User talk:Ankushksharma
Kireet Joshi Kireet Joshi (b.1931) studied philosophy and law at the Bombay University. He was selected for I.A.S. in 1955 but in 1956 he resigned in order to devote himself at Pondicherry to the study and practice of the Integral Yoga of Sri Aurobindo and the Mother. He taught Philosophy and Psycho-logy at the Sri Aurobindo International Centre of Education at Pondicherry and participated in numerous educational experiments under the direct guidance of the Mother.
In 1976, Government of India invited him to be Educational Advisor in the Ministry of Education. In 1983, he was appointed Special Secretary to the Government of India, and held this post until 1988. He was Member-Secretary of Indian Council of Philosophical Research from 1981 to 1990. He was also Member-Secretary of Rashtriya Veda Vidya Pratishthan from 1987 to 1993. He was the Vice-Chairman of the UNESCO Institute of Education, Hamburg, from 1987 to 1989.
From 1999 to 2004, he was the Chairman of Auroville Foundation. From 2000 to 2006, he was Chairman of Indian Council of Philosophical Research. From 2006 to 2008, he was Editorial Fellow of the Project of History of Indian Science, Philosophy and Culture (PHISPC).
Currently, he is Educational Advisor to the Chief Minister of Gujarat.
know more about Kireet Joshi please visit : http://www.kireetjoshiarchives.com
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Hanuman Chatti Temple
[edit]Hanuman Chatti Temple is a temple dedicated to Lord Hanuman. It is located at a distance of about 286 km from Rishikesh, Uttarakhand. The two landmarks ear to this temple are Joshimatt at a distance of 34 Kms and Badrinath temple at about 12Kms.
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Philosophy of Sri Aurobindo
[edit]By Kireet Joshi (An extract from 'Philosophy and Yoga of Sri Aurobindo')
The central theme in Sri Aurobindo is that of the contemporary evolutionary crisis of humanity, of the perception that man is a transitional being and that he is a ‘thinking and living laboratory in whom and with whose conscious co-operation she (Nature) wills to work out the superman, the god.’ His magnum opus, The Life Divine, which has been regarded as the greatest philosophical work of our times, is not a mere intellectual building of an edifice of thought, actuated by intellectual curiosity or intellectual grappling with epistemological, cosmological, ontological, or axiological questions. Although it is entirely philosophical in rigour and method, it is an unprecedented presentation to the contemporary intellectuality of all the essential psychological and physical facts of existence and their relations to a discovered ultimate reality in order to arrive at the profoundest solution that can be successfully applied to heal the maladies of the contemporary crisis. Philosophy, according to Sri Aurobindo, “can be conclusive only if the perception of things on which it rests is both a true and whole seeing.” And the true and whole seeing that we find in Sri Aurobindo’s philosophy was a result of his attainment of the integral supramental knowledge which, in turn, was inspired by deepest concern to find remedy of the quintessential problems that have been arising in the course of human history and which have now reached the critical point of their acme.
The philosophy of The Life Divine is the philosophy of complete affirmation; it perceives the truth behind each system of philosophy but rejects its exclusiveness; it is thus a denial of all denials. It denies the materialist denial of the Spirit, even while it affirms the reality of Matter; it denies the denial of the ascetic even while it affirms the reality of the Spirit; it reconciles the insistent demands of Matter, Life, Mind and Supermind in an integral harmony. In the affirmation of the Reality of the One without a second, it finds the origin of the many and all. In the One Existent, sat, it finds the sound basis for Conscious-Force (chit) and also in their union the inalienable delight (ananda). If it finds the rational assurance that God exists not only on the basis of essential truths that lie behind the rationalistic, ontological, cosmological and teleological arguments, but also on other grounds that explain even such difficult phenomena as those of the ignorance, error, falsehood and evil, it also provides rational assurance that “Life is neither an inexplicable dream nor an impossible evil that has yet become a dolorous fact, but a mighty pulsation of the divine All-Existence.” And these assurances are again confirmed in direct spiritual and supramental experiences. All-comprehensive integrality is the basic characteristic of the philosophy of Sri Aurobindo. It is the philosophy of integral Monism that reconciles the supra-cosmic, supra-terrestrial and cosmic views of existence. In the history of Indian philosophy, the one system that comes closest to it is that of the Gita as expounded by Sri Aurobindo in his Essays on the Gita; and we must remember that the Gita is the digest of the Upanishads, which are themselves the culmination of the synthesis of knowledge contained in the Veda. The integral Monism of Sri Aurobindo is not pure Monism, although it sees in one unchanging, pure, eternal Self the foundation of all cosmic existence; nor is it qualified Monism although it places in the One his eternal supreme Prakriti manifested in the form of the Jiva and lays a great stress on dwelling in God rather than dissolution as the supreme state of spiritual consciousness. It avoids every rigid determinism as would injure its universal comprehensiveness. Sri Aurobindo’s philosophy has been rightly described as a philosophy of the Real-Idea. It is idealism that is realistic, and it is realism that is idealistic. As Sri Aurobindo explains, the creative force that generates the world and its forms is not the fictional Idea, having no essential relation in real Truth of existence. This philosophy “sees the creative Idea as Real-Idea, that is to say, a power of Conscious-Force expressive of real being, born out of real being and partaking of its nature and neither a child of the Void nor a weaver of fictions. It is conscious Reality throwing itself into mutable forms of its own imperishable and immutable substance. The world is therefore not a figment of conception in the universal Mind, but a conscious birth of that which is beyond Mind into forms of itself.”
1. Sri Aurobindo: The Life Divine, SABCL, Vol. 18, p. 4 2. Ibid., p. 493 3. Sri Aurobindo: The Life Divine, SABCL, Vol. 18, p. 231 4. See Essays on the Gita, SABCL, Vol. 13, p. 6 5. Ibid., p. 117
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June 2024
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