and with it it grows. When the Sanatan Dharma declines, then the nation declines, and if the Sanatan Dharma were capable of perishing, with the Sanatan Dharma it would perish.The Sanatan Dharma, that is nationalism. This is the message that I have to speak to you. "</span><!--QuoteEnd--><!--QuoteEEnd-->There was a picture of a young Aurobindo on that page, sitting at his desk and writing. He looked absolutely beautiful (Kallai) - as always.
Footnote for the same statement marked with <b>[14]</b> above, given at the page http://voiceofdharma.com/books/ir/IR_part1.htm#_ftn14
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->[14] Sri Aurobindo always used the word �Aryan� (whether people or culture) in its original sense of Vedic Indian. As further passages will make clear, he did not subscribe to the nineteenth-century theories which conjectured the existence of an Aryan race which invaded India in pre-Vedic times; those theories are now discredited (see notes 7 & 8, part II).<!--QuoteEnd--><!--QuoteEEnd-->