Prema Nandakumar once wrote, “Himself a scholar, he enthuses us to take to a life of scholarship” apropos Sri Aurobindo. The two score heavy volumes of his collected works are a testimony to the imbrications of esoteric with the academic. Sri Aurobindo, evidently, maintains a Miltonic stance in Savitri and a Hegelian in The Life Divine. These are perhaps the standards to be respected and preserved rather than being questioned or tinkered with.
The works of Nolini-Purani-Amrita-Pavitra, Anil-Amal-Nirod-Dilip, Rishabh-Chandra-Kapali-Madhav and Sisir-Indra-Madhu-Kishor among others constitute an immense quantity of authentic explication of the vision of The Mother and Sri Aurobindo. These have also created an elaborate as well as elastic system of syntax and semantics for the posterity. Not to be intimidated by the tyranny of the present is the key, else one land at the jargonificationalization of say, Roy Bhaskar or the paradoxicatorising of the likes of Jean Baudrillard.
The works of Nolini-Purani-Amrita-Pavitra, Anil-Amal-Nirod-Dilip, Rishabh-Chandra-Kapali-Madhav and Sisir-Indra-Madhu-Kishor among others constitute an immense quantity of authentic explication of the vision of The Mother and Sri Aurobindo. These have also created an elaborate as well as elastic system of syntax and semantics for the posterity. Not to be intimidated by the tyranny of the present is the key, else one land at the jargonificationalization of say, Roy Bhaskar or the paradoxicatorising of the likes of Jean Baudrillard.
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